ing out Cucuie, Cucuie. Many simple people suppose that the Cucuij, delighted with that noise, come flying and flocking together to the bellowing sound of him

, that calleth them, for they come with a speedy aud

headlong course: but I rather thinke the Cucuij make

haste to the brightness of the fire-brande, because swarmes of gnatts fly unto every light, which the Cucuij eate in the very ayre, as the martlets and swallowes doe. Behold the desired number of Cucuij, at what time the hunter casteth the fire-brande out of his hand. Some Cucuius sometimes followeth the fire-brande, and lighteth on the grounde; then is he easily taken, as traveliers may take a beetle if they have need thereof, walking with his wings shutt. Cucuij are woont to be taken after this manner, but say, that the hunters especially have boughs full of leaves ready prepared, or broad linnen cloaths, wherewith they smite the Cucuius flying about on high, and strike him to the ground, where he lyeth as it were astonished, and suffereth himself to bee taken; or, as they say, following the fall of the fly, they take the preye, by casting the same bushie bough of linen cloath upon him ; howsoever it bee, the hunter havinge the hunting Cucuij,

returneth home, and shutting the doore of the house,

letteth the preye goe. The Cucuij loosed, swiftly flyeth about the whole house seeking gnatts, under their hanging bedds, and about the faces of them that sleepe, whiche the gnatts used to assayle: they seem to execute the office of watchmen, that such as are shut in may quietly rest. Another pleasant and profitable commodity proceedeth from the Cucuij. As many eyes as every Cucuius openeth, the hoste enjoyeth the light of so many candels; so that the inhabitants spinne, sewe, weave, and dance by the light of the flying Cucuij. The inhabitants thinke that the Cucuius is delighted with the harmony and melody of their singing, and that hee

also exerciseth his motion in the ayre according to the

action of their dancing; but hee, by reason of the divers circuit of the gnatts, of necessity swiftly flyeth about divers ways to seek his food. Our men also reade and write by that light, which alwayes continueth until he have gotten enough whereby he may be well and fedd. The gnatts being cleansed, or driven out of doors, the Cucuius beginning to famish, the light beginneth to faile; therefore when they see his light to waxe dim, opening the little doore, they set him at li

bertie, that he may seeke his foode.

• In sport and merriment, or to the intent to terrific such as are afrayd of every shadow, they say, that many wanton wild fellowes sometimes rubbed their faces by night with the flesh of a Cucuius, being killed, with pur

pose to meet their neighbours with a slaming counte

nance, as with us sometimes wanton young men, putting a gaping toothed wizard over their face, endeavour to terrifie children, or women, who are easily frighted; for the face being anointed with the lump or fleshy part of the Cucuius, shineth like a flame of fire; yet in short space that fiery virtue waxeth feeble and is extinguished, seeing it is a certain bright humour received in a thin substance. There is also another wonderful commodity

proceeding from the Cucuius; the islanders, appointed

by our menn, goe with their good will by night, with two Cucuij tied to the great toes of their feet; for the traveller goeth better by the direction of these lights, than if he brought so many candels with him as their open eyes; he also carryeth another in his hand to seek

Others denie that the

the Utie by night, a certain kind of cony, a little exceeding a mouse in bignesse and bulke of bodie: which four-footed beast they onely knewe before our coming thither, and did eate the same. They also go a fishing by the light of the Cucuij.”—Pietao Mantine.

Note 58, page 255, col. 2.
Bells of gold
Embossed his glittering helmet.

Among the presents which Cortes sent to Spain were a two helmets covered with blue precious stones; one edged with golden belles and many plates of gold, two golden knobbes sustaining the belles. The other covered with the same stones, but edged with 25 golden belles, crested with a greene foule sitting on the top of the helmet, whose feet, bill, and eyes were all of gold; and several golden knobbes sustained every bell.”— Pietko MARTIRE.

Note 59, page 256, col. 1. So oft the yeoman had, in days of yore, Cursing his perilous tenure, wound the horn.

Cornage Tenure.

Note Go, page 256, col. 1.
A white plume

Nodded above, far seen, floating like foam

On the war tempest. His tall white plume, which, like a high-wrought foam, Floated on the tempestuous stream of fight, Shewed where he swept the field.

Young's Busiris.

Note 61, page 257, col. 2.
The Journey of the Dead.

Clavigero. Torquemada, L. 13. c. 47.

The fighting mountains of the Mexicans are less absurd than the moving rocks of the Greeks, as they are placed, not in this world, but in the road to the next.

• L. Martio et Sex. Julio consulibus, in agro Mutinensi duo montes inter se concurrerunt, crepitu maximo assultantes et recedentes, et inter eos flamma fumo. que exeunte. Quo concursu villae omnes elise sunt; animalia permulta quae intra fuerant, exanimata sunt.”

J. RAvisit Textorts Officina, f. 2 io.
A fiery mountain is a bad neighbour, but a quarrel-

some one must be infinitely worse, and a dancing one would not be much better. It is a happy thing for us, who live among the mountains, that they are now-adays very peaceable, and have left off a skipping like rains.»

Note 62, page 258, col. 2.
Funeral and Coronation.

Clavigero. Torquemada.

This coronation oath resembles in absurdity the language of the Chinese, who, in speaking of a propitious event occurring, either in their own or any other country, generally attribute it to the joint will of Heaven and the Emperor of China.-BARRow.

I once heard a methodist street-preacher exhort his auditors to praise God as the first cause of all good things, and the King as the second.

Note 63, page 259, col. 1.

Let the guilty tremble: it shall flow A draught of agouy and death to him, A stream of fiery poison.

I have no other authority for attributing this artifice to Tezozomoc, than that it has been practised very often and very successfully.

« A Chief of Dsedjedda,» says Niebuhr, « informed me that two hundred ducats had been stolen from him, and wanted me to discover the thief. I excused myself, saying, that I left that sublime science to the Mahommedan sages; and very soon afterwards a celebrated schech shewed, indeed, that he knew more than I did. Ile placed all the servants in a row, made a long prayer, then put into the mouth of each a bit of paper, and ordered them all to swallow it, after having assured them that it would not harm the innocent, but that the punishment of Heaven would fall on the guilty; after which he examined the mouth of every one, and one of them, who had not swallowed the paper, confessed that he had stolen the money.»

A similar anecdote occurs in the old Legend of Pierre Faifeu.

Comment la Dame de une grosse Maison ou il hautoit, perdit ung
Dyamant en sa maison, qu'il luy fist subtillement recorrer.-
Chap. 22. p. 58.
Ung certain jour, la Dame de l'hostel
Eut ung ennuy, le quel pour vray fut tel,
Car elle avoit en sa main gauche ou dextre
Ung Dyamant, que l'on renommoit de estro
De la valeur de bien cinq cens ducatz ;
Or, pour soubdain vous advertir du cas,
Ou en dormant, ou en faisant la veille,
Du doy luy cheut, dont cres font s'esmerveille,
Qu'el' ne le treuve est son cueur très marry,
Et n'ose aussi le dire a son mary ;
Mais n Faifeu allee est s'en complaindre,
Qui respondit, sans grandement la plaindre,
Que bien failloit que le Seigneur le sçeust,
Et qu'elle luy dist ains qu'il s'en apperçeust.
En ce faisant le vaillant Pierre Maistre
La recouvrer luy est allè promettre,
Ce moyennant qu'il eust cinquante escuz,
Qu'elle luy promist, sans en fair refuz,
Pareillement qu'auchun de la maison
L'eust point trouvé, il en rendroit raison.
Leurs propos tins, s'en alla seure et ferme
La dicte Dame, et au Seigneur afferme
Du Dyamant le susdict interest,
Dont il ne fist pas grant conte ou arrest,
Ce nonobstant que fust le don de nopces,
Qu'avoit donne par sur autres negoces :
Car courrouceur sa femme assez en veoit
L'avoit perdu, mais grand deuil en avoit :
Or toutes fois a Faifeu il ordonne
Faire son vueil, et puissance il luy donne
A son plaisir faire ainsi qu'il entend.
Incontinent Faifeu fist tout content
Tost assembler serviteurs et servantes,
Grans et petitz, et les portes-fermantes,
Les fist rengu en une chambre a part.
Ou de grant peur chascun d'eulz avoit part.
Quant il eust fait, appella Sieur et Dame,
Desquelz amé estoit de corps et de ame,
Et devant eulx au servans fist sermon
Du Dyamant, leur disant ; nous chermon,
Et scavons bien par l'art de nicromance
Celuy qui le a et tout en evidance
Feignoit chermer la chambre en tous endroitz,
Se pourmenant devant boytteu ou droitz.
Il apperceut parmy une verriere,
Emmy la court, ung garsonnet arriere,
Qui n'estoit point o les autres venu,
Dont vous orrez qu'il eu est advenu.
Ce nonobstant qu'il y en eust grant nombre,
Cinquante ou plus, soubdain faignit soube umbre
De diviner, que tout n'y estoit point,
Les serviteurs ne congnoissans le point
Dirent que nul ne restoit de la bende
Fors le berger; donc, dist-il, qu'on le mande,
Bien le sçavois et autres choses scay,
Qu'il vienne tost, et vous verrez l cssay.

Quant fut venu, demande une arballeste
Que bender fist o grand peine et moleste,
Car forte estoit ce meilleures qui solent.
Les assistens tresfort s'esbabyssoient
Que faire il veult, car desus il fait mettre
Ung font raillon, puis ainsi la remettre
Dessus la table, et couchee a travers
Tout droit tendue, et atournee envers,
Par ou passer on doit devant la table.
Tout ce cns fait, comme resolu et stable, |
Dist à la Dame, et aussi au Seigneur, -
Que nul d'eulx ne heut tant fiance en son heur,
De demander la bague dessus dicte,
Par nul barat ou cautelle maudicte ;
Car il convient, sans faire nul destour, |
Que chascun d'eulx passe et face son tour -
Devant le trect, arc, arballeste ou flesche,
Sans que le cueur d'aucun se plye ou flesch•;
Et puis apres les servans passeront,
Mais bien croyez que ne repasseront,
Ceulx ou celuy qui la bague retiennent,
Mais estre mortz tous asseurez se tiennent. -
Son dit finy, chacun y a passé,
Sans que nul fust ne blecé ne cassé ;
Mais quant ce fut a cil qui a Ia bague, -

A ce ne veult user de mine ou brague,
Car pour certain se trouva si vain cueur, -
Que s'excuser ne sceut est vaincquer ;
Mais tout soubdain son esprit se tendit
Cryer mercy, et la bague rendit,
En effermant qu'il eu l'avoit robee,
Mais sans Faifeu eust este absorbée. |
Auquel on quist s'il estoit bien certain |
Du laronneau, mais jura que incertain
Il en estoit, et sans science telle -
Qu'on estimoît, avoit quis la cautelle
Espoventer par snbtille Leçon
Ceulx qui la bague avoient, en la façon
Vous pouvez voir que, par subtille prouve,
Tel se dit bon, qui meschant on approuve.

The trial by ordeal more probably originated in cunning than in susperstition. The Water of Jealousy is the oldest example. This seems to have been a device to enable women, when unjustly suspected, fully to exculpate themselves; for no one who was guilty would have ventured upon the trial. .

I remember an anecdote of John Henderson, which is characteristic of the man. The maid-servant one evening at a house where he was visiting, begged that ! she might be excused from bringing in the tea, for he ! was a conjurer, she said. When this was told him, he desired the mistress would insist upon her coming in ; this was done : lhe fixed his eye upon her, and after she had left the room said, Take care of her; she is not honest. It was soon found that he had rightly understood the cause of her alarm.

Note 64, page 259, col. 2. The Sports. These are described from Clavigero, who gives a print of the Flyers; the tradition of the banner is from the same author; the legend of Mexitli from Torquemada, ! L. 6, c. 2 1.

Note 65, page 26o, col. 2. Then the Temples fell Whose black and putrid walls were scaled with blood. I have not exaggerated. Bernal Diaz was an eyewitness, and he expressly says, that the walls and the floor of Mexitli's temple were black and flaked with blood, and stenching.-Historia Verdadera, p.71.

Note 66, page 261, col. 1. One of our nation lost the maid he loved. There was a young man in despair for the death of


his sister, whom he loved with extreme affection. The idea of the departed recurred to him incessantly. He resolved to seek her in the Land of Souls, and flattered

himself with the hope of bringing her back with him.

His voyage was long and laborious, but he surmounted all the obstacles, and overcame every difficulty. At length he found a solitary old man, or rather genius, who, having questioned him concerning his enterprise, encouraged him to pursue it, and taught him the means of success. Ile gave him a little empty calabash to contain the soul of his sister, and promised on his return to give him the brain, which he had in his possession, being placed there, by virtue of his office, to keep the brains of the dead. The young man profited by his instructions, finished his course successfully, and arrived in the Land of Souls, the inhabitants of which were much astonished to see him, and fled at his presence. Tharonhiaouagon received him well, and protected him by his counsel from the old woman his grandmother, who, under the appearance of a feigned regard, wished to destroy him by making him eat the flesh of serpents and vipers, which were to her delicacies. The souls being assembled to dance, as was their custom, he recognized that of his sister; Tharonhiaouagon assisted him to take it by surprise, without which help he never would have succeeded, for when he advanced to seize it, it vanished as a dream of the night, and left him as confounded as was Eneas when he attempted to embrace the shade of his father Anchises. Nevertheless he took it, confined it, and, in spite of the attempts and stratagems of this captive soul, which sought but to deliver itself from its prison, he brought it back the same road by which he came, to his own village. I know not if he recollected to take the brain, or judged it unnecessary; but as soon as he arrived he dug up the body, and prepared it according to the instructions he had received, to render it fit for the reception of the soul, which was to reanimate it. Every thing was ready for this resurrection, when the impertinent curiosity of one of those who were present prevented its success. The captive soul, finding itself free, fled away, and the whole journey was rendered useless. The young man derived no other advantage than that of having been at the Land of Souls, and the power of giving certain tidings of it, which were transmitted to posterity.--Lafitau sur les moeurs de Sauvages Ameriquains, Tom. I. p. 401. a One, I remember, affirmed to me that himself had been dead four days; that most of his friends in that time were gathered together to his funeral; and that he should have been buried, but that some of his relations at a great distance, who were sent for upon that occasion, were not arrived, before whose coming he came to life again. In this time he says he went to the place where the sun rises (imagining the earth to be plain), and directly over that place, at a great height in the air, he was admitted, he says, into a great house, which he supposes was several miles in length, and saw many wonderful things, too tedious as well as ridiculous to mention. Another person, a woman, whom I have not seen, but been credibily informed of by the Indians, declares she was dead several days; that her soul went southward, and feasted and danced with the happy spirits; and that she found all things exactly agreeable to the Indian notions of a future state.”—BRAINERd.

Note 67, page 261, col. 2. -— that sweeter one that knoweth all The songs of all the winged choristers. The Mocking Bird is often mentioned, and with much feeling, in Mr Davis's Travels in America, a very singular and interesting volume. He describes himself in one place as listening by moonlight to one that usually perched within a few yards of his log hut. A negress was sitting on the threshold of the next door, smoking the stump of an old pipe. Please God Almighty, exclaimed the old woman, how sweet that Mocking Bird sing I he never tire. By day and by night it sings alike; when weary of mocking others, the bird takes up its own natural strain, and so joyous a creature is it, that it will jump and dance to its own music. The bird is perfectly domestic, for the Americans hold it sacred. Would that we had more of these humane prejudices in England!—if that word may be applied to a feeling so good in itself and in its tendency. A good old protestant missionary mentions another of the American singing-birds very technically. « Of black birds there be millions, which are great devourers of the Indian corn as soon as it appears out of the ground : unto this sort of birds, especially, may the mystical fowls, the Divells, be well resembled (and so it pleaseth the Lord Jesus himself to observe, Matt. 13), which mystical fowl follow the sowing of the word, pick it up from loose and careless hearers, as these black birds follow the material seed: against these they are very careful, both to set their corn deep enough, that it may have a strong root, not so apt to be pluckt up, as also they put up little watch-houses in the middle of their fields, in which they or their biggest children lodge.”—Roger Willi AMs. But of all the songsters in America who warble their wood-notes wild, the frogs are the most extraordinary. a Prepared as I was,” says a traveller, a to hear something extraordinary from these animals, I confess the first frog concert I heard in America was so much beyond any thing I could conceive of the powers of these musicians, that I was truly astonished. This performance was al fresco, and took place on the 18th (April) instant, in a large swamp, where there were at least ten thousand performers, and, I really believe, not two exactly in the same pitch, if the octave can possibly admit of so many divisions, or shades, of semitones. An Hibernian musician, who, like myself, was present for the first time at this concert of antimusic, exclaimed, “By Jasus, but they stop out of tune to a nicety!" « I have been since informed by an amateur who resided many years in this country, and made this species of music his peculirr study, that on these occasions the treble is performed by the Tree Frogs, the smallest and most beautiful species; they are always of the same colour as the bark of the tree they inhabit, and their note is not unlike the chirp of a cricket: the next in size are our counter-tenors, they have a mote resembling the setting of a saw. A still larger species sing tenor, and the under part is supported by the Bull Frogs, which are as large as a man's foot, and bellow out the bass in a tone as loud and sonorous as that of the animal from which they take their name.”—Travels in America, by W. Priest, Musician. * I have often thought,” says this lively traveller. * if an enthusiastic cockney of weak nerves, who had never been out of the sound of Bow-bell, could suddenly be conveyed from his bed in the middle of the night, and laid fast asleep in an American swamp, he would, on waking, fancy himself in the infernal regions: his first sensations would be from the stings of a myriad of musquitoes; waking with the smart, his ears would be assailed with the horrid noises of the frogs; on lifting up his eyes he would have a faint view of the nighthawks, flapping their ominous wings over his devoted head, visible only from the glimmering light of the fireflies, which he would naturally conclude were sparks from the bottomless pit. Nothing would be wanting at this moment to complete the illusion, but one of those dreadful explosions of thunder and lightning, so extravagantly described by Lee in Oedipus. “Call you these peals of thunder but the yawn of bellowing clouds by Jove, they seem to me the world's last groans, and those large sheets of flame its last blaze" o

Note 68, page 261, col. 2.

In sink and swell More exquisitely sweet than ever art Of man evoked from instrument of touch, Or beat, or breath. The expression is from an old Spanish writer; w Tanian instrumentos de diversas maneras de la musica, de pulso, e slato, e tato, e voz.”—Cronica de Peño Nino.

Note 69, page 262, col. 2.

—— The old in talk of other days, that mingled with their joy Memory of many a hard calamity. And when the builders laid the foundation of the Temple of the Lord, they set the Priests in their apparel with trumpets, and the Levites the sons of Asaph with cymbals, to praise the Lord, after the ordinance of David King of Israel. “And they sang together by course in praising and giving thanks unto the Lord, because he is good, for his inercy endureth for ever toward Israel. And all the people shouted with a great shout when they praised the Lord, because the foundation of the house of the Lord was laid. o « But many of the Priests and Levites and chief of the fathers, who were ancient men, that had seen the first house, when the foundation of this house was laid before their eyes wept with a loud voice; and many shouted aloud with joy: “So that the people could not discern the noise of the shout of joy from the noise of the weeping of the people ; for the people shouted with a loud shout, and the noise was heard afar off.”—EzRA, iii, 1 o. 13.

Note zo, page 263, col. 1.

For Artlan comes in anger, and her Go!'s Spare none.

Kill all that you can, said the Tlascallans to Cortes;

the young that they may not bear arms, the old that they may not give counsel.—BERNAL Diaz, p. 56.

Note 71, page 265, col. 2.

The Circle of the Years is full. Torquemada, L. 10, c. 33. The tradition of the Five Suns is related by Clavigero: the origin of the present by the same author and by Torquemada, L. 6. c. 42;

the whole of the ceremonies is accurately stated.

Note 72, page 267, col. 2.

Depart : depart : for so the note

Articulately in his native tongue Spake to the Azteca. My excuse for this insignificant agency, as I fear it will be thought, must be, that the fact itself is historically true; by means of this omen the Aztecas were induced to quit their country, after a series of calamitics. The leader who had address enough to influence them was Huitziton, a name which I have altered to Yuhidthiton for the sake of euphony; the note of the bird is expressed in Spanish and Italian thus, tihui: the cry of the peewhit cannot be better expressed.—Toa. QUEMADA, L. 2. c. 1. Clavigero. i

Note 73, page 269, col. 2. the Chair of God.

Mexitli, they said, appeared to them during their emigration, and ordered them to carry him before them in a chair; Teoycpalli it was called. – Tonguevada, L. 2. c. 1.

The hideous figures of their idols are easily accounted for by the Historian of the Dominicans in Mexico.

« As often as the Devil appeared to the Mexicans, they made immediately an idol of the figure in which they had seen him, sometimes as a lion, othertimes as a dog, othertimes as a serpent; and as the ambitious Devil took advantage of this weakness, he assumed a new form every time to gain a new image in which he might be worshipped. The natural timidity of the Indians aided the design of the Devil, and he appeared to them in horrible and affrighting figures that he might have them the more submissive to his will; for this reason it is that the idols which we still see in Mexico, placed in the corners of the streets as spoils of the Gos. pel, are so deformed and ugly.” – AugustiN DAvila PAdilla.

Note 74, page 270, col. 2. To spread in other lands Mexitli's name.

It will scarcely be believed that the resemblance between Mexico and Messiah should have been adduced | as a proof that America was peopled by the ten tribes

Fr. Estevan de Salazar discovered this wise argument, which is noticed in Gregorio Garcia's very credulous and very learned work on the Origin of the Indians, L. 3. c. 7. sect. 2. | t

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The story is original; but, in all its parts, consistent with the superstition upon which it is built; and however startling the fictions may appear, they might almost be called credible when compared with the genuine tales of Hindoo mythology. No figures can be imagined more anti-picturesque, and less poetical, than the mythological personages of the Bramins. This deformity was easily kept out of sight:—their hundred hands are but a clumsy personification of power; their numerous heads only a gross image of divinity, a whose countenance,” as the BhagvatGeeta expresses it, “ is turned on every side.” To the other obvious objection, that the religion of Hindostan is not generally known enough to supply fit machinery for an English poem, I can only answer, that, if every allusion to it throughout the work is not sufficiently self-explained to render the passage intelligible, there is

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a want of skill in the poet. Even those readers who should be wholly unacquainted with the writings of our learned Orientalists, will find all the preliminary knowledge that can be needful, in the following brief explanation of mythological names :

BRAMA, . . . . the Creator. Weesh Noo, the Preserver. Seeva, .... the Destroyer. These form the Trimourtee, or Trinity, as it has been called, of the Bramins. The allegory is obvious, but has been made for the Trimourtee, not the Trimourtee for the allegory; and these Deities are regarded by the people as three distinct and personal Gods. The two latter have at this day their hostile sects of worshippers; that of Seeva is the most numerous; and in this Poem, Seeva is represented as Supreme among the Gods. This is the same God whose name is variously written Seeb, Sieven and Siva, Chiven by the French, Xiven by the Portuguese, and whom European writers sometimes denominate Eswara, Iswaren, Mahadeo, Mahadeva, Rutren,_according to which of his thousand and eight names prevailed in the country where they obtained their information. INdha, . . . . . . . God of the Elements. The Swerg A, . . his Paradise, – one of the heavens. YAMEN, . . . . . . Lord of Hell, and Judge of the Dead. PADAlon, ..... Hell,—under the Earth, and, like the Earth, of an octagon shape; its eight gates are guarded by as many Gods. Mahmiat Alv,.. the Goddess who is chiefly worshipped by the lower casts. Polle AR, . . . . . or Ganesa,—the Protector of Travellers. His statues are placed in the highways, and sometimes in a small lonely sanctuary, in the streets and in the fields.


CAsy APA, . . . . . the Father of the Immortals.
DevETAs, . . . . . The Inferior Deities.
Sufi As, . . . . . . . Good Spirits.

Asukas, . . . . . . Evil Spirits, or Devils.

Glendoveens,. the most beautiful of the Good Spirits, the Grindouvers of Sonnerat.

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