|
[ 1 ]
++++++++++++++++++++++++++
++++++++++++++++++++++++++
++++++++++++++++++++++++++
THE
F I R S T B O O K E
Of the Naturall and Morall
Historie of the East and
West Indies.
Of the opinions of some Authors, which supposed that
the Heavens did not extend to the new-found world.
The first Chapter.
The Ancients were so farre from conceypt that this new-found world was peopled by any Nation, that many of them could
not imagine there was any land on that part; and (which is more worthie of admiration) some have flatly denyed that
the Heavens (which we now beholde) could extend thither. For although the greatest part (yea, the
most famous among the Philosophers) have well knowne that the Heaven was round (as in effect it is) and by that
meanes did compasse and comprehend within it self the whole earth: yet many, (yea, of the holy doctors of greatest
authoritie)
2
The Naturall and Morall
have disagreed in opinion upon this point; supposing the frame of this universall world to bee fashioned like unto
a house; whereas the roofe that covers it invirons onely the upper part and not the rest; inferring by their reasons,
that the earth should else hang in the middest of the ayre, the which seemed unto them voyd of sense. For as we see
in every building, the ground-worke and foundation on the one side, and the cover opposite unto it, even so in this
great building of the world, the Heaven should remaine above on the one part, and the earth under it. The glorious
Chrysostome (a man better seene in the studie of holy Scriptures, then in the knowledge of Philosophic) seemes
to be of this opinion, when in his Commentaries upon the Epistle to the Hebrewes, he doth laugh at those which hold
the heavens to be round. And it seemes, the holy Scripture doth inferre as much, terming the Heavens a Tabernacle or
Frame built by the hand of God. And hee passeth farther upon this point, saying, that which mooves and goes, is not
the Heaven, but the Sunne, Moone, and Starres which moove in the heaven, even as Sparrowes and otner birds moove in
the ayre: contrary to that, which the Philosophers hold, that they turne with the Heaven it selfe, as the armes of a
wheele doe with the wheele. Theodoret, a very grave Authour, followes Chrysostome in this opinion, and
Theophilus likewise, as hee is accustomed almost in all rhinges. But Lactantius Firmian, above all the
rest, holding the same opinion, doth mocke the Peripatetickes and Academickes, which give the heaven a round forme,
placing the earth in the middest thereof: for that it seemeth ridiculous unto him, that the earth
Historie of the Indies. lib. I.
3
should hang in the ayre, as is before sayde. By which his opinion he is conformable unto Epicurus, who holdeth,
that on the other part of the earth there is nothing but a Chaos and infinite gulph. And it seemeth that S.
Jerome draweth neere to this opinion, writing upon the Epistle to the Ephesians in these wordes.
The naturall Philosopher by his contemplation pierceth to the height of heaven, and on the other part he findeth
a great vast in the depth and bowels of the earth. Some likewise say that Procopius affirmes (the which I
have not seene) upon the booke of Genesis, that the opinion of Aristotle, touching the forme and
circular motion of the Heaven, is contrarie and repugnant to the holy Scriptures. But whatsoever the Ancients say or
holde touching this point, it must not trouble us, for that it is wel knowne and verified, that they have not beene
so studious in the knowledge and demonstrations of Philosophie, being busied in other studies of farre greater
importance. But that which is more to be admired, is, that S. Augustine himselfe, so well seene in all naturall
Sciences, yea, very learned in Astrologie and Physicke, remaynes yet still in doubt, not able to resolve, whether the
Heaven did compasse in the earth on all parts. What care I (saith he) if we suppose the Heaven doth
inviron the earth on all parts like unto a bowle, beeing in the middest of the world, as a bottome is compassed with
threed: or that we say it is not so, and that the Heaven covereth the earth of one part onely, as a great Basin that
hangs over it. In the same place he seemeth to shew (nay, hee speaketh plainely) that there is no certaine
demonstration to proove the figure of the world to be round, but onely by simple conjectures. In which places cited
and others; they hold the circular motion of the Heaven very doubtfull.
4
The Naturall and Morall
But wee ought not to take it offencively, nor esteeme lesse of the Doctors of the holy Church, if in some points of
Philosophie and naturall knowledge, they have varied in opinion from that which is helde for good philosophie; seeing
all their studie hath been to know, preach, and serve the Creator of all things, wherein they have bin excellent, and
having well imployed their studies in causes of greater waight, it is a small matter in them not to have knowen all
particularities concerning the creatures. But those vaine Philosophers of our age are much more to bee blamed who,
having attayned to the knowledge of the being and order of the creatures, and of the course and motion of the Heavens,
have not yet learned (wretched as they are) to knowe the Creator of all things, but busying themselves wholly in his
workes, have not yet mounted by their imaginations to the knowledge of the Soveraigne Author thereof as the holy
Scripture teacheth us: or if they have knowne him, they have not served and glorified him as they ought, blinded with
their imaginations, whereof the Apostle doth accuse and blame them.
That the Heaven is round on all parts, mooving in his
course of it self. CHAP. 2.
But comming to our subject: there is no doubt, but the opinion which Aristotle and the other Peripateticks
held with the Stoicks, (that the figure of Heaven was round, and did moove circularly in his course)
Historie of the Indies. lib. I.
5
is so perfectly true, as we which doe now live in Peru see it visibly. Wherin experience should be of more
force then all Philosophicall demonstrations, being sufficient to proove that the Heaven is round, and comprehends and
contaynes the earth within it of al parts. And to cleere any doubt that might grow, it sufficeth that I have seene in
this our Hemisphere that part of Heaven which turnes about this earth, the which was unknowne to the Ancients: and
have observed the two Poles, whereon the Heavens turne, as upon their Axeltrees. I say, the Articke, or North Pole,
which those of Europe beholde, and the other Antarticke or Southerne Pole (whereof saint Augustine is
in doubt), the which we change and take for the North here at Peru) having passed the Equinoctiall line.
Finally, it sufficeth that I have sayled neere 70 degrees from North to South, that is, forty of the one side of the
line and 23 on the other, omitting at this present the testimony of others which have sayled much farther then my
selfe, & in a greater height, comming neere 70 degrees towards the South. Who will not confesse but the ship called
the Victorie (worthie doubtlesse of eternall memorie) hath wonne the honor and praise to have best discovered
and compassed the round earth, yea, that great Chaos and infinite Vast which the ancient Philosophers affirmed
to bee under the earth, having compassed about the worlde and circled the vastnesse of the great Oceans. Who
is hee then that will not confesse by this Navigation, but the whole earth (although it were bigger then it is
described) is subiect to the feet of man, seeing he may measure it? Thus, without doubt, the Heaven is of a round and
perfect figure; and the earth likewise
6
The Naturall and Morall
imbracing and joyning with the water, makes one globe or round bowle framed of these two elements, having their bounds
and limits within their own roundnes & greatnes. The which may be sufficiently proved by reasons of Philosophie and
Astrologie, leaving al subtil definitions commonly obiected. That, to the most perfect body (which is the Heaven), we
must give the most perfect figure, which, without doubt, is round, whose circular motion could not be firme nor equall
in it selfe, if it had any corner or nooke of any side, or if it were crooked, (as of necessitie it must be), if the
Sun, Moone & stars, made not their course about the whole world. But leaving all these reasons, it seemes that the
Moone is sufficient in this case as a faithfull witnesse of the Heaven it selfe, seeing that her Eclypse happens, but
when as the roundnesse of the earth opposeth it selfe diarnetrally betwixt her and the Sunne, and by that meanes
keepes the Sunnebeames from shining on her. The which could not chance if the earth were not in the midst of the
world, compassed in and invironed by the whole Heaven. Some have doubted whether the light of the Moone were borrowed
from the brightnes of the Sunne: but it is needlesse, seeing there can bee found no other cause of the Eclipses, full,
and quarters of the Moone, but the communication of the beames which proceed from the Sunne. In like sort, if wee will
carefully examine this matter, we shall finde that the darkenesse of the night proceedes from no other cause but from
the shadow which the earth makes, not suffering the light of he sunne to passe to the other parte of the heaven, where
his beames shine not. If then it be so, that the sunne passeth no farther, neyther doth cast his beames
Historie of the Indies. lib. I.
7
on the other part of the earth, but onely turnes about, and returnes to his setting, making a ridge upon the earth
by his turning, (the which he must of force confesse that shall denie the roundnes of the heaven, seeing (according
to their saying) the heaven as a bason doth onely couer the face of the earth,) it should then plainly follow that
wee could not observe the difference betwixt the daies and nights, the which in some regions be short and long
according to the seasons, and in some are alwaies equall: the which S. Augustine noteth in his bookes De
Genes. ad litteram. That we may easily comprehend the oppositions, conversions, elevations, descents, and all
other aspects and dispositions of Planets and starres, when we shall understand they move, and yet notwithstanding
the heaven remaines firme and immoveable. The which seemeth to me easie to comprehend, and will be to all others, if
it may be lawfull to imagine that which my fancy doth conceive: for if we suppose that every star and planet be a
body of it selfe, & that it be led & guided by an Angell, as Habacuc was carried into Babilon, who I
pray you is so blind, but seeth that all the diverse aspects which we see appeare in planets & starres may proceede
from the diversity of motion which he that guides them doth voluntarily give them. We cannot then with any reason
affirme, but that this space & region by which they faine that stars do continually march and rowle, is elementarie
and corruptible, seeing it divides it selfe when they pass, the which undoubtedly do not passe by any void place. If
then the region wherein the starres and planets move, be corruptible, the stars and planets of their owne motion
should be, by reason likewise corruptible, and so by consequence they must
8
The Naturall and Morall
alter, change, and be finally extinct: for naturally that which is conteined is no more durable then that which
conteineth. And to say that the Celestiall bodies be corruptible, it agreeth not with the psalme, That God made
them for ever: And it is lesse conformable to the order & preservation of this universall world. I say moreover,
to confirme this truth, that the heavens move, and in them the starres march in turning, the which we cannot easily
discerne with our eyes, seeing we see that not onely the starres do move, but also the regions & whole parts of
heaven: I speake not onely of the shining and most resplendent parts, as of that which we call Via lactea,
and the vulgar S. Jaques way, but also of the darker and obscurer parts of heaven. For there we see really, as
it were spots and darkenes, which are most apparent: the which I remember not to have seene at any time in Europe,
but at Peru, and in this other Hemisphere I have often seene them very apparant. These spots are in
colour and forme like unto the Eclips of the Moone, and are like unto it in blacknes and darkenes: they march, fixed
to the same starres, alwaies of one forme and bignes, as we have noted by infallible observation. It may be this will
seeme strange to some, & they will demand whence these spots in heaven should grow? To the which I cannot answere
otherwise at this time, but (as the Philosophers do affirme) that this Via lactea, or milken way, is compounded
of the thickest parts of the heaven: and for this cause it receiues the greater light, and contrariwise, there are
other parts very thinne and transparent, the which receiving lesse light seeme more blacke and obscure. Whether this
be the true reason or no, I dare not certenly affirme. Yet is it true that, according to the figure these spots have
in heaven, they move with the same
Historie of the Indies. lib. I.
9
proportion with their starres without any separation, the which is a true, certaine, and often noted experience.
It followeth then by all that we have said, that the heaven containeth in it all the parts of the earth, circling
continually about it, without any more doubt.
How the holy Scripture teacheth us that the earth is in
middst of the world. CHAP. 3.
Although it seemes to Procopius, Gaza, and to some others of his opinion, that it is repugnant to the holy
Scripture to place the earth in the middest of the world, and to say that the heaven is round: yet in truth this
doctrine is not repugnant, but conformable to that which it doth teach us. For laying aside the tearmes which the
Scripture it selfe doth use in many places, The roundnesse of the earth, and that which it sayeth in an other
place, that whatsoever is corporeall, is unvironed and compassed in by the heavens, and conteyned within the roundnes
thereof: at the least they cannot deny, but that place of Ecclesiastes is very plaine, where it is said, The Sunne
riseth and sets, and returnes to the same place, and so begins to rise againe: he takes his course by the South,
turning towards the North: this spirit marcheth compassing about all thinges, and then returnes to the same place.
In this place the paraphrase and exposition of Gregorie Neocesarien, or Nazianzene, sayeth, The Sunne
hauing runne about the whole earth, returnes as it were, turning to the same point. That which Solomon
sayeth (being interpreted by Gregorie) could not be true, if any part of the
10
The Naturall and Morall
earth were not invironed with the heaven. And so S. Jerome doth understand it, writing upon the Epistle to
the Ephesians, in this sort, The most common opinion affirm:es (agreeing with Ecclesiastes) that the heaven
is round, mooving circularly like unto a bowle. And it is most certaine, that no round figure conteyneth in it,
eyther longitude, latitude, heigth, or depth, for that all parts are equall. Whereby it appeares, according to S.
Jerome, That those which hold the heaven to be round, are not repugnant to the holy Scripture, but conformable
to the same. And although that S. Basile especially, and S. Ambrose (who doth vsually imitate him
in his bookes called Hexameron) soeme somewhat doubtfull of this point: yet in the end they grant that the
world is round. It is true that S. Ambrose doth not yeelde to this quintessence, which Aristotle
attributes to the heavens: without doubt it is a goodly thing to see with what a grace and excellent stile the holy
Scripture treates of the scituation and firmenes of the earth, to breed in us a wonderfull admiration, and no lesse
content to behold the unspeakable power and wisedome of the Creator. For that in one place God himselfe saies, that
it was hee which planted the pillers which support the earth: giving us to understand (as S. Ambrose doth well
expound it) that the unmeasurable weight of the whole earth is held up by the hands of the divine power. The holy
Scripture doth commonly so call them, and useth this phrase, naming them the pillers of heaven and earth: not those of
Atlas, as the Poets faine: but of the eternall word of God, who by his vertue supports both heaven and earth.
Moreover, the holy Scripture in an other place teacheth, that the earth, or a great part thereof, is joyned to, and
compassed in by the Element
Historie of the Indies. lib. I.
11
of water, speaking generally, that God placed the earth upon the waters. And in another place, that hee framed the
roundnes of the earth upon the Sea. And although S. Augustine doth not conclude upon this text, as a matter
of faith, that the earth and the water make one globe in the midst of the world, pretending by this meanes to give
another exposition to the words of the Psalme; yet notwithstanding it is most certaine, that by the words of the
psalme we are given to understand, that we have no other reason to imagine any other ciment or uniting to the earth
then the Element of water, the which although it be pliant and moveable, yet doth it support and inviron this great
masse of the earth, the which was wrought by the wisedome of that great Architect. They say, the earth is built upon
the waters and upon the sea: but contrariwise, the earth is rather under the waters: for according to common judgement
and imagination, that which is on the other part of the earth which we inhabite, seemes to be under the earth, and so
by the same reason, the waters and sea which doe compasse in the earth on the other part, should be underneath, and
the earth above: yet the very truth is, that what is properly beneath, that is alwaies in the midst of the universall:
but the holy scripture frames it selfe to our manner of conceiving and speaking. Some may demaund (seeing the earth
is set upon the waters, as the scripture sayeth,) whereon the waters are placed, and what support have they? And if
the earth and the water make one round globe, how can all this monstrous masse be sustayned? To this the holy
scripture answereth them in another place, giving us greatest cause to admire the power of the Creator: and saith in
these wordes: The earth extends towards the North
12
The Naturall and Morall
upon the Vast, and stayes hanging upon nothing. The which in trueth is very well spoken, for that really it
seemes this heape of earth and water is set upon nothing, when we describe it in the middest of the ayre, as in trueth
it is. But this wonder, which men so much admire, God himselfe hath not layd open, demanding of the same Job in
these termes Tell mee if thou canst, who hath layd the lyne or cast the lead for the building of the world, and
with what morter the foundations have beene layed and joyned. Finally, to make us understand the fashion and
modell of this admirable frame of the world, the Prophet David, accustomed to sing and praise his divine works,
saies very well in a Psalme made of this subiect in these wordes, Meaning to shew the cause why the earth set in the midst
of the ayre, falleth not, nor staggereth from place to place, for that by nature it hath sure foundations, layed by
the most wise Creator, to the end it might sustaine it selfe without any other support. Mans imagination is therefore
deceived in this place, seeking other foundations of the earth, and for want thereof, doth measure divine things,
according to humaine reason. So that we neede not to feare (how great or heavy soever this masse of earth then hanging
in the aire seemeth to be,) that it can fal or turne topsy turuy, being assured upon this point: for that the same
Psalmist saieth, that it shall never be overthrowne. Truly David with reason (after he had beheld and sung the
wonderfull workes of the Lord) doth not cease to praise him in the same, saying, O, how great and wonderfull are
the workes of the Lord. It appeares that all spring from his knowledge. And in truth (if I shall freely speake
my opinion touching
Historie of the Indies. lib. I.
13
this point) often in my travell passing the great gulfes of the Ocean, and marching by other regions of so
strange lands, staying to behold and consider the greatnes of these workes of the Lord, I felt a wonderfull
consolation of the soveraigne wisedonie and greatnes of the Creator, who shines in his works: in comparison whereof,
all the Pallaces, Castells, and princely buildings, together with all the inventions of man, seeme nothing, yea, are
base and contemptible in respect thereof. O how often hath come into my minde and mouth that place of the Psalme,
which sayeth thus Great comfort hast thou given me, Lord, by thy workes: I will not cease to reioyce in the
contemplation of the workes of thy hands. Really and in truth the workes of God have (I know not what) secret &
hidden grace and vertue: the which although they be often beheld, yet do they still cause a new taste and content:
whereas contrariwise, the workes of man, although they be built with exquisite art, yet often seene, they are no more
esteemed, but breede a distaste: be they most pleasant Gardins, Pallaces, or stately Temples, be they Piramides of
proud buildings, Pictures, carved images, or stones of rare worke and invention, or whatsoever else adorned with all
the beauties possible: Yet is it most certen that viewing them twice or thrice with attention, the eye presently
turnes away, being glutted with the sight thereof. But if you beholde the sea with attention, or some steepe mountaine
growing from a plaine to a strange heigth, or the fieldes clad in their naturall verdure with pleasant flowres, or the
raging course of some river, beating continually against the rocks: finally, what worke of nature soever, although it
be often viewed, yet doth it still breede a new content, and never
14
The Naturall and Morall
gluttes the sight: the which is like unto a stately bancket of the divine wisedom, which doth alwaies cause a new
consideration without any lothing.
Containing an answere to that which is objected out of the
holy Scripture, against the roundnes of the earth. CHAP. 4.
Returning then to the figure of heaven, I know not out of what authoritie of the holy scripture they can prove that
it is not round, nor his motion circular: neither do I see (whereas S. Paul calles the heaven a Tabernacle,
or a Tent which God made, & not man:) how can it be applied to this purpose: for although he telleth us that it was
made by God, yet must we not therefore conjecture that the heaven covereth the earth like to a roofe on the one part
only, neither that the heaven was framed without motion, as it seemes some would inferre. The Apostle in this place
treated of the conformity of the auncient Tabernacle of the lawe, saying thereupon, that the Tabernacle of the new
law of grace, is heaven: into the which, the great Priest Jesus Christ, entred once by his bloud: and thereby is
understood, that there is as great preheminence of the new above the old, as there is difference betwixt the author of
the new, which is God, and of the olde which was man: although it be most certcn, that the olde was built by the
wisedome of God, who instructed his workman Bezeleell. Neither must we imagine that these comparisons,
parables, and allegories, doe in all things agree with
Historie of the Indies. lib. I.
15
that whereunto they are applyed, as the happy Crysostome hath learnedly spoken upon this point. The other
authoritie (which S. Augustine saies is alleaged of some to shew that the heaven is not round) is this, The
heavens stretch forth like unto a skin. Whereby he concludes that it is not round, but flat on the upper part,
whereunto the same Doctor doth answere verie well and familiarly, giving us to understand that that place of the
Psalme, is not properly to be understood of the figure of heaven, but onely to shew with what facilitie God built so
great a heaven, being no more painefull for him to build so huge a cover as the heaven is, then to unfould a double
skin. Or else the Psalmist pretending to shew us the great majesty of God, to whome the heaven, with his greatnes
and beautie, doth serve in like manner, as our tents and pavilions in the field. The which was well expressed by a
Poet calling it, The Tent of the cleere heaven. In like sort, the place of Isaii, which sayeth,
Heaven serves mee as a chaire, and the earth for a foote-stoole. But if wee follow the error of the
Antromorphites, which did atribute corporall members unto God, according to his divinitie: we should haue
occasion uppon this last text, to examine how it were possible the earth should be a foote-stoole to Gods feete, and
how the same God could hold his feete of the one part and the other, and many heads round about, seeing that hee is
in all partes of the world, which were a vaine and ridiculous thing. Wee must therefore conclude, that in the holy
scriptures we ought not to follow the letter which killes, but the spirit which quickneth, as saith S. Paul.
16
The Naturall and Morall
Of the fashion and forme of Heaven, at the new found
world. CHAP. 5.
Many in Europe demaund of what forme and fashion Heaven is in the Southerne parts, for that there is no certaintie
found in ancient bookes, who although they graunt there is a Heaven on this other part of the world, yet come they not
to any knowledge of the forme thereof, although in trueth they make mention of a goodly great Starre seene in those
partes, which they call Canopus. Those which of late dayes have sayled into these parts, have accustomed to
write strange things of this heaven; that it is very bright, having many goodly starres: and in effect, thinges which
come farre, are commonly described with encrease. But it seemes contrary unto me, holding it for certaine, that in our
Region of the North, there is a greater nomber and bigger Starres; finding no starres in these partes, which exceed
the Fisher or the Chariot in bignesse. It is true, that the Crosse in these partes is very fayre and pleasing to
behold: wee call the Crosse, foure notable and apparant starres, which make the forme of a crosse, set equally and
with proportion. The ignorant suppose this Crosse to be the southerne Pole, for that they see the Navigators take
their heigth thereby, as we are accustomed to doe by the North starre. But they are deceyved, and the reason why
Saylers doe it in this sorte, is for that in the South parts there is no fixed starre that markes the Pole, as the
North starre doth to our Pole. And therefore they take their heigth by the starre
Historie of the Indies. lib. I.
17
at the foot of the Crosse, distant from the true and fixed Pole Antarticke thirtie degrees, as the North starre is
distant from the Pole Articke three degrees or little more. And so it is more difficult to take the heigth in those
parts, for that the sayd starre at the foote of the Crosse must bee right, the which chanceth but in one houre of
the night; which is in divers seasons of the yeere in divers houres, and often times it appeareth not in the whole
night, so as it is very difficult to take the heigth. And therefore the most expert Pilots regard not the Crosse,
taking the heigth of the Sunne by the Astrolabe, by which they know in what height they are: wherein commonly the
Portugals are more expert, as a Nation that hath more discourse in the Arte of Navigation then any other. There are
also other starres in these southerne parts, which in some sort resemble those of the North. That which they call
the Milken way, is larger and more resplendent in the south parts, appearing therein those admirable blacke spots,
whereof wee have made mention. As for other particularities, let others speake of them with greater curiositie, and
let this which wee have sayd suffice for this time.
That there is Land and Sea under the two Poles.
CHAP. 6.
It is no smal labour to have unfolded this doubt with this knowledge and resolution, that there is a Heaven in these
parts of the Indies, which doth cover them
18
The Naturall and Morall
as in Europe, Asia, and Affricke. And this point serveth often against many Spaniards, who beeing here,
sigh for Spaine, having no discourse, but of their countrie, They wonder, yea, they grow discontented with us,
imagining that we have forgotten & make small accompt of our native soyle. To whom we answere, that the desire to
returne into Spaine doth nothing trouble us, being as neere unto Heaven at Peru, as in Spaine:
as saint Jerome saith well, writing unto Paulinus; That the gates of Heaven are as neere unto
Brittanie, as to Jerusalem. But although the Heaven doth compasse in the world of all parts, yet must we
not imagine that there is land necessarily on all parts of the world. For being so, that the two elements of earth
and water make one globe or bowle, according to the opinion of the most renowned ancient Authors, (as Plutarch
testifieth) and as it is prooved by most certaine demonstrations, wee may coniecture, that the sea doth occupie all
this part, which is under the Antartike or southerne Pole, so as there should not remaine any place in these partes for
the earth, the which saint Augustine doth very learnedly hold against them that maintaine the Antipodes,
saying, that although it bee prooved, and wee beleeve that the worlde is round like to a bowle, wee may not therefore
inferre, that in this other part of the worlde, the earth is uncovered, and without water. Without doubt, saint
Augustine speakes well upon this point; and as the contrary is not prooved, so doth it not follow, that there
is any land discovered at the Antarticke Pole. The which experience hath now plainely taught us, for although the
greatest part of the world under the Pole Antarticke be sea, yet is it not altogether, but there is likewise land, so
as in all parts of the world, the earth
Historie of the Indies. lib. I.
19
and water imbrace one another, which truely is a thing to make us admire and glorifie the Arte of the soveraigne
Creator. We know then by the holy Scripture, that in the beginning of the worlde, the waters were gathered together
in one place, so as the earth remayned uncovered. Moreover, the same holy Writte doth teach us, that these gatherings
together of the water were called Sea; and as there be many, so of necessitie there must be many Seas. And this
diversitie of seas is not onely in the Mediterranean Sea, whereas one is called Euxine, another the
Caspian, an other the Erythrean or redde Sea, another the Persian, an other of Italie,
and so many others. But also in the great Ocean, which the holy Scripture doth usually call a gulph: although
really and in trueth it be but a Sea, yet in many and divers manners: as in respect of Peru and all
America, the one is called the North Sea, the other the South; and at the East Indies, the one is called the
Indian sea, the other that of China. And I have observed, as well by my owne navigation, as by the
relation of others, that the Sea is never divided from the Lande above a thousand Leagues. And although the great
Ocean stretcheth farre, yet doth it never passe this measure. I will not for all this affirme that wee sayle
not above a thousand leagues in the Ocean, which were repugnant to trueth, being well knowne that the shippes
of Portugal have sailed foure times as much and more; and that the whole world may bee compassed about by sea,
as wee have seene in these dayes, without any further doubt. But I say and affirme, that of that which is at this day
discovered, there is no land distant from any other firme land, by direct line, or from some Islands neere unto it
above a thousand leagues, and so betwixt two firme lands
20
The Naturall and Morall
there is no greater distance of sea, accompting from the neerest parts of both the lands: for from the ends of
Europe or Affricke and their coastes, to the Canaries, the Isles of Azores, Cape Verd
and others in the like degree, are not above three hundred leagues, or five hundred from the Mayne land. From the
saide Islands running along to the West Indies, there are scant nine hundred leagues, to the Ilands of saint
Dominick, the Virgins, the Happy Ilandes and the rest; and the same Ilands runne along in order to the
Ilandes of Barlovent which are Cuba, Hispaniola, and Boriquen; from the same Ilands unto the
Mayne land are scarce two or three hundred leagues, & in the neerest part farre lesse. The firme land runnes an
infinite space; from Terra Florida to the land of Patagones, and on the other side of the South, from
the Straight of Magellan, to the Cape of Mendoce, there runnes a long Continent but not very large;
for the largest is the Traverse of Peru, which is distant from Brasil about a thousand leagues. In this
South Sea, although they have not yet discovered the ende towards the West, yet of late they have found out the Ilands
which they call Salomon, the which are many and great, distant from Peru about eyght hundred leagues.
And for that wee finde by observation, that whereas there bee many and great Ilandes, so there is some firme Land
not farre off, I my selfe with many others doe beleeve, that there is some firme land neere unto the Ilands of
Salomon, the which doth answere unto our America on the West part, and possibly might runne by the
heigth of the South, to the Straightes of Magellan. Some hold, that Nova Guinea is firme Land, and some
learned men describe it neere to the Ilands of Salomon; so as it is likely, a good parte of the world
Historie of the Indies. lib. I.
21
is not yet discovered, seeing at this day our men sayle in the South Sea unto China and the Philippines:
and wee say, that to go from Peru to those parts, they passe a greater Sea, then in going from Spaine to
Peru. Moreover, wee know, that by that famous Straight of Magellan these two Seas doe joyne and continue
one with an other (I say the South sea with that of the North) by that part of the Antarticke Pole, which is in fiftie
one degrees of [latitude]. But it is a great question, wherein many have busied themselves, whether these two Seas
joyne together in the North part: but I have not heard that any unto this day, could attayne unto this point, but by
certaine likelihoods and conjectures, some affirme there is an other Straight under the North, opposite to that of
Magellan. But it sufficeth for our subject, to knowe, that there is a firme Land on this Southerne part, as
bigge as all Europe, Asia, and Affricke: that under both the Poles we finde both land and sea, one
imbracing an other. "Whereof the Ancients might stand in doubt, and contradict it for want of experience.
To confute the opinion of Lactantius, who holdes there be
no Antipodes. CHAP. 7.
Seeing it is manifest that there is firme land upon the South part or Pole Antartike, wee must now see if it
be inhabited: the which hath bene a matter very disputable in former times. Lactantius Firmian, and S.
Augustine mocke at such as hold there be any Antipodes,
22
The Naturall and Morall
(which is as much to say, as men marching with their feete opposite to ours). But although these two authors agree
in theis ieasts, yet doe they differ much in their reasons and opinions, as they were of very divers spirits and
judgements. Lactantius followes the vulgar, seeming ridiculous unto him that the heaven should be round, and
that the earth should bee compassed in the midst thereof, like unto a ball, whereof he writes in these tearmes,
What reason is therefor some to affirme that there are Antipodes, whose steppes are opposite to ours? Is it
possible that any should bee so grosse and simple as to beleeve there were a people or nation marching with their
feete upwardes, and their heades downwardes, and that thinges which are placed heere of one sort, are in that other
part hanging topsie turvie: that trees and corne growe downwards, and that raine, snow, and haile, fall from the
earth upward. Then, after some other discourse, the same Lactantius useth these words, The imagination
and conceit which some have had, supposing the heaven to be round, hath bene the cause to invent these Antipodes
hanging in the aire. So as I knowe not what to say of such Philosophers, whoe having once erred, continue still
obstinately in their opinions defending one another. But whatsoever he saieth, wee that live now at Peru,
and inhabite that part of the world which is opposite to Asia and their Antipodes (as the Cosmographers do
teach us) finde not our selves to bee hanging in the aire, our heades downward, and our feete on high. Truly it is
strange to consider that the spirit and uriderstanding of man cannot attaine unto the trueth, without the use of
imagination: and on the other part, it were impossible but he should erre and be deceived, if hee should wholy
forbeare
Historie of the Indies. lib. I.
23
it. We cannot comprehend the heaven to be round as it is, and the earth to bee in the middest of it, without
imagination. But if this imagination were not controuled and reformed by reason, in the end wee should be deceiued;
whereby we may certainely conclude, that in our soules there is a certaine light of heaven, whereby wee see and judge
of the interior formes which present themselves unto us, and by the same we alow of, or reject that which imagination
doth offer unto us. Hereby we see that the rationall soule is above all corporall powers: and as the force and
eternall vigour of truth doth rule in the most eminent part of man: yea, we plainely see that this pure light is
participant and proceedes from that first great light, that whoso knoweth not this, or doubteth thereof, we may well
say that he is ignorant, or doubtes whether he be a man or no. So, if we shall demaund of our imagination what it
thinkes of the roundnes of heaven, without doubt she will answere us as Lactantius doth, That if the heaven
were round, the Sun & starres should fall, when as they move and change their places, rising towards the South. Even
so, if the earth did hang in the ayre, those which inhabite the other part, should go with their feete upwardss, and
their heades downward, and the raine which falles from above, should mount upward, with many other ridiculous
deformities. But if we consult with the force of reason, she will make small accoumpt of all these vaine imaginations,
nor suffer us to beleeve them no more than a foolish dreame. But Reason will answer with this her integritie and
gravitie, that it were a very grosse error, to imagine the whole world to be like unto a house, placing the earth for
the foundation, and the heaven for
24
The Naturall and Morall
the covering. Moreover she will say, that as in all creatures the head is the highest part and most elevated, although
all creatures have not heades placed in one and the same situation, some being in the highest part, as man, some
athwart, as sheepe, others in the middest, as spiders, even so the heaven, in what part soever it be, remaines above,
and the earth likewise in what part soever, remaines underneath. Our imagination therefore is grounded upon time and
place, the which she cannot comprehend nor conceive in generall, but in particular. It followeth, that when wee shall
raise it to the consideration of things which exceed the time and place which are knowne unto her, then presently she
shrinkes and cannot subsist, if reason doth not support her. In like sort wee see, upon the discourse of the creation
of the worlde, our imagination straies to seeke out a time before the creation thereof, and to build the world: she
discribes a place, but shee comes not to consider that the worlde might bee made after another fashion.
Notwithstanding, reason doth teach us, that there was no time before there was a motion, whereof time is the measure,
neyther was there any place before the universall, which comprehendes within it all place. Wherein the excellent
Philosopher Aristotle doth plainely satisfie, (and in a few wordes) that argument made against the place of the
earth, helping himselfe with our use of imagination, when hee sayeth, and with trueth, That in the world the same
place of the earth is in the midst and beneath, and the more a thing is in the middest, the more it is underneath.
The which answer being produced by Lactantius Firmian, yet hee doth passe it over without confutation,
Historie of the Indies. lib. I.
25
by reason, saying that he cannot stay theron, and omitte the handling of other matters.
Therefore why S. Augustine denied the Antipodes.
CHAP. 8.
The reason which moved S. Augustine to deny the Antipodes was other then that formerly alleadged,
being of a higher judgement, for the reson before mentioned (that the Antipodes should go upwards) is confuted
by the same Doctor in his booke of sermons in these words, The ancients hold that the earth of all parts is
beneath, and the heaven above, by reason whereof the Antipodes, which they say go opposite unto us, have like
unto us the heaven above their heads. Seeing then S. Augustine hath confessed this to bee conformable to
good Philosophie, what reason shall we say did move so learned and excellent a man to follow the contrary opinion?
Doubtlesse he drew the motive and cause from the bowels of divinitie, whereby the holie Writ doth teach us that all
mankinde doth come from the first man Adam: and to say that men could passe to that new world, crossing the
great Ocean, were uncredible, and a meere lye. And in truth, if the successe an experience of what we have
seene in these ages had not satisfied us in this point, wee had yet held this reason to bee good. And although we know
this reason neither to be pertinent nor true, yet will we make answere thereunto, shewing in what sort, and by what
meanes, the first linage of men might passe thither, and howe and by what meanes they came to people and inhabite
the Indies.
26
The Naturall and Morall
And for that wee meane heereafter to intreat briefly of this subject, it shall be fit now to understand what the
holy Doctor Augustine disputes uppon this matter in his bookes of the cittie of God, It is no point that
we ought to beleeve (as some affirme) that there are Antipodes, that is to say, men which inhabite that other part
of the earth, in whose region the Sunne riseth when it sets with us, and that their steppes be opposite and contrarie
to ours, seeing they affirme not this by any certaine revelation which they have, but onely by a Philosophicall
discourse they make, whereby they conclude that the earth being in the middest of the world, invironed of all parts
and covered equallie with the heaven, of necessitie that must be in the lowest place which is in the midst of the
world. Afterwards hee continues in these words, The holie Scripture doth not erre, neither is deceived in anie
sort: the truth whereof is well approved in that which it propoundeth of things which are passed, for as much as that
which hath bene fore-told, hath succeeded in every point, as we see: And it is a thing void of all sense to say that
men could passe from this continent to the new found world & cut through the Vast Ocean, seeing it were impossible for
men to passe into those parts any other way, being most certain that al men desc'ed from the first man. Wherein
we see, that all the difficultie S. Augustine hath found, was nothing else but the incomparable greatnes of
this vast Ocean. Gregorie Nazianzene was of the same opinion, assuring (as a matter without any doubt) that it
was not possible to saile beyond the Straights of Gibraltar: and upon this subiect he writes in an Epistle of
his: I agree well with the saying of Pindarus, That past Cadiz, that Sea is not navigable. And hee
himselfe in the funerall Sermon he made for saint Basil saith: It was not tollerable for anie one sailing
on the Sea to passe the Straight
Historie of the Indies. lib. I.
27
of Gibraltar. And it is true, that this place of Pindarus, where he saith, That it is not lawfull,
neyther for wise men nor fooles, to know what is beyond the Straight of Gibraltar, hath beene taken for a Proverbe.
Thus we see by the beginning of this Proverbe, how the Ancients were obstinately setled in this opinion; as also by
the bookes of Poets, Historiographers, and ancient Cosmographers, that the end and bounds of the earth were set at
Cadiz in Spaine, where they plant the pillars of Hercules: there they set the limits of the
Romane Empire, and there they describe the boundes of the world. And not onely prophane writers speake in this sort,
but also the holy Scripture, to apply it selfe to our phrase saith, That the edict of Augustus Ca3sar was
published, to the end that all the world should be taxed: and of Alexander the great, that he stretched forth
his Empire even to the end and uttermost bounds of the earth. And in another place they say, that the Gospell did
flourish and increase through the universall world. For the holy Scripture by an usuall phrase, calleth all the woride,
that which is the greatest part thereof, and was at that time discovered and knowne. And the Ancients were ignorant
that the East Indian Sea, and that of the West were navigable, wherin they have generally agreed. By reason
whereof, Plinie writes as a a certain e trueth, that the seas which are betwixt two lands, takes from us a just
moitie of the habitable earth. For, saith he, we cannot passe thither, neyther they come hither. Finally, Tullie,
Macrobius, Pomponius Mela, and the ancient Writers, hold the same opinion.
|
