named from it, as I said speaking of Pedir, are of stone and lime,
low and covered with shells of tortoises or turtles. Each one of
these shells covers as much as two or three bucklers; they are
painted of their natural colour like ours. From here we stood to the
east until the Bandan Islands, and we found near this, which gives
name to the others, twenty islands. It is a dry country which bears
fruit; some of these islands are inhabited, the people are like the
peasants of Malabaria and Calicut, who are called poliares and
gicanales,[395] they are of a low way of living, and coarse
intelligence. A profitable commodity is found in Bandan, namely
nutmeg, which grows here in great quantity and kinds. Thence we
departed to other islands standing to the north-east and
east-north-east[396] through many channels as far as the islands of
Malut. In them grows much cloves, they are five in all, the largest
of them is smaller than Bandan. The Maluquese people are very
wretched, and worth little, they are very beastly, and of a brutal
mode of living, they do not differ from animals in their customs but
only in possessing the human face. They are whiter than other races
of these islands. The cloves grow in another island which is
smaller, and is called Tidory, the tree on which it grows is like
the box or buxo. When the cloves are ripe on the trees they stretch
cloaks or sheets on the ground and sweep the tree, and the
inhabitants gather the most they can. The country is of earth clay
and sand; it is so near the line that the north star cannot be seen,
and then they sail by certain stars which the orientals are
accustomed to. And having departed from here to another second isle,
there we the four Christians and some Malays remained; and there the
King of Maluco shewed great honour to Fran^{co} Serano, the
before-named captain, and married him with honour to his daughter,
and to the others who wished to go he gave permission to go and see
the city and island of Java. On the road we found an island which is
called Borney, which is fifty leagues from Maluco, and it is
somewhat larger than Maluco, and much lower. Its people adore idols,
they are rather white, and go dressed with shirts like those of
sailors, and in face they are like the people of the city of Cayro:
they dress in camlets.
From this island we went to another and took other mariners. Tn this
country there grows much camphor, because there are many trees in
which it grows, and from there we set out to the island of Zaylon,
at which we arrived in three days; and so the mariners whom we took
in Borney carried a map for navigating, and they had a needle and
loadstone, and a chart in which they had many lines and strokes at
which we were greatly amazed[397], and spoke to them of it in the
Malay language: and the north star having disappeared from us in
those countries the mariners told us that they guided themselves
throughout all that region by five stars, principally by one star
opposite to the north to which they continue to navigate, and for
this they always carry a needle and loadstone because that stone
always follows the north, towards which they continue to sail, and
it never turns away from the north, and they look on it on that
account; and the mariners of Borneo told us that in that part of
that island there was a people which used the contrary stars
opposite to the north, for their navigation; and which seemed to be
almost the antipodes of Tropia and Sarmatia, and that this people
inhabited in the frigid zone near the antarctic pole, which appeared
in that country not to have more than four hours of daylight; for
the country is very cold to a wonderful degree, on account of the
climate being like that which exists near the Arctic Pole.
Having left this island, we went to the island of Java, in which we
found four kinds of kings, who follow different rites, all
idolators, who worship idols, others the sun, others the moon, and
others worship the cows, and things to eat, and others worship the
devil. There are other races which go dressed with cloaks and
bornusses of silk and camlet.
There are in this Java some who sell their parents when they see
that they are old and decrepit, to another nation, who are called
canibals or anthropophagi, who are pagans, and likewise brothers
sell their brothers when they are sick: when their recovery is
despaired of they bring them out into the market-place and sell them
to those Caribs, saying that man's flesh is brought up with so much
care and luxury, that it would not be in reason that the earth
should consume it.
NOTE TO pp. 228-229.--See pages 249-251 of _The Travels of Ludovico
de Varthema_ Hakluyt Society, and notes, also Mr. R. Major's able
Introduction to the _Early Voyages to Terra Australis, now called
Australia_. This passage, written about five years later than when
Varthema wrote, is a fuller statement than Varthema's: and taking
the two together, there can be little doubt that the information
they contain was based on actual knowledge of Australia.
NOTE TO DESCRIPTION OF PRECIOUS STONES.
I have read with great interest the passages of the manuscript
relating to precious stones, and I have admired their
conscientious appreciation and exactness in details.
A doubt was raised with respect to stones of combined colours;
they do exist, but are by no means valued in Europe.
The proportions of the prices in regard to weights, are still
very exact as to the Indian market, and uncut stones.
Experiments similar to those here described have been made in
Europe, and chiefly in Germany, to heighten the colour of gems,
rubies especially, by exposing them to fire, but their success
has been so hazardous, nay costly, that speculation has been
unwilling to expose itself to so much risk.
Jargon-corindon or circon was much used in the sixteenth
century, and is now without value: it has the merit of
possessing the hardness of the sapphire.
HENRY CAPT, 17,
Rue du Rhone, Geneva. Jeweller.
NOTE TO PAGE 30.
The Munich MS. No. 571, like the Barcelona MS., has: "y las naos de
alli se enpeguen el dicho yncenso el qual le vale alli de ciento
cinquenta [=mrs] el quintal." But the Munich MS. No. 570 has: "e las
naos desta costa son _embreadas_ en el e vale el quintal de ciento o
ciento y cinquenta reaes en la tierra en donde nace."
So that the meaning of the passage is that the ships are caulked or
pitched with this herb or gum.
NOTE TO PAGE 35.
The Munich MS. No. 571 is like the Barcelona MS., but the MS. No.
570 gives this list of places:--"Lefete, quesebey, tabla, beroho,
cal, cor, juza, mohymacim, lima, horbaz, alguefa, carmoni,
cohmobarque, conch, conga, ebrahemi, xenaa, menacio, xamyle, leytan,
bamtani, doam, loram," and leaves out the words which in the other
two MSS. follow after the names of _Quesebi_, _Carmoni_, and
_Ebrahemi_. From this MS. No. 570 it is clear how _tabla_ got into
the maps.
NOTE TO PAGE 93.
Devadachi, femmes des Pagodes, servantes des dieux. Chap. 17.
Ce sont ordinairement les tisserants qui vouent leurs filles aux
pagodes, les parents ne leur demandent pas pour cela leur
consentement, ils n'attendent pas meme qu'elles soient en age de le
donner, puisqu'ils les destinent au service des dieux des qu'elles
commencent de naitre: ils ont grand soin de les preparer a cet etat
par un continuel exercice de la danse, du chant, et des jeux; il y a
un maitre expres de ces exercises, qui enseigne les jeunes filles
que l'on a destinees et devouees aux pagodes, et qui les dirigent
dans les ceremonies: lorsqu' elles sont devenues devadashi, c'est a
dire servantes des dieux, lorsqu' elles ont atteint l'age de 9 ou 10
ans, leurs peres vont convier toutes les castes de venir assister a
la consecration de leurs filles. On les conduit solemnellement a la
pagode, devant d'y entrer elles donnent a tout le monde des marques
de leur habilete dans la danse, dans le chant, et dans le jeu, et
selon qu'on est content d'elles on leur fait des presents, ensuite
elles entrent dans la pagode, elles se prosternent devant les dieux.
Les Brahames qui sont la presens, les font relever, allors le pretre
offre la fille aux dieux, en leur disant, Seigneurs voila une fille
que je vous offre, daignez la prendre pour votre servante. Le
Brahame officiant met dans la main de la fille un peu de Tirouniron,
et un peu de l'eau qui a servi a laver l'idole: elle delaye tout
cela ensemble, et elle s'en met au front pour marquer qu'elle se
devoue d'elle-meme avec joye pour etre toute sa vie la servante des
dieux. Cette ceremonie suppose que c'est a la pagode de Siva qu'elle
se devoue particulierement, car si c'est a la pagode de Vishnou elle
se met le tirounamam[398] et on lui fait boire un peu de l'eau dans
laquelle il y a quelques feuilles de Toulachi qui est une espece de
basilic. Ensuite soit que ce soit dans l'une ou dans l'autre pagode,
le Brahamme officiant delaye dans un bassin de cuivre un peu de
sandale avec de l'eau qui a servi a l'idole, et il en jette avec les
doigts sur la fille. Cela marque la consecration parfaite. Il met au
col une guirlande qui a servi a l'idole pour luy temoigner qu'elle
est agreable aux dieux et qu'ils l'ont prise sous leur protection:
le Brahamme luy dit qu'elle est presentement Devadashi, et qu'il
l'exhorte a se comporter en digne servante des dieux, apres cela
elle se prosterne devant l'idole: le Brahamme la fait relever et
ordonne a ses parents de l'aller conduire dans une maison
particuliere qui est proche la pagode, les parents y donnent du
Bethel aux conviez et regalent toutes les devadachis. Toutes celles
qui sont ainsi consacrees aux pagodes ne peuvent jamais se marier,
ny elles ne peuvent plus retourner a leurs familles, ny en heriter.
Elles font profession d'etre publiques a tout le monde, et les
malabares croyent qu'il y a du merite d'habiter avec les servantes
des dieux. Elles n'ont point parmy elles de superieures; chacune
fait son menage separement si elles veulent on tire leur subsistance
des revenus de la pagode, mais ce n'est pas ce qui les enrichit
beaucoup; le commerce charnel qu'elles entretiennent avec tout le
monde leur est bien plus lucratif, et celles qui font ainsi fortune
ont grand soin de se bien habiller et de s'orner de pendants
d'oreilles, de colliers et d'anneaux d'or, et de cercles d'argent
aux bras et aux pieds l'employ des Devadashis est d'aller trois fois
le jour a la pagode, c'est a dire le matin vers le midi et le soir,
qui sont les temps que ce font les sacrifices et les ceremonies de
la pagode, elles y dansent et chantent, et font des jeux pour le
divertissement des dieux; elles font la meme chose aux processions,
et aux mariages.
"Tout est odieux et criminel dans la condition de ces Devadashis, la
cruaute des peres qui forcent la liberte de leurs enfants, l'impiete
des peres qui prostituent leurs filles."
The above extract is taken from a manuscript in the Royal Library,
Munich, No. 1165 (Gall. 666), called La Religion des Malabares; it
is supposed to have been written between 1705 and 1720, and to have
belonged to the Missions Etrangeres; later it was presented by the
Abbe Clement to the library of the Oratoire St. Honore. The MS.
contains 546 pages and three parts. The first is an exposition of
Christian doctrine; the second of the Malabar religion; the third
sets forth the doctrinal differences between the Christians and
Hindus, and shows how to proceed in arguing with the latter. The
whole tenour of the book is, however, chiefly an attack on the
Jesuits, whom it accuses of laxity, and of having sought to multiply
the number of Christians rather than to secure the truth. It
reproaches them with allowing Christian Malabars to play musical
instruments in the pagodas, and pagan Malabars to play their
instruments in Christian churches, and with having allowed various
idolatrous ceremonies to have become perpetuated under a fresh
dedication. This tenour of the MS. is the cause stated in a
manuscript note by Abbe Clement, for the book having been removed
from the missions etrangeres when the credit of the Jesuits
prevailed, and caused the departure from that establishment of the
missionaries who were hostile to that body. From this work marriage
seems to have been more general amongst the Malabars than would be
supposed from the account of the early Portuguese voyagers in which
much stress is laid upon the absence of marriage amongst the nairs.
This missionary in treating of divorce amongst the Malabars says the
husband retains the children, if there are any, and the wife returns
to the husband the _taly_ which she had round her neck (probably the
jewel which has been mentioned in the text;) and she resumes her
dower if she brought any at her marriage. Amongst other
objectionable practices of the Jesuits, blamed in this work, is the
having adopted the Malabar name of Sarounasouren (signifying Lord of
all) for the True God, since Sarunasuren is properly applied to Siva
because he is the first human form which Carsa (or the most subtle
of the five elements) took on forming the world; whilst the True God
is neither Carsa nor Siva, and Sarunasuren is the name of an idol.
Carsa is further described as supreme intelligence, the soul of the
universe, and the most subtle of the five elements, water, fire,
earth, air, and wind, and is said to have taken a human form which
he called Shiva; and as Shiva was to disappear into Sattyaloguen or
the most perfect heaven, he transformed himself into another human
figure which he named Roudra, and also in others called Vishnou and
Broumha. Carsa filled these three persons with intelligence, in
order that they might remain in the world with men. _Section de la
divinite des Malabars et de leur fausse Trinite._ Maycereni, the
name of the third person of the Indian trinity given in the text,
does not appear in this work, and may be an epithet of Rudra. The
following is one of the most remarkable passages in this manuscript,
and is much in accordance with M. E. Burnouf's recent publications
in the Revue des deux Mondes. "Et comme ils ne rendent en
particulier aucun culte exterieur a Carsa, ils croyent le dedommager
suffisament par celui qu'ils rendent a tous les dieux; on voit par
la combien l'erreur aveugle l'esprit des hommes qui s'eloignent du
vray Dieu. Il n'est personne qui ne convienne que la cause est plus
noble que son effet. Si donc ils supposent que ces dieux sont les
effets de la puissance de Carsa, pourquoi leurs rendent-ils plus de
culte qu'a ce Dieu, qu'ils disent etre le principe de toute chose.
N'est-ce pas faire de Carsa un dieu chimerique?" p. 539.
The reader may see in Mr. Frank's book on the Kabbala, with respect
to the Adam Kadmon, how much Hindu ideas, and especially the Hindu
theory of the formation of the world, had penetrated into Syria, and
corrupted the Jews, before the Christian era.
INDEX.
Abyssinia, 19
Aden, 26
Afuni, 16
Albuquerque, 46
Amber, 165
Andavat, 58
Angoxe, 9
Ava, 186
Bacavar, 82
Bahrein Island, 37
Banda, 74
Bandan Islands, 192, 199
Banians' aversion to destroy life, 51
Barbesy, 63
Basalor, 82
Baticala, 79
Baxay, 68
Bengal, 178
Betel, 73
Bijanagur, 85;
its just administration, 86
Bramans, their customs, 121
Brava, its republic, 15
Bueneo, 204
Buendari, 64
Burmah, 181
Calicut, 152
Camaran island, 26
Cambay, 55, 64
Cananor, 149, 150, 151
Cannibals, 190, 196
Celebes, 203
Ceylon, 166
Chalderan, battle of, 40
Champa, 204
Champaver, 57
Chaul, 69
China, 190, 192
Chittagong, 178
Cinnamon, 219
Cintacola, 78
Cloves, 184, 219
Coinage of Ormuz, 45;
Baticala, 81;
Narsinga, 86
Comorin Cape, its church, 163
Dabul, 71
Dalaqua, 18
Damda, 71
Decan, 69
Delhy, 98
Denvy, 68
Diquirmale mountain, 177
Diu, battle of, 61
Duels in Southern India, 80
Elephants, their price, 168;
way of catching, 167
Erecanguy, 182;
mode of selection of damsels by the king, 183
Fartak country, 28, 29
Gandos, hill tribes of Central India, 58
Guardafun, 16
Goa, 74
Goyari, 63
Guzerat, 50, 55
Hindu marriages, 54;
Trinity, 53
Horses, their price, 76, 89;
fed on dried fish, 49;
on cooked grain, 90
Hussein, Admiral, 25, 62
Humpbacked maids of honour, 202
Idolatrous rites, 53
Ismail Shah, his rise and policy, 38, 39, 40
Java, 192
Jiddah, 26-27
Joghis, 99, 100, 101
Junks, 206
Keddah, 189
Kulam, 157, 172;
king's guard of women, 173
Lapidaries, Ceylon, 169
Limadura, 66
Madagascar, 13, 14
Magadoxo, 16
Malabar, 101
Malaca, 190
Maldive islands, 164;
division of by the king, 103;
customs, 104;
king's coronation oath, 107;
his funeral ceremonies, 108;
clerks and writing, 110;
king's waiting women, 111;
their festival on king's accession, _ib._;
king's customs, 113;
justice, 116
Malays, 191
Mandabad, 71
Manfia, 14
Mangalor, 82
Marepata, 177
Martaban, 185
Maylepur, encroachments of the sea, 174
Medina, 23
Mekkah, 23, 188
Melinda, 12, 13
Mokhah, 26
Moluccas, 192
Mombaza, 11, 12
Monomotapa, 6, 7
Mozambique, 9, 10
Musk, adulteration of it, 187
Nairs, 124;
customs, 124
Narsinga, 84;
council, 89;
king's household, 87;
punishment of high officers, 89;
army, _ib._;
vivandieres, 90;
enlistment, 91;
king's method of carrying his subjects to the wars, 96
Nestorians, 162
Nicobar islands, 195
Onor, 79
Orissa, 98, 177
Ormuz, 32 _et seq._;
council, 44;
blind kings, 44;
council put down by Albuquerque, 47
Pahang, 189
Palecate, 176
Pardan coins, 81
Patemshi, 58
Pearl fishery, 170
Pegu, 183
Pepper, its price, 207, 218
Porcelain manufacture, 185
Portuguese piracy, 46, 72, 76
Prester John, 19
Price of drugs, 220, 221, 222;
eagle-wood, 221;
elephants, 168;
horses, 76, 89;
pepper, 217, 218;
rice, 82;
rubies, 210;
spices, 220, 221, 222
Quicksilver trade, 81, 174
Quilacare, self-immolation of its king, 172
Quiloa, 10, 11
Rajputs, 50
Ravel, 67
Rice, kinds of, 82
Rubies, 168, 169
Sael, 173
Self-torture by girls, 95
Shehir, 3, 4, 30
Siam, 188
Sinai, mount, 22
Socotra, its Christians, 29;
its Amazons, 29
Sofala, 4;
cotton cultivation, 6
Suez, 21
Sumatra, 195
Sunda, 196
Surat, 67
Suratimangalor, 59
Suttee, 91
Taborine, sacred stone worn by Joghis, 101
Tanasery, 188
Thomas, St., his miracles, 160, 161, 175;
his death, 175;
his Christians, 176
Tree which produces poison and the antidote, 101
Ucique islands, 3, 4, 5
Voyage of Francisco Serrano from Malacca, 224
Weights, Portuguese and Indian, 223
Zanzibar, 14
Zeyta, 17
Zimbao, 7
Zuama, 8
LONDON: T. RICHARDS, 37, GREAT QUEEN STREET.
FOOTNOTES:
[1] I have been informed by Mr. Winter Jones that Diego Ribero drew
up a map of the world in 1529, of which Sprengel wrote an account in
1795, called, Ueber J. Ribero's alteste Weltcharte. He gives the
western hemisphere only, the eastern hemisphere has been published
by the Vte. Santarem. This might be the means by which the
orthography and errors of this work passed into the maps of
Ortelius.
[2] The Portuguese are scarcely justified in their censure of
Magellan for serving Spain, after the neglect he had met with at the
hands of the King of Portugal, since disnaturalisation was a custom
of the country frequently practised at that period: and it is the
necessary complement of naturalisation.
[3] Here the Barcelona manuscript begins.
[4] Insula Bocicas, 23 deg. S. lat., just N. of C. S. Sebastian,
Homann's Atlas, Nuremberg, 1753.
[5] Probably Bahrein.
[6] Cujus rex Quitove, Atlas, 1753. Reg. Munica cujus rex Chicanga.
[7] Cefala, Ortelius.
[8] Lusiadas, Canto v, stanza 76.
Ethiopes sao todos, mas parece,
Que com gente melhor communicavam:
Palabra alguma Arabia se conhece
Entre a linguagem sua, que fallavam:
E com panno delgado, que se tece
De algodao, as cabecas apertavam,
Com outro, que de tint azul se tinge,
Cada hum as vergonhosas partes cinge.
[9] Zimbro, Ortelius, Zimbaon, Atlas, 1753. Sedes Regia.
[10] Ajonjo (Agiongoli) plant with a viscous substance. Ajonjoli
Sesame plant. Ajonjera, carlina aqualis bruised in water makes
birdlime.
[11] Zuama, Ortelius.
[12] Ve do Benomotapa o grande imperio,
De selvatica gente, negra e nua,
Onde Goncalo morte e vituperio
Padecera pela Fe sancta sua:
Nasce por este incognito hemispherio
O metal, porque mais a gente sua
Ve que do lago, donde se derrama
O Nilo, tambem vindo esta Cuama,
Camoens, Canto x, stanza 93.
[13] The old maps have a kingdom of Mongale stretching N. from the
R. Zuama.
[14] Angoches, 16 deg. S. lat., Homann.
[15] Mozambique, Ortelius.
[16] Quiloa, Ortelius.
[17] Mombaza, Ortelius.
[18] Camoens confirms the author's statement of the flourishing
condition of Mombaza, and of its devastation by the Portuguese.
Canto x, stanzas 26, 27--
Ambos darao com braco forte armado
A Quiloa fertil aspero castigo,
Fazendo nella Rei leal e humano,
Deitado fora o perfido Tyranno.
Tambem farao Mombaca, que se arrea
De casas sumptuosas e edificios,
Co'o ferro e fogo seu queimada e fea
Em pago dos passados maleficios.
[19] Melinde, Ortelius.
[20] Melinde hospicio gazalhoso e charo.
Camoens, Canto x, stanza 96.
[21] Lusiade, Canto x, stanza 137--
De Sao-Lourenco ve a ilha affamada,
Que Madagascar he d'alguns chamada.
[22] Cabo dos Corrientes, Ortelius.
[23] Yname, in Portuguese, Inhame. Root in the form of a gourd,
composed of two bulbs, which grow one above the other, the larger
one below the smaller one. It is cut into slices and eaten instead
of bread. It throws out very large leaves, without fruit. The
ancients erroneously called it Fava AEgyptia, others have called it
Arum Egyptium, which Bahuino, in his Historia Universal das Plantas,
does not approve of. Bluteau, Dict., Coimbra, 1713. name--Genus of
monocotyledonous plants of the family of the dioscoreas. Dico.
Encyclopedico, Madrid, 1855. The "maize" mentioned in the text must
be a mistake of the author or of the translators: it should be yams.
[24] Penda and Zenzibar, Ortelius.
[25] Pato, Ortelius, Homann.
[26] Lamon, Ortelius.
[27] Brava, Ortelius. The German Atlas of 1753 adds Respubl. to the
name of Brava.
[28] The river of this place is called Mecadesso in the German
Atlas, which shows the Arabic origin of the name; in Ortelius
Magadazo.
[29] Orfuni, in Atlas of 1753.
[30] Guardafun, Ortelius.
[31] Met, Ortelius, and the Atlas of 1753.
[32] Barbara, Ortelius.
[33] Zeila, Ortelius.
[34] Dalacca, Ortelius.
[35] Abyssinians, Habeshin in Arabic.
[36] Saachem, Ortelius.
[37] Berr Ajem. The spelling of this name is a proof that the
Spanish j still had the value of the English j and the Arabic jim.
[38] This refers to the Sawahily of Abyssinia, not to the people of
Arabia, and applies to them.
[39] Almalafa, a cloak, plaid, old Spanish, not in dictionaries,
from Arabic.
[40] "Estas cosen a sus hijas sus naturas quando son chiquitas
dexandoles solamente un meadero y asi las traen cosidas fasta
que son en hedad de casar y las entregan a sus maridos y
estonces les cortan la carne questa soldada como sy nacieron
asy."
The Portuguese edition states that Barbosa knew this by experience.
[41] Habeshy, Abyssinian.
[42] Babel Mandel, Ortelius.
[43] Zues, Ortelius.
[44] Camoens thus describes the interruption by the Portuguese of the
Indian voyages to the Red Sea. Canto ix, stanzas 3 and 4:--
Gida se chama o porto, aonde o trato
De todo o Roxo mar mais florecia,
De que tinha proveito grande, e grato
O Soldao, que esse reino possuia.
Daqui os Malabares, por contrato
Dos infieis, formosa companhia
De grandes naos pelo Indico Oceano
Especiaria vem buscar cada anno.
Por estas naos os Mouros esperavam,
Que, como fossem grandes e possantes,
Aquellas, que o commercia lhe tomavam,
Com flammas abrazassem crepitantes:
Neste socorro tanto confiavam,
Que ja nao querem mais dos navegantes,
Senao que tanto tempo alli tardassem,
Que da famosa Meca as naos chegassem.
And Canto x, stanza 50:--
Barbara se teme
Do mal, de que o emporio Zeila geme.
[45] Hussein.
[46] Eliobon, Atlas of Ortelius and Iambut or Yembo.
[47] Voyages and Travels by R. Kerr, vol. ii, p. 512. Letter from
merchants of Spain to their correspondents respecting a treaty of
peace and league between the Kings of Portugal and Calicut.
We have been informed by those who were on board the fleet which
sailed from Lisbon to India in May, 1502, and returned on the 15th
December, 1503, that the King of Calicut has concluded a peace with
our Sovereign on the following conditions.... That our king, if so
inclined, may build a fort at Calicut, and shall be supplied with a
sufficient quantity of stones, lime, and timber for that purpose.
[48] Probably Admiral Hussein had heard of Moncaide, the spy of
Vasco de Gama, of whom Camoens says:--
Estava para dar ao Gama aviso
E merecer por isso o Paraiso.
Este, de quem se os Mouros nao guardavam,
Por ser Mouro, como ellos, antes era
Participante em quanto machinavam.
Canto ix, stanzas 5 and 6.
[49] The above anecdote of the fortitude and perseverance of Mir
Hussein after his defeat, is new; and seems conclusive as to this
MS. having remained unpublished, and almost unread; since, the
_Panorama_ (or Spanish version of the _Univers Pittoresque_)
_Historia de Portugal_, por M. Fernando Denis, Conservador de la
Biblioteca de Santa Jenoveva: traducida por Una Sociedad Literaria,
Barcelona, Imprenta del Fomento, 1845; says at p. 123:--
"This battle, as Simon Goulard relates it, brought the power of
the Mussulmans of Egypt to an end, and so convinced of this was
Melek-Jaz that he hastened to conclude a peace with the
Portuguese. Mir-Hosein, who had manifested such distinguished
valour and such profound knowledge in this struggle, fearing the
inconstancy of Melek-Jaz, who might have given him up to
Almeida, went off hurriedly to the kingdom of Cambay, and later
removed himself to Upper Hindustan: but the historians lost his
trace here and never again make any mention of the chief of the
confederation of the Rumys."
[50] Jizan.
[51] Mocha.