The Life and Voyages of Christopher Columbus Part 29

As a farther proof that the New World was not unknown to the ancients, many have cited the singular pa.s.sage in the Medea of Seneca, which is wonderfully apposite, and shows, at least, how nearly the warm imagination of a poet may approach to prophecy. The predictions of the ancient oracles were rarely so unequivocal.

Venient annis Saecula seris, quilms Ocea.n.u.s Vincula rerum laxet, et ingens Patent tellus, Typhisque novos Detegat orbes, nee sit terris Ultima Thule.

Gosselin in his able research into the voyages of the ancients, supposes the Atalantis of Plato to have been nothing more nor less than one of the nearest of the Canaries, viz. Fortaventura or Lancerote.

No. XXV.

The Imaginary Island of St. Brandan.

One of the most singular geographical illusions on record is that which for a long while haunted the imaginations of the inhabitants of the Canaries. They fancied they beheld a mountainous island about ninety leagues in length, lying far to the westward. It was only seen at intervals, but in perfectly clear and serene weather. To some it seemed one hundred leagues distant, to others forty, to others only fifteen or eighteen. [348]On attempting to reach it, however, it somehow or other eluded the search, and was nowhere to be found. Still there were so many eye-witnesses of credibility who concurred in testifying to their having seen it, and the testimony of the inhabitants of different islands agreed so well as to its form and position, that its existence was generally believed, and geographers inserted it in their maps. It is laid down on the globe of Martin Behem, projected in 1492, as delineated by M. De Murr, and it will be found in most of the maps of the time of Columbus, placed commonly about two hundred leagues west of the Canaries. During the time that Columbus was making his proposition to the court of Portugal, an inhabitant of the Canaries applied to king John II for a vessel to go in search of this island. In the archives of the Torre do Tombo [349] also, there is a record of a contract made by the crown of Portugal with Fernando de Ulmo, cavalier of the royal household, and captain of the island of Tercera, wherein he undertakes to go at his own expense, in quest of an island or islands, or Terra Firma, supposed to be the island of the Seven Cities, on condition of having jurisdiction over the same for himself and his heirs, allowing one tenth of the revenues to the king.

This Ulmo, finding the expedition above his capacity, a.s.sociated one Juan Alfonso del Estreito in the enterprise. They were bound to be ready to sail with two caravels in the month of March, 1487. [350] The fate of their enterprise is unknown.

The name of St. Brandan, or Borondon, given to this imaginary island from time immemorial, is said to be derived from a Scotch abbot, who flourished in the sixth century, and who is called sometimes by the foregoing appellations, sometimes St. Blandano, or St. Blanda.n.u.s. In the Martyrology of the order of St. Augustine, he is said to have been the patriarch of three thousand monks. About the middle of the sixth century, he accompanied his disciple, St. Maclovio, or St. Malo, in search of certain islands possessing the delights of paradise, which they were told existed in the midst of the ocean, and were inhabited by infidels. These most adventurous saints-errant wandered for a long time upon the ocean, and at length landed upon an island called Ima. Here St. Malo found the body of a giant lying in a sepulchre. He resuscitated him, and had much interesting conversation with him, the giant informing him that the inhabitants of that island had some notions of the Trinity, and, moreover, giving him a gratifying account of the torments which Jews and Pagans suffered in the infernal regions. Finding the giant so docile and reasonable, St. Malo expounded to him the doctrines of the Christian religion, converted him, and baptized him by the name of Mildum. The giant, however, either through weariness of life, or eagerness to enjoy the benefits of his conversion, begged permission, at the end of fifteen days, to die again, which was granted him.

According to another account, the giant told them he knew of an island in the ocean, defended by walls of burnished gold, so resplendent that they shone like crystal, but to which there was no entrance. At their request, he undertook to guide them to it, and taking the cable of their ship, threw himself into the sea. He had not proceeded far, however, when a tempest rose, and obliged them all to return, and shortly after the giant died. [351] A third legend makes the saint pray to heaven on Easter day, that they may be permitted to find land where they may celebrate the offices of religion with becoming state. An island immediately appears, on which they land, perform a solemn ma.s.s, and the sacrament of the Eucharist; after which re-embarking and making sail, they behold to their astonishment the supposed island suddenly plunge to the bottom of the sea, being nothing else than a monstrous whale. [352] When the rumor circulated of an island seen from the Canaries, which always eluded the search, the legends of St. Brandan were revived, and applied to this unapproachable land. We are told, also, that there was an ancient Latin ma.n.u.script in the archives of the cathedral church of the Grand Canary, in which the adventures of these saints were recorded. Through carelessness, however, this ma.n.u.script has disappeared. [353] Some have maintained that this island was known to the ancients, and was the same mentioned by Ptolemy among the Fortunate or Canary islands, by the names of Aprositus, [354] or the Inaccessible; and which, according to friar Diego Philipo, in his book on the Incarnation of Christ, shows that it possessed the same quality in ancient times of deluding the eye and being unattainable to the feet of mortals. [355] But whatever belief the ancients may have had on this subject, it is certain that it took a strong hold on the faith of the moderns during the prevalent rage for discovery; nor did it lack abundant testimonials. Don Joseph de Viera y Clavijo says, there never was a more difficult paradox nor problem in the science of geography; since, to affirm the existence of this island, is to trample upon sound criticism, judgment, and reason; and to deny it, one must abandon tradition and experience, and suppose that many persons of credit had not the proper use of their senses. [356]

The belief in this island has continued long since the time of Columbus.

It was repeatedly seen, and by various persons at a time, always in the same place and of the same form. In 1526 an expedition set off for the Canaries in quest of it, commanded by Fernando de Troya and Fernando Alvarez. They cruised in the wonted direction, but in vain, and their failure ought to have undeceived the public. "The phantasm of the island, however," says Viera, "had such a secret enchantment for all who beheld it, that the public preferred doubting the good conduct of the explorers, than their own senses." In 1570 the appearances were so repeated and clear, that there was a universal fever of curiosity awakened among the people of the Canaries, and it was determined to send forth another expedition.

That they might not appear to act upon light grounds, an exact investigation was previously made of all the persons of talent and credibility who had seen these apparitions of land, or who had other proofs of its existence.

Alonzo de Espinosa, governor of the island of Ferro, accordingly made a report, in which more than one hundred witnesses, several of them persons of the highest respectability, deposed that they had beheld the unknown island about forty leagues to the northwest of Ferro; that they had contemplated it with calmness and certainty, and had seen the sun set behind one of its points.

Testimonials of still greater force came from the islands of Palma and Teneriffe. There were certain Portuguese who affirmed, that, being driven about by a tempest, they had come upon the island of St. Borondon. Pedro Vello, who was the pilot of the vessel, affirmed, that having anch.o.r.ed in a bay, he landed with several of the crew. They drank fresh water in a brook, and beheld in the sand the print of footsteps, double the size of those of an ordinary man, and the distance between them was in proportion.

They found a cross nailed to a neighboring tree; near to which were three stones placed in form of a triangle, with signs of fire having been made among them, probably to cook sh.e.l.l-fish. Having seen much cattle and sheep grazing in the neighborhood, two of their party armed with lances went into the woods in pursuit of them. The night was approaching, the heavens began to lower, and a harsh wind arose. The people on board the ship cried out that she was dragging her anchor, whereupon Vello entered the boat and hurried on board. In an instant they lost sight of land; being as it were swept away in the hurricane. When the storm had pa.s.sed away, and the sea and sky were again serene, they searched in vain for the island; not a trace of it was to be seen, and they had to pursue their voyage, lamenting the loss of their two companions who had been abandoned in the wood.

[357]

A learned licentiate, Pedro Ortiz de Funez, inquisitor of the Grand Canary, while on a visit at Teneriffe, summoned several persons before him, who testified having seen the island. Among them was one Marcos Verde, a man well known in those parts. He stated that in returning from Barbary and arriving in the neighborhood of the Canaries, he beheld land, which, according to his maps and calculations, could not be any of the known islands. He concluded it to be the far-famed St. Borondon. Overjoyed at having discovered this land of mystery, he coasted along its spell-bound sh.o.r.es, until he anch.o.r.ed in a beautiful harbor formed by the mouth of a mountain ravine. Here he landed with several of his crew. It was now, he said, the hour of the Ave Maria, or of vespers. The sun being set, the shadows began to spread over the land. The voyagers having separated, wandered about in different directions, until out of hearing of each other's shouts. Those on board, seeing the night approaching, made signal to summon back the wanderers to the ship. They re-embarked, intending to resume their investigations on the following day. Scarcely were they on board, however, when a whirlwind came rushing down the ravine, with such violence as to drag the vessel from her anchor, and hurry her out to sea; and they never saw any thing more of this hidden and inhospitable island.

Another testimony remains on record in ma.n.u.script of one Abreu Galindo; but whether taken at this time does not appear. It was that of a French adventurer, who, many years before, making a voyage among the Canaries, was overtaken by a violent storm which carried away his masts. At length the furious winds drove him to the sh.o.r.es of an unknown island covered with stately trees. Here he landed with part of his crew, and choosing a tree proper for a mast, cut it down, and began to shape it for his purpose. The guardian power of the island, however, resented as usual this invasion of his forbidden sh.o.r.es. The heavens a.s.sumed a dark and threatening aspect; the night was approaching, and the mariners, fearing some impending evil, abandoned their labor and returned on board. They were borne away as usual from the coast, and the next day arrived at the island of Palma. [358]

The ma.s.s of testimony collected by official authority in 1750 seemed so satisfactory, that another expedition was fitted out in the same year in the island of Palma. It was commanded by Fernando de Villabolos, regidor of the island; but was equally fruitless with the preceding. St. Borondon seemed disposed only to tantalize the world with distant and serene glimpses of his ideal paradise; or to reveal it amidst storms to tempest-tossed mariners, but to hide it completely from the view of all who diligently sought it. Still the people of Palma adhered to their favorite chimera. Thirty-four years afterwards, in 1605, they sent another ship on the quest, commanded by Gaspar Perez de Acosta, an accomplished pilot, accompanied by the padre Lorenzo Pinedo, a holy Franciscan friar, skilled in natural science. St. Borondon, however, refused to reveal his island to either monk or mariner. After cruising about in every direction, sounding, observing the skies, the clouds, the winds, every thing that could furnish indications, they returned without having seen any thing to authorize a hope.

Upwards of a century now elapsed without any new attempt to seek this fairy island. Every now and then, it is true, the public mind was agitated by fresh reports of its having been seen. Lemons and other fruits, and the green branches of trees which floated to the sh.o.r.es of Gomera and Ferro, were p.r.o.nounced to be from the enchanted groves of St. Borondon. At length, in 1721, the public infatuation again rose to such a height that a fourth expedition was sent, commanded by Don Caspar Dominguez, a man of probity and talent. As this was an expedition of solemn and mysterious import, he had two holy friars as apostolical chaplains. They made sail from the island of Teneriffe towards the end of October, leaving the populace in an indescribable state of anxious curiosity mingled with superst.i.tion. The ship, however, returned from its cruise as unsuccessful as all its predecessors.

We have no account of any expedition being since undertaken, though the island still continued to be a subject of speculation, and occasionally to reveal its shadowy mountains to the eyes of favored individuals. In a letter written from the island of Gomera, 1759, by a Franciscan monk, to one of his friends, he relates having seen it from the village of Alaxero at six in the morning of the third of May. It appeared to consist of two lofty mountains, with a deep valley between; and on contemplating it with a telescope, the valley or ravine appeared to be filled with trees. He summoned the curate Antonio Joseph Manrique, and upwards of forty other persons, all of whom beheld it plainly. [359]

Nor is this island delineated merely in ancient maps of the time of Columbus. It is laid down as one of the Canary islands in a French map published in 1704; and Mons. Gautier, in a geographical chart, annexed to his Observations on Natural History, published in 1755, places it five degrees to the west of the island of Ferro, in the 29th deg. of N.

lat.i.tude. [360]

Such are the princ.i.p.al facts existing relative to the island of St.

Brandan: Its reality was for a long time a matter of firm belief. It was in vain that repeated voyages and investigations proved its nonexistence; the public, after trying all kinds of sophistry, took refuge in the supernatural, to defend their favorite chimera. They maintained that it was rendered inaccessible to mortals by Divine Providence, or by diabolical magic. Most inclined to the former. All kinds of extravagant fancies were indulged concerning it; [361] some confounded it with the fabled island of the Seven Cities situated somewhere in the bosom of the ocean, where in old times seven bishops and their followers had taken refuge from the Moors. Some of the Portuguese imagined it to be the abode of their lost king Sebastian. The Spaniards pretended that Roderick, the last of their Gothic kings, had fled thither from the Moors after the disastrous battle of the Guadalete. Others suggested that it might be the seat of the terrestrial paradise, the place where Enoch and Elijah remained in a state of blessedness until the final day; and that it was made at times apparent to the eyes, but invisible to the search of mortals. Poetry, it is said, has owed to this popular belief one of its beautiful fictions, and the garden of Armida, where Rinaldo was detained enchanted, and which Ta.s.so places in one of the Canary islands, has been identified with the imaginary St. Borondon. [362]

The learned father Feyjoo [363] has given a philosophical solution to this geographical problem. He attributes all these appearances, which have been so numerous and so well authenticated as not to admit of doubt, to certain atmospherical deceptions, like that of the Fata Morgana, seen at times, in the straits of Messina, where the city of Reggio and its surrounding country is reflected in the air above the neighboring sea: a phenomenon which has likewise been witnessed in front of the city of Ma.r.s.eilles. As to the tales of the mariners who had landed on these forbidden sh.o.r.es, and been hurried thence in whirlwinds and tempests, he considers them as mere fabrications.

As the populace, however, reluctantly give up any thing that partakes of the marvelous and mysterious, and as the same atmospherical phenomena, which first gave birth to the illusion, may still continue, it is not improbable that a belief in the island of St. Brandan may still exist among the ignorant and credulous of the Canaries, and that they at times behold its fairy mountains rising above the distant horizon of the Atlantic.

No. XXVI.

The Island of the Seven Cities.

One of the popular traditions concerning the ocean, which were current during the time of Columbus, was that of the Island of the Seven Cities.

It was recorded in an ancient legend, that at the time of the conquest of Spain and Portugal by the Moors, when the inhabitants fled in every direction to escape from slavery, seven bishops, followed by a great number of their people, took shipping and abandoned themselves to their fate, on the high seas. After tossing about for some time, they landed on an unknown island in the midst of the ocean. Here the bishops burnt the ships, to prevent the desertion of their followers, and founded seven cities. Various pilots of Portugal, it was said, had reached that island at different times, but had never returned to give any information concerning it, having been detained, according to subsequent accounts, by the successors of the bishops to prevent pursuit. At length, according to common report, at the time that prince Henry of Portugal was prosecuting his discoveries, several seafaring men presented themselves one day before him, and stated that they had just returned from a voyage, in the course of which they had landed upon this island. The inhabitants, they said, spoke their language, and carried them immediately to church, to ascertain whether they were Catholics, and were rejoiced at finding them of the true faith. They then made earnest inquiries, to know whether the Moors still retained possession of Spain and Portugal. While part of the crew were at church, the rest gathered sand on the sh.o.r.e for the use of the kitchen, and found to their surprise that one-third of it was gold. The islanders were anxious that the crew should remain with them a few days, until the return of their governor, who was absent; but the mariners, afraid of being detained, embarked and made sail. Such was the story they told to prince Henry, hoping to receive reward for their intelligence. The prince expressed displeasure at their hasty departure from the island, and ordered them to return and procure further information; but the men, apprehensive, no doubt, of having the falsehood of their tale discovered, made their escape, and nothing more was heard of them. [364]

This story had much currency. The Island of the Seven Cities was identified with the island mentioned by Aristotle as having been discovered by the Carthaginians, and was put down in the early maps about the time of Columbus, under the name of Antilla.

At the time of the discovery of New Spain, reports were brought to Hispaniola of the civilization of the country; that the people wore clothing; that their houses and temples were solid, s.p.a.cious, and often magnificent; and that crosses were occasionally found among them. Juan de Grivalja, being dispatched to explore the coast of Yucatan, reported that in sailing along it he beheld, with great wonder, stately and beautiful edifices of lime and stone, and many high towers that shone at a distance.

[365] For a time the old tradition of the Seven Cities was revived, and many thought that they were to be found in the same part of New Spain.

No. XXVII.

Discovery of the Island of Madeira.

The discovery of Madeira by Macham rests princ.i.p.ally upon the authority of Francisco Alcaforado, an esquire of prince Henry of Portugal, who composed an account of it for that prince. It does not appear to have obtained much faith among Portuguese historians. No mention is made of it in Barros; he attributes the first discovery of the island to Juan Gonzalez and Tristram Vaz, who he said descried it from Porto Santo, resembling a cloud on the horizon. [366]

The abbe Provost, however, in his general history of voyages, vol. 6, seems inclined to give credit to the account of Alcaforado. "It was composed," he observes, "at a time when the attention of the public would have exposed the least falsities; and no one was more capable than Alcaforado of giving an exact detail of this event, since he was of the number of those who a.s.sisted at the second discovery." The narrative, as originally written, was overcharged with ornaments and digressions. It was translated into French and published in Paris, in 1671. The French translator had retrenched the ornaments, but scrupulously retained the facts. The story, however, is cherished in the island of Madeira, where a painting in ill.u.s.tration of it is still to be seen. The following is the purport of the French translation: I have not been able to procure the original of Alcaforado.

During the reign of Edward the Third of England, a young man of great courage and talent, named Robert Macham, fell in love with a young lady of rare beauty, of the name of Anne Dorset. She was his superior in birth, and of a proud and aristocratic family; but the merit of Macham gained him the preference over all his rivals. The family of the young lady, to prevent her making an inferior alliance, obtained an order from the king to have Macham arrested and confined, until by arbitrary means they married his mistress to a man of quality. As soon as the nuptials were celebrated, the n.o.bleman conducted his beautiful and afflicted bride to his seat near Bristol. Macham was now restored to liberty. Indignant at the wrongs he had suffered, and certain of the affections of his mistress, he prevailed upon several friends to a.s.sist him in a project for the gratification of his love and his revenge. They followed hard on the traces of the new-married couple to Bristol. One of the friends obtained an introduction into the family of the n.o.bleman in quality of a groom. He found the young bride full of tender recollections of her lover, and of dislike to the husband thus forced upon her. Through the means of this friend, Macham had several communications with her, and concerted means for their escape to France, where they might enjoy their mutual love unmolested.

When all things were prepared, the young lady rode out one day accompanied only by the fict.i.tious groom, under pretence of taking the air. No sooner were they out of sight of the house, than they galloped to an appointed place on the sh.o.r.e of the channel, where a boat awaited them. They were conveyed on board a vessel which lay with anchor a-trip, and sails unfurled, ready to put to sea. Here the lovers were once more united.

Fearful of pursuit, the ship immediately weighed anchor; they made their way rapidly along the coast of Cornwall, and Macham antic.i.p.ated the triumph of soon landing with his beautiful prize on the sh.o.r.es of gay and gallant France. Unfortunately an adverse and stormy wind arose in the night; at daybreak they found themselves out of sight of land. The mariners were ignorant and inexperienced; they knew nothing of the compa.s.s, and it was a time when men were unaccustomed to traverse the high seas. For thirteen days the lovers were driven about on a tempestuous ocean, at the mercy of wind and wave. The fugitive bride was filled with terror and remorse, and looked upon this uproar of the elements as the anger of heaven directed against her. All the efforts of her lover could not remove from her mind a dismal presage of some approaching catastrophe.

At length the tempest subsided. On the fourteenth day, at dawn, the mariners perceived what appeared to be a tuft of wood rising out of the sea. They joyfully steered for it, supposing it to be an island. They were not mistaken. As they drew near, the rising sun shone upon n.o.ble forests, the trees of which were of a kind unknown to them. Flights of birds also came hovering about the ship, and perched upon the yards and rigging without any signs of fear. The boat was sent on sh.o.r.e to reconnoitre, and soon returned with such accounts of the beauty of the country, that Macham determined to take his drooping companion to the land, in hopes her health and spirits might be restored by refreshment and repose. They were accompanied on sh.o.r.e by the faithful friends who had a.s.sisted in their flight. The mariners remained on board to guard, the ship.

The country was indeed delightful. The forests were stately and magnificent; there were trees laden with excellent fruits, others with aromatic flowers; the waters were cool and limpid, the sky was serene, and there was a balmy sweetness in the air. The animals they met with showed no signs of alarm or ferocity, from which they concluded that the island was uninhabited. On penetrating a little distance they found a sheltered meadow, the green bosom of which was bordered by laurels and refreshed by a mountain brook which ran sparkling over pebbles. In the centre was a majestic tree, the wide branches of which afforded shade from the rays of the sun. Here Macham had bowers constructed and determined to pa.s.s a few days, hoping that the sweetness of the country, and the serene tranquillity of this delightful solitude, would recruit the drooping health and spirits of his companion. Three days, however, had scarcely pa.s.sed, when a violent storm arose from the northeast, and raged all night over the island. On the succeeding morning Macham repaired to the sea-side, but nothing of his ship was to be seen, and he concluded that it had foundered in the tempest.

Consternation fell upon the little band, thus left in an uninhabited island in the midst of the ocean. The blow fell most severely on the timid and repentant bride. She reproached herself with being the cause of all their misfortunes, and, from the first, had been haunted by dismal forebodings. She now considered them about to be accomplished, and her horror was so great as to deprive her of speech; she expired in three days without uttering a word.

Machnm was struck with despair at beholding the tragical end of this tender and beautiful being. He upbraided himself, in the transports of his grief, with tearing her from home, her country, and her friends, to perish upon a savage coast. All the efforts of his companions to console him were in vain. He died within five days, broken-hearted; begging, as a last request, that his body might be interred beside that of his mistress, at the foot of a rustic altar which they had erected under the great tree.

They set up a large wooden cross on the spot, on which was placed an inscription written by Macham himself, relating in a few words his piteous adventure, and praying any Christians who might arrive there, to build a chapel in the place dedicated to Jesus the Saviour.

After the death of their commander, his followers consulted about means to escape from the island. The ship's boat remained on the sh.o.r.e. They repaired it and put it in a state to bear a voyage, and then made sail, intending to return to England. Ignorant of their situation, and carried about by the winds, they were cast upon the coast of Morocco, where, their boat being shattered upon the rocks, they were captured by the Moors and thrown into prison. Here they understood that their ship had shared the same fate, having been driven from her anchorage in the tempest, and carried to the same inhospitable coast, where all her crew were made prisoners.