Chapter C: R. = Cancioneiro de Resende. Lisboa, 1516 (= Cancioneiro Geral) (10)

[487] See _Cronica_, p. 46.

[488] Ten chronicles from Afonso I to João III. He says (1824 ed., p. 12): _Estam em este presente vollume recopiladas, sumadas, abreviadas, todas as lembranças dos Reys de Portugal das caroniquas velhas e novas sent mudar sustancia da verdade._

[489] _Dise ̃q hee de jdade de setenta anos, hos faz ẽ este feuʳᵒ ̃q vẽ_ (Examination before the Inquisition, April 19, 1571). The name appears as Goes, Gooes, Goiz, Guoes, Guoez, Guoiz, Goyos. Goes is a small village some twenty miles north-east of Coimbra. The name also occurs in the Basses-Pyrénées. See P. A. de Azevedo, _Alguns nomes do departamento dos Baixos Pirineos que teem correspondencia em Portugal_ (_Boletim da Ac. das Sciencias de Lisboa_, viii (1915), pp. 280-1). It may be one more trace of the former occupation of the whole Peninsula by the Iberians (= high, on the height, as in Goyetche, &c.).

[490] See Marqués de Montebello, _Vida de Manoel Machado de Azevedo_ (1660), p. 3, ap. J. de Vasconcellos, _Os Musicos Portugueses_, i. 268.

[491] ff. 269 v.-71. The original manuscript disappeared, but a copy (that of the Marqueses de Castello Rodrigo) is in the Biblioteca Nacional at Lisbon.

[492] Antonio Galvam, _Tratado_, f. 59 v. He visited the Courts of Charles V, François I, Henry VIII, and Pope Paul III. Nicolás Antonio says of him (_Bib. Nova_): _morum quippe suavitate atque elegantia, ergaque doctos liberalitate insinuabat se in cuiusque animum qui Musarum commercio frueretur, facile atque alte_.

[493] He arrived on Palm Sunday, 1531, and learning that Luther was preaching at once left the inn to hear him, but could only understand the Latin quotations. Next day he had dinner (_jantar_) with Luther and Melanchthon and afterwards returned to Luther’s house, where the latter’s wife regaled them with a dessert of nuts and apples. Thence he went to Melanchthon’s house and found his wife spinning, shabbily dressed.

[494]

Venisti nimium usque et usque et usque
Expectate tuis.

[495] Lib. III, pp. 264, 265: _Aliud Aeolij Modi exemplũ authore D. Damiano à Goes Lusitano_.

[496] He had gone with others to negotiate terms and, when barely half an hour was allowed to refer the terms to the Senate, remained in the enemy’s camp in order to create a delay by conversing with Longueval. Meanwhile relief had been received and the Senate refused the terms.

[497] In his trial he says that three of them became monks: _meteo tres filhos frades_.

[498] Cf. _Prologo_: _em que muitos, como em cousa desesperada, se nam atreveram poer a mão_. One of these ‘many’ was Goes’ rival, the eloquent Bishop Antonio Pinheiro.

[499] The fourth part was approved on January 2, 1566.

[500] For the grounds of this disapproval see _Crítica contemporanea á Chronica de D. Manuel_, 1914, ed. Edgar Prestage from a manuscript in the British Museum. Dr. Joaquim de Vasconcellos and Mr. G. J. C. Henriques have dealt very ably with many interesting points of Goes’ life and works.

[501] His friend Diogo Mendez de Vasconcellos (1523-99), Canon of Evora, says that he died in 1575 _aet._ 80 (so the _Theatrum_: _obiit octogenarius A.C._ 1575). Probably the 5 is an error or misprint for 3, and the 80 correct.

[502] Luis de Sousa (_Hist. S. Dom._, Pt. I, Bk. i, cap. 2) praises his _juizo e curiosidade de bom antiquario_, and there are many similar passages in other writers. Resende furnished Barros, as Severim de Faria later furnished Brito, with materials and advice.

[503] In a similar though more elaborate work (88 ff.) Frei Nicolau Diaz (†1596) told the life and death of Princess Joana (†May 1490): _Vida da Serenissima Princesa Dona Joana, Filha del Rey Dom Afonso o Quinto de Portugal_ (1585).

[504] _Casamento Perfeyto_, 2ᵃ ed. (1726), p. 61.

[505] _Monarchia Lusitana_, Pt. V, Bk. xvii, cap. 5. Bernardo de Brito also praises him, and Frei Antonio Brandão acknowledges his debt to him. Faria e Sousa says that he received from him _cantidad de papeles_.

[506] _Europa Portuguesa_, vol. iii, pt. 3. Portugal, he says, is a perpetual Spring, and he speaks of the women who earn their living by selling roses and other flowers in Lisbon, of the almonds of Algarve, the excellent honey, &c., &c. Vol. i covers the period from the Flood to the foundation of Portugal; vol. ii goes down to 1557; vol. iii to Philip II of Spain.

§ 6

_Quinhentista Prose_

Had latinization and the Renaissance come to Portugal in a quiet age it is not pleasant to think what havoc they might have wrought on Portuguese prose in the unreal atmosphere of the study. Fortunately they found Portugal in turmoil. Stirring incidents and adventures were continually occurring which needed no heightening of rhetoric or Latin pomp of polysyllables. A scientific spirit of accuracy was abroad, and the missionaries and adventurers, travellers, mariners, merchants, officials, and soldiers who recorded their experiences wrote as men of action, with life and directness.

Few stories are more intense and affecting than those told by the Portuguese survivors of shipwreck in the sixteenth and seventeenth centuries. Twelve of these appeared in the original collection edited by BERNARDO GOMES DE BRITO (born in 1688): _Historia Tragico-Maritima_ (2 vols., 1735, 6).[507] The earliest and most celebrated is the _Relaçam da mui notavel perda do galeão grande S. João_ [June 24, 1552], an anonymous narrative based on the account of a survivor, Alvaro Fernandez, probably the ship’s mate, which tells of the death of D. Lianor de Sepulveda and her husband with a simple pathos and dramatic power unattained by the many poets who later treated the same theme. But the accounts of the wreck of the _S. Bento_ (1554), the _Conceição_ (1555), the _S. Paulo_ (1561), of D. Jorge de Albuquerque (1565), and others, are scarcely less moving. The ships, of 1,000 tons, as the _Aguia_, ‘the largest vessel that had hitherto sailed to India’ (1558), and under, often with rotten rudder, or the whole ship rotten, _sepulturas dos homens_, with few boats, careless and ignorant pilots, badly careened, overloaded, overcrowded, ill-supplied with worm-eaten biscuit, ‘poisonous’ wine, and insufficient water, seemed to invite destruction. Between 1582 and 1602 alone thirty-eight ships were lost. The sea was not the only enemy: corsairs off the coast of Portugal, French, Dutch, and English, Lutheran heretics who threw overboard beads and missals, or a Turkish fleet ‘in sight of Ericeira’, exacted their toll when all other dangers had been successfully overcome. The story is told immediately after the event, sometimes almost in the form of a diary or log, or years later, by survivors or based on the account of survivors, and it varies according as the narrator is the captain of the ship, a landsman with a dislike of sailors, a plain soldier, a Jesuit priest, a Franciscan monk, a distinguished Lisbon chemist (Henrique Diaz in i. 6), or a famous historian (ii. 3 by Diogo do Couto,[508] ii. 4 by João Baptista Lavanha[509]). All or most of their accounts are masterpieces of vivid phraseology. We follow as in a novel their adventures as the sea ‘breaks into flower--_quebrando em frol_’, as they are stranded on a desert island, boarded in sight of home, entrapped by savages, devoured by wild beasts, tottering, _arrimados em paos_, exhausted by thirst and hunger, or prostrated by heat, in comparison with which the _calmas_ of Alentejo ‘are but as Norwegian cold’: toils and perils borne with heroic courage, told with the simplicity of heroes, without _adorno de palavras nem linguagem floreada_.

Many books of travel were the natural consequence of the discovery of India. The historian João de Barros’ passion for knowledge, especially geographical knowledge, was the first cause[510] of the learned and instructive _Chorographia_ (1561) of his nephew Gaspar Barreiros (†1574), a description of the places through which he passed on his way to Rome in 1545 to thank the Pope on behalf of the Infante Henrique, _Cardinalem amplissimum_, for his cardinal’s hat. But this work (edited by his brother, Lopo Barreiros) was an exception. Most of the travel books were concerned with the far East.

The _Livro em que da relação do que viu e ouviu no Oriente_ (1516) by DUARTE BARBOSA of Lisbon, brother-in-law of Fernam de Magalhães, exists in a Portuguese manuscript in the Public Library of Oporto, but was first published in Portuguese in 1821 as a translation from the Italian _Libro di Odoardo Barbosa Portoghese_, itself a translation from a copy at Seville. The author had spent the greater part of his youth in India, and his work contains vivid and accurate notes on Eastern lands and cities, especially Malabar.

One of the causes that most moved Portugal to curiosity and acted as an incentive to discovery were the vague rumours of the existence of a mighty Christian prince, the half-mythical Prester John, Negus of Abyssinia. The priest FRANCISCO ALVAREZ (_c._ 1470?-_c._ 1540) set out with Duarte Galvam, first Portuguese Ambassador to Abyssinia, in 1515, but Galvam’s death delayed the mission, and it was not till 1520 that Alvarez and the new ambassador, D. Rodrigo de Lima, reached the Court of Prester John. They remained for six years in the country, and during this time Alvarez recorded in straightforward notes every detail of the country and its inhabitants with minuteness and accuracy. He considered himself old[511] in 1520; he was certainly active: he shoots hares and pheasants, washes unsuccessfully for gold, looks after his slaves, his nine mules, his fourteen cows, and organizes a procession against locusts. On their return, in Alvarez’ friend Antonio Galvam’s ship, to Lisbon, bringing ‘the length of Prester John’s foot’, he was eagerly questioned by king, prelates, and courtiers--the whole Court trooped out along the road from Coimbra to meet them--and when he published his fascinating diary of travel, _Verdadeira Informaçam das terras do Preste Joam_ (1540), it was soon translated into almost every language of Europe.[512] FREI GASPAR DA CRUZ of Evora, missionary in China, returned to Portugal in 1569, and in the same year began his _Tractado em que se cõtam muito por estẽso as cousas da China_ (1570). He calls it a _singella narraçam_, but it contains valuable information about China, nor did the author neglect his style. The Dominican FREI JOÃO DOS SANTOS (_c._ 1550-_c._ 1625?)[513] was born at Evora about the middle of the sixteenth century, and went out to East Africa and India as a missionary in 1586. He returned to Lisbon in August 1600 and nine years later published his _Ethiopia Oriental_ (1609), an attractive, curious account, written in a clear and easy style, of the natives, their land and customs. It is to be feared that some of the settlers sadly abused his credulity, as in the case of the _mercador’s_ tale of the native sorcerer or the man 380 years old, but this does not by any means impair the interest of his book. More individual and vivid is the _Itinerario_ (1560) of ANTONIO TENREIRO, who in brief, staccato sentences describes minutely what he saw (the _rosaes_ of red, white, and yellow roses in May near Damascus, the red roses of Shiraz, the fair, white Gurgis, complexioned like Englishmen) during his travels from Ormuz to the Caspian Sea and in Palestine and Egypt, and his overland journey from Ormuz to Portugal (1529) in which, alone with an Arab guide, he spent twenty-two days in crossing the desert. A similar land journey, a generation later, is described with an equal wealth of curious detail in the _Itinerario_ (1565) of Mestre MARTIM AFONSO, surgeon to the Viceroy, Conde de Redondo,[514] while the Franciscan FREI PANTALEAM DE AVEIRO in his _Itinerario da Terra Santa_, &c. (1593) described his journey to the Holy Land. Not less adventurous were the travels of another Franciscan, FREI GASPAR DE S. BERNARDINO, who related them with greater parade of erudition in a clear, elegant style in his _Itinerario da India por terra_ (1611), the promised second part of which was unhappily not finished or at least not published. Half a century later the Jesuit MANUEL GODINHO (_c._ 1630-1712),[515] in the _Relaçam do novo caminho que fez por terra e mar_ (1665), gave a remarkable account, in a style not untouched by the _culteranismo_ of the time, of his return journey in 1663 from Baçaim. But various and arresting as are the books of Portuguese travellers, they are all eclipsed by the wonderful _Peregrinaçam_ (1614) of FERNAM MENDEZ PINTO (_c._ 1510-83). This prince of travellers and adventurers was born at Montemôr o Velho. His parents were of humble station, and at the time of King Manuel’s death (1521) he was brought by an uncle to Lisbon in order to earn his living. Although he remained in Portugal for sixteen years, in the service first of a lady of Lisbon and later of D. João de Lencastre,[516] lord of Montemôr o Velho, at Setubal, he was but just in his teens when, crossing in a boat from Alfama, he was captured off Cezimbra by a French corsair as a foretaste of pleasures to come. In March 1537 he set out for India and his odyssey began in earnest. He had no sooner reached Diu than he re-embarked on an expedition to the Straits of Mecca. His hope was to make a rich prize and become _muito rico em pouco tempo_. He went next with three others on a mission to Ethiopia, and on the return voyage he was captured by the Turks, placed in a subterranean dungeon, and then sold to a Greek renegade, whom he describes as ‘the most inhuman and cruel dog of an enemy ever seen’. Fortunately after three months the Greek sold him for 12,000 _réis_ to a Jew, who brought him to Ormuz. After spending little over a fortnight there he embarked with a cargo of horses for Goa, and later was wounded in a fight with the Turks. He next proceeded to Malacca, and was sent thence on a mission to the King of the Batas, by whom he was made welcome ‘as rain to our rice crops’. After accompanying the king on a campaign he returned to Malacca, losing his cargo of tin and benjamin on the way. His next mission was to the King of Aaru. He returned to Malacca a slave, as his ship was wrecked, and after fearful sufferings he, the only survivor, was bought cheap by a poor Moorish trader. A trading expedition to Pão and Lugor ended as disastrously: after a fight with Moors he succeeded in swimming wounded to land, but returned penniless to Patane. In despair he joined the freebooting Antonio de Faria, and they preyed on Chinese junks till their ship was weighed down with silver and silk, damask and porcelain. Faria and his men are represented fighting, torturing, murdering, plundering, playing at dice on deck for pieces of silk, praying a litany, and promising rich and good spoil to Our Lady of the Hill at Malacca. After being shipwrecked they joined a Chinese pirate and again built up their fortunes. They weathered a storm by throwing overboard twelve cases of silver, sacked a Chinese city, were received in honour at Liampo (Ningpo), but again inordinate greed for gold proved their ruin, and, after a daring attempt to plunder the rich tombs of the Emperors of China in the island of Calemplui, they were finally stranded in China and arrested as vagabonds. After six weeks in the crowded prison at Nanking the Portuguese were taken to Peking and thence deported to Quansi (Kansu), where they were freed by the timely attack of the King of Tartary. He sent them to Cochin-China, but on the way they entered the service of a Chinese pirate. When they reached Japan only three Portuguese survived, the first Europeans, Mendez Pinto claims, to set foot there. When he brought news of this land to Liampo a trading expedition was hastily equipped and set out in defiance of times and seasons. Few of those who embarked in the nine junks ever saw land again. Mendez Pinto eventually reached Malacca (1544). Pedro de Faria later sent him on a mission to the King of Martavão. Martavão was, however, sacked soon after his arrival, and he was carried a prisoner to Pegu. He escaped by night and after many adventures returned to Goa. He immediately set out again ‘to challenge fortune in China and Japan’. After accompanying the King of Sunda on a war expedition he was again wrecked and spent thirteen days on a raft. Of the eleven survivors three were eaten by crocodiles and the rest sold as slaves. Released by the King of Calapa, Mendez Pinto served under the King of Siam and returned to Pegu and thence to Malacca. Once more he set out for Japan, and this time his voyage prospered and he came back with a fair profit. At Malacca he was eagerly questioned by St. Francis Xavier (1506-52) as to the conditions in Japan. He seems to have been infected with the saint’s enthusiasm, as were most of those who met him, and after his death he perhaps gave up a considerable fortune in order to return as missionary and ambassador to Japan. Before leaving Goa (April 1554) with St. Francis Xavier’s successor, Padre Belchior, he had been received into the Company of Jesus. After many hardships they landed in China in July 1556. In the spring of 1558, a few weeks after returning to Goa, Mendez Pinto sailed for home and arrived at Lisbon on September 22. The Lisbon officials dallied with his pretensions to reward for his services. During his wanderings in India, Ethiopia, China, Japan, Tartary, and Arabia he had persevered through captivities, battles, and shipwrecks, but four or five years of official evasions broke his spirit, and he retired to live in poverty at Almada. Philip II, stirred to interest in this legendary figure, granted him two bushels of wheat in January 1583, and in July of the same year he died. He had long before left the Company of Jesus, either of his own free will or expelled, perhaps on suspicion of Jewish descent.[517] His name was erased from the Company’s records and letters. Of his twenty-one years of trader, envoy, pirate, and missionary in the far East he wrote for his children a narrative of breathless interest, and, speaking generally, it bears the stamp of truth. We gather that he was brave and adventurous, despite a natural timidity, of a consuming curiosity which often got the better of his fears, pious, temperate, apt to be carried away by fugitive enthusiasms, but persistent, gay, and optimistic in defeat and disappointment. He appears not to have been particularly vain. He does not disguise some of his less creditable actions, and he certainly does not exaggerate his services in Japan.[518] He may possibly have been one of the three Portuguese who discovered it in 1542: their names are given by Couto (V. viii. 12) as Mota, Zeimoto and Peixoto. Gifted with keen imagination, he could exaggerate[519] when expediency required, but he knew that in the account of his travels exaggeration was not expedient, and he was constantly on guard against the notorious scepticism of his fellow-countrymen.[520] He may have heightened the colour occasionally, but as a rule he writes with restraint, although with delight in a good story and skill in bringing out the dramatic side of events. It is one of the charms of his work that it is very definite in dates and figures, but this also, through inevitable errors and misprints, afforded a handle to the pedantry of critics. The fatal similarity of Mendez and mendacity gave rise to the play on his name: _Fernam, mentes? Minto_ (‘Fernam, do you lie?--I lie’), and Congreve, in _Love for Love_, by calling him ‘a liar of the first magnitude’ clinched the matter in England. But comparatively early a reaction set in,[521] and modern travellers have unequivocally confirmed the more favourable verdict and corroborated his detailed descriptions of Eastern countries. The mystery of the East, the heavy scent of its cities, its fervent rites and immemorial customs, as well as the magic of adventure, haunt his pages. A hundred pictures refuse to fade from the memory, whether they are of silk-laden Chinese junks or jars of gold dust, vivid descriptions of shipwreck (the hiss and swell of the waves are in his rich sea-Latin) or the awful pathos of the Queen of Martavão’s death, the sketch of a supercilious Chinese mandarin or of St. Francis Xavier tramping through Japan.

Five years after Mendez Pinto’s return to Portugal a book scarcely less strange than his _Peregrinaçam_, of atmosphere as oriental and of interest as absorbing although more scientific, was printed at Goa. Its author, GARCIA DA ORTA[522] (_c._ 1495-_c._ 1570), born at Elvas, the son, perhaps, of Jorge da Orta, owner of a shop (_temdeiro_) in that town, studied medicine for ten years (1515-25) at Salamanca and Alcalá, and in 1526 began to practise as a doctor at Castello de Vide. From 1532 to 1534 he was Professor at the University of Lisbon, and in March 1534 sailed with his friend and patron, the insatiable Governor Martim Afonso de Sousa,[523] to India as king’s physician. The East cast its spell over his curious and inquiring mind; he remained under twelve or more Governors and died at a good old age, probably at Goa. There, on the veranda of his beautiful garden, in this land of _bellissimi giardini_,[524] served affectionately by many slaves, and with the books of his well-stocked library ready to his hand,[525] he would regale his guests with strange fruits--all the _maneiras á gula_ of India--and with still stranger knowledge. His knowledge was based on personal observation, for although he respected Galen and Dioscorides as the princes of medicine and was possessed of great erudition, he was not disposed to bow blindly to the authority of any writer, Arab or Greek, least of all to Scholasticism, he went to Nature and in his _Coloquios dos Simples_ (1563) recorded what he had seen and heard, the truth without rhetoric, setting aside the _mil fabulas_ of Pliny and Herodotus. These fifty-nine dialogues, arranged in alphabetical order, pay more regard to facts than to style. They are full of varied information and give us a most pleasant insight into the writer’s character, strong, humorous, obstinate, and into his life at Goa. From a scientific point of view they are of great importance: not only did they provide the first description of cholera[526] and of many unknown plants, but after three and a half centuries they retain their scientific interest and value. Begun many years earlier in Latin,[527] they were published in the author’s old age, with an introductory ode by his friend, the poet Camões. Unhappily they became known to Europe chiefly in a garbled Latin version by Charles de l’Écluse (Clusius)--a fifth edition appeared in 1605--from which the Italian and French translations were made. It was not until the nineteenth century that the skilful and eager care of the Conde de Ficalho enabled a larger number of those who read Portuguese to appreciate Orta at his true worth.

Born at Alcacer do Sal, the celebrated scientist PEDRO NUNEZ (1492?-1577?), whose name lives in the instrument of his invention, the _nonius_,[528] was Cosmographer to Kings João III and Sebastian and Professor of Mathematics at the University of Coimbra (1544-62). Prince Luis and D. João de Castro were his pupils. He wrote indifferently in Latin, Spanish, or Portuguese, declared that as science treats of concrete things it can be expressed in any language however barbarous,[529] and, in order to secure for it a wider public, translated into Portuguese the Latin treatise (_libellus_) _De Sphaera_ by John of Halifax (Joannes de Sacro Bosco): _Tratado da Sphera_ (1537),[530] and into Spanish his own _Libro de Algebra en arithmetica & geometria_ (1567), originally written in Portuguese and addressed to his pupil and friend the Cardinal-King Henrique. His other works, including the _De Crepusculis_ (1542), were written in Latin.

The Homeric hero DUARTE PACHECO PEREIRA (1465?-1533?), about whose life, apart from the hundred days at Cochin (1504) and a fight off Finisterre (1509) with the French pirate Mondragon, singularly little is known,[531] on his return from India in 1505 wrote a work entitled _Esmeraldo de Situ Orbis_ [1505-6?]. This curious and important survey of the coast of Africa, the work of one more accustomed to wield sword than pen, but sometimes as picturesque and interesting as Duarte Barbosa, was to have consisted of five books, but only three and a part of the fourth were written. It remained in manuscript for nearly four centuries.

The three _Roteiros_ (logs)[532] written by the famous Viceroy D. JOÃO DE CASTRO (1500-48) on his voyages (1) from Lisbon to Goa in 1538, (2) from Goa to Diu, 1538-9, (3) from Goa to the Red Sea in 1541, are decked out with no literary graces. He wrote, he said, for seamen, not for ladies and gallants. Yet the scientific curiosity and enthusiasm of this keen-eyed, broad-minded observer give his descriptions force and truth, the same practical lucidity that marks his letters, which according to his friend Prince Luis contained _todas as cousas necessarias e nenhũas superfluas_, and they were early prized in Spain as _harto notables, muy curiosos_.[533] The third _Roteiro_ would seem to have been originally written in Latin, and perhaps translated by Castro at his beloved Sintra home. The manuscript was bought by Sir Walter Raleigh, and it appeared in English in 1625, 208 years before it was published in Portuguese.

Greater historical interest attaches to the letters of an earlier Governor, AFONSO DE ALBUQUERQUE (1461-1515). That grim conqueror of the East might have smiled somewhat sardonically to be numbered among Portugal’s writers. He merely said what he had to say, and there was an end of it, would be his comment. But it is precisely this directness--the powerful grasp of reality and the horror of useless rhetoric--which gives excellence to the prose of his _Cartas_. These incomparable reports, written to King Manuel in moments snatched from his many occupations as Governor of India (1509-15), sometimes rise to a biblical grandeur and eloquence, as in the splendid passage beginning _Goa é vossa; Onor, o rei dele paga-vos pareas_. Perhaps, after all, he was not wholly unconscious of his art, and certainly the source of it is clear: as Osorio[534] notices, he was a devoted student of the Bible. In more familiar mood he can give a vivid sketch in a few emphatic words, as when he describes the judge, ‘a little man dressed in a cloak of coarse cloth with a crooked stick under his arm’, or the impostors who will practise ‘a thousand wiles and deceits for one ruby’.

To turn to lesser men, FERNAM RODRIGUEZ LOBO SOROPITA (born _c._ 1560), a distinguished Lisbon advocate and the first editor of the _Rythmas_ (1595) of Camões, was a poet celebrated for his wit in his day. That of his letters is perhaps a little forced, and the obscurity of the allusions now interferes with our enjoyment. The interest of the extracts from a manuscript in the British Museum written by FRANCISCO RODRIGUEZ SILVEIRA (1558-_c._ 1635) in 1608, published under the title _Memorias de um Soldado da India_ (1877), consists both in the record of his thirteen years’ service in India (1585-98) and in the account during the succeeding ten years of Portugal and especially Beira, the condition of the roads, the land, the peasants, and the sway of the local _caciques_--thief, Turk, Pasha, tyrant, he calls them--and his indignation gives a pleasant vigour to his prose. The _Arte da Caça da Altanaria_ (1616) of DIOGO FERNANDEZ FERREIRA (born _c._ 1550), page of the Pretender D. Antonio, is a work of great interest. The writer evidently delights in his theme and has a real love of birds, the migratory habits of which he describes in Part 6; and he treats ‘of swallows and of the swallow-grass which restores sight’, of the food made of sugar, saffron, and almonds for nightingales, and other alluring topics. Among the rare and curious books of the time we may notice that on the prerogatives of women, _Dos priuilegios & prœrogatiuas q ho genero femenino tẽ por dereito comũ & ordenações do Reyno mais que ho genero masculino_ (1557), by RUY GONÇALVEZ, Professor of Law at Coimbra in 1539 and subsequently Court Advocate at Lisbon.

Two writers especially attract attention even in the feast of interest which Portuguese prose in this century offers so abundantly. The son of a distinguished Dutch illuminator and painter settled in Portugal, Antonio de Hollanda, who painted Charles V at Toledo and may have illuminated the Book of Hours of Queen Lianor, FRANCISCO DE HOLLANDA (1518-84), born in Lisbon, painter, illuminator, and architect, in his short treatises _Da fabrica que fallece á cidade de Lisboa_ and _Da sciencia do desenho_, showed an enthusiasm for his subject almost out of place in the Portugal of the second half of the sixteenth century. Indeed, he nearly ran into trouble with the Inquisition by seeming to make painting ‘divine’, but prudently altered the passage. His curious and celebrated treatise _Da Pintvra Antigva_ (1548) is written in a style which may be rather rejoiced in than imitated, for, as he tells us, he was more at home with the brush than with the pen, but it is full of ingenious and original remarks. The first part deals in forty-four brief chapters with painting generally, and opens with a fine passage describing the work of God as the greatest of all painters. The second part contains the _Quatro dialogos_, in the first three of which he records the conversations of Vittoria Colonna, Michelangelo, Lattanzio Tolomei, and himself in the church of St. Sylvester or in a garden overlooking Rome; conversations which, despite their Portuguese dress, bear the stamp of truth and will retain their fascination so long as interest in art endures. Francisco worked first in the household of the Infante Fernando and then in that of the Archbishop of Evora. In 1537 he set out on a journey to Rome by land (Valladolid, Barcelona, Provence), and in Italy remained from 1538 to 1547. His friendship with Michelangelo continued after his return to Portugal, as a letter from Hollanda to Michelangelo in 1553 proves. The last part of his life he spent in the country between Lisbon and Sintra among the Portuguese whom he had called _desmusicos_, and despite his comfortable circumstances--he received a pension of 100,000 _réis_ from Philip II--he must often have looked back with regret to the fullness of those nine years in Italy. But his countrymen, thanks largely to the scholarly researches and studies of Dr. Joaquim de Vasconcellos, are now fully alive to his merits. And, indeed, even in the sixteenth century a passage in Frei Heitor Pinto’s _Imagem da Vida Christam_ sets him side by side with the great Italian.[535] PHILIPE NUNEZ, who professed as a Dominican in 1591, wrote on painting in the next century: _Arte poetica e da pintura e symmetria_ (1615). A work on music by ANTONIO FERNANDEZ of about the same date, _Arte de Mvsica de canto dorgam e canto cham_ (1626), consists of three treatises which do not profess to be original. MANUEL NUNEZ DA SILVA wrote on the same subject in his _Arte Minima_ (1685).

In the preface (1570) to his _Regra Geral_, written in 1565, GONÇALO FERNANDEZ TRANCOSO[536] (_c._ 1515-_c._ 1590) professed not to have sufficient literary skill even for this simple calendar of movable feasts. Yet in the previous year (1569), in which at Lisbon he lost both wife and children in the great plague (a beloved daughter of twenty-four, a student son, and a choir-boy grandson), in order to distract his mind from these sorrows,[537] he wrote a remarkable work, unique of its kind in Portuguese literature; or at least he wrote then the first two books, which appeared under the title _Contos e historias de proveito e exemplo_ (1575).[538] A third part was published posthumously in 1596. The number and kind of the editions in the seventeenth and eighteenth centuries testify to its popularity, but since the eighteenth century no new edition has been printed and the book has fallen into a strange neglect.[539] Trancoso did not claim originality: he merely collected stories from what he had heard or read.[540] The stories, only thirty-eight in number, are very various. The subjects of many of them resemble those of Franco Sacchetti’s _Novelle_ or Giovanni Francesco Straparola’s _Le xiii Piacevoli Notti_, and some are directly imitated from Boccaccio’s _Il Decamerone_ or Giovanni Battista Giraldi’s _Gli Ecatommiti_ or from Matteo Bandello (†1565).[541] But often they are traditions so widespread that they occur in many authors and languages, as that (ii. 7) which corresponds to Straparola’s third _Notte_ and of which Dr. F. A. Coelho recorded twenty-one other foreign versions, besides four popular variants in Portuguese; or i. 17, in which the cunning answers to difficult questions are similar to those in Sacchetti, No. 4 (_Mestre Bernabò signor di Milano_), and Dr. Braga’s _Contos tradicionaes do povo portuguez_, No. 71 (_Frei Joam Sem Cuidados_). Others are apparently of oriental origin, as the judge’s verdict, worthy of Sancho Panza (i. 15), or the king and the barber (iii. 3). But the subject and place (Lisbon, Oporto, Evora, Coimbra, &c.) of most, although not of the longest, of these tales are Portuguese.[542] Some are trifling anecdotes which acquire a charm and vividness through their popular character and the author’s simple details of description, as the picture of the peasant family near Oporto sitting round the fire after their supper of maize-bread and chestnuts (i. 10). The author is not content that we should draw our own moral, but this scarcely spoils the reader’s pleasure in these malicious and ingenious tales.

Despite inroads of the exotic and all the chances and changes of life and literature in this century, the Portuguese maintained their interest in the romances of chivalry, in which indeed they saw a reflection of their own prowess in the East. Dull as _Clarimundo_ may now seem, it made a great impression in its day, and was eagerly read, from Lisbon to the Moluccas.[543] Even as late as 1589 Bishop Arraez considers it necessary to say that a prince should have better ways of spending his time than _ler por Clarimundo_,[544] while Rodriguez Lobo, thirty years later, brackets it with _Amadis_ and _Palmeirim_.[545] Many a young page and _escudeiro_ must have aspired not only to pore over the _cronicas_ but to write one of his own.[546] The facility of a Barros is, however, given to few, and both Jorge Ferreira’s _Memorial_ and Moraes’ _Palmeirim de Inglaterra_ were written later in life. FRANCISCO DE MORAES (_c._ 1500-72),[547] a well-known courtier in the reign of King João III, whose Treasurer he was, and a _Comendador_ of the Order of Christ, in 1540 accompanied the Portuguese Ambassador, D. Francisco de Noronha, to Paris as Secretary, and at the French Court he fell passionately in love with one of the ladies-in-waiting of Queen Leonor (sister of the Emperor Charles V and widow of King Manuel of Portugal) named Claude Blosset de Torcy. His love was not returned: there was a great discrepancy of age between them, his knowledge of French was very slight, and his passion robbed him of wit and reason. If the Duc de Châtillon was favoured, or if the English Ambassador gave Mademoiselle de Torcy his arm, Moraes would flare up in jealousy, and when in the presence of the queen the elderly lover went down on his knees _la belle Torcy_ (to whom Clément Marot had addressed one of his _Étrennes_ and who eventually married the Baron de Fontaines) prayed him not to continue to make her as well as himself ridiculous. Moraes, after leaving France in 1543, or early in 1544, recovered from his passion and married in Portugal. Of his subsequent life little is known; he appears to have returned to France, and in 1572 he was murdered at the entrance of the Rocio, the central square of Evora. His _Cronica de Palmeirim de Inglaterra_, written in France or Portugal or both, was probably published in 1544, but the earliest existing Portuguese edition is that of Evora, 1567, which contains the dedication to the Infanta Maria, written over twenty years earlier (1544). Chiefly remarkable for the excellence of its style, _Palmeirim_ will always retain its place in Portuguese literature as a masterpiece of prose, musically soft, yet clear and vigorous. Cervantes considered it worthy to be preserved in a golden casket like the works of Homer,[548] but few of its readers will now differ from the more modern and moderate opinion of Menéndez y Pelayo that ‘it requires a real effort’ to read the whole of it. The effort required to read the miserable Spanish translation of 1547-8 is infinitely greater. The fact that this translation is of earlier date than any surviving Portuguese edition gave rise to the theory that Moraes had translated his work from the Spanish. No competent critic now believes this; any doubts that may have lingered were dispelled wittily and for ever in Mr. Purser’s able essay (1904). The Spanish version, with its painful efforts to avoid _lusitanismos_ and its palpable mistranslations (such as _suavidad_ or _alegria_ for _saudade_), shows less knowledge of the sea, of Ireland,[549] and of Portugal. Moreover, the preference of the author of _Palmeirim_ for Portugal is obvious, and the passage in which ladies of the French Court are introduced corresponds to Moraes’ _Descvlpa de hvns amores_,[550] first published with the _Dialogos_ in 1624. Moraes himself would probably not have been greatly troubled by the impudent claim set up for Luis Hurtado and Miguel Ferrer. To have made a masterpiece out of their book would have been an achievement as great as to have made it out of old French and English legends in Paris. _Palmeirim’s_ predecessors, _Palmerin de Oliva_ (1511), _Primaleon_ (1512), and _Platir_ (1533), were probably all genuinely Spanish, although some doubts have been raised as to the first of the line, _Palmerin de Oliva_ attributed to a cryptic lady, a _femina docta_ called Agustobrica.[551] Its successors were as genuinely Portuguese: to Moraes’ parts 1 and 2 DIOGO FERNANDEZ added parts 3 and 4 (1587), concerned with the deeds of Palmeirim’s son, _Dom Duardos_,[552] and BALTHASAR GONÇALVEZ LOBATO parts 5 and 6 (1602), in which are told those of his grandson, _Dom Clarisol de Bretanha_. Three brief but very lively and natural _Dialogos_ (1624) show that Moraes was not only an excellent stylist but a keen observer. The _fidalgo_ and _escudeiro_, the lawyer and the love-lorn _moço_, are all clearly and wittily presented.

FOOTNOTES:

[507] For a full list see Innocencio da Silva, _Dicc. Bibliog._ i. 377, and _Grundriss_, p. 339. Five volumes were announced by Barbosa Machado as ready for press. The modern editors, besides eleven wrecks of the sixteenth, eight of the seventeenth, and two of the eighteenth, have included three of the nineteenth century. Some of the original chap-books survive, with a fine woodcut of a tossing galleon on the title-page: _Historia da mui notavel perda do galeam grande S. Joam_ (1554?); _Relaçam do lastimozo navfragio da nao Conceiçam chamada Algaravia a Nova_ (1555); _Naufragio da nao Santo Alberto_ (1597); _Memoravel relaçam da perda da nao Conceiçam_ (1627). The _Relaçam da viagem do galeão São Lovrenço e sua perdição_ (1651) is by the Jesuit Antonio Francisco Cardim (1596-1659); the _Relaçam sumaria da viagem que fez Fernão d’Alvarez Cabral_, by Manuel Mesquita Perestrello, is an account of the wreck of the fine ship _S. Bento_, which had taken Camões to India.

[508] In this _Relaçam do naufragio da nao S. Thomé_, written in 1611, twenty-two years after the event, he refers several times to his _Decadas_.

[509] _Naufragio da nao S. Alberto_ (1593). It is a summary of a _largo cartapacio_ of the pilot.

[510] _pedirme meu tio Ioam de Barros que lhe screuesse muito particularmente todos os lugares deste meu caminho._

[511] _Verd. Inf._, p. 110: _nam era pera velhos_.

[512] This seems to have aroused the resentment of Barros (_Asia_, III. iv. 3). The author, he says, had no learning. In II. iii. 4 he again refers to him slightingly as ‘a certain Francisco Alvarez’. Barros as grammarian similarly ignored Oliveira.

[513] Barbosa Machado says, _ultimamente em o Convento de Goa, para onde tinha passado no anno de 1622 falleceu com saudade_, &c. Innocencio da Silva read this with a comma after _passado_.

[514] Afonso de Albuquerque mentions another surgeon Mestre Afonso in India in his time, i.e. half a century earlier. The value of the _Itinerario_ consists in its having been written as a diary on the journey, and its author, perhaps thinking of Mendez Pinto, says _hee hũu grande descuido de homens que fazem semelhantes viagens e as nom escreuem ... porque a memoria nom pode ser capaz de tamanha cousa e tantas particularidades_ (p. 82).

[515] According to Barbosa Machado he entered the Jesuit College as a novice in 1645 and died in 1712 _aet._ 78. Godinho also wrote a life of Frei Antonio das Chagas.

[516] He was the son of D. Jorge, illegitimate son of João II., and was created Duke of Aveiro.

[517] See the important works by Colonel Cristovam Ayres, _Fernão Mendes Pinto_, 1904; _Fernão Mendes Pinto e o Japão_, 1906.

[518] His work did not appear till 1614 and it is uncertain to what extent it was edited by the historian Francisco de Andrade. It is thought that the account of his services as missionary in Japan may have been excised owing to the hostility of the Jesuits.

[519] Cap. 223: _eu respondi acrecentando em muitas cousas que me perguntava por me parecer que era assim necessario á reputação da nação portuguesa_.

[520] Cf. caps. 14, 70, 88, 114, 126, 198, 204. The complaint is echoed by almost every Portuguese traveller of the day. Bishop Osorio refers to the _fidei faciendae difficultas_; even the truthful and exact Francisco Alvarez fears his readers’ disbelief.

[521] Cf. Faria e Sousa (_laudari a laudato!_): _Yo le tengo por muy verdadero_; A. de Sousa Macedo, _Eva e Ave_, ii. 55, 1676 ed., p. 495: _El Rey Catholico D. Philippe II, quando veio a Portugal, gostava de ouvir a Fernão Mendes, em cujas peregrinaçoens & sucessos que dellas escreveo mostrou o tempo com a experiencia a verdade que se lhe disputava antes que ouvesse tantas noticias d’aquellas partes_; Soares, _Theatrum_: _diu apud Lusitanos fidem non meruit donec rerum qui secuti sunt eventus et aliorum scripta nihil Ferdinandum a vero discrepasse confirmarunt_; Manuel Bernardes, _Nova Floresta_, i (1706), p. 124: _as Relações do nosso Fernão Mendez Pinto que não merecem tão pouco credito como alguns lhe dão_. ‘Either never man had better memory or he was the most solemn liar that ever put pen to paper’ is the verdict of José Agostinho de Macedo (_Motim Literario_, 1841 ed., ii. 17).

[522] In France he was known as du Jardin. Familiarly this great botanist seems to have been called Herbs. A copy of the first edition of the _Coloquios_ has GRACIA DORTA O ERVAS on the back of the binding. This might be an ignorant mistake for D’ELVAS.

[523] The Governor’s brother, Pero Lopez de Sousa, wrote a _Diario da Navegação_ (1530-2) first published at Lisbon in 1839. The soldier in Couto’s _Dialogo_ says, _não vai tão mal negociado hir por Fysico môr pois todos os que este cargo serviram tiraram nos seus tres annos sete ou oito mil cruzados_.

[524] _Libro di Odoardo Barbosa Portoghese._

[525] He must have spent many a half-hour in the corner bookshop in Goa mentioned by Couto (_Dec._ VI. v. 8, 1781 ed., p. 400): _o canto onde pousa um livreiro_--unless this is a misprint for _luveiro_, as the neighbouring _sirgueiro_ seems to indicate. The growth of Portuguese literature in the East would furnish matter for a curious essay. Great folios like the _Cancioneiro de Resende_ (see Lopez de Castanheda, v. 12, and Barros, _Asia_, III. iii. 4, for the strange use made of it in India) and the _Flos Sanctorum_ were taken out, and it is improbable that they were brought back when every square inch was required for pepper. Thousands of precious volumes must have gone down in shipwrecks, others--profane books and _autos_--were thrown overboard at the bidding of the priests. For the fate of a case of Hebrew Bibles (_briuias_) see Corrêa, _Lendas da India_, i. 656-7. _Amadis de Gaula_ was apparently in India in 1519 (Lopez de Castanheda, v. 16). A most interesting list of books ready to be sent to the Negus of Abyssinia in 1515 is given in Sousa Viterbo’s _A Livraria Real_ (1901), p. 8.

[526] Unless Corrêa’s description (_Lendas_, iv. 288-9) is earlier. Other events recorded by Corrêa which must have closely affected Orta are the fate of a bachelor of medicine strangled and burnt by the Inquisition at Goa in 1543 (iv. 292) and the outbreak of small-pox, from which 8,000 children died there in three months in 1545 (iv. 447). The _Dialogo da perfeyçam & partes que sam necessarias ao bom medico_ (1562), with the exception of the dedicatory letter to King Sebastian and the title, is written in Spanish (25 ff.). Apparently AFONSO DE MIRANDA found it in Latin among the books of his son Jeronimo (who had studied at Coimbra and Salamanca) and translated it.

[527] _Composto_, he says (_Coloquios_, i. 5). Dimas Bosque (ib. i. 11) says _começado_.

[528] Thus he contributed to the fact, which he notices in the _Tratado da carta de marear_, that the Portuguese sea enterprises were based on careful preparation. The _nonius_ was perfected in the following century by Vernier.

[529] _Tratado da Sphera_, Preface.

[530] This volume contains also two brief treatises by Nunez in Portuguese: _Tratado ... sobre certas duuidas da nauegação_, answering certain questions put to him by Martim Afonso de Sousa, and _Tratado ... em defensam da carta de marear_, addressed to the Infante Luis. The _De Sphaera_ of Joannes de Sacro Bosco was printed with a preface by Philip Melanchthon in 1538. Arraez, in his _Dialogos_, 1604 ed., f. 56, says: _sei algo da Sphera porque quando Pero Nunez a lia a certos homens principais eu me achava presente_.

[531] He himself says that he was born in the excellent city of Lisbon (_Esmeraldo_, iv. 6), and he was one of the captains sent out by João II to continue the discovery of the West Coast of Africa. In 1520-2 he was Governor of the fortress of S. Jorge da Mina, but his last years were spent in poverty.

[532] Other works of a similar nature, _livros das rotas_ or _derrotas_, are printed in _Libro de Marinharia_. _Tratado da Aguia de Marear_ [1514] _de João de Lisboa_ [†1526]. _Copiado e coordenado por J. I. Brito Rebello_, 1903. Cf. also G. Pereira, _Roteiros Portuguezes da viagem de Lisboa á India nos seculos xvi e xvii_, 1898; H. Lopes de Mendonça, _Estudos sobre navios portuguezes nos seculos xv e xvi_, 1892, and _O Padre Fernando Oliveira e a sua obra nautica_, 1898 (pp. 147-221 contain _O Liuro da fabrica das naos_, of which, says the preface, _ninguem escreveo ateegora_); and Sousa Viterbo, _Trabalhos nauticos dos portuguezes nos seculos xvi e xvii_ (_Historia e Memorias da Ac. das Sciencias_, tom. vii (1898), _mem._ 3; tom. viii (1900), _mem._ 1). Diogo de Sá’s _De Navigatione_ was published in Paris in 1549; the _Arte Practica de Navegar_ (1699) by the _Cosmographo Môr_ Manuel Pimentel (1650-1719) appeared a century and a half later and had several editions in the eighteenth century.

[533] Fr. Antonio de San Roman, _Historia General de la India Oriental_, Valladolid, 1603.

[534] _De Rebvs Emmanvelis_ (1571), p. 380: _Non erat alienus a literis, & cum otium erat lectione sacrarum praecipue literarum oblectabatur._

[535] Pt. 1, 1572 ed., f. 224: _não feyto por mão do nosso Olãda nẽ do vosso Michaël Angelo mas por meu bayxo ingenho_.

[536] Or Gonçalo Fernandez of Trancoso (Beira). His name has no connexion with the phrase _contar historias a trancos_ (_de coq à l’âne_).

[537] Preface addressed to the Queen in Pt. 1. His object was _prender a imaginação em ferros_.

[538] Timoneda’s _El Patrañuelo_ appeared in the following year.

[539] See, however, Dr. Agostinho de Campos’ selections (1921).

[540] _O que aprendi, ouui ou li_ (1624 ed.); _o que aprendi, vi ou li_ (1734 ed.).

[541] See Menéndez y Pelayo, _Orígenes de la Novela_, tom. ii (1907), p. lxxxvii et seq.

[542] The alternation of the indigenous and the exotic may be seen in the spelling of the same name as Piro (= Pero, Pedro, Peter) and Pyrrho (Pyrrhus) in iii. 8.

[543] _Ropica Pnefma_, 1869 ed., p. 2.

[544] _Dialogos_, 1604 ed., f. 157. A third edition of _Clarimundo_ (1601) had appeared before the second edition of the _Dialogos_.

[545] _Corte na Aldea_ (1619), _Dialogo_ 1 (1722 ed., p. 5).

[546] Moraes, _Dialogo_ 1 (1852 ed., p. 11).

[547] Barbosa Machado seems to have considered him much under seventy at the time of his death in 1572.

[548] The tradition, mentioned by Cervantes, that it was written by a learned and witty king of Portugal is clearly traceable to that other tradition that King João III as Infante had been joint-author of _Clarimundo_.

[549] Mount Brandon, Smerwick (and The Three Sisters) of the ‘pleasant’ but ‘densely wooded’ coast of Kerry, are Greek to the Spanish translator and become San Cebrian (Cyprian) and San Maurique.

[550] The title continues: _que tinha com hũa dama francesa da raynha dona Leanor per nome Torsi, sendo Portugues, pela quai fez a historia das damas francesas no seu Palmeirim_.

[551] It is scarcely possible that the author (Francisco Vazquez?) considered that Burgos, as his birthplace--his mother--had a part in the work.

[552] From being merely the legend above, the mounted knight on the title-page _Dom Duardos de Bretanha_ became the title of the book.

§ 7.

_Religious and Mystic Writers_

Amador Arraez in one of his dialogues defines mysticism thus: ‘There is a theology called mystic, as being hidden and unintelligible to those who have no part in it. It is attained by much love and few books and with much meditation and purity of heart, which alone suffices for its exercise, and consists mainly in the noblest part of our will inflamed in the love of God, its full and perfect good.’[553] ‘Our will inflamed’: perhaps these words explain the excellence of the style, the intensity and directness, of the writers in this mystic theology. Style, so shy and elusive to Flaubert and his disciples, came unsought to the religious writers of the sixteenth century, because they wrote not with an eye on verbal artifices but out of the fullness of the heart, ‘self-gathered for an outbreak’; and their works can still be read with pleasure by priest and pagan. Mysticism, inherent in the character of the Portuguese, runs through a great part of their literature; we find it, for instance, in the merry poetry of Gil Vicente or in the precious accents of Soror Violante do Ceo. Strength of character, aloofness, rapt enthusiasm, singleness of purpose: these are the qualities of mysticism at its best, and if it also manifests itself in vagueness and confusion, this was not so with the great mystic and religious writers of the golden age of Portuguese literature. To them mysticism was not a cloudy goodness or an abstract perception-dulling humanity, not a mist but a pillar of fire, in the light of which the facts and details of reality stood out the more clearly. But if the intensity of many of the mystics has its natural complement in the fervour and directness of their prose, this was not always the case, and it was not only in profane works that the Portuguese language fell into the pitfalls of _culteranismo_. All the more remarkable is the purity, the exquisite taste, the simplicity and charm of some of the later, seventeenth century, prose. The secret of this prose lay in fact in _culteranismo_ itself, the points and conceits of which were based on a recognition of the value of words. All the _seiscentistas_ set to playing with words as with unset stones of price. The more critical or inspired writers joined in the game but selected the genuine stones, leaving the rest to those who did not care to distinguish between gems and coloured glass.