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they had converted took a prisoner in battle, and in the bravery of conquest determined in honour of the nation to dress and eat him opposite the Jesuits' door. The prisoner was bound, the fire kindled, the fathers sallied out, delivered the prisoner, extinguished the fire, and prevented effectually the crime; the Indians falling at the feet of the fathers and confessing their guilt. In one of his letters to Portugal he speaks of his own health and manner of living; as we have no aperients here, says he, or regalos de enfermaria, it has often been necessary to eat boiled mustard leaves, and the pulse of the country, and such food as you may conceive. I instruct three different classes, and frequently when I am sleeping they disturb me with their questions. By acting thus as though I were not an invalid, I have begun to recover. As a proof, you know, I used to eat meat during Lent, and now I fast during the whole forty days. At Piratininse I served as physician and barber to the Indians, bleeding them, and curing them, when I had no hope of their recovery. Here at St. Vicenti, I have learnt another trade, which necessity taught me, to make alpergatas-(a sort of shoe made of packthread or rushes, used by the Moors, and formerly by the poor mountain people in Spain.) I am a good workman, and have made many for the brethren, for it is impossible to travel over these mountains with leather shoes. He should not have signed this letter Pauper et Inutilis Joseph!

In 1556, partly by the instigation of the French adventurer, and partly irritated by the oppression of their Portuguese masters, the Tamoyos and Tupis took arms. Nobrega and Anchieta went among the Tamoyos to persuade them to peace, the savages knew them to be good men, friends to the Portuguese, but fatherly to the Indians, they received them hospitably, and listened to them; under a tree they made a chapel with palm leaves, poor indeed, but clean and decent, and here was the first mass celebrated,the Indians attended with respect and awe.

The tidings that these Jesuits were there employed soon spread among the allied Indians, and one of their chiefs, Aimbiré, immediately set out to counteract them and destroy them. Aimbiré had been attacked by the Portuguese and fettered: he had leaped over the boat in which they were carrying him captive, and escaped by swimming. To the Portuguese, therefore, he had personal hatred, and he was by nature cruel; one of his twenty wives offended him, he cut her open and tortured her till she died. This man called a meeting, and immediately demanded of the fathers that three Indians who were with the Portuguese and were the enemies of the allies should be given up, that the allies might eat them. Joseph replied so well, addressing himself to Pindobuçû, the old chief of the tribe, that no insult was offered him, he showed the unreasonableness of the demand, declared it could not be granted, and referred the men to the Portuguese. Anchieta took care to caution his countrymen, they refused to deliver the three Indians, and so treated the embassador that he returned their friend. The son of Pindobuçu, deeply interested against the Portuguese, hastened home to kill these peace-makers; they saw him in his canoe, and retired, suspecting his purpose, to the hut of their friend, his father; the old man was absent, they had no asylum, and fell on their knees and began the vespers of the holy sacrament, (for it was the communion of the Body of God), the young savage entered to kill them, he was awed by their appearance, their devotion, their courage, (perhaps this is one of the falsehoods of the biographer,) he told them with what intent he came, and that now he was convinced such men could have no evil views.

The continence of the fathers was what most surprised the Indians, and they asked why they refused their daughters and sisters who were so liberally proffered, and how it was possible. Nobrega pulled out of his pocket his cord of discipline, that he said was the antidote. To conclude the peace it was necessary that one of these ambassa

dors should return, the Indians would not part with both; Anchieta was therefore left alone among savages and naked women. He was in the flower of his age, thirty years old, beset by snares, at war with his eyes, his ears, the flesh, the world, and the devil. In what land of Uz could a Job be more severely tried, in what Ur of the Chaldees could an Abraham have been more purified! It is difficult to write the life of a monk and avoid indecency. By the aid of the Virgin he passed through this fire of Babylon, without feeling even its heat or its smoke. To this we owe his great Poem. He vowed to the Virgin to write her life in verse-but how should he sing the songs of Zion in a strange land? where he had neither books, nor paper, nor ink, nor pen. On the shore of the sea Anchieta composed his poem: he wrote his verses upon the sand, and then committed them to memory. The poem was concluded, and Joseph returned. His first care was to perform his vow by committing to paper his verses. It was a wonderful effort of memory. It was 4172 lines. The dedication follows

"En tibi quæ vovi, Mater sanctissima, quondam,

Carmina, cum sævo cingerer hoste latus: Dum mea Tamuias præsentia mitigat hostes Tractoque tranquillum pacis inermis

opus.

Hic tua materno me gratia fovit amore,

Te corpus tutum, mensque regente fuit. Sæpius optavi, Domino inspirante, dolores, Duraque cum sævo funere vincla pati. At sunt passa tamen meritò mea vota repulsam ;

Scilicet Heroas gloria tanta decet."

In a subsequent revolt of the Indians, about the Rio de Janeiro, Nobrega and Joseph were of advice that a fort should be built there, and Joseph accompanied the Portuguese army; their success is attributed to his sanctity, and perhaps was produced by his wisdom.

In 1569 he was chosen rector of the college of S. Vicenti. Joseph was so skil

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ful a confessor, so learned an expounder of the Scriptures, so admirable a preacher, so acute a theologian, and so fine a poet, that it was suspected his wisdom was more than human. "What I myself think," says his biographer, "is this, that though his understanding was very strong, and his genius excellent, so that without a master he read the works of many others, yet, the readiness and the clearness and the certainty of his replies in difficult cases, and the variety of his compositions, in which he illustrates every kind of knowledge, appears more than human." It was a common believe that God inspired his speech. And Father Gaspar Sampares, a Jesuit, swore that when Joseph was preaching on Trinity Sunday, he saw a bird, like a Canary bird, pitch on his left shoulder, and though Joseph drove him away, still he returned, so that it seems probable that this was something not natural but divine.

1578 he was removed to Bahia, and chosen Provincial. In 1586 he became too infirm for the office, and resigned it; at the time of his death he was settled in the Aldea Reritigba, where he had been superior; it took place in 1597.

Joseph has been called the second Thaumaturgos, and the second Adam, deservedly, for never man worked so many miracles, and so easily; and, like Adam, he was innocent, and had the dominion over all things, over the earth and all its living creatures, the sea, the rivers and fountains and all that are therein, the rains and the winds and the fire; he could remove pain; for fevers, abscesses, sore throats, the toothache and sore eyes, he was infallible; and when he was called in in desperate cases as man-midwife, he never lost a patient. Man was subject to him, wholly and in all his parts, the head, the eyes, the teeth, the mouth, the throat, the breast, the ribs, the entrails, the hands and the feet; life and death obeyed him; he had power over the body and the soul. There is not a miracle in scripture which he did not familiarly practise, and sometimes improve; he turned water into wine,

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not once only, as Jesus Christ did, but many times, says the biographer; and when he wanted a shade from the sun, the cloud that covered the Israelites did not satisfy him, he called the birds to form a canopy over his head, which was certainly more elegant and in a better taste.

Diana.

As the chivalry-romances are all battles, so this new breed are all love: they are as inartificial in structure, a multitude of stories hooked and eyed together clumsily.

times she kills three

In the absence of Sireno, Diana has forgotten him, and married an old flame; he returns very miserable, and associates with Sylvano, who loved Diana also; and though his love was never returned, is as miserable. A shepherdess and a nymph, who shoots admirably well with a bow, for at different savages and two knights, joins them, also unhappy in love, and they go, invited by three nymphs of Felicia, to Felicia for her aid: on the way they find another disconsolate shepherdess. Felicia cures by a wonderful water the love of all those whose love is hopeless. The rest are fortunate, and at the end a general marrying takes place; only Sireno is left a lighthearted batchelor, and Diana little pleased at the jealousy of her husband and the care of both her lovers. She does not appear till the latter part of the volume. A second part is promised, to contain what happened to Sireno and the result of the loves of two persons who have just made their appear

ance.

Segunda Parte de la Diana, por Alonso Perez.

He speaks of George of Montemayor. "Let him," he says, "undeceive himself who shall think to equal him in facility of composition, in sweetness of verse-y equivocacion en los vocablos—had he but known Latin -had he not disdained to consult with men learned in that language and in poetry.

But I suspect that his books went to the press before they were sent to the hands of hombres doctos, else he had left all our prose and verse authors far behind him."

Of his own work he says, "casi en toda esta obra no ay narracion ni platica, no solo en verso, mas aun en prosa, que a pedaços de la flor de Latinos y Italianos hurtado, y imitado no sea." He would have kept his book ten years, had he not feared that another second part might come out first, because it was a thing so much desired by all.

George of Montemayor had talked over his plan for a second part with Alonso Perez. His design was to make Sireno marry Diana, when her husband was dead, but the ingenious friend observed, that this would be shutting the door and finishing the story; whereas if he made Diana sued by many lovers at the same time that Sireno renewed his love, there

upon

himself

would then remain agreeable matter for a third part. The advice which George lived not to follow, he himself put in practice: and the whole matter connected with the

former volume is-that Diana's husband dies, and Felicia gives Sireno another glass of water to set him loving again.

P. 7. Salt put for the sheep to lick.

Fr. Luiz de Souza.

The Historian of the Dominican Order.

IN the world his name was Manoel de Souza Coutinho of high family, born at Santarem. At Coimbra he distinguished himself, and left the University to take the order of Malta; but on his voyage thitherwards the Moors captured him and carried him to Algiers, where he found Cervantes in slavery. Their friendship is eternized in Persilis and Sigismundo. At liberty, he returned through Catalonia, where he was stripped by banditti. He married Dona Magdalena de Vilhena, of Almada. There he was colonel of 700 foot and 100 horse,

and instituted an academy of literary men in his own house. In 1599 a pestilence raged in Lisbon, and the governors removing to Almada chose to usurp his house, he objected in vain, and irritated at being thus turned out of his own house, set fire to it and fled to Madrid; there he wrote this epigram,

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These are the pearls of the dunghill. Each canto ends with a rhyme-tag. 'Tis a hateful metre, our worst tragedies approach nearly to its monotony.

Mansinho de Quebedo.

quid

Exilio causas nectis, alisque moras ? Molire, expone, implora, minitare, reposce, Vindictam, laqueos, jura, pericla, necem. Conjurent tecum fortuna, occasio, leges, Longe alio nobis lis derimenda foro est. Quos flamma absumpsit redolet mihi fama Penates,

Ponet, et æternum non moritura domum.”

There he edited the Latin poems of his friend Jayme Falção. His brother invited him to Panama to engage in lucrative commerce; he went and did not succeed. The death of his only daughter made him return to Portugal, and there he received the certain tidings that D. Joal de Portugao, his wife's first husband, who was supposed to have fallen in the battle of Alcazar-was still living in captivity. On this information he entered into religion at Bemfica

and she at the same time took the habit of

the same order as Sister Magdalen of the Wounds. Here his whole ardour was directed to religious feelings-he wrote his history of the order, prayed and fasted, and admitted a beggar to share his food in the same plate.

Historia de La Nueva Mexico, del Capitan

Gaspar de Villagra. 1610.

A PALPABLE and paltry imitation of the Araucana, in the verso suelto.

P. 91-2. Striking fanaticism.

120. Ceremony of taking possession. 170-2. A dreadful anecdote of the author for famine killing his dog.

176. Soldierly requisites.

He was poor in fortune and rich in hero Affonso V. adhered to the poet.FR. MANOEL.

Garcilaso de la Vega.

His father was the favourite of Fer

nando, a man of celebrated prowess. I believe the Ballad Hero, he was born at Toledo.

"La fuente de Batres que tanto celebraron despues los Poetas, primero corrio por la frente de Garcilaso; desde donde la passo por conductos de marmola sus Jardines."

He was intimate with S. Fr. de Borga then Marques de Lombay. Garcilaso was skilful at the Harp and Vihuela, to which he would sing his own verses. This was another tie between the friends.

Of his three sons the eldest was slain in

defending Ulpiano against the French, at the age of twenty-five. The second, D. Franc. Guzman de la Vega, left the order of Calatrava for that of Domingo, and for his learning was considered as the rival of Fr. Luis de Leon. Lorenzo the younger inherited his father's talents, was banished to Oran for a satire, and died on the way. His daughter married the eldest son of the Conde de Palma.

At Tunis he was wounded in the tongue and in the right hand. Envy attacking the two instruments of his glory.

In attacking the Torre de Muey, four miles from Fregiux in Provence he was mortally wounded. A general cry was set when the Spaniards saw him fall. Charles V. in revenge hung the whole fifty arquebuseers who defended the town and raised it.

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He survived seventeen days. Borja constantly by him, showing him the crucifix and affording the last consolations of religion.-Cardinal Gen. Juegos. Vita de S. Fr. de Borja.

Juan de Jauregui y Aguilar.

I HAVE read the five Cantos of his Orfeo, he adds nothing to the mythological story. Canto 4. St. 15, 16, 17, his song and music well described.

23, 26, 28, its powers and effects burlesquely imagined. It is undoubtedly the work of genius.

With Grecian mythology much may yet be done. If we have heard only the same tunes it is because the musicians have learnt no more, not because the instrument is confined in reach.

It is striking and honourable to Lucan that no other poet has had such good translators, at least men of such original powers. May, Brebeuf, Jauregui. Of Rowe the less we say the better. Marmontel I know not. But how they fail in the great passages! Of his Orpheus, Nic. Ant. says, quod Poematium nulli eorum cedere, quæ magis inter nos celebrari solent, non indocti aut ineruditi homines arbitrantur."

He was a good painter. When one of his comedies was damned at Madrid one of the audience cried out that if Xauregui wished to have his comedies applauded he must paint them. NIC. ANT.

Boscan.

"BOSCAN era poco hombre para crear una Poesia nueva.

"CASI toda la Poesia del siglo 16. es una pura imitacion."-Preface to the Roman

cero,

Boscan,

"CARGAVA el crudo invierno cada dia, y cargava el dolor d'esta señora,

no alcançando remedio en su desseo
sino aquel que en poder d'el viento estava.
Si algun descanso alguna vez tenia,
era subirse a lo alto de su torre,
y à su plezer de alli mirar Abido,
y en tanta multitud de tantas torres,
luego le dava l' alma en la primera,
si seria la de Leandro aquella,
y empeçava sin mas a contemplalla.

Vido una tarde desde su ventana
unas pisadas de hombre en el arena,
y luego imaginando entre si misma,
O si estas, dixo, fuessen las pisadas
que aqui dexo Leandro quando vino!
muchas noches dezia, esta fue la hora
que aqui llego mi bien, y assi empeçava
por orden a pensar lo que passaron,
mas luego la memoria s'encogia,
que no es manjar de tristes lo passado,
quando de lo presente es tan contrario.
Otras vezes andando la mar alta,
y estando en mayor fuerça la fortuna,
se le antojava que abonava el tiempo,
y entonces se alegrava, pero luego
tornava a la verdad y a su tristeza.
Otro dia despues le parecia
que, la noche passada, bien pudiera
aver puesto su lumbre, y que Leandro
pudiera aver venido sin peligro,
y mientras qu'este antojo le durava,
era el morir, y el fuerte congoxarse,
era el darse mil culpas, y el reñerse,
era el quedar quexosa de si sola,
sin tener que dezir contra los vientos,
y era el determinar con grandes fuerças
de no hazer otro tanto essa otra noche;
mas despues que la noche era venida,
viendo la tempestad toda en su fuerça,
midiendo, la presente y la passada
via su proprio error abiertamente."

Hero and Leander.

Boscan.

"ANDAVA assi passando su miseria, contemplando la mar y aquel camino, como si en el quedara rastro alguno. Eran sus exercicios ver el tiempo,