The Wartburg[30] lay to the north, about eight miles distant, and had been the starting-point of the horsemen, as it now was their goal; but precaution made them ride first in an eastern direction with Luther. The coachman afterward related how Luther in the haste of the flight dropped a gray hat he had worn. And now Luther was given a horse to ride. The night was dark, and at about eleven o'clock they arrived at the stately castle, situated above Eisenach. Here he was to be kept as a knight-prisoner. The secret was kept as strictly as possible toward friend and foe. For many weeks afterward even Frederick's brother John had no idea of it. Among his friends and followers the terrible news had spread, immediately upon his capture, that he had been made away with by his enemies.

At Worms, however, while the Pope was concluding an alliance with Charles against France, the papal legate Aleander, by commission of the Emperor, prepared the edict against Luther on the 8th of May. It was not, however, until the 25th, after Frederick the Elector of the Palatinate and a great part of the other members of the diet had already left, that it was deemed advisable to have it communicated to the rest of the estates; nevertheless it was antedated the 8th, and issued "by the unanimous advice of the electors and estates." It pronounced upon Luther, applying the customary strong expressions of papal bulls, the ban and reban; no one was to receive him any longer, or feed him, etc., but wherever he was found he was to be seized and handed over to the Emperor.

JEAN M. V. AUDIN

The Reformation was a revolution, and they who rebelled against the authority of the Church were revolutionists. However slightly you look into the constitution of the Church, you will be convinced that the Reformation possessed the character of an insurrection. What is the meaning of this fine word, Reformation? Amelioration, doubtless. Well, then, with history before us, it is easy to show that it was only a prostration of the human mind. Glutted with the wealth of which it robbed the Catholics, and the blood which it shed, it gives us, instead of the harmony and Christian love of which it deprived our ancestors, nothing but dissensions, resentments, and discords. No, the Reformation was not an era of happiness and peace; it was only established by confusion and anarchy. Do you feel your heart beat at the mention of justice and truth? Acknowledge, then, what it is impossible to deny, that Luther must not be compared with the apostles. The apostles came teaching in the name of Jesus Christ their master, and the Catholics are entitled to ask us from whom Luther had his mission. We cannot prove that he had a mission direct or indirect. Luther perverted Christianity; he withdrew himself criminally from the communion in which regeneration alone was possible.

It has been said that all Christendom demanded a reformation—who disputes it? But long before the time of Luther the papacy had listened to the complaints of the faithful. The Council of Lateran had been convened to put an end to the scandals which afflicted the Church. The papacy labored to restore the discipline of the early ages, in proportion as Europe, freed from the yoke of brute force, became politically organized and advanced with slow but sure step to civilization. Was it not at that time that the source of all religious truth was made accessible to scientific study, since, by means of the watchful protection of the papacy, the holy Scriptures were translated into every language? The New Testament of Erasmus, dedicated to Leo X, had preceded the quarrel about indulgences.

A reformer should take care that, in his zeal to get rid of manifest abuses, he does not at the same time shake the faith and its wholesome institutions to the foundation. When the reformers violently separated themselves from the Church of Rome, they thought it necessary to reject every doctrine taught by her. Luther, that spirit of evil, who scattered gold with dirt, declared war against the institutions without which the Church could not exist; he destroyed unity. Who does not remember that exclamation of Melanchthon, "We have committed many errors, and have made good of evil without any necessity for it"?

In justification of the brutal rupture of Germany with Rome, the scandals of the clergy are alleged. But if at the period of the Reformation there were priests and monks in Germany whose conduct was the cause of regret to Christians, their number was not larger than it had been previously. When Luther appeared, there was in Germany a great number of Catholic prelates whose piety the reformers themselves have not hesitated to admire.

What pains they take to deceive us! In books of every size they teach us, even at the present day, that the beast, the man of sin, the creature of Babylon, are the names which God has given in his Scriptures to the pope and the papacy! Can it be imagined that Christ, who died for our sins, and saved us by his blood, would have suffered that for ten or twelve centuries his church should be guided by such an abominable wretch? that he would have allowed millions of his creatures to walk in the shadow of death? and that so many generations should have had no other pastor but Antichrist?

Luther mistook the genius of Christianity in introducing a new principle into the world—the immediate authority of the Bible as the sole criterion of the truth. If tradition is to be rejected, it follows that the Bible cannot be authoritatively explained by acquired knowledge; in a word, human interpretation based upon its comprehensions of the Greek and Hebrew languages. So, by this theory, the palladium of orthodoxy is to be found in a knowledge of foreign tongues, and living authority is replaced by a dead letter; a slavery a thousand times more oppressive than the yoke of tradition. Has any dogmatist succeeded in drawing up a confession of faith by means of the Bible which could not be attacked by means of reason? This formula, that the Bible must be the "unicum principium theologiae," is the source of contradictory doctrines in Protestant theology; hence this question arises: "What Protestant theology is there in which there are not errors more or less?" It was the Bible that inspired all the neologists of the sixteenth century; the Bible that they made use of to persecute and condemn themselves as heretics. When Luther maintained that the Bible contains the enunciation of all the truths of which a knowledge is necessary to salvation, and that no doctrine which is not distinctly laid down in the Bible can be regarded as an article of faith, he did not imagine that the time was at hand when everybody, from this very volume, would form a confession for himself, and reject all others which contradicted his individual creed. This necessity for inquiry so occupies the minds of men at the present day that the principal articles of the original creed are rejected by those who call themselves the disciples of Jesus.

But what are we to understand by the Bible? The question was a difficult one to solve even at the beginning of the Reformation, when Luther, in his preface to the translation of the Bible, laid down a difference between the canonical books by preferring the gospel of St. John to the three other evangelists; by depreciating the Epistle of St. James as an epistle of straw, that contained nothing of the Gospel in it, and which an apostle could not have written, since it attributes to works a merit which they did not possess. It was in the Bible that Luther discovered these two great truths of salvation, which he revealed to the world at the beginning of his apostleship—the slavery of man's will, and the impeccability of the believer.

It is said in Exodus, chapter ix, that God hardened the heart of Pharaoh. It was questioned whether these words were to be construed literally. This Erasmus rightly denied, and it roused the doctor's wrath. Luther, in his reply, furiously attacks the fools who, calling reason to their aid, dare call for an account from God why he condemns or predestines to damnation innocent beings before they have even seen the light. Truly, Luther, in the eyes of all God's creatures, must appear a prodigy of daring when he ventures to maintain that no one can reach heaven unless he adopts the slavery of the human will. And it is not merely by the spirit of disputation, but by settled conviction, that he defends this most odious of all ideas. He lived and died teaching that horrible doctrine, which the most illustrious of his disciples—among others, Melanchthon and Matthew Albert of Reutlingen—condemned. "How rich is the Christian!" repeated Luther; "even though he wished it, he cannot forfeit heaven by any stain; believe, then, and be assured of your salvation: God in eternity cannot escape you. Believe, and you shall be saved: repentance, confession, satisfaction, good works, all these are useless for salvation; it is sufficient to have faith."

Is not this a fearful error—a desolating doctrine? If you demonstrate to Luther its danger or absurdity, he replies that you blaspheme the Spirit of light. Neither attempt to prove to him that he is mistaken; he will tell you that you offend God. No, no, my brother, you will never convince me that the Holy Spirit is confined to Wittenberg any more than to your person.

Not content with maledictions, Luther then turns himself to prophecy; he announces that his doctrine, which proceeds from heaven, will gain, one by one, all the kingdoms of the world. He says of Zwingli's explanation of the eucharist, "I am not afraid of this fanatical interpretation lasting long." On the other hand Zwingli predicted that the Swiss creed would be handed down from generation to generation, crossing the Elbe and the Rhine. Prophet against prophet, if success be the test of truth, Luther will inevitably have to yield in this point.

The Reformation, which at first was entirely a religious phenomenon, soon assumed a political character; it could not fail to do so. When people began to exclaim, like Luther, on the house-tops: "The Emperor Charles V ought not to be supported longer; let him and the Pope be knocked on the head;" that "he is an excited madman, a bloodhound, who must be killed with pikes and clubs," how could civil society continue subject to authority? It was natural that the monk's virulent writings against the bishops' spiritual power should be reduced by the subjects of the ecclesiastical superiors into a political theory. When he proclaimed that the yoke of priests and monks must be shaken off, we might expect that this wild appeal would be directed against the tithes which the people paid to the prelates and the abbots. The Saxon's doctrine being based wholly on the holy Scriptures, the peasant considered himself authorized in virtue of their text to break violently with his lord; hence that long war between the cottage and the castle. This it was that made Erasmus write sorrowfully to Luther: "You see that we are now reaping the fruits of what you sowed. You will not acknowledge the rebels; but they acknowledge you, and they know only too well that many of your disciples, who clothed themselves in the mantle of the Gospel, have been the instigators of this bloody rebellion. In your pamphlet against the peasants, you in vain endeavor to justify yourself. It is you who have raised the storm by your publications against the monks and the prelates, and you say that you fight for gospel liberty, and against the tyranny of the great! From the moment that you began your tragedy I foresaw the end of it."

That civil war, in which Germany had to mourn the loss of more than a hundred thousand of her children, was the consequence of Luther's preaching. It is fortunate that, through the efforts of a Catholic prince, Duke George of Saxony, it was speedily brought to an end. Had it lasted but a few years longer, of all the ancient monuments with which Germany was filled, not a single vestige would have remained. Karlstadt might then have sat upon their ruins, and sung, with his Bible in his hand, the downfall of the images. The iconoclast's theories, all drawn from the Word of God, held their ground in spite of Luther, and dealt a fatal blow to the arts.

When a gorgeous worship requires magnificent temples, imposing ceremonies, and striking solemnities; when religion presents to the eye sensible images as objects of public veneration; when earth and heaven are peopled with supernatural beings, to whom imagination can lend a sensible form—then it is that the arts, encouraged and ennobled, reach the zenith of their splendor and perfection. The architect, raised to honors and fortune, conceives the plans of those basilicas and cathedrals whose aspect strikes us with religious awe, and whose richly adorned walls are ornamented with the finest efforts of art. Those temples and altars are decorated with marbles and precious metals, which sculpture has fashioned into the similitude of angels, saints, and the images of illustrious men. The choirs, the jubes, the chapels, and sacristies are hung with pictures on all sides. Here Jesus expires on the cross; there he is transfigured on Mount Tabor. Art, the friend of imagination, which delights only in heaven, finds there the most sublime creations—a St. John, a Cecilia, above all a Mary, that patroness of tender hearts, that virgin model to all mothers, that mediatrix of graces, placed between man and his God, that august and amiable being, of whom no other religion presents either the resemblance or the model. During the solemnities, the most costly stuffs, precious stones, and embroidery cover the altars, vessels, priests, and even the very walls of the sanctuary. Music completes the charm by the most exquisite strains, by the harmony of the choir. These powerful incentives are repeated in a hundred different places; the metropolises, parishes, the numerous religious houses, the simple oratories, sparkle with emulation to captivate all the powers of the religious and devout mind. Thus a taste for the arts becomes general by means of so potent a lever, and artists increase in number and rivalry. Under this influence the celebrated schools of Italy and Flanders flourished; and the finest works which now remain to us testify the splendid encouragement which the Catholic religion lavished upon them.

After this natural progress of events, it cannot be doubted that the Reformation has been unfavorable to the fine arts, and has very much restrained the exercise of them. It has severed the bonds which united them to religion, which sanctified them, and secured for them a place in the veneration of the people. The Protestant worship tends to disenchant the material imagination; it makes fine churches and statues and paintings unnecessary; it renders them unpopular, and takes from them one of their most active springs.

The peasants' war was soon succeeded by the spoliation of the monasteries; "an invasion of the most sacred of all rights, more important, in certain respects, than liberty itself—property." From that time not a day passed without Luther preaching up the robbery of the religious houses. To excite the greed of the princes whom he wished to secure to his views, he loved to direct their attention to the treasures which the abbeys, cloisters, sacristies, and sanctuaries contained. "Take them," he said; "all these are your own—all belong to you." Luther was convinced that to the value of the golden remonstrances which shone on the Catholic altars he was indebted for more than one conversion. In a moment of humor he said: "The gentry and princes are the best Lutherans; they willingly accept both monasteries and chapters, and appropriate their treasures."

The Landgrave of Hesse, to obtain authority for giving his arm to two lawful wives, took care to make the wealth of the monasteries glitter in the eyes of the Church of Wittenberg, so that as the price of their permission he was willing to give it to the Saxon ministers. The plunder of church property, preached by Luther, will be the eternal condemnation of the Protestants. Though Naboth's vineyard may serve as a bait or reward for apostasy, it cannot justify crime.

A laureate of the Institute of France has discovered grounds for palliating this blow to property. He congratulates the princes who embraced the Reformation for having, by means of the ecclesiastical property, filled their coffers, paid their debts, applied the confiscated wealth to useful establishments, clubs, universities, hospitals, orphanages, retreats, and rewards for the old servants of the state. But Luther himself took care, on more than one occasion, to denounce the avarice of the princes who, when once masters of the monastic property, employed its revenues for the support of mistresses and packs of hounds. We remember the eloquent complaints which he uttered in his old age against these carnal men, who left the Protestant clergy in destitution, and did not even pay the schoolmasters their salaries. He mourned them, but it was too late. Sometimes the chastisement of heaven fell, even in this life, on the spoiler; and Luther has mentioned instances of several of those iron hands, who, after having enriched themselves by the plunder of a monastery, church, or abbey, fell into abject poverty. Besides, we will admit that Luther never thought of consoling the plundered monks by asserting, like Charles Villers, that "one of the finest effects of these terrible commotions which unsettle all properties, the fruits of social institutions, is to substitute for them greatness of mind, virtues, and talents, the fruits of nature exclusively."

If the triumph of the peasants in the fields of Thuringia might have been an irreparable misfortune to Germany and to Christianity, we cannot deny that Luther's appeal to the secular arm, to suppress the rebellion, may have thoroughly altered the character of the first Reformation. Till then it had been established by preaching; but from the moment of that bloody episode it required the civil authority to move it. The sword, therefore, took the place of the Word; and to perpetuate itself the Reformation was bound to exaggerate the theory of passive obedience. One of the distinguished historians of Heidelberg, Carl Hagen, has recently favored us with some portions of the political code in which Protestantism commands subjects to be obedient to the civil power, even when it commands them to commit sin.

Thus the democratic element, first developed by the Reformation, was effaced to become absorbed in the despotic. It was no longer the people, but the prince, who chose or rejected the Protestant minister. When the Landgrave of Hesse consulted Melanchthon, in 1525, as to the line he should pursue in the appointment of a pastor, the doctor told him that he had the right to interfere in the election of the ministers, and that, if he surmounted the struggles in which the Word of God had involved him, he ought not to commit that sacred Word but to such preacher as seemed best to him; in other terms, observes the historian, to him whom the civil power thinks competent. And Martin Bucer contrived to extend Melanchthon's theory by constituting the civil power supreme judge of religious orthodoxy, by conferring on it the right of ultimate decision in questions of heresy, and of punishing, if necessary by fire and sword innovators, who are a thousand times more culpable, he says, than the robber or murderer, who only steal the material bread and slay the body, while the heretic steals the bread of life and kills the soul.

Intolerance then entered into the councils of the Reformation. It was no longer with the peasants that Luther declared war. Whoever did not believe in his doctrines was denounced as a rebel; in the Saxon's eyes, the peasant was only an enemy to be despised; the real Satan was Karlstadt, Zwingli, and Krautwald.

His disciples were no longer satisfied with plundering the monasteries—they desired to live in ease; they must have servants, a fine house, a well-supplied table, and plenty of money. The struggle then was no longer with piety and knowledge, but with power and influence. Every city and town had its own Lutheran pope. At Nuremberg, Osiander was a regular pacha. Those who among the Protestants endeavored to reprove his scandalous ostentation were abused and maligned. When he ascended the pulpit, his fingers were adorned with diamonds which dazzled the eyes of his hearers.

The religious disputes which disturbed men's minds in Germany retarded, rather than advanced, the march of intellect. Blind people who fought furiously with each other could not find the road to truth. These quarrels were only another disease of the human mind. Although printing served to disseminate the principles of the reformers, the sudden progress of Lutheranism, and the zeal with which it was embraced, prove that reason and reflection had no part in their development.

Villers has drawn a brilliant sketch of the influence which the Reformation exercised over biblical criticism. "It may be said that criticism of the Scripture text was unknown previous to the time of Luther; and if by this is meant that captious, whimsical, and shuffling criticism which DeWette has so justly condemned—certainly so. But that which relates to languages, antiquities, the knowledge of times, places, authors—in a word, hermeneutics—was known and practised in our schools before the Reformation, as is proved by the works of Cajetan and Sadoletus, and a multitude of learned men whom Leo X had encouraged and rewarded. We have seen besides, in the history of the Reformation, what that vain science has produced. It was by means of his critical researches that, from the time of Luther, Karlstadt found such a meaning of 'Semen immolare Moloch,' as made his disciples shrug their shoulders; that Muenzer preached community of goods and wives; that Melanchthon taught that the dogma of the Trinity deprives our mind of all liberty; that at a later period Ammon asserted that the resurrection of the dead could not be deduced from the New Testament; Veter, that the Pentateuch was not written by Moses; that the history of the Jews to the time of the Judges is only a popular tradition; Bretschneider, that the Psalms cannot be looked upon as inspired; Augusti, that the true doctrine of Jesus Christ has not been preserved intact in the New Testament; and Geisse, that not one of the four gospels was written by the evangelist whose name it bears.

"Since the days of Semler, Germany presents a singular spectacle: every ten years, or nearly so, its theological literature undergoes a complete revolution. What was admired during the one decennial period is rejected in the next, and the image which they adored is burned to make way for new divinities; the dogmas which were held in honor fall into discredit; the classical treatise of morality is banished among the old books out of date; criticism overturns criticism; and the commentary of yesterday ridicules that of the previous day."

FOOTNOTES:

[25] Frederick the Wise, Elector of Saxony, was Luther's friend and protector.

[26] Georg Spalatin, a friend and fellow-reformer of Luther's, was in the diplomatic service of Elector Frederick.

[27] Charles, the grandson of Maximilian I, Emperor of the Holy Roman Empire, succeeded him 1519. At the time of his coronation Charles was but twenty years old. He was also King of Spain.—ED.

[28] It is obvious that he refers to Christ, who is spoken of in Scripture as the Holy One of God (St. Mark i. 24; Acts ii. 27), not, as ignorance and malice have suggested, to himself.

[29] Ulrich von Hutten was a friend and supporter of Luther.

[30] In 1521-1522 Frederick the Wise gave Luther asylum in the Wartburg, where for ten months the reformer remained in disguise as "Junker Georg." His room, with its furniture, is still preserved.



NEGRO SLAVERY IN AMERICA

ITS INTRODUCTION BY LAW

A.D. 1517

SIR ARTHUR HELPS

In 1442 the first negro slaves were imported into Europe. They were taken from Africa to Portugal in ships of Prince Henry, the "Navigator." From that time there was little traffic in negroes until after the discovery of America. Then there was great destruction of American Indians by war, disease, and killing work, and the importation of negroes into Spanish America was begun in order to fill the void in the labor market.

Influenced by the spirit of Bartolome de las Casas, a Spanish monk, celebrated as the defender of the Indians against his own countrymen who conquered them, the monarchs of Spain prohibited Indian slavery. "It is a very significant fact that the great 'Protector of the Indians,' Las Casas, should, however innocently, have been concerned with the first large grant of licenses to import negroes into the West India Islands."

We first hear of the introduction of negro slaves in those islands through the instructions given in 1501 to Nicolas de Ovando, who in the following year succeeded Columbus as governor. During the nine years of his governorship negro slavery in the Spanish possessions of the New World was greatly extended. A few years later, as shown by Helps, official license gave it a legal sanction. Helps' account begins with an abstract of Las Casas' memorials to the King of Spain looking to a remedy for the bad government of the West Indies.

The outline of Las Casas' scheme was as follows: The King was to give to every laborer willing to emigrate to Espanola his living during the journey from his place of abode to Seville, at the rate of half a real a day throughout the journey, for great and small, child and parent. At Seville the emigrants were to be lodged in the Casa de la Contratacion (the India House), and were to have from eleven to thirteen maravedis a day. From thence they were to have a free passage to Espanola, and to be provided with food for a year. And if the climate "should try them so much" that at the expiration of this year they should not be able to work for themselves, the King was to continue to maintain them; but this extra maintenance was to be put down to the account of the emigrants, as a loan which they were to repay. The King was to give them lands—his own lands—furnish them with ploughshares and spades, and provide medicines for them. Lastly, whatever rights and profits accrued from their holdings were to become hereditary. This was certainly a most liberal plan of emigration. And, in addition, there were other privileges held out as inducements to these laborers.

In connection with the above scheme, Las Casas, unfortunately for his reputation in after-ages, added another provision, namely, that each Spanish resident in the island should have license to import a dozen negro slaves.

The origin of this suggestion was, as he informs us, that the colonists had told him that, if license were given them to import a dozen negro slaves each, they, the colonists, would then set free the Indians. And so, recollecting that statement of the colonists, he added this provision. Las Casas, writing his history in his old age, thus frankly owns his error: "This advice, that license should be given to bring negro slaves to these lands, the clerigo Casas first gave, not considering the injustice with which the Portuguese take them and make them slaves; which advice, after he had apprehended the nature of the thing, he would not have given for all he had in the world. For he always held that they had been made slaves unjustly and tyrannically; for the same reason holds good of them as of the Indians." The above confession is delicately and truthfully worded—"not considering"; he does not say, not being aware of; but though it was a matter known to him, his moral sense was not watchful, as it were, about it. We must be careful not to press the admissions of a generous mind too far, or to exaggerate the importance of the suggestion of Las Casas.

It would be quite erroneous to look upon this suggestion as being the introduction of negro slavery. From the earliest times of the discovery of America, negroes had been sent there. But what is of more significance, and what it is strange that Las Casas was not aware of, or did not mention, the Hieronymite Fathers[31] had also come to the conclusion that negroes must be introduced into the West Indies. Writing in January, 1518, when the fathers could not have known what was passing in Spain in relation to this subject, they recommended licenses to be given to the inhabitants of Espanola, or to other persons, to bring negroes there. From the tenor of their letter it appears that they had before recommended the same thing. Zuazo, the judge of residencia, and the legal colleague of Las Casas, wrote to the same effect. He, however, suggested that the negroes should be placed in settlements and married. Fray Bernardino de Manzanedo, the Hieronymite father, sent over to counteract Las Casas, gave the same advice as his brethren about the introduction of negroes. He added a proviso, which does not appear in their letter—perhaps it did exist in one of the earlier ones—that there should be as many women as men sent over, or more.

The suggestion of Las Casas was approved of by the Chancellor; and, indeed, it is probable there was hardly a man of that time who would have seen further than the excellent clerigo did. Las Casas was asked what number of negroes would suffice? He replied that he did not know; upon which a letter was sent to the officers of the India House at Seville to ascertain the fit number in their opinion. They said that four thousand at present would suffice, being one thousand for each of the islands, Espanola, Porto Rico, Cuba, and Jamaica. Somebody now suggested to the Governor, De Bresa, a Fleming of much influence and a member of the council, that he should ask for this license to be given to him. De Bresa accordingly asked the King for it, who granted his request; and the Fleming sold this license to certain Genoese merchants for twenty-five thousand ducats, having obtained from the King a pledge that for eight years he should give no other license of this kind.

The consequence of this monopoly enjoyed by the Genoese merchants was that negroes were sold at a great price, of which there are frequent complaints. Both Las Casas and Pasamonte—rarely found in accord—suggested to the King that it would be better to pay the twenty-five thousand ducats and resume the license, or to abridge its term. Figueroa, writing to the Emperor from Santo Domingo in July, 1500, says: "Negroes are very much in request; none have come for about a year. It would have been better to have given De Bresa the customs duties—i.e., the duties that had been usually paid on the importation of slaves—than to have placed a prohibition." I have scarcely a doubt that the immediate effect of the measure adopted in consequence of the clerigo's suggestion was greatly to check that importation of negro slaves which otherwise, had the license been general, would have been very abundant.

Before quitting this part of the subject, something must be said for Las Casas which he does not allege for himself. This suggestion of his about the negroes was not an isolated one. Had all his suggestions been carried out, and the Indians thereby been preserved, as I firmly believe they might have been, these negroes might have remained a very insignificant number in the general population. By the destruction of Indians a void in the laborious part of the community was being constantly created, which had to be filled up by the labor of negroes. The negroes could bear the labor in the mines much better than the Indians; and any man who perceived that a race, of whose Christian virtues and capabilities he thought highly, were fading away by reason of being subjected to labor which their natures were incompetent to endure, and which they were most unjustly condemned to, might prefer the misery of the smaller number of another race treated with equal injustice, but more capable of enduring it. I do not say that Las Casas considered all these things; but, at any rate, in estimating his conduct, we must recollect that we look at the matter centuries after it occurred, and see all the extent of the evil arising from circumstances which no man could then be expected to foresee, and which were inconsistent with the rest of the clerigo's plans for the preservation of the Indians.

I suspect that the wisest among us would very likely have erred with him; and I am not sure that, taking all his plans together, and taking for granted, as he did then, that his influence at court was to last, his suggestion about the negroes was an impolitic one.

One more piece of advice Las Casas gave at this time, which, if it had been adopted, would have been most serviceable. He proposed that forts for mercantile purposes, containing about thirty persons, should be erected at intervals along the coast of the terra firma, to traffic with merchandise of Spain for gold, silver, and precious stones; and in each of these ports ecclesiastics were to be placed, to undertake the superintendence of spiritual matters. In this scheme may be seen an anticipation of subsequent plans for commercial intercourse with Africa. And, indeed, one is constantly reminded by the proceedings in those times of what has occurred much later and under the auspices of other nations.

Of all these suggestions, some of them certainly excellent, the only questionable one was at once adopted. Such is the irony of life. If we may imagine superior beings looking on at the affairs of men, and bearing some unperceived part of the great contest in the world, this was a thing to have gladdened all the hosts of hell.

FOOTNOTES:

[31] Spanish monks, followers of St. Jerome (Hieronymus).



FIRST CIRCUMNAVIGATION OF THE GLOBE

MAGELLAN REACHES THE LADRONES AND PHILIPPINES

A.D. 1519

JOAN BAUTISTA ANTONIO PIGAFETTA[32]

Ferdinand Magellan, whose name in Portuguese was Fernao de Magalhaes, was born in Portugal about 1480. After serving with the Portuguese in the East Indies, 1505-1512, and in Morocco, 1514, where during an action he was lamed for life, he became disaffected toward his country, and in 1517 renounced his allegiance and turned to Spain in hope of better reward for his services. In conjunction with a fellow-countryman, Ruy Faleiro, a geographer and astronomer, he offered to find for Spain the Moluccas, in the Malay Archipelago, and to prove that they were within the Spanish and not the Portuguese lines of demarcation. The acceptance of this proposal by the Emperor, Charles V, who was also King of Spain, gave Magellan the opportunity, which he so well improved, to immortalize his name in the annals of maritime discovery.

While the specific object of the expedition failed on account of the leader's death, his performance made him worthy, as some historians think, to be considered "the most undaunted and in many respects the most extraordinary man that ever traversed an unknown sea."

A squadron of five ships with two hundred sixty-five men was fitted out by the Emperor, and the two friends were named as joint commanders, but Faleiro was afterward detached from the expedition, leaving full command to Magellan, who sailed from San Lucar, Spain, September 20, 1519, first touching at Madeira.

Magellan passed through the straits that bear his name and so penetrated to the Pacific, that ocean being first so called by him. He was the first European to reach it from the Atlantic. Magellan was killed by natives in the Philippines, April 27, 1521; but his ships continued their course. One by one they were lost from the expedition, except the Victoria, on which was Pigafetta, who wrote for Charles V an account of the voyage. The Victoria returned to Spain in September, 1522, completing the first circumnavigation of the earth. Bautista was pilot and afterward captain of the Trinidad, one of the lost vessels.

In 1898 the Philippines and Guam, one of the Ladrones, were acquired by the United States as a result of the Spanish-American War.



JOAN BAUTISTA

Magellan steered to the southwest to make the island of Teneriffe, and they reached the said island on the day of St. Michael, which was September 29th. Thence he made his course to fetch the Cape Verd Islands, and they passed between the islands and the cape without sighting either the one or the other. Having to make for Brazil, and as soon as they sighted the other coast of Brazil, he steered to the southeast along the coast of Cape Frio, which is in 23 deg. south latitude; and from this cape he steered to the west, a matter of thirty leagues, to make the Rio Janeiro, which is in the same latitude as Cape Frio, and they entered the said river on the day of St. Lucy, which was December 13th, in which place they took in wood, and they remained there until the first octave of Christmas, which was December 26th of the same year.

They sailed from this Rio de Janeiro on December 26th, and navigated along the coast to make Cape of St. Mary, which is only 35 deg.; as soon as they sighted it, they made their course west-northwest, thinking they would find a passage for their voyage, and they found that they had got into a great river of fresh water, to which they gave the name of River St. Christopher, and it is in 34 deg., and they remained in it till February 2, 1520.

He sailed from this river of St. Christopher on the 2d of the said month of February; they navigated along the said coast, and farther on to the south they discovered a point, which is in the same river more to the south, to which they gave the name of Point St. Anthony; it is in 36 deg.; hence they ran to the southwest a matter of twenty-five leagues, and made another cape, which they named Cape St. Apelonia, which is in 36 deg.; thence they navigated to the west-southwest to some shoals, which they named Shoals of the Currents, which are in 39 deg.; and thence they navigated out to the sea, and lost sight of land for a matter of two or three days, when they again made for the land, and they came to a bay, which they entered, and ran within it the whole day, thinking that there was an outlet for Molucca; and when night came they found that it was quite closed up, and in the same night they again stood out by the way which they had come in. This bay is in 34 deg.; they named it the island of St. Matthew. They navigated from this island of St. Matthew along the coast until they reached another bay, where they caught many sea-wolves and birds; to this they gave the name of Bay of Labors; it is in 37 deg.; here they came near losing the flag-ship in a storm. Thence they navigated along the said coast, and arrived on the last day of March of the year 1520 at the port of St. Julian, which is in 49 deg.. Here they wintered, and found the day a little more or less than seven hours.

In this port three of the ships rose up against the captain-major, their captains saying that they intended to take him to Castile in arrest, as he was taking them all to destruction. Here, through the exertions of the said captain-major, and the assistance and favor of the foreigners whom he carried with him, the captain-major went to the said three ships which were already mentioned, and there the captain of one of them was killed, who was the treasurer of the whole fleet, and named Luis de Mendoza; he was killed in his own ship by stabs with a dagger by the chief constable of the fleet, who was sent to do this by Ferdinand Magellan in a boat with certain men. The said three ships having thus been recovered, five days later Ferdinand Magellan ordered Gaspar de Quexixada to be decapitated and quartered; he was captain of one of the ships and was one of those who had mutinied.

In this port they refitted the ship. Here the captain-major made Alvaro de Mesquita, a Portuguese, a captain of one of the ships the captain of which had been killed. There sailed from this port on August 24th four ships, for the smallest of the ships had been already lost; he had sent it to reconnoitre, and the weather had been heavy and had cast it ashore, where all the crew had been recovered along with the merchandise, artillery, and fittings of the ship. They remained in this port, in which they wintered, five months and twenty-four days, and they were 70 deg. less ten minutes to the southward.

They sailed on August 24th of the said year from this port of St. Julian, and navigated a matter of twenty leagues along the coast, and so they entered a river which was called Santa Cruz, which is in 50 deg., where they took in goods and as much as they could obtain. The crew of the lost ship were already distributed among the other ships, for they had returned by land to where Ferdinand Magellan was, and they continued collecting goods which had remained there during August and up to September 18th, and there they took in water and much fish which they caught in this river; and in the other, where they wintered, there were people like savages, and the men are from nine to ten spans in height, very well made; they have not got houses, they only go about from one place to another with their flocks, and eat meat nearly raw. They are all of them archers, and kill many animals with arrows, and with the skins they make clothes, that is to say, they make the skins very supple, and fashion them after the shape of the body, as well as they can, then they cover themselves with them, and fasten them by a belt round the waist. When they do not wish to be clothed from the waist upward, they let that half fall which is above the waist, and the garment remains hanging down from the belt which they have girt around them.

They wear shoes which cover them four inches above the ankle, full of straw inside to keep their feet warm. They do not possess any iron, nor any other ingenuity of weapons, only they make the points of their arrows with flints, and so also the knives with which they cut, and the adze and awls with which they cut and stitch their shoes and clothes. They are very agile people and do no harm, and thus follow their flocks; wherever night finds them, there they sleep; they carry their wives along with them, with all the chattels they possess. The women are very small and carry heavy burdens on their backs. They wear shoes and clothes just like the men. Of these men they obtained three or four and brought them in the ships, and they all died except one, who went to Castile in a ship which went thither.

They sailed from this river of Santa Cruz on October 18th: they continued navigating along the coast until the 21st day of the same month, October, when they discovered a cape, to which they gave the name of Cape of the Virgins, because they sighted it on the day of the eleven thousand virgins; it is in 52 deg., a little more or less, and from this cape, a matter of two or three leagues' distance, we found ourselves at the mouth of a strait. We sailed along the said coast within that strait, which they had reached the mouth of: they entered in it a little and anchored. Ferdinand Magellan sent to discover what there was farther in, and they found three channels; that is to say, two more in a southerly direction, and one traversing the country in the direction of Molucca, but at that time this was not yet known, only the three mouths were seen.

The boats went thither, and brought back word, and they set sail and anchored at these mouths of the channels, and Ferdinand Magellan sent two ships to learn what there was within, and these ships went; one returned to the captain-major, and the other, of which Alvaro de Mesquita was captain, entered into one of the bays which was to the south, and did not return any more. Ferdinand Magellan, seeing that it did not come back, set sail, and the next day he did not choose to make for the bays, and went to the south and took another which runs northwest and southeast and a quarter west and east. He left letters in the place from which he sailed, so that, if the other ship returned, it might make the course which he left prescribed.

After this they entered into the channel, which at some places had a width of three leagues, and two, and one, and in some places half a league, and he went through it as long as it was daylight, and anchored when it was night: and he sent the boats, and the ships went after the boats, and they brought news that there was an outlet, for they already saw the great sea on the other side; on which account Ferdinand Magellan ordered artillery to be fired for rejoicing; and before they set forth from this strait they found two islands, the first one larger, and the other, nearer toward the outlet, is the smaller one; and they went out between these islands and the coast on the southern side, as it was deeper than on the other side.

This strait is a hundred leagues in length to the outlet; that outlet and the entrance are in 52 deg. latitude. They made a stay in this strait from October 21st to November 26th, which makes thirty-six days of the said year of 1520, and as soon as they went out from the strait to the sea they made their course, for the most part, to west-northwest, when they found that their needles varied to the northwest almost one-half; and after they had navigated thus for many days they found an island in a little more or less than 18 deg. or 19 deg., and also another, which was in from 13 deg. to 14 deg., and this in south latitude; they are uninhabited.

They ran on until they reached the line, when Ferdinand Magellan said that now they were in the neighborhood of Molucca, and that he would go in a northerly direction as far as 10 deg. or 12 deg., and they reached to as far as 13 deg. north, and in this latitude they navigated to the west and a quarter southwest a matter of a hundred leagues, where on March 6, 1521, they fetched two islands inhabited by many people of little truth; and they did not take precautions against them until they saw that they were taking away the skiff of the flag-ship, and they cut the rope with which it was made fast, and took it ashore without their being able to prevent it. They gave this island the name of Thieves' Island (dos Ladroes).

Ferdinand Magellan, seeing that the skiff was lost, set sail, it being already night, tacking about until the next day; as soon as it was morning they anchored at the place where they had seen the skiff carried to, and he ordered two boats to be got ready with a matter of fifty or sixty men, and he went ashore in person and burned the whole village, and they killed seven or eight persons, between men and women, and recovered the skiff, and returned to the ships; and while they were there they saw forty or fifty paraos come from the same land, and which brought much refreshments.

Ferdinand Magellan would not make any further stay, and at once set sail, and ordered the course to be steered west and a quarter southwest, and so they made land, which is in barely 11 deg.. This land is an island, but he would not touch at this one, and they went to touch at another farther on which appeared first. Ferdinand Magellan sent a boat ashore to observe the nature of the island; when the boat reached land, they saw, from the ships, paraos come out from behind the point; then they called back their boat. The people of the paraos, seeing that the boat was returning to the ships, turned back the paraos, and the boat reached the ships, which at once set sail for another island very near to this island, which is 10 deg., and they gave it the name of the Island of Good Signs, because they observed some gold in it.

While they were thus anchored at this island there came to them two paraos, and brought them fowls and cocoanuts, and told them they had already seen there other men like them, from which they presumed that these might be Lequios or Mogores, a nation of people who have this name, or Chiis; and thence they set sail, and navigated farther on among many islands, to which they gave the name of Valley without Peril, and also St. Lazarus; and they ran on to another island twenty leagues from that from which they sailed, which is in 10 deg., and came to anchor at another island, which is named Macangor, which is in 9 deg.; and in this island they were very well received, and they placed a cross in it. This King conducted them thence a matter of thirty leagues to another island, named Cabo, which is in 10 deg., and in this island Ferdinand Magellan did what he pleased with the consent of the country, and in one day eight hundred people became Christian, on which account Ferdinand Magellan desired that the other kings, neighbors to this one, should become subject to this one, who had become Christian; and these did not choose to yield to such obedience. Ferdinand Magellan, seeing that, got ready one night with his boats, and burned the villages of those who would not yield the said obedience; and a matter of ten or twelve days after this was done he sent to a village about half a league from that which he had burned, which is named Matam, and which is also an island, and ordered them to send him at once three goats, three pigs, three loads of rice, and three loads of millet for provisions for the ship. They replied that, of each article which he sent to ask them three of, they would send him by twos, and if he was satisfied with this they would at once comply; if not, it might be as he pleased, but that they would not give it. Because they did not choose to grant what he demanded of them, Ferdinand Magellan ordered three boats to be equipped with a matter of fifty or sixty men, and went against the said place, which was on April 28th in the morning; there they found many people, who might well be as many as three thousand or four thousand men, who fought with such will that the said Ferdinand Magellan was killed there, with six of his men, in the year 1521.

When Ferdinand Magellan was dead the Christians got back to the ships, where they thought fit to make two captains and governors whom they should obey; and, having done this, they took counsel (and decided) that the captains should go ashore where the people had turned Christians, to ask for pilots to take them to Borneo, and this was on May 1st of the said year. When the two captains went, being agreed upon what had been said, the same people of the country who had become Christians armed themselves against them, and killed the two captains and twenty-six gentlemen; and the other people who remained got back to the boats and returned to the ships, and, finding themselves again without captains, they agreed, inasmuch as the principal persons were killed, that one Joan Lopez, who was the chief treasurer, should be captain-major of the fleet, and the chief constable of the fleet should be captain of one of the ships. He was named Gonzalo Vas Despinosa.

Having done this, they set sail, and ran about twenty-five leagues with three ships, which they still possessed; they then mustered, and found that they were altogether one hundred eight men in all these three ships, and many of them were wounded and sick, on which account they did not venture to navigate the three ships and thought it would be well to burn one of them—the one that should be most suitable for that purpose—and to take into the two ships those that remained: this they did out at sea, out of sight of any land. While they did this many paraos came to speak to them, and navigating among the islands, for in that neighborhood there are a great many. They did not understand one another, for they had no interpreter, for he had been killed with Ferdinand Magellan. Sailing farther on among islets, they came to anchor at an island which is named Carpyam, where there is gold enough, and this island is in fully 8 deg..

While at anchor in this port of Carpyam they had speech with the inhabitants of the island, and made peace with them, and Carvalho, who was captain-major, gave them the boat of the ship which had been burned: this island has three islets in the offing. Here they took in refreshments, and sailed farther on to the west-southwest, and fell in with another island, which is named Caram, and is in 11 deg.; from this they went on farther to west-southwest, and fell in with a large island, and ran along the coast of this island to the northeast, and reached as far as 9 deg., where they went ashore one day, with the boats equipped to seek for provisions, for in the ships there was now not more than eight days' food. On reaching shore the inhabitants would not suffer them to land, and shot at them with arrows of cane hardened in fire, so that they returned to the ships.

Seeing this, they agreed to go to another island, where they had had some dealings, to see if they could get some provisions. Then they met with a contrary wind, and, going about in the direction in which they wished to go, they anchored, and while at anchor they saw people on shore hailing them to go thither; they went there with the boats, and as they were speaking to those people by signs, for they did not understand each other otherwise, a man-at-arms, named Joan de Campos, told them to let him go on shore, since there were no provisions in the ships, and it might be that they would obtain some means of getting provisions, and that, if the people killed him, they would not lose much with him, for God would take thought of his soul; and also if he found provisions, and if they did not kill him, he would find means for bringing them to the ships: and they thought well of this. So he went on shore, and as soon as he reached it the inhabitants received him and took him into the interior the distance of a league, and when he was in the village all the people came to see him, and they gave him food and entertained him well, especially when they saw that he ate pigs' flesh, because in this island they had dealings with the Moors of Borneo, and because the country people were greedy they made them neither eat pigs nor bring them up in the country. The country is called Dyguacam and is in 9 deg..

The said Christian, seeing that he was favored and well treated by the inhabitants, gave them to understand by his signs that they should carry provisions to the ships, which would be well paid for. In the country there was nothing except rice not pounded. Then the people set to pounding rice all the night, and when it was morning they took the rice and the said Christian and came to the ships, where they did them great honor, and took in the rice and paid them, and they returned on shore. This man being already set on shore, inhabitants of another village a little farther on came to the ships and told them they would give them much provisions for their money; and as soon as the said man whom they had sent arrived, they set sail and went to anchor at the village of those who had come to call them, which was named Vay Palay Cucar a Canbam, where Carvalho made peace with the King of the country, and they settled the price of rice, and they gave them two measures of rice, which weighed one hundred fourteen pounds, for three fathoms of linen stuff of Britanny; they took there as much rice as they wanted, and goats and pigs; and while they were at this place there came a Moor, who had been in the village of Dyguacam, which belongs to the Moors of Borneo, as had been said above, and after that he went to his country.

While they were at anchor at this village of Dyguacam, there came to them a parao in which there was a negro named Bastiam, who asked for a flag and a passport for the Governor of Dyguacam, and they gave him all this and other things for a present. They asked the said Bastiam, who spoke Portuguese sufficiently well, since he had been in Molucca, where he had become a Christian, if he would go with them and show them Borneo; he said he would be very willing, and when the departure arrived he hid himself, and, seeing that he did not come, they set sail from this port of Dyguacam on July 21st to seek for Borneo. As they set sail there came to them a parao, which was coming to the port of Dyguacam, and they took it, and in it they took three Moors, who said they were pilots and that they would take them to Borneo.

Having got these Moors, they steered along this island to the southwest, and fell in with two islands at its extremity, and passed between them; that on the north side is named Bolyna, and that on the south Bamdym. Sailing to the west-southwest a matter of fourteen leagues, they fell in with a white bottom, which was a shoal below the water; and the black men they carried with them told them to draw near to the coast of the island, as it was deeper there, and that was more in the direction of Borneo, for from that neighborhood the island of Borneo could already be sighted. This same day they reached and anchored at some islands, to which they gave the name of islets of St. Paul, which was a matter of two and a half or three leagues from the great island of Borneo, and they were in about 7 deg. at the south side of these islands. In the island of Borneo there is an exceedingly big mountain to which they gave the name of Mount St. Paul; and from thence they navigated along the coast of Borneo to the southwest, between an island and the island of Borneo itself; and they went forward on the same course and reached the neighborhood of Borneo, and the Moors they had with them told them that there was no Borneo, and the wind did not suffer them to arrive thither, as it was contrary. They anchored at an island which is there, and which may be eight leagues from Borneo.

Close to this island is another which has many Myrobalans, and the next day they set sail for the other island, which is nearer to the port of Borneo; and going along thus they saw so many shoals that they anchored and sent the boats ashore in Borneo, and they took the aforesaid Moorish pilots on shore, and there went a Christian with them; and the boats went to set them on land, from whence they had to go to the city of Borneo, which was three leagues off, and there they were taken before the Shahbender of Borneo, and he asked what people they were, and for what they came in the ships; and they were presented to the King of Borneo with the Christian. As soon as the boats had set the said men on shore, they sounded, in order to see if the ships should come in closer; and during this they saw three junks which were coming from the port of Borneo—from the said city—out to sea, and as soon as they saw the ships they returned inshore; continuing to sound, they found the channel by which the port is entered; then they set sail, and entered this channel, and being within the channel they anchored, and would not go farther in until they received a message from the shore, which arrived next day with two paraos: these carried certain swivel guns of metal, and a hundred men in each parao, and they brought goats and fowls and two cows, and figs and other fruit, and told them to enter farther in opposite the islands which were near there, which was the true berth; and from this position to the city there might be three or four leagues. While thus at anchor they established peace, and settled that they should trade in what there was in the country, especially wax, to which they answered that they would be willing to sell all that there was in the country for their money. This port of Borneo is in 8 deg..

For the answer thus received from the King they sent him a present by Gonzalo Mendes Despinosa, captain of the ship Victoria, and the King accepted the present, and gave to all of them China stuffs; and when there had passed twenty or twenty-three days that they were there trading with the people on the island, and had got five men on shore in the city itself, there came to anchor at the bar, close to them, five junks, at the hour of vespers, and they remained there that evening and the night until next day in the morning, when they saw coming from the city two hundred paraos, some under sail, others rowing. Seeing in this manner the five junks and the paraos, it seemed to them that there might be treachery, and they set sail for the junks, and as soon as the crews of the junks saw them under sail, they also set sail and made off where the wind best served them; and they overhauled one of the junks with boats, and took it with twenty-seven men; and the ships went and anchored abreast off the Island of the Myrobalans, with the junk made fast to the poop of the flag-ship, and the paraos returned to the shore, and when night came there came a squall from the west in which the said junk went to the bottom alongside the flag-ship, without being able to receive any assistance from it whatever.

Next day, in the morning, they saw a sail, and went to it and took it. This was a great junk in which the son of the King of Lucam came as captain, and had with him ninety men; and as soon as they took them they sent some of them to the King of Borneo; and they sent him word by these men to send the Christians whom they had got there, who were seven men, and they would give him all the people they had taken in the junk; on which account the King sent two men of seven whom he had got there in a parao, and they again sent him word to send the five men who still remained, and they would send all the people they had got from the junk. They waited two days for the answer, and there came no message; and they took thirty men from the junk, and sent them to the King of Borneo, and set sail with fourteen men of those they had taken and three women; and they steered along the coast of the said island to the northeast, returning backward, and they again passed between the islands and the great island of Borneo, where the flag-ship grounded on a point of the island, and so remained more than four hours, and the tide turned and it got off, by which it was seen clearly that the tide was of twenty-four hours.

While making the aforesaid course the wind shifted to northeast, and they stood out to sea, and they saw a sail coming, and the ships anchored and the boats went to it and took it. It was a small junk and carried nothing but cocoanuts; and they took in water and wood, and set sail along the coast of the island to the northeast, until they reached the extremity of the said island, and met with another small island, where they overhauled the ships, and they gave it the name of Port St. Mary of August, and it is in fully 7 deg..

As soon as they had taken these precautions they set sail and steered to the southwest until they sighted the island, which is called Fagajam, and this is a course of thirty-eight to forty leagues; and as soon as they sighted this island they steered to the southwest, and again made an island which is called Seloque, and they had information that there were many pearls there; and when they had already sighted the island the wind shifted to a head wind, and they could not fetch it by the course they were sailing, and it seemed to them that it might be in 6 deg.. This same night they arrived at the island of Quipe, and ran along it to the southeast, and passed between it and another island called Tamgym; and always running along the coast of the said island, and going thus, they fell in with a parao laden with sago leaves (which is of a tree which is named cajare), which the people of that country eat as bread. The parao carried twenty-one men, and the chief of them had been in Molucca, in the house of Francisco Semrryn; this was in 5 deg., a little more or less. The inhabitants of this land came to see the ships, and so they had speech of one another, and an old man of these people said he would conduct them to Molucca.

In this manner, having fixed a time with the old man, an agreement was made with him, and they gave him a certain price for this; and when the next day came, and they were to depart, the old man intended to escape, and they understood it, and took him and others who were with him, and who also said that they knew pilots' work, and they set sail; and as soon as the inhabitants saw them go, they fitted out to go after them; and of the paraos, there did not reach the ships more than two, and these reached so near that they shot arrows into the ships, and the wind was fresh and they could not come up with them. At midnight of that day they sighted some islands, and they steered more toward them; and next day they saw land, which was an island; and at night following that day they found themselves very close to it, and when night fell the wind calmed and the currents drew them very much inshore; there the old pilot cast himself into the sea and betook himself to land.

Sailing thus forward, after one of the pilots had fled, they sighted another island and arrived close to it, and another Moorish pilot said that Molucca was still farther on; and navigating thus, the next day in the morning they sighted three high mountains, which belonged to a nation of people whom they called Salabos; and then they saw a small island and they anchored to take in some water, because they feared that in Molucca they would not be allowed to take it in; and they omitted doing so because the Moorish pilot told them that there were some four hundred in that island, and that they were all very bad, and might do them some injury, as they were men of little faith; and that he would give them no such advice as to go to that island; and also because Molucca, which they were seeking, was now near, and that its kings were good men, who gave a good reception to all sorts of men in their country; and while still in this neighborhood they saw the islands themselves of Molucca, and for rejoicing they fired all the artillery, and they arrived at the island on November 8, 1521, so that they spent from Spain to Molucca two years and two months.

As soon as they arrived at the island of Tydor, which is in 30', the King thereof did them great honor, which could not be exceeded. There they treated with the King for their cargo, and the King engaged to give them whatever there was in the country for their money, and they settled to give for the bahar of cloves fourteen ells of yellow cloth of seventy-seven tem, which are worth in Castile a ducat the ell; of red cloth of the same kind ten ells; they also gave thirty ells of Britanny linen cloth, and for each of these quantities they received a bahar of cloves; likewise for thirty knives, eight bahars. Having thus settled all the above mentioned prices, the inhabitants of the country gave them information that farther on, in another island near, there was a Portuguese man. This island might be two leagues distant, and it was named Targatell. This man was the chief person of Molucca; there we now have got a fortress. They then wrote letters to the said Portuguese to come and speak with them, to which he answered that he did not dare, because the King of the country forbade it; that if they obtained permission from the King he would come at once. This permission they soon got, and the Portuguese came to speak with them.

They gave him an account of the prices which they had settled, at which he was amazed, and said on that account the King had ordered him not to come, as they did not know the truth about the prices of the country; and while they were thus taking in cargo there arrived the King of Baraham, which is near there, and said that he wished to be a vassal of the King of Castile, and also that he had got four hundred bahars of cloves, and that he had sold them to the King of Portugal, and that they had bought it, but that he had not yet delivered it; and if they wished for it, he would give it all to them; to which the captains answered that if he brought it to them, and came with it, they would buy it, but not otherwise. The King, seeing that they did not wish to take the cloves, asked them for a flag and a letter of safe-conduct, which they gave him, signed by the captains of the ships.

While they were thus waiting for the cargo, it seemed to them, from the delay in delivery, that the King was preparing some treachery against them, and the greater part of the ships' crews made an uproar and told the captains to go, as the delays which the King made were for nothing else than treachery: as it seemed to them all that it might be so, they were abandoning everything and were intending to depart; and being about to unfurl the sails, the King, who had made the agreement with them, came to the flag-ship and asked the captain why he wanted to go, because that which he had agreed upon with him he intended to fulfil it as had been settled. The captain replied that the ships' crews said they should go and not remain any longer, as it was only treachery that was being prepared against them. To this the King answered that it was not so, and on that account he at once sent for his Koran, upon which he wished to make oath that nothing should be done to them. They at once brought him his Koran, and upon it he made oath, and told them to rest at ease with that. At this the crews were set at rest, and he promised them that he would give them their cargo by December 15, 1521, which he fulfilled within the said time, without being wanting in anything.

When the two ships were already laden and about to unfurl their sails, the flag-ship sprung a large leak, and, the King of the country learning this, he sent them twenty-five divers to stop the leak, which they were unable to do. They settled that the other ship should depart, and that this one should again discharge all its cargo and unload it; and as they could not stop the leak, the King promised that they, the people of the country, should give them all that they might be in need of. This was done, and they discharged the cargo of the flag-ship; and when the said ship was repaired, they took in her cargo, and decided on making for the country of the Antilles, and the course from Molucca to it was two thousand leagues, a little more or less. The other ship, which set sail first, left on December of the said year, and went out to sea for the Timor, and made its course behind Java, two thousand fifty-five leagues, to the Cape of Good Hope.

ANTONIO PIGAFETTA

In order to double the Cape of Good Hope, we went as far as 42 deg. south latitude, and we remained off that cape for nine weeks, with the sails struck, on account of the western and northwestern gales, which beat against our bows with fierce squalls. The Cape of Good Hope is in 34 deg. 30' south latitude, sixteen hundred leagues distant from Cape of Molucca, and it is the largest and most dangerous cape in the world.

Some of our men, and among them the sick, would have liked to land at a place belonging to the Portuguese called Mozambique, both because the ship made much water and because of the great cold which we suffered; and much more because we had nothing but rice-water for food and drink, all the meat of which we had made provision having putrefied, for the want of salt had not permitted us to salt it. But the greater number of us, prizing honor more than life itself, decided on attempting at any risk to return to Spain.

At length, by the aid of God, on the 6th of May, we passed the terrible cape, but we were obliged to approach it within only five leagues' distance, or else we should never have passed it. We then sailed toward the northwest for two whole months without ever taking rest; and in this short time we lost twenty-one men, between Christians and Indians. We made then a curious observation on throwing them into the sea; that was that the Christian remained with the face turned to the sky, and the Indians with the face turned to the sea. If God had not granted us favorable weather, we should all have perished of hunger.

Constrained by extreme necessity, we decided on touching at the Cape Verd island named St. James. Knowing that we were in an enemy's country and among suspicious persons, on sending the boat ashore to get provision of victuals, we charged the seamen to say to the Portuguese that we had sprung our foremast under the equinoctial line—although this misfortune had happened at the Cape of Good Hope—and that our ship was alone, because while we tried to repair it our captain-general had gone with the other two ships to Spain. With these good words, and giving our merchandise in exchange, we obtained two boat-loads of rice.

In order to see whether we had kept an exact account of the days, we charged those who went ashore to ask what day of the week it was, and they were told by the Portuguese inhabitants of the island that it was Thursday, which was a great cause of wondering to us, since with us it was only Wednesday. We could not persuade ourselves that we were mistaken; and I was more surprised than the others, since, having always been in good health, I had every day, without intermission, written down the day that was current. But we were afterward advised that there was no error on our part, since, as we had always sailed toward the west, following the course of the sun, and had returned to the same place, we must have gained twenty-four hours, as it is clear to anyone who reflects upon it.

The boat, having returned for rice a second time to the shore, was detained with thirteen men who were in it. As we saw that, and, from the movement in certain caravels, suspected that they might wish to capture us and our ship, we at once set sail. We afterward learned, some time after our return, that our boat and men had been arrested, because one of our men had discovered the deception and said that the captain-general was dead, and that our ship was the only one remaining of Magellan's fleet.

At last, when it pleased heaven, on Saturday, September 6, 1522, we entered the Bay of San Lucar; and of sixty men who composed our crew when we left Molucca, we were reduced to only eighteen, and these for the most part sick. Of the others, some died of hunger, some had run away at the island of Timor, and some had been condemned to death for their crimes.

From the day when we left this Bay of San Lucar until our return thither, we reckoned that we had run more than fourteen thousand four hundred sixty leagues, and we had completed going round the earth from east to west.

Monday, September 8th, we cast anchor near the mole of Seville, and discharged all the artillery.

Tuesday we all went in shirts and barefoot, with a taper in our hands, to visit the shrine of Santa Maria de Antigua.

Then leaving Seville, I went to Valladolid, where I presented to his sacred majesty Don Carlos neither gold nor silver, but things more precious in the eyes of so great a sovereign. I presented to him, among other things, a book written by my hand of all the things that occurred day by day in our voyage. I departed thence as I was best able and went to Portugal, and related to King John the things which I had seen.

FOOTNOTES:

[32] Translated by Lord Stanley of Alderley.



THE FIELD OF THE CLOTH OF GOLD

A.D. 1520

J. S. BREWER

From the magnificence of the preparations made for the famous meeting described in the following pages, the plain on which it took place, between Guines and Ardres, France, received the name of the "Field of the Cloth of Gold."

The meeting of the two kings, Henry VIII of England and Francis I of France, was brought about by circumstances connected with the rivalry between Francis and the emperor Charles V. The enmity of the two latter and their repeated wars form a principal subject of European history during many years.

Francis came to the throne in 1515, and the first four years of his reign were marked by brilliant successes, which brought him fame as a ruler and a warrior. But in 1519 he was an unsuccessful candidate for the imperial dignity, and Charles, being preferred before him, became emperor of the Holy Roman Empire.

Great was the mortification of Francis and he soon after declared war against his rival. Both sought the alliance of Henry VIII, and in hopes of securing his friendship, and thereby preventing a union of the Emperor and the English King against himself, Francis arranged the meeting so brilliantly pictured by Brewer. But Francis, by overdoing this gorgeous reception, gave offence to Henry, whom he seemed to eclipse in magnificence. Meanwhile Charles, anticipating the interview, had visited Henry in England, and by his more politic address he secured the favor both of the English monarch and his great minister, Cardinal Wolsey.

Situated in a flat and uninviting plain—poor and barren, as the uncultivated border-land of the two kingdoms—Guines and its castle offered little attraction, and if possible less accommodation, to the gay throng now to be gathered within its walls. Its weedy moat and dismantled battlements, "its keep too ruinous to mend," defied the efforts of carpenters and bricklayers, as the English commissioners pathetically complained; and could not by any artifice or contrivance be made to assume the appearance of a formidable, or even a respectable, fortress to friend or enemy. But on the castle green, within the limits of a few weeks, and in the face of great difficulties, the English artists of that day contrived a summer palace, more like a vision of romance, the creation of some fairy dream—if the accounts of eye-witnesses of all classes may be trusted—than the dull, every-day reality of clay-born bricks and mortar.

No "palace of art" in these beclouded climates of the West ever so truly deserved its name. As if the imagination of the age, pent up in wretched alleys and narrow dwelling-houses, had resolved for once to throw off its ordinary trammels and recompense itself for its long restraint, it prepared to realize those visions of enchanted bowers and ancient pageantry on which it had fed so long in the fictions and romances of the Middle Ages. I have thought it worth while to notice so much of the details as will enable the reader to form some slight conception for himself of this scene of enchantment which the genius of the age had contrived for its own amusement.

The palace was an exact square of three hundred twenty-eight feet. It was pierced on every side with oriel windows and clear-stories curiously glazed, the mullions and posts of which were overlaid with gold. An embattled gate, ornamented on both sides with statues representing men in various attitudes of war, and flanked by an embattled tower, guarded the entrance. From this gate to the entrance of the palace arose in long ascent a sloping dais or half pace, along which were grouped "images of sore and terrible countenances," in armor of argentine or bright metal. At the entrance, under an embowed landing-place, facing the great doors, stood "antique" (classical) figures girt with olive branches. The passages, the roofs of the galleries from place to place and from chamber to chamber, were ceiled and covered with white silk, fluted and embowed with silken hanging of divers colors and braided cloths, "which showed like bullions of fine burnished gold." The roofs of the chambers were studded with roses, set in lozenges, and diapered on a ground of fine gold. Panels enriched with antique carving and gilt bosses covered the spaces between the windows; while along all the corridors and from every window hung tapestry of silk and gold, embroidered with figures. Chairs covered with cushions of turkey-work, cloths of estate, of various shapes and sizes, overlaid with golden tissue and rich embroidery, ornamented the state apartments. The square on every side was decorated with equal richness, and blazed with the same profusion of glass, gold, and ornamental hangings; and "every quarter of it, even the least, was a habitation fit for a prince," says Fleuranges, who had examined it with the critical eye of a rival and a Frenchman.

To the palace was attached a spacious chapel, still more sumptuously adorned. Its altars were hung with cloth of gold tissue embroidered with pearls; cloth of gold covered the walls and desks. Basins, censers, cruets, and other vessels, of the same precious materials, lent their lustre to its services. On the high altar, shaded by a magnificent canopy of immense proportions, stood enormous candlesticks and other ornaments of gold. Twelve golden images of the apostles, as large as children of four years old, astonished the eyes of the spectator. The copes and vestments of the officiating clergy were cloth of tissue powdered with red roses, brought from the looms of Florence, and woven in one piece, thickly studded with gold and jewelry. No less profusion might be seen in the two closets left apart for the King and the Queen. Images and sacred vessels of solid gold, in gold cloth, cumbrous with pearls and precious stones, attested the rank, the magnificence, and devotion of the occupants. The ceilings of these closets were gilded and painted; the hangings were of tapestry embroidered with fretwork of pearls and gems. The chapel was served by thirty-five priests and a proportionate number of singing-boys.

From the palace a secret gallery led into a private apartment in Guines castle, along which the royal visitors could pass and repass at pleasure.

The King was attended by squires of the body, sewers, gentlemen-ushers, grooms and pages of the chamber, for all of whom suitable accommodation had to be provided. The lord chamberlain, the lord steward, the lord treasurer of the household, the comptroller, with their numerous staffs, had to be lodged in apartments adapted to their rank and services. As it was one great object of the interview to entertain all comers with masques and banquetings of the most sumptuous kind, the mere rank and file of inferior officers and servants formed a colony of themselves. The bakehouse, pantry, cellar, buttery, kitchen, larder, accatry, were amply provided with ovens, ranges, and culinary requirements, to say nothing of the stables, the troops of grooms, farriers, saddlers, stirrup-makers, furbishers, and footmen. Upward of two hundred attendants were employed in and about the kitchen alone.

Outside the palace gate, on the greensward, stood a quiet fountain, of antique workmanship, with a statue of Bacchus "birlyng the wine." Three runlets, fed by secret conduits hid beneath the earth, spouted claret, hypocras, and water into as many silver cups, to quench the thirst of all comers. On the opposite side was a pillar wreathed in gold, and supported by four gilt lions; and on the top stood an image of blind Cupid, armed with bow and arrows. The gate itself, built in massive style, was pierced with loop-holes. Its windows and recesses were filled with images of Hercules, Alexander, and other ancient worthies, richly gilt and painted. In long array, in the plain beyond, twenty-eight hundred tents stretched their white canvas before the eyes of the spectator, gay with the pennons, badges, and devices of the various occupants; while miscellaneous followers, in tens of thousands, attracted by profit or the novelty of the scene, camped on the grass and filled the surrounding slopes, in spite of the severity of provost-marshal and reiterated threats of mutilation and chastisement. Multitudes from the French frontiers, or the populous cities of Flanders, indifferent to the political significance of the scene, swarmed from their dingy homes to gaze on kings, queens, knights, and ladies dressed in their utmost splendor. Beggars, itinerant minstrels, venders of provisions and small luxuries, mixed with wagoners, ploughmen, laborers, and the motley troop of camp-followers, crowded round, or stretched themselves beneath the summer's sun on bundles of straw and grass, in drunken idleness. No better lodging awaited many a gay knight and lady who had travelled far to be present at the spectacle, and were obliged to content themselves with such open-air accommodation. Backward and forward surged the excited and unwieldy crowd, as every hour brought its fresh contingent of curiosity or criticism in the shape of some new-comer conspicuous for his fantastic bearing or the quaint fashion of his armor. Each new candidate for the love and honor of the ladies, for popular applause, or less noble objects, was greeted with shouts and acclamations as he succeeded in distinguishing himself from the throng by the strangeness or splendor of his appointments. Christendom had never witnessed such a scene. The fantastic usages of the courts of Love and Beauty were revived once more. The Mediaeval Age had gathered up its departing energies for this last display of its favorite pastime—henceforth to be consigned, without regret, to "the mouldered lodges of the past."

At the time that Henry set sail for Calais, Francis started from Montreuil for Ardres. It was a meagre old town, long since in ruins, the fosses and castle of which had been hastily repaired. He was attended on his route by a vast and motley multitude. No less than ten thousand of this poor vagrant crew were compelled to turn back, by a proclamation ordering that no person, without special permission, should approach within two leagues of the King's train, "on pain of the halter." As the French had proposed that both parties should lodge in tents erected on the field, they had prepared numerous pavilions, fitted up with halls, galleries, and chambers, ornamented within and without with gold and silver tissue. Amid golden balls and quaint devices glittering in the sun, rose a gilt figure of St. Michael, conspicuous for his blue mantle powdered with golden fleurs-de-lis, and crowning a royal pavilion, of vast dimensions, supported by a single mast. In his right hand he held a dart, in his left a shield emblazoned with the arms of France. Inside, the roof of the pavilion represented the canopy of heaven, ornamented with stars and figures of the zodiac. The lodgings of the Queen, of the Duchess of Alencon, the King's favorite sister, and of other ladies and princes of the blood were covered with cloth of gold. The rest of the tents, to the number of three hundred or four hundred, emblazoned with the arms of the owners, were pitched on the banks of a small river outside the city walls. A large house in the town, built for the occasion, served as a place of reception for royal visitors.

From June 4, 1520, when Henry first entered Guines, the festivities continued with unabated splendor for twenty days. They were opened by a visit of Wolsey to the French King, and gave the Cardinal an opportunity for displaying his love of magnificence, not unaptly reckoned by poets and philosophers as the nearest virtue to magnanimity. A hundred archers of the guard, followed by fifty gentlemen of his household, clothed in crimson velvet with chains of gold, bareheaded, bonnet in hand, and mounted on magnificent horses richly caparisoned, led the way. After them came fifty gentlemen ushers, also bareheaded, carrying gold maces with knobs as big as a man's head; next a cross-bearer in scarlet, supporting a crucifix adorned with precious stones. Then four lackeys followed, with gilt batons and pole-axes, in paletots of crimson velvet, their bonnets in hand adorned with plumes, their coats ornamented before and behind with the Cardinal's badge in goldsmith's work. Lastly came the Legate himself, mounted on a barded mule trapped in crimson velvet, with gold front-stalls, studs, buckles, and stirrups. Over a chimere of figured crimson velvet he wore a fine linen rochet. Bishops and other ecclesiastics succeeded, and the whole procession was brought up by fifty archers of the King's guard, their bows bent, their quivers at their sides, their jackets of red cloth adorned with a gold rose before and behind.

In this state the procession approached the town of Ardres. Arrived at the King's lodgings Wolsey dismounted, amid the roar of artillery and the sound of drums, trumpets, fifes, and other instruments of music. He was received by the King of France, bonnet in hand, with the greatest demonstrations of affection. The visit was returned next day by the French. These ceremonies were preliminary to the meeting of the two sovereigns on Thursday, June 7th. On that day, the King of England, apparelled in cloth of silver damask, thickly ribbed with cloth of gold, and mounted on a charger arrayed in the most dazzling trappings overlaid with fine gold and curiously wrought in mosaic, advanced toward the valley of Ardres. No man, from personal inclinations or personal qualities, was better calculated to sustain his part in a brilliant ceremonial such as then struck the eyes of the spectators. An admirable horseman, tall and muscular, slightly inclined to corpulence, with a red beard and ruddy countenance, Henry VIII was at this time, by the admission of his rivals, the most comely and commanding prince of his age. Closely attending on the King was Sir Henry Guilford, the master of the horse, leading a spare charger, not less splendidly arrayed in trappings of fine gold wrought in ciphers, with headstall, reins, and saddle of the same material. Nine henchmen followed in cloth of tissue, the harness of their horses covered with gold scales. In front rode the old Marquis of Dorset, bearing the sword of estate before the King; behind came the Cardinal, the Dukes of Buckingham and Suffolk, with the Earl of Shrewsbury and others.

A shot fired from the castle of Guines, and responded to by a shot from the castle of Ardre, gave warning that the two princes were ready to set forward. As Henry advanced toward the valley with all his company in military array, the French King might be descried on the opposite hill with his dazzling company, in dress, deportment, and the splendor of his retinue not less glorious or conspicuous than his rival. Over a short cassock of gold frieze he wore a mantle of cloth of gold covered with jewels. The front and the sleeves were studded with diamonds, rubies, emeralds, and large loose-hanging pearls; on his head he wore a velvet bonnet adorned with plumes and precious stones. Far in advance rode the provost-marshal with his archers to clear the ground. Then followed the marshals of the army in cloth of gold, their orders about their necks, mounted on horses covered with gold trappings; next the grand master, the princes of the blood, and the King of Navarre. After them came the Swiss guard on foot, in new liveries, with their drums, flutes, trumpets, clarions, and hautboys; then the gentlemen of the household; and immediately preceding the King was the grand constable, Bourbon, bearing the sword naked, and the grand ecuyer, with the sword of France, powdered with gold fleurs-de-lis.

As the two companies approached each other, there was a momentary pause. The French watched with some jealousy the close array of the English footmen, who, stretched in a long line on the King's left, marched step for step with all the solemn gravity of their nation, as if they were rather preparing for battle than pastime, while, on the other side, the superior numbers of the French awakened the national jealousy of the Englishmen. "Sir, ye be my king and sovereign," broke in the lord Abergavenny in breathless haste; "wherefore, above all I am bound to show you truth, and not to let [stop] for none. I have been in the French party, and they may be more in number; double so many as ye be." Then spoke up the Earl of Shrewsbury, "Sire, whatever my lord of Abergavenny sayeth, I myself have been there, and the Frenchmen be more in fear of you and your subjects than your subjects be of them. Wherefore," said the Earl, "if I were worthy to give counsel, your grace should march forward." "So we intend, my lord," replied the King. "On afore, my masters!" shouted the officers of arms; and the whole company halted, face foremost, close by the valley of Ardres.

A minute's pause—a breathless silence, followed by a slight stir on both sides. Then from the dense array of cloth of gold, silver, and jewelry, of white plumes and waving pennons, amid the acclamations of myriads of spectators on the surrounding hills, and the shrill burst of pipes, trumpets, and clarions, two horsemen were seen to emerge, and, in the sight of both nations, slowly descend into the valley from opposite sides. These were the two sovereigns. As they approached nearer they spurred their horses to a gallop; then, uncovering, embraced each other on horseback, and, after dismounting, embraced again. While the two sovereigns proceeded arm in arm to a rich pavilion—which no one else was allowed to enter, except Wolsey on one side and the Admiral of France on the other—the officers on both sides, intermingling their ranks, made good cheer, and toasted each other in broken French and English, "Bons amys, French and English!"

Friday and Saturday were occupied in preparing the field for the tournament. The lists, nine hundred feet in length and three hundred twenty feet broad, were pitched on a rising ground in the territory of Guines, about half way between Guines and Ardres. Galleries hung with tapestry surrounded the enclosure, and on the right side, in the place of honor, were two glazed chambers for the two Queens. A deep foss served to keep off the crowd. The entrances were guarded by twelve French and twelve English archers; and at the foot of the lists, under a triumphal arch, stood the perron, or tree of nobility, from which the shields of the two Kings were suspended on a higher line than those of the other challengers and answerers. The perron for Henry VIII was formed of a hawthorn; and for Francis I a raspberry (framboisier), in supposed allusion to his name. Cloth of gold served for the trunk and dried leaves; the foliage was of green silk; the flowers and fruits of silver and Venetian gold. Under the tree, which measured in compass not less than one hundred twenty-nine feet, the heralds took their stand on an artificial mound, surrounded by railings of green damask.