sexu existimemus, mulierem porro florenti esse aetate arbitramur,
si a vigesimo aetatis suae anno usque ad quadragesimum generationi
incumbat, virum autem a trigesimo usque ad quinquagesimum
quintum operam suam in gignendo civitati praebere praecipimus, in
hoc enim annorum cursu et robur corporis, et prudentiae vim sexus
utriusque consistere certum est. Si quis igitur vel senior vel
junior his generationes eas, quae ad publicum civitatis commodum
ordinatae sunt, attigerit profanum et illegitimum hoc esse
censebimus, quasi civitati foetum largiatur, qui si latuerit
non sacrificiorum vel praecationum fiat inauguratione, quas tamen
in singulis nuptiis cum universa civitate peragent sacerdotes,
ut ex bonis meliores et ex utilibus utiliores semper enascantur
vota concipientes; sed id fiat sub tenebris ex vehementis
cujusdam incontinentiae libidine, eadem autem lex etiam erit
servanda, si quis eorum qui et in aetate sunt apta ad matrimonium
contrahendum, non assentiente tamen magistratu ad mulieres aetate
nubiles accesserit, hunc enim statuemus edere civitati spurium
profanum, et illegitimum partum; ubi vero et mulieres, et viri
statutum generationi tempus pertransierint, _immunes a lege
faciemus ut possint cum quacumque libuerit commisceri_; praeter
quam cum filia et matre et filiis filiarum ac matris
ascendentibus; _et parem concedemus quoque libertatem
mulieribus, ut possint cum quovis conjungi_, praeter quam cum
filio, vel patre, et ascendentibus, vel descendentibus ex his,
quae omnia, ubi mandaverimus curabimus, ne partus ullus omnino ex
hujusmodi coitibus ortus in lucem proferatur, quod si proferetur
sic expositus sit perinde ac quasi nulla ei adsint alimenta."
Plato's Republic, book v. Translation of John Sozomenus, Venice,
1626.
[223] Plato perhaps got this idea as well as others from India:
"Consider, then, I continued, whether the following plan is the
right one for their lives and their dwellings, if they are to be
of the character I have described. In the first place no one
should _possess any private property_, if it can possibly be
avoided: secondly, _no one should have a dwelling or storehouse
into which all who please may not enter_; whatever necessaries
are required by temperate and courageous men who are trained to
war, they should receive by regular appointment from their
fellow-citizens, as wages for their services, and the amount
should be such as to leave neither a surplus on the year's
consumption nor a deficit...; but whenever they come to possess
lands and houses and money of their own, they will be
householders and cultivators instead of guardians, and will
become hostile masters of their fellow-citizens rather than
their allies." Republic, book iii, sect. 417. Davis and
Vaughan's Translation, pp. 129, 130.
"Itaque Adiutores communes habere filios et uxores summopere
expedit, quae et consentiunt omnino iis quae superius a nobis
dicta sunt, diximus enim _hos neque domos proprias habere
debere; neque terram possidere, vel aliud quidpiam in bonis
adnumerare_: sed a caeteris enutritos hanc quasi custodiae
mercedem accipere, quam et in communi positam consumant, si re
vera custodes futuri sunt; ut et quae prius a nobis dicta sunt,
et quae nunc etiam dicuntur efficiant ipsos veros custodes, et ne
Rempublicam in partes dividant; sed ut uno potius animo de
propriis judicantes, et ad id tendantes omnes, uno eodemque et
doloris et voluptatis sensu afficiantur." Platonis de
Rebuspublicis, liber quintus. A Joanne Sozomeno, Venetiis, 1626.
"Etenim Plato cum multas Regiones lustrasset, et mores hominum
varios inspexisset, ac sui temporis Respublicas contemplatus
abunde fuisset, nec non antiquorum philosophorum ac legumlatorum
monumenta studiosissime perquisivisset, senior tandem factus,
politias quidem omnes nihil aliud esse intelligens, nisi
concordem quandam in societate civili Regulam, ac ordinem quo
eaedem continerentur." Joannes Sozomenus Lectoribus.
[224] Or it might be Pasicars.
[225] Ramusio, _Sanguada_. Not in Lisbon edition.
[226] Enbarbatadas.
[227] That is 20 maravedis a day, about three times the peace
allowance. See p. 124. Ramusio says 40 cas a day, which are 40
maravedis; the Lisbon edition has 4 taras a day.
[228] Though the nairs were deprived of their fathers, it appears
that they retained their own family relations: the "divine Plato!"
however, goes beyond his Hindu teachers, and would have reduced men
altogether to the condition of brutes. He says:
"But how are they to distinguish fathers and daughters, and the
relations you described just now?" "Not at all, I replied; only
all the children that are born between the seventh and tenth
month from the day on which one of their number was married, are
to be called by him, if male, his sons, if female, his
daughters; and they shall call him father, and their children he
shall call his grandchildren; these again shall call him and his
fellow-bridegrooms and brides, grandfathers and grandmothers;
likewise all shall regard as brothers and sisters those that
were born in the period during which their own fathers and
mothers were bringing them into the world; and as we said just
now, all these shall refrain from touching one another. But the
law will allow intercourse between brothers and sisters, if the
lot chances to fall that way, and if the Delphian priestess also
gives it her sanction." Republic, book v, Sec.461. Davies and
Vaughan's Translation, p. 190.
"At dices quomodo patres, et filiae, ac caeterae hujusmodi personae,
inter quas interdicta est conjunctio, cognoscent se invicem;
siquidem, ut dictum superius est _post editos partus permiscendi
sunt in ovili foetus omnes, ut neque mater, quae genuit, vel
proprium filium a ceteris dignoscat_? Verum tamen non est
difficile hanc solvere difficultatem, etenim quicumque nascentur
partus, a quo primum die quis sponsus factus fuerit post decimum
mensem vel post septimum, hos omnes filios suos nominabit, et
foeminas pari modo filias, et illi vice versa ipsum patrem
appellabunt, eosque qui ex his nascentur filios filiorum
vocabit; illi e contra hos et avos, et avias, eos vero omnes,
qui eodem tempore nati fuerint, quo matres ipsorum generabant,
sorores, ac fratres nuncupabunt; quae servata regula quod modo
dicebamus a mutuo hi concubitu abstinebunt; fratres autem ac
sorores, si sors ita tulerit, et annuerit Pithiae oraculum, lex
cohabitare permittet: talis erit itaque nobis constituenda,
inter custodes nostros communitas mulierum et filiorum." De
Rebuspubl., liber quintus.
[229] This legalised disorder appears to be exaggerated, but it is
the natural consequence and result of the carrying out of Plato's
theories with regard to the destruction of family among the nairs or
military caste. It is singular that the author of such extravagant
abominations should have found acceptance because he wrote in the
Hellenic language.
"Such are the main features of Plato's Republic, in reference to
his Guardians. They afford a memorable example of that
philosophical analysis, applied to the circumstances of man and
society, which the Greek mind was the first to conceive and
follow. Plato lays down his ends with great distinctness as well
as the means whereby he proposes to attain them. Granting his
ends, the means proposed are almost always suitable and
appropriate, whether practicable or otherwise." Grote's Plato,
vol. iii, p. 207.
[230] "If one of the soldiers deserts his rank or throw away his
arms, or is guilty of any such act of cowardice, must we not
degrade him to the rank of an artisan, or an agricultural
labourer?" "Decidedly." Republic, book v, sect. 468. Davis and
Vaughan's Translation, p. 200.
"Existimo autem imprimis ego eum, qui ordinem deseruevit, vel
arma abjecerit, vel tale quid ex ignavia commiserit, in
Opificum aut Agricolarum ordinem amandandum esse." Platonis de
Rebuspubl., liber quintus.
[231] Ramusio, Manantamar; Lisbon edition, Mainatos.
[232] Plato explains the object of this regulation:
"Itaque sacra deinceps connubia quam maxime fieri poterit
efficiemus: erunt autem sacra constituenda, quae utilissima
fuerint, utilissima vero erunt, si lege marium cum feminis
conjunctiones praescribantur, et tale quid in his conjunctionibus
observetur, quale in propagatione ceterorum animalium ab iis
observatum videmus, quibus id est propositum, ut quam generosi
partus edantur, etenim licet saepe saepius animadvertere eos qui
vel canes venatorios alunt, vel generosas aves enutriunt, et si
generosas omnes existiment, eximias tamen ac praestantissimas
quasdam e reliquarum numero eligere, ex quibus praecipue
progenies suscipiatur." De Rebuspubl., liber quintus.
* * * * *
"Oportet enim ut ex hactenus dictis constitit optimos viros cum
optimis mulieribus saepissime congredi, deteriores vero cum
deterioribus per raro, et illorum quidem editos partus nutrire,
horum vero nequaquam: si modo praestantissimum sit futurum
ovile." De Rebuspubl., liber quintus.
"It follows from what has been already granted, that the best of
both sexes ought to be brought together as often as possible,
and the worst as seldom as possible, and that the issue of the
former unions ought to be reared, and that of the latter
abandoned, if the flock is to attain to first-rate excellence."
Republic, bk. v, sect. 459. Davis and Vaughan's Translation, p.
187.
[233] As no explanation of Zevil is given, it is possible that it is
a slip of the pen for _e vil_ and vile. Ramusio, Tiberi; Lisbon
edition calls them Tuias; in the Portuguese this caste is called
tiar and _civel_ or rustic by antiphrasis, which has been mistaken
by the translators for an Indian word.
[234] Repeated thus in the manuscript.
[235] Or hats.
[236] Apretada or hard pressed.
[237] Ramusio, Paneru; Lisbon edition, Panceni.
[238] Ramusio, Revoler; Lisbon ed., Revoleens.
[239] Ramusio, Puler; Lisbon, Poleas.
[240] Ramusio, Pareas; Lisbon, Parcens.
[241] Danados de todo, this might be intended for danosos, hurtful
in every way; the word occurs before and is translated contaminated,
but hurtful or noxious would make a better reading.
[242] Ramusio, Cheliis; Lisbon, Chatis.
[243] About two hundred tons.
[244] Cubiertas.
[245] Cana fistola.
[246] Ramusio, Crecati; Munich MS. 571, Crecate.
[247] Ramusio, Capogato; Lisbon ed., Quategatam.
[248] Or ezerubs.
[249] Root of ginger and other plants used in medicine.
[250] Culebras de sombrero, a shade, canopy, hood, hat.
[251] Ramusio, Pananie; Lisbon edit., Pananee; Munich MS. 570,
Panane, 571, Pananx.
[252] Ramusio, Catua; Lisbon, Chatua; Munich, 570 and 571, Chatua.
[253] Caranganor, Ortelius: Cranganor, Homannus: it was taken by the
Portuguese in 1505.
[254] Beledy: Arabic word no longer in use.
[255] Cuartillo, fourth part of an azumbre, equal to 2 litres and
016.618.
[256] Notwithstanding the extreme value and utility of these trees,
as here described, some thousands of them were lately cut down to
make way for sugar canes, and in spite of the remonstrances of the
inhabitants, by a European who had got the loan of some land for a
term of years, in one of the Comoro Islands. The loss to the islands
was still greater from the fact that they depend chiefly on their
own resources, being out of the regular track of trading vessels.
[257] Here Ramusio adds: "which the Christians of the country
affirmed to me was described in their books, which they preserve
with great veneration."
Camoens puts this event, as well as the tomb of St. Thomas at
Mailapur. Canto x, stanza
108. Olha que de Narsinga o senhorio
Tem as reliquias santas, e bemditas
Do corpo de Thome, varao sagrado
Que a Jesu Christo teve a mao no lado.
109. Aqui a cidade foy, que se chamava
Meliapor, formosa, grande e rica:
Os idolos antiguos adorava,
Como inda agora faz a gente inica:
Longe do mar naquelle tempo estava
Quando a Fe, que no mundo se publica,
Thome vinha pregando, e ja passara
Provincias mil do mundo, que ensinara.
110. Chegado aqui pregando, e junto dando
A doentes saude, a mortos vida,
A caso traz hum dia o mar vagando
Hum lenho de grandeza desmedida:
Deseja o Rei, que andava edificando,
Fazer delle madeira, e nao duvida
Poder tira-lo a terra com possantes
Forcas d'homens, de engenhos, de elefantes.
111. Era tao grande o pezo do madeiro,
Que, so para abalar-se, nada abasta;
Mas o nuncio de Cristo verdadeiro
Menos trabalho em tal negocio gasta:
Ata o cordao, que traz por derradeiro
No tronco, e facilmente o leva, e arrasta
Para onde faca hum sumptuoso templo,
Que ficasse aos futuros por exemplo.
112. Sabia bem que se com fe formada
Mandar a hum monte surdo, que se mova,
Que obedecera logo a voz sagrada;
Que assi lho ensinou Christo, e elle o prova:
A gente ficou disto alvorocada,
Os Brahmenes o tem por cousa nova
Vendo os milagres, vendo a sanctidade,
Hao medo de perder autoridade.
113. Sao estes sacerdotes dos gentios,
Em quem mais penetrado tinha inveja,
Buscam maneiras mil, buscam desvios,
Com que Thome, nao se ouca, ou morto seja.
O principal, que ao peito traz os fios,
Hum caso horrendo faz, que o mundo veja,
Que inimiga nao ha tao dura, e fera,
Como a virtude falsa da sincera.
114. Hum filho proprio mata, logo accusa
De homicidio Thome, que era innocente:
Da falsas testemunhas, como se usa,
Condemnaram-no a morte brevemente:
O Sancto, que nao ve melhor escusa,
Que appellar para o Padre Omnipotente,
Quer diante do Rei, e dos senhores,
Que se faca hum milagre dos maiores.
115. O corpo morto manda ser trazido,
Que resuscite, e seja perguntado
Quem foi seu matador, e sera crido
For testemunho o seu mais approvado:
Viram todos o moco vivo erguido
Em nome de Jesu crucificado:
Da gracas a Thome, que lho deo vida,
E descobre seu pai ser homicida.
116. Este milagre fez tamanho espanto,
Que o Rei se banha logo na agua santa,
E muitos apos elle: hum beija o manto,
Outro louvor do Deos de Thome canta.
Os Brahmenes se encheran de odio tanto,
Com seu veneno os morde inveja tanta,
Que, persuadindo a isso o povo rudo,
Determinam mata-lo em fin de tudo.
117. Hum dia, que pregando ao povo estava,
Fingiram entre a gente hum arruido:
Ja Christo neste tempo lhe ordenava
Que, padecendo, fosse ao ceo subido,
A multidao das pedras, que voava,
No Sancto da ja a tudo offerecido:
Hum dos maos, por fartarse mais depressa,
Com crua lanca o peito lhe atravessa.
118. Choraram-te, Thome, o Gange e o Indo;
Chorou-te toda a terra, que pizaste;
Mais te choram as almas, que vestindo
Se hiam da sancta Fe que lhe ensinaste.
[258] Mar Thomas is Syriac for St. Thomas; this word must have been
introduced by the Nestorians or Armenians, as they are called here,
though St. Thomas may have carried the word there himself in
speaking of others, as of Mar Elias.
[259] Ancient coin equal to two reals vellon or sixpence.
[260] Mailapur, a league and two-thirds south of Madras, seat of a
catholic bishop and two churches, was taken by the Portuguese in
1545 and by the French in 1672.
[261] These were Nestorians, who call themselves in Mesopotamia Esky
Chaldany, old Chaldaeans. In 1599 Archbishop Alexander Menezes held a
conference at Culam, for the purpose of uniting the Roman Catholics
and Nestorians.
[262] Blessed bread, is bread in little pieces distributed in
churches on great feast days.
[263] It is hardly necessary to state that this is absolutely
opposed to catholic practice.
[264] Selling the sacraments, canonically a great offence: it was
condemned by the 48th Canon of the Council of Elvira, A.D. 305.
[265] This passage is translated in the Lisbon edition from Ramusio;
the next paragraph is not to be found in either of them.
[266] It is vexatious that the date should be wanting; it is
probable, however, that this was an Italian and an overland
traveller, for if not he could not have been buried more than
fifteen years, and a fresh tomb would have hardly called for notice
from the writer.
[267] This passage is not in the Italian or Portuguese edition of
Barbosa. It is in the MS. No. 571 of the Munich Library, and the
date is also wanting; in the Munich MS. No. 570 this paragraph is
entirely wanting, as in Ramusio.
[268] This group is called Maldivar in Ortelius, and is there stated
to contain seven or eight thousand isles. One of the islands is
called Y^a de Ilheos, or island of small islands, the second word
being Portuguese and apparently not understood by the compiler of
the atlas.
[269] Muxama or mojama, preserved tunny fish.
[270] "Ves corre a costa celebre Indiana
Para o Sul ate o cabo Comori,
Ja chamado Cori, que Taprobana
(Que ora he Ceilao) defronte tem de si."
Os Lusiadas, canto x, stanza 107.
[271] There is something wrong here; for, from Cape Comorin to
Maylepur is more than double fifty leagues; the direction of the
compass and length of the channel, make it probable that the island
of Manar was intended instead of Maylepur.
[272] Jargon or Zircon is a stone having a superficial resemblance
to a diamond. Milburn's Oriental Commerce, p. 361. Possibly this
stone may be connected with the jarkna stein mentioned in the Edda,
and supposed by Grimm to be the opal. In Ramusio the spelling is the
same as in this MS. The whole of this passage is much shortened in
the Lisbon edition.
[273] "Olha em Ceylao, que o monte se alevanta
Tanto, que as nuvens passa, ou a vista engana
Os naturaes tem por cousa sancta,
Por a pedra em que esta a pegada humana."
Lusiadas, canto x, 136.
[274] The ascent is still performed in the same manner, and is
difficult in windy weather.
[275] Chilao in Ortelius's Map of Asia, the Portuguese way of
writing Chilam.
[276] Comp. Malay sampan.
[277] Cael in Ortelius and Homannus, the cedilla has been omitted in
another part of this work.
[278] Maestros: this may also mean dealers.
[279] Cholmandel, Ortelius.
[280] This story is evidently of Hindu origin, since the peacock is
respected by the Hindus. It also in some measure confirms the
antiquity of the establishment of Christianity in India, which from
this story must have been established before the arrival in India of
any of the Nestorian priests: since they came from a country where
the peacock is associated with the devil, especially amongst the
devil-worshiping Yezidys, who have got a peacock for an idol, which
was seen and described by Mr. Layard. Many of their superstitions
come down from the Manichees of the second century. Besides this, I
have seen an Arabic description of animals written in Syria, in
which the peacock is described as the first creature expelled out of
Paradise, on account of its pride. This idea and the Yezidy love for
it, probably have a common origin.
[281] Romeria: this word here translated pilgrimage, means a visit
to a shrine or holy place, and is inferior to peregrinage: it
implies a shorter distance, and is equivalent to ziaret.
[282] Paleacate, Ortelius.
[283] Guenga, Ortelius; it should be Gunga.
"Ganges, no qual os seus habitadores
Morrem banhados, tendo por certeza,
Que inda que sejao grandes peccadores,
Esta agua sancta os lava, e da pureza."--Lusiad. x, 121.
[284] In Ortelius there is a place called Aralem, east of Bengala.
[285] Bengala, Ortelius, and on the same spot in Homannus Chatigan;
in our maps Chittagong, which name was changed by the Moghuls in
1666 to Islam Abad.
"Ve Cathigao cidade das melhores
De Bengala provincia; que se preza
De abundante; mas olha, que esta posta
Para o Austro de aqui virada a costa."--Lusiad. x, stan. 121.
[286] Abasis.
[287] The employment of eunuchs was forbidden by the Prophet, since
their employment induced people to supply the demand. Hidayah, vol.
iv, p. 121.
[288] Verma, Ortelius and Ramusio.
[289] Aracangil, Lisbon edit.
[290] Here Ramusio adds: "And they say that by this trial they know
which of them are healthy and of a good temperament."
[291] Pegu, Ortelius and Ramusio.
[292] The Dicco. Geogo. Universal, Barcelona, states the distance at
twelve leagues, as this work is chiefly translated from French
authorities, these distances would agree, and the river deposit may
have increased the distance.
[293] This is also related by Nicolo Conti, India in the Fifteenth
Century, Hakluyt Society.
[294] Saddle between _a la gineta_, a high saddle and short
stirrups, and _a la brida_, long stirrups and hardly any saddle at
all.
[295] Martabam, Ortelius.
[296] Ava, Ortelius.
[297] Capelan, Ortelius, near the mouth of the river Menam.
[298] Sian, Ortelius.
[299] Tanazaru, Ortelius.
[300] Java frankincense, in Arabic.
[301] Queda, Ortelius; Keddah, Malay State tributary to Siam, it
derives its name from the Arabic, a cup. Ramusio and Lisbon edit.,
Quedaa.
"Olha Tavay cidade, onde comeca
De Syao o largo imperio tao comprido
Tenessary, Queda, que he so cabeca
Das que pimienta aly tem produzido;
Mays avante fareys que se conheca
Malaca, por Emperio ennobrecido,
Onde toda a provincia domar grande,
Suas mercadorias ricas mande."--Lusiadas, x, stanza 123.
[302] Paam, Ortelius; Pahang, now an independent Malay State.
[303] Not in Ortelius; Salangore, an independent Malay State.
[304] "Ve nos remotos montes outras gentes
Que Gueos se chamao de selvages vidas;
Humana carne comem, mas a sua
Pintao com ferro ardente, usanca crua."
Lusiade, stanza 126.
[305] "Mas na ponta da tierra Gingapura
Veras, onde o caminho as naos se estreyta,
De aqui tornando a costa a Cynosura
Se encurva, e para a Aurora se endereyta.
Ves Pam, Patane reynos, e alongura
De Syao, que estes, e outros mays sogeyta.
Olha o rio Menao, que se derrama
Do grande lago, que Chiamay se chama."
Lusiade, x, stanza 125.
[306] The Lisbon edition has _sulia_, and explains the word in a
note as translated above.
[307] Encienco is the old word for ajenjo, absinthe, or it may be
the old form of incenso, incense.
[308] The English word to _fish_ a mast or fishing rod, comes from
the Spanish word used here, fajar; anciently pronounced as the
Catalan faixar, to wrap or wind a sash, to swathe.
[309] Rattan.
[310] Small coins, three ceutis make one blanca, an ancient coin.
Escuela de leer letras Antiguas, p. 207: not in the dictionaries.
[311] Kris.
[312] This passage fixes the Hindu origin of running amok, which
from this seems to have been connected with the worship of Shiva or
Bhowani. Now it would be difficult to get any other explanation than
that of _adet_, custom.
[313] The Barcelona MS. has plainly Amuco, which is correct. Ramusio
has Amulos, and the Lisbon edition Guanicio.
[314] Thirty men according to other accounts.
[315] Nicobar, Ortelius' map of Asia, and Nicovan in map of India;
Ramusio, Navacar.
[316] Medio _giorno_, Italian.
[317] Samotra and Sumatra, Ortelius.
[318] Pedir, Ortelius.
[319] Biraen, Ortelius, on the north-west coast.
[320] Pasem and Pazer, Ortelius; Passam, Homannus.
[321] Camper, Ortelius and Homannus, between Siuk and Jambi.
[322] Amdaragui, Ortelius; Andragari, Homannus; east coast.
[323] Menancabo, Ortelius, south-west coast.
[324] Sunda, Ortelius.
[325] Ramusio has here translated south-east, the Lisbon edition has
south-west.
[326] Java Maior, Ortelius. It is still called Java Major by the
Arabs.
[327] Ramusio, Palevdora; Lisbon, Pateudru.
[328] They look very like Crim Tatars.
[329] Raydas.
[330] Java Minor, Ortelius, now Bali, the inhabitants are still
pagans; the island Sumbawa also in Ortelius is not the same as Java
Minor, but apparently the one here called Ocare, as it contains a
great volcano. Here Ramusio says some lines are wanting; he calls
the island Ocare, Nucopora.
[331] Timor, Ortelius:--
"Aly tambien Timor, que o lenho manda
Sandalo salutifero, e cheyroso.
Olha a Sunda tao larga, que humabanda
Esconde para o Sul difficultuoso.
A gente do sertao, que as torras anda,
Hum rio diz que tem miraculoso,
Que por onde elle so sem outro vae
Converte em pedra o pao que nelle cae."
Lusiad. x, stanza 134.
[332] Bandan, Ortelius:--
"Olha do Banda asilhas que se esmaltao
Da varia cor, que pinta o rosco fruto,
As aves, variadas, que aly saltao,
Da verde Noz tomando seu tributo.
Olha tambem Borneo, onde nao faltao
Lagrimas, no licor qualhado, e enxuto,
Das arvores, que camphora he chamado
Com que da ilha o nome he celebrado."
Lusiad., 133.
[333] Chapel is also the same as chapin, a slipper or sandal.
[334] Ramusio, Ambon; Lisbon, Andam.
[335] Molucos, Ortelius.