Caccia alloro: Vecchie e nuove monete per il futuro (Itinerari) (Italian Edition)

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In Hispaniola they call copper or base gold tuob. Of the island of Matinino this Indian said that it was all inhabited by women without men, and that there was in it much tuob, which is gold or copper, and that it is still further to the east of Carib. He also told of the island of Goanin, where there was much tuob. The Admiral said that he had notice of this island from several persons. The Admiral also says that in the islands where he has been they are in great fear of Carib, and in some islands they called them Caniba, but in Hispaniola Carib, and that they must be a bold nation, since they go over all these islands and eat the people that they can catch.

Here it is only necessary to point out how the Journal wavers by calling the Caniha now cannibals and now brave men, with more sense than the rest of the islanders. But where are the Canibales or Carihesf So far they have vanished into the circumambient air. They are again some- where else. In Columbus' Lihro de las Profecias, which he wrote in , we have some examples of his philological madness, which surpasses all belief. He was certainly right when in his letter to the King and Queen he anticipated the just accusation: Matthew says, 'O Father, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

The Monicondos are the Mani- congos, or people of the Congo, and one does not see what they have to do with calling the island Zipango. However that may be, the date of the copy prevents 1 Ibid. Indeed, Peter Martyr says: Quizqueia they call a large thing, like the which there is no greater.

Quizqueia they interpret Vastness' and the whole universe, just as the Greeks call Pan, because they thought that from its greatness it was the whole universe and that nothing else was warmed by the sun except this island and those adjacent to it: As we said, Quizqueia and Haiti are its old names. Many called the whole island Cipanga from the mountainous region, and the rich gold, just as we saw our poets call Italy Latium from its part.

Chanea, who went to the Indies with Columbus on the Second Voyage, said of his arrival in Hispaniola: Xamana is in the Journal of the Second Voyage called Samana. In the same way Samana is Marco Polo's Samara, a province of the same island. Under December 29, , the editor of the Journal writes: Guarionex was the Great King of this Vega Real, one of the wonderful things of nature.

We take up the Latin version of Marco Polo, which Columbus annotated, and there we find a short distance below Samara: Columbus, who without compunction identified Tarshishy Chittim, and Ophir with Cipango, had no compunction in calling any island where he expected to find a great quantity of gold by the same name. Mappamondo of the British Museum of On December 29 Columbus decided that Cyhao was a province of Hispaniola, and on January 4, , he similarly decided that Qipango was right there. Only during his Second Voyage did he return definitely to his Cipango, Cibao. Now this Matinino becomes the obsession of Columbus.

The Indians told him that in that direction he would find the island of Matinino which was peopled by women without men, which the Admiral was very anxious to see, in order to take five or six of them to the king and queen; but he doubted whether the Indians knew the right direction, and he could not be detained any longer, because the caravels were taking in water, but he said that he was certain that they existed, and that during certain times of the year the men came from the island of Carib, which he said was ten or twelve leagues away, and if they bore a boy, they sent him to the island of the men, and if it was a girl, they kept her.

The Admiral says that these two islands could not be more than 15 or 20 leagues from where he was, and he thought they were to the southeast, and that the Indians could not give him the direction. On February 14 Columbus still intended to go to the Island of the Women Isla de las Mugeres , and after that both Carib and Matinino vanish from hope and are not mentioned again. Marco Polo tells of the two Islands called Male and Female as follows: The people are all baptized Christians, but maintain the ordinances of the Old Testament; thus when their wives are with child they never go near them till their confinement, or for forty days thereafter.

In the Island however which is called Male, dwell the Men alone, without their wives or any other women. Every year when the month of March arrives the men all set out for the other Island, and tarry there for three months, to wit, March, April, and May, dwelling with their wives for that space. At the end of those three months they return to their own Island, and pursue their husbandry and trade for the other nine months. They find on this Island very fine ambergris. They live on flesh and milk and rice.

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They are capital fishermen, and catch a great quantity of fine large sea-fish, and these they dry, so that all the year they have plenty of food, and also enough to sell to the traders who go thither. They have no chief except a bishop, who is subject to the archbishop of another Island, of which we shall pres- ently speak, called Scotra. They have also a peculiar language. As for the children which their wives bear to them, if they be girls they abide with their mothers; but if they be boys the mothers bring them up till they are fourteen, and then send them to the fathers.

Such is the custom of these two Islands. The wives do nothing but nurse their children and gather such fruits as their Island produces; for their husbands do furnish them with all necessaries. The fifteenth century Catalan map puts the insula de bene faminill at the western edge of the Indian Ocean, near the coast of Africa. Fra Mauro gives the islands of Nehila and Magla near Zanzibar and has the following inscription: Van der Lith and translated into French by L.

As usual, he was credulously making his change of front, because the gentle art of philology bore him out. Under November 1 the Journal says that they, supposedly the Indians of Guanahani, called gold nucay. Under January 13 we are told that the people of San Salvador and the other islands called it nogay. No such word is recorded in Carib. It is the Arab. I shall arrange these words approximately in their phonetic order of transformation.

The Pul language, which has been of great influence on the Guinea languages, has kanyere "gold," from the dzinaria, zinaria of Hausa. Here this kanyere is used collectively in the apocopated form kanye, kane "gold," kaneje "trinkets. Delafosse, Vocahulaires comparatifs de plus de 60 langues ou dialectes paries a la Cote d I voire, Paris , and S. Koelle, Polyglotta Africana, London It is merely a transference of an animal from Africa, just as the names manati and danta were transferred from Africa to America by the early voyagers.

Las Casas wrote in the margin: It was made in the form of a fleur de lis, as large as a plate. But this is not all. The quite natural statement in the Journal of the Second Voyage "tamaiia como un platto, of the size of a plate," has here, through the misunderstanding of the badly spelled platto, become popa, "the poop of a ship.

The Caribs did not exist where they should have been. It was, therefore, necessary to get some measure of relief from a study of the word Carih. All that seems to have happened on January 13, The Caribs were the people where amber was found, that is, on the Island of the Males, 1 lUd. There naturally existed a Spanish Letter before Cosco's translation was made, but this has hopelessly dis- appeared, except for a translation into German, made in , and specifically mentioned as made from the Catalan and Latin.

Habler, Der deutsehe Kolumhus-hrief, Strassburg Ich mein es syent ouch die die do ptolomeus ouch heisst anthrophagi. Die inszel da die frowen yn sunt da mit sie zu schaffen hond als ptolomeus schribt hat zwey hundert myl lang und breyt. Darnach ziehent sie wider heim. Ist es aber ein medlin so behaltent sie es by yfl. In it there is not a man, only women, and they do no work, except that they use bows and arrows, as was said. I believe they are those whom Ptolo- meus calls anthrophagi, and they have this name for the reason that they eat human flesh, and they kill men and rob them.

And the island lies not far from the island where are those who have tails. And they are more warlike than the rest, be- cause they use little of unchastity. The island in which are the women with whom they have their dealings, as Ptolomeus writes, is two hundred miles long and wide, and once a year they go to their men, for the sake of conceiving.

Then they go home again, and if they bear a boy, they keep him for six years and send him then from them to the men. But if it is a girl they keep her, and the women are more agile and more manly than other women, for they seldom practise unchastity. Und ist etwas wa ein a steet dar zii gesetzet nach de vnd es Ptolomeus vnd die anderen meister der casmographi lerent vnd schribent.

Ee das er gesandt ist worden dz zu erfaren. Thus you may, if you wish, figure out how many miles it is and how broad, although I do not find the above-mentioned isle called, as by the Indians, Gwana- him. But I understood that they lie in the breadth toward midday, like the now-mentioned province, and in length it extends toward the Orient, and I think that it does not lie far from the well-known island of Taprobana toward us, for of the same island the masters write just as he writes that he has discovered it.

Now, if we compare the story of the Island of Women in the German translation with that in the Latin and Spanish First Letter, we find it practically identical with it, except that we have the specific reference to Ptolemy as the source from which this is taken. The German translator obviously confused Columbus' ac- count of the correspondence of Ptolemy with Marinus, which he referred to in his passage marked a, with Marco Polo's account of the Island of Women, which 1 "Von den prouintzen vnnd inszlen sagt ouch ptolomeus wie do liit sind die schwencz hond.

Doch verna ich sie ligent in der breyte gen mittentag wie die yetz genat prouintz vnnd in lenge sendet sie sich basz gegenn Orient, vnnd vermeyn ouch wie sie nit wyt ligent vO der namhafftigen Insel taprobana dar vor nach gen vns her. Several of the Spanish versions read this as launes, that is, laminis was written in the manuscript lainis, and the m stroke was neglected, causing merely the i to be read as u.

Often, when he leaves out any letters, especially m or n, he makes a long dash over the word, so that great caution must be used, to restore the right reading. It is, therefore, clear that in Col- umbus' or Cosco's MS. In the Latin and Spanish form of it the reference to Ptolomeus, that is, Polo, was omitted, because of the failure to prove the case.

Only a purblind person will assume that this island of Matinino existed as an Indian legend. There was no Indian who told Columbus such a story, and Las Casas correctly wrote in the margin of the Journal under January 16, Beyond these leagues there are left on the west two provinces which I did not visit, one of which is called Avan Anan, Anau, Nhan, Naan, Anahan , where the people with tails live, which provinces cannot be less long than 1 Ibid. In the Marco Polo edition annotated by Columbus it is given as Yana.

After having told of six of its provinces, Marco Polo concludes: I shall tell you nothing about the other two kingdoms, that are at the other side of the Island, for the said Messer Marco Polo never was there. It will be observed that it is right after this passage that the German translation gives the passage from Ptolomeus, that is, from Polo, about the people with tails.

This, then, leaves no doubt behind. Either Columbus was quoting Polo verbatim, and then the whole First Letter is based on a lie, or the letter was made up by someone else than Columbus, and then it is a forgery. These are the two horns of the dilemma. The island of Carih, in which only men live, appears in the First Letter as Quaris, Charis, Quarives, but it is not even mentioned in the German translation, another proof that the original letter of Columbus was far less apocryphal than the First Letter which has come down to us.

Vn ich hab nit funde noch miige Monstra aliqua non vidi: Hi came humana vescuntur. One naturally thinks, in con- nection with it, of the famous kxardiha, which is to be derived from it, since, indeed, it corresponds to the real meaning of kxardiba. But kxardiba has long ago become an independent form, and this possible origin is removed from the linguistic feeling of the modern Bakairi.

With this word they designated only us, and no Indian tribe. Toy Frangois, moy Caribe,' I am unable to see in it an original relation. The Tupis of the Kulisehu called us Karay and Karaib. The form kxardiba can be explained from the Tupi only in an artificial manner, and such an attempt belongs in the field of Tupi-mania, which without a blush explains foreign tribal names from the Tupi.

It is most plausible that the word picked up in the north during the period of discoveries was received from a Carib tribe and not from the Tupis, and was given currency by the discoverers. We have Guarani carai ''astute, clever, a word with which they universally honored their wizards, and which they also applied to the Spaniards and most improperly to a Christian and holy things, but we do not use it in this sense.

But this argument is useless, because for centuries there 1 A. N 3 Materiaux pour servir d Vetablissement d'une grammaire comparee des dialedes de lafamille Tupi, Paris , in Bibliotheque linguistique americaine, vol. There is no escape from the fact that Cariha was a variation of Caniba, and that Caniha, Canibal was derived from Marco Polo's Camhalu, for which Columbus was seeking. There is another ghost word in the First Letter which must be ventilated, since it was the first "In- dian" word to spread like wildfire throughout Europe.

Under October 13, , when land was first sighted, the Journal quotes the very words of Columbus: They rowed with a shovel like a baker's and go wonderfully well; and if they upset, then they all commence to swim and bail them out with gourds, which they carry. This Span, almadia, from Arab. The only exception seems, at the first read- ing, to be the entry under December So he re- mained there during that day. He sent some of the sailors to fish with nets.

The Indians associated with the Christians a great deal and they brought them certain arrows belonging to the people of Caniba or the Canibales, and these arrows are made of spikes of canes and they use some little sharp hardened sticks for them and they are very large. They showed the Christians two men who had lost some pieces of flesh from their bodies and made them understand that the Cannibals had eaten them by piece-meals. The Admiral did not believe it. He again sent certain Christians to the village, and by trading some worth- less little glass beads they obtained some pieces of gold beaten into the form of a thin leaf.

One Indian whom the Admiral took for the Governor of that Province and who was called Cacique, they ob- served to have a piece of that gold leaf as large as the hand and it appeared that he wished to trade it. He went away to his house and the others remained in the plaza and he caused that piece of gold to be broken into very small pieces, and bringing a piece at a time, he traded for it.

All these things, and their manner, and their customs, and meekness and counsel show them to be a more alert and intelligent people than the others he had found up to that time, says the Admiral. In the afternoon a canoe came there from the Isla de la Tortuga with all of forty men and on reaching the beach all the people of the village who were together seated themselves as a sign of peace, and some from the canoe, and then almost all came on land. The Cacique arose alone and with words which appeared to be threatening made them return to the canoe and threw them water and took stones from the beach and threw them in the water: That Cacique there showed very plainly that he favoured the Admiral.

The canoe then went away and they said to the Admiral after its departure that in Tortuga there was more gold than in the island of Espaiiola because it is nearer Baneque. The Admiral said that he believed there were no mines of gold either in the Isla Espaiiola or Tortuga, but that they brought it from Baneque and that they bring a small quantity because they have nothing to give for it, and that country is so rich that it is not necessary for them to work much to sustain themselves or clothe themselves, as they go naked. And the Admiral believed that this was very near the fountain head and that our Lord was about to show him where the gold originates.

He was informed that from there to Baneque it was four days' journey which must have been thirty or forty leagues, which he could make in one day of good wind. In the Latin First Letter the words scapha and hiremi are used to trans- late canoa. That there was no such word in the Catalan version also follows from the German translation, where we have schiff and not canoa: Un ist nit zu gloube das sie so vast mit faret vo einer insel zu der andere.

Un ich hab ouch wol gesehen etliche schiff dar in synd gewesen zwentzyg Oder acht vnd zwentzyg ma vnd yeglicher mit synem eygen ruder gefaren ist. We have already seen how blunders and misreadings were perpetuated in the Latin First Letter. We can now see how an additional blunder was transferred from the Latin to the Spanish First Letter.

Scaphas was in the manuscript or in the Gothic text read as canoas, producing the ghost word which has gone down in history as the first Indian word to reach Europe. It swept Europe like wild fire. The word is found in many Carib languages. Adam, Materiaux pour servir d Vetablissement d'une grammaire com- parSe des dialectes de lafamille Caribe, Paris , p. Martius, Glossaria linguarum brasiliensium, Erlangen , p. Only at the coast do we find canoa, to which may be added Goajira anua, which is formed from Span. Biet, Voyage de la France equinoxiale, Paris , P.

Here, as under alamhre, aguja, we see how readily syllables, representing Carib personal pronouns, are added or subtracted, thus creating unrecognizable words. Span, caracoles "snails, mussels. Of these words camisa is mentioned by Columbus in as already in use among the Indians: The Indians, who had no com- punction in accepting foreign words for native objects, such as culubera for "snake," meco for "monkey," gladly accepted canoa as the proper word for their canoes.

But the word did not penetrate far beyond the coast, and in the interior it is found only spo- radically. Before proceeding to the great concurrent forgery by Columbus and Ramon Pane, we may study the origin of the forgeries in the Journal of the First Voyage and the First Letter by means of some of the blunders perpetrated in the writings referring to the Second Voyage.

We shall be able to reconstruct certain passages in it from the use made of it by Ferdinand Columbus, Las Casas, Peter Martyr, and Bernaldez. Our purpose, however, is not to get at the correct text of Columbus, but to study the manner in which the errors were perpetuated and finally received the sanction of Columbus himself, who thus became a coadjutor in the forgeries.

Of the weapons of the Indians Ferdinand Columbus says: Peter Martyr wrote of the Indians of Darien: Benedictinos de Silos, Madrid, etc. In all these it apparently has the meaning of knob-like ornamentation, hence they all, as well as OFrench mace, maque, are most likely developments of manzana, that is, LLat.

These last are called cachi, which means more excellent: One of those red ones is worth one bahar of cloves, and that class speak with greater distinctness than the others. A similar blunder seems to be due to Las Casas in the case of guaminiquinajes. Major, India in the Fifteenth Century, London , p.

Obviously only the first one needs an explanation. That such is really the case is proved by another atrocious blunder in the Journal of the Second Voyage. The Italian version of the Second Voyage says that wherever Ojeda journeyed through the country, where the Indians already knew of the Christians, it happened that wherever the admiral passed there came said 1 Historia general y natural de las Indias, Madrid , XII.

Bernaldez, Historia de los Reyes catolicos Dn. Isabel, Sevilla , vol. I, in Bibliofilos andaluces. And they received the answer that they could come in, and that he was there. The Spanish version runs as follows: Apparently Columbus was not guilty of this ghost word. We can study the formation of another ghost word in a passage contained in Peter Martyr and Bernaldez, and, although this ghost word is not necessarily due to Columbus, the lie told in connection with it was published in in the Libretto, and Columbus never took the trouble to deny it.

The Libretto passage runs as follows: In this manner they had a fish of a form unknown to us which has the body of an eel and larger: And this fish they drag, tied with a noose to the edge of the boat, because it cannot endure a breath of air. And in the presence of our people they took four large calandre which they gave our people for a very delicate food. In qsto mo haueuao un pesce duna forma a noi incognita ch ha el corpo d aguilla: Et qsto lo tieono ligato co una trezola ala spoda dela barcha p che el no po patir uista de aere: Here the story runs as follows: Et I pntia de li nfi psero.

It is not certain that the whole story was really told by Columbus, even though Columbus never denied it. What really happened is, in all probability, this. In Ferdinand Columbus' account of the Second Voyage the passage under discussion is preceded by the sentence: II avoit en sa nef trois questes I'une k un bout et r autre k T autre et la tierce au milieu, puis avoit en sa nev sur perches estans pluseurs plungons. Quant il voult peschier, il lia le col k ces plungons d'un petit filz afiin qu'ilz ne peussent point mengier de ces poissons et dont les laissoit aler en I'eaue.

Ces plung- ons se mirent au fons et prirent de ces poissons tant que en bien petit d'eure ces III questes furent emplies. De ces poissons je mengay tout mon saoul. E vidi maragoni in su pertiche; e Tuomo gli lego la bocca, ovvero la gola con filo, che non potessono mangiare de pesci.

Full text of "Africa and the discovery of America"

Poi puose tre gran ceste nella barca; poi isciolse i maragoni in quali si gitavano nell'aqua, e prendeano de' pesci, e metevagni nella barca, e tosto Febbero piene. Poi isciolsono i maragoni il filo ch'ave- ano legato a coUo, e mandavano nel fiume a pascergli. E Thoste ne haueua un'altro, e quello tolse, e teneualo con una corda messa in una bella collana: E giuro che in meno di due hore n'empi piu di dui cestoni: Corvo marino has become Veglio marino, and the story is that of a catch by means of a fish.

But mergo was by him read as verso or r ever so, producing another name for the same fish. This suggests the assumption that this passage, like those from which the previous ghost words were derived, were originally marginal glosses in Columbus' bad handwriting, which gave rise to the misreadings and misconceptions. Thus we cannot place any of the previous atrocities at Columbus' door, but there is one, which lies at the foundation of an enormous amount of misconceptions as regards Indian antiquity, which in the Journal of the Second Voyage is by Ferdinand Columbus definitely ascribed to him.

In this alle chiese. None of us understand the words which they say. With said powder they lose their consci- ousness, becoming intoxicated. They give a name to said statue, and I think it is that of a father, or grand- father, or both, for they have more than one, and some have more than ten, all of them in memory of some of their ancestors, as I have already said.

I have heard them praise one more than another, and I have seen them have more devotion and do more reverence to one than to another, as we do in processions, when it is necessary. And the caciques and the people boast with each other of having a better cimi, and when they go to these their cimi, and enter into the house where it is, they keep away the Christians and do not let them enter; and if they suspect their coming, they take away the cimi or the cimini, and hide them in the woods, for fear that they will be taken away, and, what is most laughable, they have among themselves the custom of stealing each other's cimi.

It happened one time when they had suspected us that some Christians entered with them into said house; and suddenly the cimi cried out aloud and spoke in their tongue, by which it was found out that it was made artificially, because it was empty and they had attached to the lower end a trumpet which went to a dark part of the house, covered with leaves and branches, where there was a person who spoke what- ever the cacique wanted him to say, as much as may be said through a trumpet. Then our men, being sure what it was, kicked the cimi and found it to be as told.

Tuna dicono che giova alle biade ed a' legumi seminati; I'altra al partorir delle donne senza doglie; e la terza giova per I'acqua e per lo sole, quando ne hanno bisogno. We may say that there is some color of idolatry in this, at least in those who do not know the secret and deception of their caci- ques, since they believe that it is the cimi that speaks, and all in general are deceived; it is only the cacique who knows and abets their false belief, by means of which he collects all the tribute which is due him.

Similarly the greater part of the caciques have three stones to which they and their people show great devotion. They say that one of them is good for the sowed grain and vegetables, the other to make their women bear children without pain, and the third helps them with the water and sun, when they need them. I sent Your Highnesses three of these stones with Antonio de Torres, and I have three others to bring with me. Similarly, when these Indians die, they bury their dead in various manners, and this is the way they bury their caciques: Of others they keep only the heads.

Others they bury in a grotto, and they place over their heads a bowl of water and some bread. Others they burn in the house where they have died; and when they see them in their ex- tremities, they do not let them live, but strangle them, and this is done to caciques. Others they drive out of their house, and others they place in a hammock, which is their bed of netting, and they place water and bread for them at the head, and leave them alone, and never return to see them. Others, again, who are severely ill, they take to the cacique, and he tells them whether they ought to strangle them or not, and they do what they are told.

The enormous amount of balderdash contained in this passage can be discussed only in connection with the forgery of Columbus' coadjutor, Ramon Pane, but a few points of minor importance may be taken up separately. When the cacique Caunabo is first mentioned in the Journal of the Second Voyage, it says of him that he was the master of the mines. The Libretto, which got its material from Peter Martyr, gives away the whole story, for here we have: Mandingo hong, Kabunga hungo, Toronka ho, Bambara hun, hong, etc.

Similar forms are found outside of the Mande languages, and it is most likely that in all these we have a derivative of Arab. Indeed, Steinthal 1 Thacher, op. Intesero etiam che lera uno certo Reali monti; doue uenian li fiumi loqual chiamano Cazichio eannoba cioe signor dela casa de loro; boa uol dir casa: But here the bohio is a new importation from Africa, together with caona "gold," which found its way into Galibi as eaounage Pelleprat and kaouanam "alloy" Rochefort. That three words in juxta- position should all turn out to be Mande words, still in use today in slightly changed forms, makes chance coincidence quite out of the question.

Besides, the word for "gold" here given is found only sporadically in Galibi, for "house" only in Arawak, and for "chief" not at all. It is certainly beyond all probability that the personal name of the chief in whose province gold was found should have been " Lord of the Gold Mine. We shall now take up Ramon Pane's account of the religion of the Indians. All this is from the island of Hispaniola, because I know nothing of the other islands, not having ever seen them. They also know from what part they came, and where the sun and 1 Ibid. And they believe that the dead appear to them in the streets, if they walk alone, because, if many walk together, they do not appear to them.

Their ancestors make them believe all that, because they cannot read or count more than ten. Having one day failed to come to the gate, they say the sun carried him off. Seeing that the sun had carried him off because he had not watched carefully they closed the gate, and thus he was transformed into a rock near the gate. He went early in the morning and the sun took him on the road, and he became a bird that sings in the morning like the nightingale and is called 'Giahuba Bagiael.

Then she asked his permission to go her way, and he gave it to her.

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This woman was called 'Guabonito,' and Gua- hagiona changed his name, calling himself ever after- wards 'Biberoci Guahagiona,' and the woman Gual- onito gave Biberoci Guahagiona many guanini and many cihe, that he should wear them tied to the arms, because in these countries the colecihe are of stone which resemble much the marble, and they wear them tied to the arms and neck, and the guanini they wear in their ears, the holes being made when they are small, and they are of metal, like a florin. The beginning of these guanini, they say, were Guabonito, Albeborael, Guahagiona, and the father of Albeborael.

Guahag- iona remained in the land with his father, who was called 'Hiauna. And, since they have no letters, nor writing, they cannot tell these fables well, and I can- not write them well, and so I think that he put first what should be last, and last what should be first. But everything I write is just told that way by them as I write it and thus I relate it as I understood it from the men of the country. But these escaped as though they were eels. So they called two or three men by order of their cacique, because they could not take them, to watch them where they were, and to look for men who were caracaracol, because their hands were rough, so that they might hold them fast.

They told the cacique that there were four, and so they brought four men who were caracaracoli; which cara- caracol is a disease like the itch which makes the body very rough. When they had taken them, they coun- seled among themselves how they could change them into women, since they had the nature of neither male nor female. And they took these women without the nature of a male or female, and tied their hands and feet, and brought the above-said bird and tied it to the body, and the bird, thinking that they were beams, began to do its accustomed work, pecking and slitting in the spots where is the nature of the women.

In this manner, the Indians now say, they had their women, as the very old men tell, but I wrote in haste and did not have enough paper, and so I could not put in the right place what I transferred into another; but, with all that, I have not erred, because they believe it all, as I have written. Now we shall turn to what we should have placed first, that is, about their idea of the be- ginning and origin of the sea.

This Giaiael wishing to kill his father, he sent him into exile, where he stayed four months, and then his father killed him and put his bones in a calabash and nailed it to the roof of his house, where it remained for some time. It happened that one day Giaia, wishing to see his son, said to his wife: But from it came many large and small fish, and they, seeing that these bones were turned into fish, intended to eat them.

One day, they say, when Giaia had gone to his conichi, which means farm, which was of his property, there came four sons of a woman, named 'Itiba Tahuuaua,' all of one womb and quadruplets. They say there was so much water which came out of the calabash that it filled the whole earth, and with it a lot of fish escaped, and from this, they say, the sea had its beginning.

Caracaracol, having entered Aiamauaco's house, asked him for cazzabi, which is the above-said bread, and he put his hand to his nose and knocked his guanguaio from his shoulders, which guanguaio was full of cogioha which he had made that day, which cogioha is a certain powder which they occasionally take to purge them- selves with and for other purposes, as you will later understand. And thus he gave him this guanguaio for bread, and Cirtose? Then his brothers looked at his shoulder and saw that it was very much swollen.

And this swelling grew so much that he was about to die. Then they tried to cut it out, but could not do so, and, taking a stone, they opened it, and there came a living roof, a woman. And thus they built their house and raised the roof. Of this I did not understand the rest, and what I have written is of little use. In this grotto stood two small cimini made of stone, of the size of half an arm, with hands tied, and it seemed that they were sweating. These cimini they esteemed greatly, and when it did not rain, they say, they went in to visit them, and it suddenly rained.

This they believe up to this day. When the person is alive, they call the spirit goeiz, and when it is dead, they call it opia. They say that this goeiz appears frequently in the form of a man or woman, and they say that it has happened that one has tried to fight with it and that it disappeared, as soon as he came into his arms, and that the man put the arms somewhere else, as some tree to which he remained attached. And this is believed by all, small and great, and that it appears in the form of a father, mother, brothers, or relatives, and in other forms. The fruit which they say the dead eat is of the size of a quince.

And the above-said dead do not appear in daytime, but always at night, hence a man risks only with the greatest fear to walk alone in the night. To this sound they sing their songs which they learn by heart, and they are played by principal men who have learned to play them from childhood, and to sing to it, according to their custom. Let us pass now to the discussion of many things in regard to other ceremonies and customs of the Gentiles.

When one is sick, they take to him the huhuitihu, the above-said doctor. The doctor is supposed to keep fast like the sick man himself, and to look like the sick man, which he does in this manner, as you shall presently understand. It is necessary for him to purge himself just like the sick man, and to do so he takes a certain powder called cohoba, drawing it in through the nose, which intoxicates them in such a way that they do not know what happens to them, and so they say many extraordinary things, when they claim to be talking with the cimini, and that from them the disease has come.

The doctor enters the sick man's house, sits down, and all are silent, and, if there are any children present, they tell them to go out, so that they may not interfere with their work as buhuitihu, and there remain in the house one or two of the most important ones, and standing thus alone, they take some herbs from the trinkets. And one of these trinkets is the one which usually all pick, and, rubbing them with the hands, they knead it, and then they put it over night into the mouth, in order to vomit up what they have eaten, so that it should not.

This having been accomplished and having remained a while, the buhuit- ihu arises, and walks up toward the sick man, who sits alone in the middle of the room, as has been said, and he turns him around twice, as he likes, and then he puts himself in front of him and seizes him by the leg, touches his calves and runs down to the feet. Then he pulls him suddenly, as though he wanted to carry something away. This done, they begin to cough, to look ugly, as though they had eaten something bitter, and spit on the hand, and take out, as we have said, what they put into the mouth at home or in the street, either a stone, or bone, or flesh, as was said, and, if it is some eatable, he says to the sick man: See, how I have taken it out of your body, for your cemi has put it into your body, because you did not pray to him, or did not build a temple for him, or did not give up some of your possessions.

Some festive days they bring much to eat, fish, meat, bread, or anything else, they put everything in the house of the cimiche, that the idol may eat of the same. The next day they take all the food to the house after the cimiche has eaten. And thus may God help them, as the cimiche eats this or that, since the said cimiche is a dead thing, made of stone or wood. This they ask him several times, until he speaks as clearly as though he were alive.

Then he answers everything which they ask of him, saying that the huhuitihu did not observe the diet, or was the cause of his death this time; and they say that the doctor asks him if he is alive, and how he speaks so clearly: They do this witch- craft also in another way, in order to find out what they want. They take the dead man and make a great fire, like the one made by a charcoal burner, when he makes charcoal, and when the wood has become glow- ing coal, they throw the corpse on that fire, and then they cover him with earth, just as the charcoal burner covers the coal, and there they leave him standing as long as they please, and, while it is standing there, they ask as said before.

He answers that he knows nothing, and they ask him this ten times, and then he does not speak again. They ask him if he is dead, but he does not speak more than these ten times. Thus they maul him and leave him for dead, and at night, they say, there come adders of various sorts, white, black, and green, and of many other colors, who lick the face and the whole body of the doctor who was left for dead, as we have said.

He stays that way for two or three days, and while he stays that way, they say that the bones of the legs and of the arms come together and unite, and he gets up, and walks slowly, and goes home. And those who see him ask him, saying: He gets up a second time and goes to the house of the huhuitihu, the doctor, and suddenly this one, who has not kept diet, falls ill and is filled with wounds, and his whole body peels off. And thus they know by this sign that he had not been careful and therefore the sick man died.

Then they try to kill him, as has been said before, but these are the witcheries which they usually do. When a man goes on a journey he says that he sees a tree that moves its roots, and the man stops in great terror and asks him who he is, and he answers: After doing the cogioha he gets up and tells him all his titles, as of a great lord, and asks him: Tell me if you want me to cut you, or if you want to go with me, or if I am to carry you or build you a house with a farm.

He builds him a house with a farm, and several times a year he makes him cogioha, which cogioba is for a prayer, and to make him gracious, and to ask and find out certain things from said cimi of what is good or bad, and to ask him for riches. And if they want to find out if they will carry off victory over their enemies, they enter a house in which there are none but the chief people, and their master is the first who begins to do the cogioba and goes to sleep.

And while he does the cogioba, none of those who are in the company discuss matters, until the master has finished ; but, when he has finished his prayer, he stays a while with bent head and with his arms on his knees. Then he raises his head, looking at the sky, and speaks. Then they all answer at once in a loud voice, and when they have all spoken and given thanks, he tells the dream which he has had, while he was intoxicated from the cogioba, which he snuffed through his nose, and went to his head, and he says that he has spoken with the cimij and that they are to carry off a victory, and that their enemies will flee, and that there will be a great mortality, or wars, or famine, or anything else, according to what he, who is intoxi- cated, happens to say.

Consider in what condition his brain is, for they say that they seem to see the houses upside down, and that men are walking with their feet towards the sky. And this cogioba they also do to their cimini of stone and of wood, as to the dead bodies, as we have said above. There are some which the doctors say they get from the body, and the sick have those which are better for making the pregnant women have child labor.

They have their roots resembling a radish. The leaves of the giutola have generally seven points, nor do I know what to compare it with, because I have seen none resembling it in Spain, nor any other country. The stalk of the giuca is a man's height. Then, they say, he got up and went away a long distance, the distance of a bow's shot, to a water, and they say that when he was on top of the house he descended at THE SECOND VOYAGE 89 night and lay with the women and that later Gua- morete died, and that said cimi came into the hands of another cacique, and that he all the time lay with the women.

And, they say, besides, that on his head grew two crowns, because they said: So they went to look for him and bring him home, and they tied him with ropes, but he returned to the woods, and, when the Christians arrived in said island of Hispaniola, they say, he escaped and went into a lagoon, and that they followed him in his tracks, but that they never saw him, nor do they know any- thing else of him.

As I have bought it, so I am selling it now. They say that one day, before the island was discovered in the past, they do not know at what time, as they were out hunting they found a certain animal, and they ran after it, and it escaped into a ditch, and, looking for it, they saw the trunk of a tree which seemed to be alive. Then the hunter, seeing it, ran to his master, who was a cacique and father of Guaraionel, and told him what they had seen.

So they went there and found the thing as the hunter had said, and, taking this trunk, they built him a house. They say that he went away from this house several times, and went to the place where they had found him, not in the same place, but nearby, because the above-said master, or his son Guaraionel, who was sent to look for him, found him hidden, and that another time they tied him and put him in a bag. With all this, tied as he was, he went away as at first.

And this these ignorant people con- sider most certain. When this time is past, they begin to eat something which gives them sustenance, and during the time that they have been without food, they say that, on account of the weakness which they feel in the body and in the head, they have seen something, which, perhaps, was desired by them, for all do this abstinence in honor of their cimini which they have, in order to know whether they will carry off a victory over their enemies or will acquire riches, or anything else which they desire.

And they say that this cacique affirmed that he had spoken with Giocauuaghama, who had told him that whoever would remain alive after his death would enjoy his rule but a short time, because into their country would come a people in clothes, who would rule them and would kill them, and they would starve to death. But they thought at first that these were the Canibals, who, taking into consideration that they did nothing but rob and run, thought another people was meant by what the cimi had said. Therefore they now think that it was the admiral and the people whom he brought along.

Now I want to tell what I have seen and lived through, when I and the other brothers went to Spain, and I, Fray Roman, poor hermit, remained and went to Maddalena to a fort, which was built by Chris tofer Columbus, the admiral, viceroy and governor of these islands, and of the main land of these Indies, by order of King Ferdinand and Queen Isabelle, our masters. One of them died, and the other four all received the water of holy baptism, and I think they died as martyrs, as may be seen by their death and constancy. Of this house and people all were in my company, to do as I pleased.

Those who are left alive and live today are Christians, by the work of above-said Christofer Columbus, viceroy and governor of the Indies, and now there are many more Christians by the grace of God. Let Your Excellency give me permission to take along one of those of Nuhuirci,' who were Christians and knew both languages.

He gave me the permission and told me to take him whom I like best. And God in his goodness gave me for company the best of the Indians, the one best versed in the Catholic religion, and then he took him from me. God be blessed that he gave him to me and that he took him from me, for I held him truly as a good son and brother, and it was Guaicauanu, who then was Christian and was called 'John. At first he showed good will and gave hope of doing everything that we wished, and of wishing to be Christian, asking us to teach him the Lord's Prayer, the Ave Maria, and the Creed, and all the other prayers and things which belong to a Christian.

But later he became mad and left his good intentions, through the influence of other chiefs of this land, who reproached him for paying attention to the law of the Christians, because the Christians were sad and held them from their land by force. They advised him not to pay any attention to anything of the Christians, and they plotted together to kill them; because they could not satisfy them, they had made up their minds never to do in their manner.

Then all of this house became Christians and remained in their good intentions, according to our faith, so that the whole of above-said house remained in charge of said THE SECOND VOYAGE 95 house of prayer and of some property, which I had built up and made them build, and, while they were in charge of said house, on the second day after our departure to above-said Mauiatue, six men came to the house of prayer, which said catecumens, of whom there were seven, had in charge, and, by order of Guarionex, told them that they should take the images which Fray Roman had left in charge of above-said catecumens, and should break and tear them, because Fray Roman and his companion had left, and they would not know who had done it.

And so the six servants of Guarionex went there and found six children who. Which when it was seen by the children who were guarding said house of prayer, by order of above-said catecumens, they ran to their elders, who were on their farms, and said that the people of Guarionex had torn and insulted the images. When this was heard by them, they left off their work and ran weeping to tell it to Bartholomew Columbus, who was in this government for his brother, the admiral, who had gone back to Spain.

But, with all that, Guarinex and his subjects did not change their evil intention, which they had, of killing the Christians one day, when they were ordered to bring their tribute of gold, which they paid. But their conspiracy was found out, and so they were seized the very day they wished to execute their deed, and yet they persevered in their guilty efforts, and, putting them into execution, killed four men and John Matthew, the chief scribe, and Anthony, his brother, who had received the holy baptism, and ran to where they had hidden the images, and tore them to pieces.

A few years later the owner of the farm went to dig up some agi, which are roots resembling turnips, and others resembling radishes, and in the place where the images had been buried there had grown two and three agiy as though one had been put in the middle of the other, in the form of a cross; nor was it possible for any man to find the cross, but the mother of Guarionex, who is the worst woman that I knew in these parts, found it, and she considered this to be a great miracle and said to the keeper of the fort of Conception: THE SECOND VOYAGE 97 Giauauuariu, in whose house there were seventeen persons who all became Christians, by making them only know that there is one God, who has made all things, and created heaven and earth, without any- thing else being discussed or given them to understand, for they were of easy faith.

But with the others it is necessary to use force and reason, because we are not all of the same nature, since, if these had a good beginning and better end, they will not be like those who begin well and then will laugh at what has been taught them, for whom there is need of force and chastisement. May our Lord, if this is for his joy and service, give me grace to be able to persevere, and, if it has to be different, may he deprive me of reason.

This Fray Ramon investigated the matter as much as he could, according to the knowledge he had of the languages, of which there were three in this island. But he knew only one of these, which was spoken in the small province of Lower Magorix, and that one not perfectly, and of the universal language he did not know much more than the rest, although more than others, be- cause nobody, neither cleric, nor monk, nor layman, knew any of them perfectly, except that there was a mariner from Palos or Moguer, who was called Cris- tobal Rodriguez, the interpreter, and even he, I believe, did not grasp completely the one he knew, which was the common language, even though no one knew it but he himself.

There were also in this island two friars of Saint Francis, good laymen, whom I knew as well as Fray Ramon, and who were also possessed of good zeal, but who equally lacked the knowledge of the language. Fray Juan de Tisim. It is this Fray Ramon that the Admiral ordered to leave the province of Lower Magorix, the language of which he knew and which extended but a short way, and to go to the Vega and land where King Guarionex was ruling and where he could do more good, because there were there more people and the language was universal throughout the island, and so he did, and he stayed there two years and no more, and did there what he could, according to his small faculty, and with him was one of the two above-mentioned ecclesiastics of Saint Francis.

This is borne out 1 Historia de las Indias, Madrid , vol. The date of this part cannot be ascertained, but must be considerably later. Peter Martyr never utilized it, since his account in the Decades ends immediately before that part. Ramon Pane was, indeed, an ignorant person, and even the Italian translation does not admit of any sensible rendering of certain passages, and there is such variation in the spelling of the supposedly Indian words that they can be ascertained only approximately.

We know nothing more of him than what is reported by Las Casas, but we may readily add that he was not only an ignorant person, but also a dupe of dis- honest men, or himself a downright cheat, as will appear from what follows. Chapter 4 of Ramon Pane's story shows that he was well acquainted with the First Letter, since the name Matinino for the Women's Isle is by him used without any compunction.

He speaks of Guanin as a region whither Guagugiona went after leaving the children at Matinino. It is not possible to tell what the spelling of these words was in the original manuscript, but, as it is here, it shows the development of the words after the First Voyage, and may be due to a later time; and the same may be said of his use of the word canihali, which had already established itself.

The Graeco-Roman medical science used a large number of glutinous substances in the healing of wounds. Plasters with which to draw the flesh to- gether were made of fish-glue, myrrh, pitch, bitumen, and a large number of vegetable substances possessing astringent or adhesive qualities. These reeds are not half as large and tall as the others, but they grow like grass, and their roots extend a league away. In these reeds there are precious stones which are of such a nature that if anyone carries them on his person, no iron can touch or harm them, and commonly the people of this country carry this stone upon their persons.

And on account of the virtue of the stone they take their sons and cut a deep gash into their arms, and into this wound they place the stone, then they take a kind of powder and put it on the wound and it closes and soon heals up. This powder is made of some kind of fish. And by the virtue of these stones they are generally victorious on the sea, but their neighbors have taken notice of it.

They have devised a remedy and fight them with lances and arrows without iron, because they know that the iron cannot hurt them. And because these people are not well armed, they often wound and kill them. Une autre maniere de roseaux y a qui sont moult grant et hault et les nomme on la Cassay. From this fish they make the powder, and this they carry when they go into battle, and they place it on their wounds, and they heal up at once. Columbus speaks of three stones used as charms, which he has sent to Spain, and Ramon Pane says that stones were worn tied to the arm and neck.

Here it must be pointed out that Columbus mentions them in connection with their religious ceremonies of the powder, just as the two are put in juxtaposition in Odoric. Odoric was obviously quoting, directly or indirectly, some Arabic source in which there was a juxtaposition de ce pays portent de ces pierres sur eulx. Et pour la vertu de la pierre, ilz prennent leurs filz et leur taillent une plaie profonde au bras, et en celle plaie ils mettent celle pierre, puis prennent une maniere de poudre et la mettent sur la plaie et elle se reclot et encontinent est saine.

Ceste poudre est faitte de je ne scay quel poisson. Et par la vertu de ces pierres, ils sont communement victorieu par mer, mais leurs voisins s'en sont piega apergeu. Et pour ce que ces gens ne sont point bien armez, les navrent-ilz et tuent souvent," Cordier, op. Di questo pesce fanno seccare e fannone polvere, e portala con loro duunche vanno in battaglia, e pongosela i loro ferite e'ncontinente salda," Yule, Cathay and the Way Thither, vol.

Though Columbus failed to give us any indication as to the Arabic origin of the story, Ramon Pane gave himself away by using the word cogioha, which, of course, is the Italian spelling of Arab, qasahah. Ramon Pane does not mention the reed as being forked, but gives us the important statement that the powder, which was used for purging, was inhaled through the nose, which is precisely the Arabic way of taking aro- matic powders, and which is in Arabic called i? The head-purging sternutatory of Heraclides of Taren- tum is by him described as follows: Oribasius writes under the title of Hzpt Ippivinv.

The whole cavity of the reed is filled with the medicine. Either a reed or a copper tube may be used. When this is put in place, one blows through the other end than the one through which the medicine passes into the nose. As medicines are used triturated mustard, juice of cyclamen, red beet, triturated wild cucumbers, oil of cedar, or a similar substance. These errhines are either liquid or dry or of emplastic consistency. These liquids which the Romans call caputpurgia are sometimes made from the juice of herbs, such as beets, cabbage, marjoram, pimpernel, hyssop, balm, or from their waters mixed 1 Claudii Galeni opera omnia, Lipsiae , in Medicorum graecorum opera quae exstant, vol.

TOBACCO or cooked with wine, or some syrup, such as oxymel scylliticum, syrupus de hyssopo, syrupus rosatus, or mel anthosatum. Often they are made of powdered pepper, bartram, horehound, Roman nigella, castor- eum, myrrh, white hellebore, euphorbium, cyclamen, or other powders mixed in small quantity. The dry errhines, which the Romans call sternutatoria, because they provoke sneezing, are made only of well triturated powders. The powders resemble those mentioned before, or are other aromatic substances, which are made and mixed in small quantities.

The dry errhines must be blown into the nostrils with a feather tube or something similar. It was the thinner end which was inserted in the nose, and it is not practicable to devise a forked reed, in order to insert the fork into the nose. Certainly no such implement could have been used for smoking, as has been shown by experiment. Commonly called, the Naturall historic of C.

Plinius Secundus, London II , p. At the present time we must determine the extent of Arabic medicine in the Sudan. We find it in the Berber languages, Tuareg Taitag, Ghat asafar, pi. Treamearne, The Ban of the Bori, London [], p. Gidan tsafi "medicine-hut," ibid. Saflfi, I may explain, is the Mandingo name of a little case, usually of leather, containing a portion of the Koran or other sacred writing, which is almost invariably worn by the pious Mussulman in West Africa; it is usually provided with a plaited leather cord by which it is slung round the neck, like the Agnus Dei worn by a devout Roman Catholic, to which article indeed it is in many respects closely analogous.

Primarily of course, the Saffi is a mark of the Mahom- medan faith, but among the superstitious and ignorant it degenerates into a mere charm or amulet, and as such is worn by pagans as well as Mussul- mans, as in the case of our friend Koffi who worshipped his native fetish," R. Negro with Amulet on the Arm. TOBACCO sisting of a strip of paper sewn into cloth and leather, and worn about the body as a safeguard against all sorts of misfortune, Soso seri "charm, amulet, medi- cine, poison. It is interesting to observe that in the Arabic oasis of Adirar we have shafiu "doctor.

What has been given shows conclusively the influence of Arabic medicine and witchcraft on the Sudan, especially in the Mande region. We can now pursue the study of the sovereign remedy, the tobacco plant, in the same localities. Welwitsch, Catalogue of the African Plants, London , vol. Hemp was used as a narcotic, apparently in smoking, from very early times.

It is mentioned in the Vedas, and Herodotus says that the Scythians intoxicated themselves by inhaling its vapor. In Hindu its old name bhang is substituted by kusumha, as though from Sanskrit kusumhhd "safflower," with which it has nothing whatever in common. However old the use of opium may be as a narcotic, it is certain that it was introduced into China in or before the fifteenth century by the Arabs, since Wang Hsi, who died in , says that it was obtained in Arabia. This then removes Ramon Pane's cogioba from America and transfers it to an Arabic source.

We shall now investigate the tobacco- smoking in America in its original sources. Neither Ramon Pane nor Columbus refers to the smoking of cogioba, but only to its use as an inhaled powder. In the Journal of the first Voyage Columbus says, under October 15, , that an Indian brought him a piece of red earth, in the form of a powdered ball, and "some dry leaves, which must be highly appreci- ated by them, because they had already presented that to me at San Salvador.

Piovan, Citta di Castello: Durante gli anni della formazione mediazione di Giuliano della Rovere presso la benevolenza vaticana. Kanter, I primi anni, in L. Fu celebre il suo discorso pronunciato successi. Per la biograia di Landino: Il mondo del segretario da Petrarca a Cristoforo Landino ricordiamo: Grayson, Becchi, Gentile, ; M. Francesco Caglioti Lentzen, Cristoforo Landinos Dantekommentar progetto culturale del papa francescano: Per Medici, ha valorizzato la igura di Gentile di A. Herding, Boppard , pp.

Cardini, Satira e gerarchia delle arti: Garfagnini, Firenze di Piero il Gottoso nel , in un pranzo di a cura di L. Avellini, Bologna , pp. Sottolinea il debito verso commiato raccontato da Cristoforo Landino ; C. Ghisalberti, Milano , pp. Argyloupolus e Alamanno Rinuccini: La critiche delle opere di Landino sono: Testi rentino, Et impresso in Firenze: Garin, Firenze ; C. Cardini, Roma , 2 voll. Dunlop, El vostro poeta: Il codice delle no: Petrucci Sulla prima edizione della Commedia: Sulle cura di J.

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Vasari, Le Vite cit. Bartushat, Dalla e giorni: Bergdolt, il lemma cfr. Documentata a mediceo avanti il principato, ilza CXXIX, tarsiato e comisso di prospetivae a chassone Palazzo Pitti e quasi due secoli dopo foll. Kaiser Friedrich Museum Nel maggio quello del in Archivio mediceo avanti Nella stessa stanza erano collocati anche la tela, ricoverata in una delle torri del il principato, ilza CIV, No.

Norris, The Disaster at pp. Brummer, La committenza medicea nel Rinascimento. Hauser, Luca Shearman, cit. Luca Signorelli cura di R. Fubini, Pisa , pp. Wittkower, Transfor- di Dio, non per suo vantaggio ma in favore tine: Uno studio del ms. Dedica una ampia cfr. Simonetta, madio e la spalliera sono valutati lire promessa indicandola come punto di arrivo Semiramide e Sandro Botticelli, Milano , cfr. I cinque con la sua stessa morte.

Semiramide Appiani fu promessa gioielli fol. Garfagnini, Introduzione a sposa di Giuliano prima della sua morte ducati fol. Domenico Benivieni, Trattato in difesa di Girolamo nella congiura dei Pazzi. Casadei, lo sfortunato fratello del Magniico. Tognetti, Il principe e 57 Cfr. Ricordando Anselmo il mercante nella Toscana del Quattrocento. Per la committenza no comissi in tellari di lignamo con cornice di Pierfrancesco: Un panorama di Battistina Fregoso: Battistina Appiano as Patron, 58 Cit. Viti, Cinisello Balsamo Brown, Pierfrancesco e cultura del Rinascimento italiano, Firenze guidata dal cosmo e dal divino: Marsilio elder Medicean Supremacy?

Weinstein, Savonarola e N. Profezia e patriottismo nel Rinascimento, crisi inanziaria attraversata da Lorenzo: Polizzotto, The Elect Nation. De Roover, Il banco Medici dalle origini al The Savonarolan Movement, , Oxford declino , Firenze , pp. Sulla guerra dei pazzi: Weinstein, Conclusioni, in bini, Federico da Montefeltro e la congiura dei di: Firenze di fronte al Pazzi: Garfagnini, Firenze documenti, in Federico da Montefeltro. Floriani, I, Roma , pp. Garfagini, Il messaggio profetico di Savonarola ; M.

Retroscena inediti della congiura Tornabuoni nel sostituirono Bartolomeo francesco Pico, in G. Savonarola e Firenze, Firenze, , pp. Garfagnini, Firenze , pp. Pons, in Botticelli e Filippino. Nelson, Milano , pp. A Study in the Religion of Periclean ca. Dareggi, Fidia Pazzi, nel , i Medici dovettero aspettare Pierfrancesco. A questo progetto di matrimonio R. Athens and the concept of justice in Greek economici di questa perdita ma la Camera E.

In cambio la conference held at Brooklyn College and the do di Giovanni? Cardini, Le inse- tre gigli di Francia, impresa araldica che fu di San Pietro: Feste e spettacoli nella Firenze di Su questo ciclo igurato: Caglioti, mostra, a cura di L. Lorenzo il Magniico, catalogo della mostra cit. Bentley, Politica e cultura Balsamo, , pp.

Sullo specchio di zu Florenz, in E.

Simon, Schriften zur Kunstge- nella Napoli rinascimentale, Napoli , pp. Antonio del Pollaiolo, la scheda in Renais- schichte, Stuttgart , pp. La nuova primavera di Florentia pro- sance Florence: Napoli, Museo archeologico Nazionale inv. La studiosa, sviluppando una anelli intrecciati, concessa da Francesco Sforza a il magniico.

Per la scheda del cammeo: Gli anelli intrec- Napoli, Napoli , pp. Il tesoro di Lorenzo. Acini Luchinat, di ricordanze nuziali e rammentiamo i tre A. Giuliano, La glittica antica e le gemme di Botticelli. Allegorie Mitologiche, Milano , anelli scolpiti sulla formella della porta del Lorenzo il Magniico, in Il tesoro di Lorenzo il pp. Su questa linea anche: Le gemme, catalogo della mostra La Primavera di Botticelli: Pannuti, Firenze , pp. Nella rocca di Vignola L. Ragionieri, Firenze sione diplomatica a Napoli, sorprendendo Medici da Antonio Rossellino con la colla- , 2 voll.

Garfagnini, Tra politica, clientele e la corretta identiicazione della provenien- 4 voll. Et inalmente 73 Per le lettere: Marsilio Ficino, Lettere, I: Publio Virgilio Marone, Georgiche, gran Marsilio Ficino tradotte in lingua toscana glioni, intorno al , cfr.: Catalano, Il Liber I, La da Felice Figliucci senese, a cura di S.

Gentile, pavimento della Biblioteca Medicea Laurenziana, medaglia di Cosimo il vecchio fu coniata Roma Allegorie mitolo- moderna, Firenze , p. Cecchi, in Sandro Botticelli. Gisler - Huwiler, Chei- , atti del convegno a cura di F. Ames il lutto pubblico. Anche la voce Centaur nel recente: Medaglie Grafton, Glenn W. Most, Salvatore Settis, to , Oxford ; ed. Zurli, The splen- Cambridge , pp. Il governo di Firenze sotto i Medici , dour of the Medici. Art and life in Renaissance 92 Cfr. Cammeo in sardonica a cura di G. Per una Florence, catalogo della mostra di Budapest, a del II sec. Giusti, Budapest , Archeologico Nazionale inv.

Vannel, Medaglie italiane Cantilena, cit. Cristoforo Landino, Comento sopra la Roma Firenze , 4 voll, I, p. Procaccioli, 97 Per il commento di questo brano del Proe- 88 Cfr.: Parker, Catalogue of the Collection 4 voll. Italian Schools, Oxford rist. Raimondi, I sentieri del lettore: Leuker, Bausteine eines Mythos — Die Medici 7, inv. Brown, Pierfrancesco foglio misura x mm. GDSU E verso. Molte famiglie nobili o Botticelli nella Calunnia di Apelle: Theologia 94 Sulla igura di Chirone nella speculazione riunirono nella consorteria antimedicea del Poetica and Painting from Boccaccio to Poliziano, politica di Machiavelli: Il centauro disarmato, Bologna Luca Pitti , mentre il partito ilomediceo W.

Martini, Il deposito scrive: Fallita la votivo del tempio di Minerva Medica, Roma dua generazione [modi] di combattere: Oliaro, Il culto di Minerva bestie: Sul tempio di Fiesole: Rubinstein, La confessione di Francesco L. Marino, bene usare la bestia e lo uomo. Delle Donne, Lorenzo il Magniico per la conservazione, Firenze Fiocco, La pittura toscana del molti altri di quelli principi antichi, furono Sman, in Firenze e gli antichi Paesi Bassi, Quattrocento, Firenze , p.

Il che non vuol Ghirlandaio, da Memling a Raffaello, catalogo Milano , pp. Noszlopy, dire altro, avere per precettore uno mezzo della mostra di Firenze, a cura di B. Martinelli Tempesta, Nuove , pp. Gentile, tra il Magniico e Lorenzo di Pierfrancesco e simbolici, Rimini , p. Mario Scalini sottolinea la presenza 29 novembre-2 dicembre , a cura di P. Viti, Firenze , pp. Pico della 96 Sulla statura politica e intellettuale di nn. Mirandola alla corte del Magniico, Mirandola Cosimo si veda: Come ricorda Cristina Acidini dici, Physicorum Aristotelis, ambasciatore e paciicatore che aveva posto Laurenziana, Plut.

I suoi anni giovanili Theobaldum Paganum, Cadogan, Domenico tra i due rami dei Medici, si concluse il 22 Venezia e Napoli. Impegnato come militare Ghirlandaio. Complete Catalogue, I, New York , co di beni. Lorenzo e Giovanni ottennero in contatto con Giovanni Pontano. Nel febbraio e IV Appiani, condottiero aragonese, anche Michelozzo.

Scultore e architetto , nel settembre il Magniico ottiene un nelle spedizioni contro Firenze. Fino al suo atti del convegno, Firenze, ottobre , miglioramento della sentenza stipulando trasferimento a Firenze nel , Marullo a cura di G. Morolli, Firenze , pp. Opere, architetti, orientamenti Medici in Florence: Intorno al linguistici, Roma , pp. Casali, I Medici nel contado iorentino: Cinquecento, Firenze , p. Dillon Bussi, Cosma e Damiano: Volume 4, Roma , p. Weil Garris Brandt, N.

Kidwell, Ma- Cronologia ragionata del periodo giovanile ; G.

La vita in Palermo cento e più anni fa, Volume 1 by Giuseppe Pitrè

Soldier poet of the Renaissance, London di Michelangelo con particolare at villa Tornabuoni, and a nuptial poem by Naldo ; Ch. Barocchi e esorta i due precettori di Lorenzo ad accom- refugee: Michael Marullus and the politics of R. Ristori, Firenze , pp. XXV, 1, ; pagnare e guidare la formazione e la crescita Latin subjectivity after the fall of Constantinople D. Santucci, Assisi , pp. Coppini, Marullo, Tarcaniota, Michele, di Lombez. Creato Cardinale di Santa Sabina scelse di consacrarsi: IV, Roma , pp. Ricordiamo come aggiornato in: Voci, Il iglio prediletto H.

Una forma erronea del suo Jean de la mentum Ficinianum, Firenze , ristampa individuato nel volto dipinto da Domenico Grolave de Villiers. Pacciani, Lorenzo contenuti in codice decorato con disegni a gruppo di sinistra della Vocazione dei primi il Magniico: Firenze, Biblioteca Medicea apostoli, nella Cappella Sistina. Un ritratto in Il principe architetto, atti del convegno Laurenziana, Plut. Calzona, Firenze , pp. Quintiliani Institutiones oratoria, Plut.

Corti, Centanni, Milano , p. Gli esametri della Teogonia brillanti: Volume di commento, a cura di F. Matteini, Per le edizioni: La Teogonia di Esiodo e tre iconograica della Nascita di Vedere: Moles, Indagini sui materiali e le stesure inni omerici: Nella storiograia, , pp.

Flores, La la Nascita di Venere, in Ibidem, pp. Sulla igura di Venere in H. Sumner, A di armi splendenti, che lunghi dardi tengono soavi licor gli orli del vaso: Barchiesi, The Poet and the Prince. Si lega anche a questa rilessione J. Martelli, Alpignano ; G. Ghinassi, Il celli, in Botticelli e Filippino.

Nelson, 27, , pp. Introduction, Text, and Commen- pp. Un rilessione interessante sulla Milano D. Ventrone, 27, , pp. Atlante, Torino , p. Tra le fonti che la critica ha messo Questo clima di appassionata ricerca sulla Filostrato il Vecchio, Immagini, I, Paris I ed.: E, sione su questa tradizione testuale in: Legge il Regno di Pan come Tolomeo.

Ogden, Oxford , raccontando la stessa temperie che alberga L. Rombai, Firenze , p. Salmi, Luca Signorelli, Roma , p. Court of Pan, in allietava di tutti. La memoria di Amerigo su E. Staatsmann, italiano, Roma , pp. XIX- di viaggio, a cura di L. Cox Rearick, Themes of Time di Marullo: The Portico Frieze Naturali, a cura di D. Coppini, Firenze , nello studio dipinto da Ghirlandaio. Cieri Via, Il mito di Orvieto, Roma , pp. Henry, in e nel tempo attraverso numerose devozio- e Amerigo. Per una ampia rilessione sul T. Testa, Luca Signorelli, ni, gli umanisti neoplatonici recepirono la testo e sulla cultura umanistica di Amerigo Milano , pp.

Carrai, La poesia isionomia della dea plasmata da Platone nel si veda: Pausania presenta la dea il nome Sugli strumenti di ricerca e studio descritti Tosi, La scienza dipinta: Per Platone rinascimentali di arte e scienza. Pogliano, Firenze di Marsilio Ficino, Firenze , pp. Bigi, Torino ; M. Studi Laurenziani, Firenze , pp. Imbraguglia, Cultura ionica e Per una rilessione sui contenuti scientiici e Per una bibliograia di riferimento: Gilson, Science in and between Dante and His , pp.

Venere nella mitologia del of Renaissance Florence. Catani, The danger of demons: Watts, un baccanale di putti. Schulze Altcap- ligneo delle pareti era completato, per uno nel , del Comento furono stampate penberg, Sandro Botticelli. Procaccioli, in Cristoforo dschriften der Renaissance, Francoforte ; ostacolati dai peducci delle volte, sei dipinti Landino, Comento sopra la Comedia, a cura di H. Procaccioli, Roma , I, p. Korman, 24 metri circa. Marmor, A pattern Storia di Paride e una Lotta fra draghi e leoni. Per una ricostruzione della camera, sulla al pittore, prima o durante la preparazione ; P.

Klettke, Paradiesmystik in di Firenze, a cura di G. A dedicato ai frutti: Ricordiamo, per una pranzo, anche la presenza di: Goldsmith Phillips, Early Florentine Cit. Il nudo, e il designers and engravers: Maso Finiguerra, Baccio v. A comparative analysis Cit. Sodoma, il Pacchiarotto, Baldassarre, e gli of early Florentine nielli, intarsias, drawings, and v. Donati, Il Botticelli e le prime illustrazioni asportabili, come testimonia il caso della disegno del British Museum di Londra inv.

Di scultura rafigurante la Madonna col Bambino , Agosti, attraverso i secoli, Firenze , pp. Il Petrarca, Firenze , p.

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