DESCRIPTION OF THE EAST INDIES AND COUNTRIES ON THE SEABORD OF THE INDIAN OCEAN IN 1514. [3] (continued 5)

If the turquoise is of the said perfection and weighs a carat, it will be worth in

the Malabar country xv fs. 15

One of two carats xl fs. 40

One of four carats xc fs. 90

One of six carats cl fs. 150

One of eight carats cc fs. 200

One of ten carats ccc fs. 300

One of twelve carats ccccl fs. 450

One of xiiij carats dl fs. 550

They take no account of the larger ones, from their being light pieces of much bulk. The Moors and Guzuratys wear the large ones.

ACCOUNT OF THE HYACINTHS.

The hyacinths are produced in Ceylan, and are soft yellow stones, and those which are of a stronger colour are the best; most of them have within some grains which impair their beauty, and those which have not got them, and are pure, in perfection of this colour, are worth little in Calicut where they arrange them; one which weighs a fanam is not worth more than three fanams, and one of xviij fanams is not worth more than xvi fanams.

There are also other gems, cat's eyes, chrysoliths, and amethists, of which no other distinction is made on account of their being of little value, and so also with regard to the jagonzas.[368]

ACCOUNT OF THE EMERALDS.

The emeralds are produced in the country of Babilonia, which the Indians call Maredeygua;[369] and they likewise grow in many other parts; they are green stones of a good colour and pretty; they are light and soft, and many counterfeits are made of them which resemble them, but looking at them in the light they show the counterfeit and some little globules such as all glass makes; and if they were genuine they would not show any. But the sight of them would give great satisfaction and the good ones shew rays inside them like of the sun, and being touched by a touchstone leaves on it a copper colour. And the real emerald is such that they are worth the same as diamonds in Calicut, and something more, not according to the weight but the size, because the diamond is much heavier than it.

There are likewise other emeralds which are green stones, and these are not so much valued, but the Indians make use of them in jewellery. These do not leave a copper colour on the touchstone.[370]

SUMMARY ACCOUNT OF THE SPICES, WHERE THEY GROW, AND WHAT THEY ARE WORTH IN CALICUT, AND WHERE THEY ARE EXPORTED TO.

Pepper grows in all Malabar, firstly in the kingdom of Calicut, and there it is worth from two hundred to two hundred and thirty fanoes the bahal, which weighs four quintals of the old weight of Portugal at which all spice is sold in Lisbon: and they pay twelve fanoes per bahar duty for taking it out of the country to the King of Calicut; and those who buy it are used to take it to Cambay, Persia, Aden, Mekkah, from whence they also transport it to Cayro, and thence to Alexandria. And now they give it to the King of Portugal at the rate of iiijulx (4,060)[371] the bahar, with the duties, which are cxciij fanoes (193) and ¼, on account of so great a variety of merchants no longer resorting there to buy it, and on account of the agreement which the King of Portugal made with the kings and Moors and merchants of the country of Malabar. Much pepper also grows in Sumatra which is an island near Malaca, and it is larger and better looking than that of the Malabar country: but this pepper is not so fine nor so strong as that. This pepper is carried to Bengal and China and Java, and some of it is carried to Mekkah without the knowledge of the Portuguese, who do not allow it to be taken. It is worth 400 to 600 maravedis the quintal of Portugal, in this case of the new weight. And between the new and the old one in Portugal there is a different of two ounces per pound.

ACCOUNT OF THE CLOVES.

The cloves grow in an island beyond Java called Maluco, and from thence they bring it to Malacca, and from there to Calicut and all the Malabar country. Each bahar is worth in Calicut 500 and 600 fanoes, and if it is clean of husks and sticks, at seven hundred fanoes, and xviiij fanoes per bahar are paid as export duty. At Maluco where it grows it is worth from one to two ducats the bahar; according to the multitude of buyers who go for it. In Malacca the bahar of these cloves is worth as much as fourteen ducats the bahar according to the demand of the merchants.

CINNAMON.

Good cinnamon grows in the island of Ceylam, and in the county of Malabar there grows a very inferior quality; the good sort is worth little in Ceylam, and in Calicut it is worth three hundred fanoes the bahar, new and very choice.

BELEDYN GINGER.

Beledyn[372] ginger grows at a distance of two or three leagues all round the city of Calicut, and the bahar is worth lx[373] fanoes, and sometimes fifty, they bring it to the city for sale, from the mountains and estates. The Indian merchants buy it in detail and collect it together, and then in the season for loading ships they sell it to the Moors at prices from ninety to a hundred and ten fanoes; its weight is the greater weight.[374]

ELY GINGER.

The Ely ginger grows in the mountain Dely as far as Cananor, and is smaller and not so white, nor so good. The bahar in Cananor is worth forty fanoes, and six fanoes duty is paid per bahar, and it is sold without being packed.[375]

GREEN GINGER FOR CONSERVES.

In Bengal there is also much ginger of the country and there they make with it a large quantity of preserves with sugar, very well made; and they bring it in Martaban jars to sell at Malabar, and the farazola, which is twenty-two pounds, is worth xiiij and xv or xv; fanoes. And that which is now preserved with sugar in Calicut is worth xxv fanoes the farazola on account of sugar being dear there.

Green ginger for making preserves is worth three quarters of a fanam the farazola[376] in Calicut.

ACCOUNT OF THE DRUGS AND SPICES IN CALICUT AND ALL THE MALABAR COUNTRY.

Lac of Martaban, very good, is worth the farazola, which is twenty-two pounds and

six ounces and a half of Portugal, of xvj ounces to the pound

xviij fanoes 18

Lac of the country, the farazola xij fs. 12

Coarse camphor in loaves of lxx to eighty fanoes the farazola lxxx fs. 80

Very good borax[377] in large pieces at xxx, xl, or l fs. the farazola xl fs. 40

Camphor for anointing the idols at the rate of one fanam and a half the mitical, six

and a half of which make an ounce i fm. & a half 1½

Camphor for eating and for the eyes at iij fs. the mitical iij fs. 3

Eagle wood at cccl and cccc fs. the farazola ccclxxv fs. 375

Genuine aloe-wood, and very choice black and heavy is worth i fs. the farazola iu fs. 1,000

Musk in powder of good quality, the ounce xxxvi fs. xxxvi fs. 36

Benjuy each farazola lx and the very good lxx fs. lxv fs. 65

Fresh tamarinds at iij fs. the farazola iij fs. 3

Sweet flag[378] the farazola xij fs. 12

Indigo, coarse and heavy, which contains sand, seventeen to twenty-two fs. the

farazola xx fs. 20

Encienzo the best when in grain is worth v fs. 5

Encienzo[379] in paste and inferior is worth iij fs. 3

Very good amber is worth ij to iij fs. the mitical iij fs. 3

Mirobolans in sugar conserve are worth

from sixteen to xxv fs. the farazola xx fs. 20

Coloured sandal v and vi fs. the farazola vi fs. 6

Spikenard, fresh and good, from xxx to xl fs. the fa. xl fs. 40

White sandal, and of a lemon colour xl to lx fs. the farazola, it grows in an

island called Timor 1 fs. 50

Nutmeg x and xi fs. the farazola, it comes from Bandam, where the bahar is

worth viij or x fs. xi fs. 11

Mace from xxv to xxx fs. the farazola, this also comes from Bandan, where it

is worth 1 fs. the bahar. xxx fs. 30

Good herb lonbreguera[380] at xv fs. the farazola xv fs. 15

Turbiti,[381] at xiij fs. the farazola xiij fanoes 13

Zerumba is worth the farazola ij fs. 2

Zedoary is worth the farazola i fm. 1

Serapine gum[382] is worth the farazola xx fs. 20

Socotra aloes are worth the farazola viij fs. 8

Cardamums in grain at xx fs. xx fs. 20

Rhubarb, there is much of it in the Malabar country, and what comes from China by

Malaca is worth cccc to d fs. the farazola ccccl 450

Mirobolans, ynblicos, are worth, the farazola ij fs. 2

Mirobolans, belericos, are worth, the farazola i fm. 1

Mirobolans of a citron colour and quebulos which are one kind ij fs. 2

Mirobolans yndos, which are from the same trees as the citron coloured, are worth iij fs. 3

Tutty,[383] the farazola xxx fs. 30

China cubela,[384] which grows in Java, is given there at a low price without

weight or measure, by eye.

Opium is worth the farazola in Calicut, and comes from Aden, where they

make it, it is worth from cclxxx to cccxx fs. ccc fs. 300

Another opium which is prepared in Cambay is worth from cc to ccl fs.

the farazola ccxxv fs. 225

ACCOUNT OF THE WEIGHTS OF PORTUGAL AND OF THE INDIES.

IN PORTUGAL.

A pound of the old weight contains xiiij oz. A pound of the new weight contains xvi oz., eight quintals of the old weight make seven quintals of the new, and each quintal of the new weight is of cxxviij pounds of xv oz., each old quintal is three quarters and a half of a new quintal, and is of cxxviij pounds of xiiij oz. each.

INDIES.

A farazola is xxij pounds of xvi oz. and vi oz. 2/7 more. Twenty farazolas are one bahar. One bahar is four old quintals of Portugal.[385] All spices and drugs and anything which comes from India is sold in Portugal by old weight, at present all the rest[386] is sold by new weight.

VOYAGE WHICH JUAN SERANO MADE WHEN HE FLED FROM MALACA, WITH THREE PORTUGUESE AND CRISTOVAL DE MORALES OF SEVILLE, IN A CARAVEL WHICH HE STOLE IN MALACA, IN WHICH HE PUT CERTAIN MALAY MARINERS, NATIVES OF MALACA, ABOUT THE YEAR OF OUR LORD JESUS CHRIST ONE THOUSAND FIVE HUNDRED AND TWELVE YEARS.[387]

In the name of God: we left the city of Malaca in a caravel with five Malay mariners and pilots; the captain was Fran^co Serano, with three other Christians, who in all were nine; the mariners, natives of Malaca; the Christians, three Portuguese and a Castilian. In the year one thousand five hundred and twelve we sailed to the city of Pegu, and this city is on the mainland, and not very far from the sea, more on this side of Malaca, east (and) west[388] of the island Care ca Faya, north (and) south, with the Malacca channel and island Quendan, it must be said, the river higher up towards the east passes close by it: this river is very large and clear, by it enters and goes forth the merchandise, which many Christians traffic with; these are clothed in camlets and bocasi.[389] They believe in one only true God. They are natives of these parts these married Christians. They trade with Upper and Lower India. The king of this country is an idolater; he uses another dress, which reaches from his head to his feet, full of gold rings and jewellery and seed pearl. These stones are brought from the kingdom of Pegu itself, about three days' journey inland.

In this country, when the husbands die, their wives burn themselves and throw themselves into the fire.

This King of Pegu is continually at war with some other powerful king, who may be the King of Camboja, Siam, or Conchin Chinan.

Leaving Pegu and the bar of the river and continuing to the south-west, inclining to the south south-west,[390] we arrive at the island Samatra, for so is named a city of this northern part, as I will relate further on, at a port which is very large and called Pedir. It is near the extremity of the island, placed more to the north, which looks to the north west.[391] The harbour of Pedir is very large and the city very populous, the best of the island, which the Malay pilots said had a circuit of two hundred and fifty leagues, according as we can collect from their day's journey and our day's run.[392] We gathered from the position of the country and sayings of the pilots and ancient geographers that this island is Traprobana, in which there are four idolatrous kings. The wives of the natives of the country burn themselves when their husbands are dead, as in Pegu and in Malabaria.

The people are white; they have wide foreheads, the eyes greyish and round, the hair long, the nose flat; they are small in stature. Much silk is produced in this island, and grows of itself on the mountains, in which there are many trees of storax and benjuy some way inland; and if it is not brought so much hither, the reason is that they use it there, for they all anoint themselves: many various kinds of lignum aloes grow in the mountains.

Having left Pedir and gone down the northern[393] coast, I drew towards the south and south-east[394] direction, and reached to another country and city which is called Samatra, in which we saw many merchants; and in a single quarter we counted five hundred changers, besides other quarters where there were many others. There are innumerable silk workshops. The people are all dressed in cotton. They navigate with vessels made of a certain wood which looks like canes: they call them juncos in Malay language: they carry three masts and two helms: when they pass any stiff gulf, the wind being contrary they hoist other sails, and they are raised on the second mast, and so they make their voyage.

The houses of this city of Samatra and its island, which are all named from it, as I said speaking of Pedir, are of stone and lime, low and covered with shells of tortoises or turtles. Each one of these shells covers as much as two or three bucklers; they are painted of their natural colour like ours. From here we stood to the east until the Bandan Islands, and we found near this, which gives name to the others, twenty islands. It is a dry country which bears fruit; some of these islands are inhabited, the people are like the peasants of Malabaria and Calicut, who are called poliares and gicanales,[395] they are of a low way of living, and coarse intelligence. A profitable commodity is found in Bandan, namely nutmeg, which grows here in great quantity and kinds. Thence we departed to other islands standing to the north-east and east-north-east[396] through many channels as far as the islands of Malut. In them grows much cloves, they are five in all, the largest of them is smaller than Bandan. The Maluquese people are very wretched, and worth little, they are very beastly, and of a brutal mode of living, they do not differ from animals in their customs but only in possessing the human face. They are whiter than other races of these islands. The cloves grow in another island which is smaller, and is called Tidory, the tree on which it grows is like the box or buxo. When the cloves are ripe on the trees they stretch cloaks or sheets on the ground and sweep the tree, and the inhabitants gather the most they can. The country is of earth clay and sand; it is so near the line that the north star cannot be seen, and then they sail by certain stars which the orientals are accustomed to. And having departed from here to another second isle, there we the four Christians and some Malays remained; and there the King of Maluco shewed great honour to Fran^co Serano, the before-named captain, and married him with honour to his daughter, and to the others who wished to go he gave permission to go and see the city and island of Java. On the road we found an island which is called Borney, which is fifty leagues from Maluco, and it is somewhat larger than Maluco, and much lower. Its people adore idols, they are rather white, and go dressed with shirts like those of sailors, and in face they are like the people of the city of Cayro: they dress in camlets.[A]

From this island we went to another and took other mariners. In this country there grows much camphor, because there are many trees in which it grows, and from there we set out to the island of Zaylon, at which we arrived in three days; and so the mariners whom we took in Borney carried a map for navigating, and they had a needle and loadstone, and a chart in which they had many lines and strokes at which we were greatly amazed,[397] and spoke to them of it in the Malay language: and the north star having disappeared from us in those countries the mariners told us that they guided themselves throughout all that region by five stars, principally by one star opposite to the north to which they continue to navigate, and for this they always carry a needle and loadstone because that stone always follows the north, towards which they continue to sail, and it never turns away from the north, and they look on it on that account; and the mariners of Borneo told us that in that part of that island there was a people which used the contrary stars opposite to the north, for their navigation; and which seemed to be almost the antipodes of Tropia and Sarmatia, and that this people inhabited in the frigid zone near the Antarctic pole, which appeared in that country not to have more than four hours of daylight; for the country is very cold to a wonderful degree, on account of the climate being like that which exists near the Arctic Pole.

Having left this island, we went to the island of Java, in which we found four kinds of kings, who follow different rites, all idolators, who worship idols, others the sun, others the moon, and others worship the cows, and things to eat, and others worship the devil. There are other races which go dressed with cloaks and bornusses of silk and camlet.

There are in this Java some who sell their parents when they see that they are old and decrepit, to another nation, who are called canibals or anthropophagi, who are pagans, and likewise brothers sell their brothers when they are sick: when their recovery is despaired of they bring them out into the market-place and sell them to those Caribs, saying that man's flesh is brought up with so much care and luxury, that it would not be in reason that the earth should consume it.

NOTE TO DESCRIPTION OF PRECIOUS STONES.

I have read with great interest the passages of the manuscript relating to precious stones, and I have admired their conscientious appreciation and exactness in details.

A doubt was raised with respect to stones of combined colours; they do exist, but are by no means valued in Europe.

The proportions of the prices in regard to weights, are still very exact as to the Indian market, and uncut stones.

Experiments similar to those here described have been made in Europe, and chiefly in Germany, to heighten the colour of gems, rubies especially, by exposing them to fire, but their success has been so hazardous, nay costly, that speculation has been unwilling to expose itself to so much risk.

Jargon-corindon or circon was much used in the sixteenth century, and is now without value: it has the merit of possessing the hardness of the sapphire.

Henry Capt, Jeweller.

17, Rue du Rhône, Geneva.

NOTE TO PAGE 30.

The Munich MS. No. 571, like the Barcelona MS., has: "y las naos de alli se enpeguen el dicho yncenso el qual le vale alli de ciento cinquenta mrs el quintal." But the Munich MS. No. 570 has: "e las naos desta costa son embreadas en el e vale el quintal de ciento o ciento y cinquenta reaes en la tierra en donde nace."

So that the meaning of the passage is that the ships are caulked or pitched with this herb or gum.

NOTE TO PAGE 35.

The Munich MS. No. 571 is like the Barcelona MS., but the MS. No. 570 gives this list of places:—"Lefete, quesebey, tabla, beroho, cal, cor, juza, mohymacim, lima, horbaz, alguefa, carmoni, cohmobarque, conch, conga, ebrahemi, xenaa, menacio, xamyle, leytan, bamtani, doam, loram," and leaves out the words which in the other two MSS. follow after the names of Quesebi, Carmoni, and Ebrahemi. From this MS. No. 570 it is clear how tabla got into the maps.

NOTE TO PAGE 93.

Devadachi, femmes des Pagodes, servantes des dieux. Chap. 17.

Ce sont ordinairement les tisserants qui vouent leurs filles aux pagodes, les parents ne leur demandent pas pour cela leur consentement, ils n'attendent pas même qu'elles soient en age de le donner, puisqu'ils les destinent au service des dieux dès qu'elles commencent de naître: ils ont grand soin de les préparer à cet état par un continuel exercice de la danse, du chant, et des jeux; il y a un maître exprès de ces exercises, qui enseigne les jeunes filles que l'on a destinées et devouées aux pagodes, et qui les dirigent dans les cérémonies: lorsqu' elles sont devenues devadashi, c'est à dire servantes des dieux, lorsqu' elles ont atteint l'âge de 9 ou 10 ans, leurs pères vont convier toutes les castes de venir assister à la consécration de leurs filles. On les conduit solemnellement à la pagode, devant d'y entrer elles donnent à tout le monde des marques de leur habileté dans la danse, dans le chant, et dans le jeu, et selon qu'on est content d'elles on leur fait des présents, ensuite elles entrent dans la pagode, elles se prosternent devant les dieux. Les Brahames qui sont là présens, les font relever, allors le prêtre offre la fille aux dieux, en leur disant, Seigneurs voilà une fille que je vous offre, daignez la prendre pour votre servante. Le Brahame officiant met dans la main de la fille un peu de Tirouniron, et un peu de l'eau qui a servi à laver l'idole: elle delaye tout cela ensemble, et elle s'en met au front pour marquer qu'elle se devoue d'elle-même avec joye pour être toute sa vie la servante des dieux. Cette cérémonie suppose que c'est à la pagode de Siva qu'elle se devoue particulièrement, car si c'est à la pagode de Vishnou elle se met le tirounamam[398] et on lui fait boire un peu de l'eau dans laquelle il y a quelques feuilles de Toulachi qui est une espèce de basilic. Ensuite soit que ce soit dans l'une ou dans l'autre pagode, le Brahamme officiant delaye dans un bassin de cuivre un peu de sandale avec de l'eau qui a servi à l'idole, et il en jette avec les doigts sur la fille. Cela marque la consécration parfaite. Il met au col une guirlande qui a servi à l'idole pour luy témoigner qu'elle est agréable aux dieux et qu'ils l'ont prise sous leur protection: le Brahamme luy dit qu'elle est présentement Devadashi, et qu'il l'exhorte à se comporter en digne servante des dieux, après cela elle se prosterne devant l'idole: le Brahamme la fait relever et ordonne à ses parents de l'aller conduire dans une maison particulière qui est proche la pagode, les parents y donnent du Bethel aux conviez et regalent toutes les devadachis. Toutes celles qui sont ainsi consacrées aux pagodes ne peuvent jamais se marier, ny elles ne peuvent plus retourner à leurs familles, ny en hériter. Elles font profession d'etre publiques à tout le monde, et les malabares croyent qu'il y a du mérite d'habiter avec les servantes des dieux. Elles n'ont point parmy elles de supérieures; chacune fait son menage separément si elles veulent on tire leur subsistance des revenus de la pagode, mais ce n'est pas ce qui les enrichit beaucoup; le commerce charnel qu'elles entretiennent avec tout le monde leur est bien plus lucratif, et celles qui font ainsi fortune ont grand soin de se bien habiller et de s'orner de pendants d'oreilles, de colliers et d'anneaux d'or, et de cercles d'argent aux bras et aux pieds l'employ des Devadashis est d'aller trois fois le jour à la pagode, c'est à dire le matin vers le midi et le soir, qui sont les temps que ce font les sacrifices et les cérémonies de la pagode, elles y dansent et chantent, et font des jeux pour le divertissement des dieux; elles font la même chose aux processions, et aux mariages.

"Tout est odieux et criminel dans la condition de ces Devadashis, la cruauté des pères qui forcent la liberté de leurs enfants, l'impiété des pères qui prostituent leurs filles."

The above extract is taken from a manuscript in the Royal Library, Munich, No. 1165 (Gall. 666), called La Religion des Malabares; it is supposed to have been written between 1705 and 1720, and to have belonged to the Missions Etrangères; later it was presented by the Abbé Clément to the library of the Oratoire St. Honoré. The MS. contains 546 pages and three parts. The first is an exposition of Christian doctrine; the second of the Malabar religion; the third sets forth the doctrinal differences between the Christians and Hindus, and shows how to proceed in arguing with the latter. The whole tenour of the book is, however, chiefly an attack on the Jesuits, whom it accuses of laxity, and of having sought to multiply the number of Christians rather than to secure the truth. It reproaches them with allowing Christian Malabars to play musical instruments in the pagodas, and pagan Malabars to play their instruments in Christian churches, and with having allowed various idolatrous ceremonies to have become perpetuated under a fresh dedication. This tenour of the MS. is the cause stated in a manuscript note by Abbé Clément, for the book having been removed from the missions étrangères when the credit of the Jesuits prevailed, and caused the departure from that establishment of the missionaries who were hostile to that body. From this work marriage seems to have been more general amongst the Malabars than would be supposed from the account of the early Portuguese voyagers in which much stress is laid upon the absence of marriage amongst the nairs. This missionary in treating of divorce amongst the Malabars says the husband retains the children, if there are any, and the wife returns to the husband the taly which she had round her neck (probably the jewel which has been mentioned in the text;) and she resumes her dower if she brought any at her marriage. Amongst other objectionable practices of the Jesuits, blamed in this work, is the having adopted the Malabar name of Sarounasouren (signifying Lord of all) for the True God, since Sarunasuren is properly applied to Siva because he is the first human form which Carsa (or the most subtle of the five elements) took on forming the world; whilst the True God is neither Carsa nor Siva, and Sarunasuren is the name of an idol.

Carsa is further described as supreme intelligence, the soul of the universe, and the most subtle of the five elements, water, fire, earth, air, and wind, and is said to have taken a human form which he called Shiva; and as Shiva was to disappear into Sattyaloguen or the most perfect heaven, he transformed himself into another human figure which he named Roudra, and also in others called Vishnou and Broumha. Carsa filled these three persons with intelligence, in order that they might remain in the world with men. Section de la divinité des Malabars et de leur fausse Trinité. Maycereni, the name of the third person of the Indian trinity given in the text, does not appear in this work, and may be an epithet of Rudra. The following is one of the most remarkable passages in this manuscript, and is much in accordance with M. E. Burnouf's recent publications in the Revue des deux Mondes.

"Et comme ils ne rendent en particulier aucun culte extérieur à Carsa, ils croyent le dédommager suffisament par celui qu'ils rendent à tous les dieux; on voit par là combien l'erreur aveugle l'esprit des hommes qui s'éloignent du vray Dieu. Il n'est personne qui ne convienne que la cause est plus noble que son effet. Si donc ils supposent que ces dieux sont les effets de la puissance de Carsa, pourquoi leurs rendent-ils plus de culte qu'à ce Dieu, qu'ils disent être le principe de toute chose. N'est-ce pas faire de Carsa un dieu chimérique?" p. 539.

The reader may see in Mr. Frank's book on the Kabbala, with respect to the Adam Kadmon, how much Hindu ideas, and especially the Hindu theory of the formation of the world, had penetrated into Syria, and corrupted the Jews, before the Christian era.