[3] _J. As._ sr. V. tom. xi. 449.
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_matchlocks_ at Kerman; but rose-water, shawls, and carpets are the
staples of the place now
There is, or was in Pottinger”s time, still a great manufacture of
_matchlocks_ at Kerman; but rose-water, shawls, and carpets are the
staples of the place now. Polo says nothing that points to shawl-making,
but it would seem from Edrisi that some such manufacture already existed
in the adjoining district of Bamm. It is possible that the ‘hangings’
spoken of by Polo may refer to the carpets. I have seen a genuine Kermn
carpet in the house of my friend, Sir Bartle Frere. It is of very short
pile, very even and dense; the design, a combination of vases, birds, and
floral tracery, closely resembling the illuminated frontispiece of some
Persian MSS.
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causes other landmarks, pillars or stones, to be set up to show the way
But where the ground is so sandy and desert that trees will not grow, he
causes other landmarks, pillars or stones, to be set up to show the way.]
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day: a general belief in regard to those _Trees of Grace_, of which we
have already seen instances in regard to the sacred trees of Zoroaster and
the Oak of Hebron
He who injured the holy tree of Bostam, we are told, perished the same
day: a general belief in regard to those _Trees of Grace_, of which we
have already seen instances in regard to the sacred trees of Zoroaster and
the Oak of Hebron. We find the same belief in Eastern Africa, where
certain trees, regarded by the natives with superstitious reverence, which
they express by driving in votive nails and suspending rags, are known to
the European residents by the vulgar name of _Devil Trees_. Burton relates
a case of the verification of the superstition in the death of an English
merchant who had cut down such a tree, and of four members of his
household. It is the old story which Ovid tells; and the tree which
Erisichthon felled was a _Dirakht-i-Fazl_:
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Heyd (_Com._ II. p. 675) says in a note: ‘Il rsulte de l”ensemble de ce
passage que les matires dsignes par Marco Polo sous le nom de “espodie”
(spodium) taient des scories mtalliques; en gnral, le mot spodium
dsigne les rsidus de la combustion des matires vgtales ou des os (de
l”ivoire).’–H. C.]
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India, appear in all the fabulous histories of Alexander, from the
Pseudo-Callisthenes downwards
These oracular Trees of the Sun and Moon, somewhere on the confines of
India, appear in all the fabulous histories of Alexander, from the
Pseudo-Callisthenes downwards. Thus Alexander is made to tell the story in
a letter to Aristotle: ‘Then came some of the towns-people and said, “We
have to show thee something passing strange, O King, and worth thy
visiting; for we can show thee trees that talk with human speech.” So they
led me to a certain park, in the midst of which were the Sun and Moon, and
round about them a guard of priests of the Sun and Moon. And there stood
the two trees of which they had spoken, like unto cypress trees; and round
about them were trees like the myrobolans of Egypt, and with similar fruit.
And I addressed the two trees that were in the midst of the park, the one
which was male in the Masculine gender, and the one that was female in the
Feminine gender. And the name of the Male Tree was the Sun, and of the
female Tree the Moon, names which were in that language _Muthu_ and
_Emausae_.[2] And the stems were clothed with the skins of animals; the
male tree with the skins of he-beasts, and the female tree with the skins
of she-beasts…. And at the setting of the Sun, a voice, speaking in the
Indian tongue, came forth from the (Sun) Tree; and I ordered the Indians
who were with me to interpret it. But they were afraid and would not,’ etc.
(_Pseudo-Callisth._ ed. Mller, III. 17.)
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monastery, Friar Juan Perez, bustling round, good-natured busybody that
he is, to see what is all this talk at the door
While they are talking comes no less a person than the Prior of the
monastery, Friar Juan Perez, bustling round, good-natured busybody that
he is, to see what is all this talk at the door. The Prior, as is the
habit of monks, begins by asking questions. What is the stranger”s name?
Where does he come from? Where is he going to? What is his business?
Is the little boy his son? He has actually come from Santa Fe? The
Prior, loving talk after the manner of his kind, sees in this grave and
smooth-spoken stranger rich possibilities of talk; possibilities that
cannot possibly be exhausted to-night, it being now hard on the hour of
Compline; the stranger must come in and rest for tonight at least, and
possibly for several nights. There is much bustle and preparation; the
travellers are welcomed with monkish hospitality; Christopher, we may be
sure, goes and hears the convent singing Compline, and offers up devout
prayers for a quiet night and for safe conduct through this vale of
tears; and goes thankfully to bed with the plainsong echoing in his ears,
and some stoic sense that all days, however hard, have an evening, and
all journeys an end.
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Four Eagle”s Wings he had;
This signified the Grecian Alexander,
Who with four Hosts went forth to conquer lands
Even to the World”s End,
Known by its Golden Pillars
‘The third beast was a Libbard;
Four Eagle”s Wings he had;
This signified the Grecian Alexander,
Who with four Hosts went forth to conquer lands
Even to the World”s End,
Known by its Golden Pillars.
In India he the Wilderness broke through
_With Trees twain he there did speak_,’ etc.
(In _Schilteri Thesaurus Antiq. Teuton._ tom. i.[1])
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Christopher was fourteen years old when he first went to sea. That
is his own statement, and it is one of the few of his autobiographical
utterances that we need not doubt. From it, and from a knowledge of
certain other dates, we are able to construct some vague picture of his
doings before he left Italy and settled in Portugal. Already in his
young heart he was feeling the influence that was to direct and shape
his destiny; already, towards his home in Genoa, long ripples from the
commotion of maritime adventure in the West were beginning to spread.
At the age of ten he was apprenticed to his father, who undertook,
according to the indentures, to provide him with board and lodging, a
blue gabardine and a pair of good shoes, and various other matters in
return for his service. But there is no reason to suppose that he ever
occupied himself very much with wool-weaving. He had a vocation quite
other than that, and if he ever did make any cloth there must have been
some strange thoughts and imaginings woven into it, as he plied the
shuttle. Most of his biographers, relying upon a doubtful statement in
the life of him written by his son Ferdinand, would have us send him at
the age of twelve to the distant University of Pavia, there, poor mite,
to sit at the feet of learned professors studying Latin, mathematics, and
cosmography; but fortunately it is not necessary to believe so improbable
a statement. What is much more likely about his education–for education
he had, although not of the superior kind with which he has been
credited–is that in the blank, sunny time of his childhood he was sent
to one of the excellent schools established by the weavers in their own
quarter, and that there or afterwards he came under some influence, both
religious and learned, which stamped him the practical visionary that he
remained throughout his life. Thereafter, between his sea voyagings and
expeditions about the Mediterranean coasts, he no doubt acquired
knowledge in the only really practical way that it can be acquired; that
is to say, he received it as and when he needed it. What we know is that
he had in later life some knowledge of the works of Aristotle, Julius
Caesar, Seneca, Pliny, and Ptolemy; of Ahmet-Ben-Kothair the Arabic
astronomer, Rochid the Arabian, and the Rabbi Samuel the Jew; of Isadore
the Spaniard, and Bede and Scotus the Britons; of Strabo the German,
Gerson the Frenchman, and Nicolaus de Lira the Italian. These names
cover a wide range, but they do not imply university education. Some of
them merely suggest acquaintance with the “Imago Mundi”; others imply
that selective faculty, the power of choosing what can help a man”s
purpose and of rejecting what is useless to it, that is one of the marks
of genius, and an outward sign of the inner light.
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Greenland was supposed to–be a promontory of the coast of Europe, and
was not connected in men”s minds with a western continent
It must be remembered, however, that then and in the lifetime of Columbus
Greenland was supposed to–be a promontory of the coast of Europe, and
was not connected in men”s minds with a western continent. Its early
discovery has no bearing on the significance of Columbus”s achievement,
the greatness of which depends not on his having been the first man from
the Old World to set foot upon the shores of the New, but on the fact
that by pure faith and belief in his own purpose he did set out for and
arrive in a world where no man of his era or civilisation had ever before
set foot, or from which no wanderer who may have been blown there ever
returned. It is enough to claim for him the merit of discovery in the
true sense of the word. The New World was covered from the Old by a veil
of distance, of time and space, of absence, invisibility, virtual
non-existence; and he discovered it.
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