Early in the next century there appeared an account of the Franciscan missionaries who had perished in their attempts to convert the savages of Florida.[51] The author, Geronimo de Ore, a native of Peru, and who had previously filled the post of Professor of Sacred Theology in Cusco, was, at the time of writing, commissary of Florida, and subsequently held a position in the Chilian Church, (deinde commissarius Floridæ, demum imperialis civitatis Chilensis regni antistes.)[52] He was a man of deep erudition, and wrote various other works “very learned and curious,” (mui doctos y curiosos.[53])
Pursuing a chronological order, this brings us to the peculiarly interesting and valuable literature of the Floridian aboriginal tongues. Here, as in other parts of America, we owe their preservation mainly to the labors of missionaries.
As early as 1568, Padre Antonio Sedeño, who had been deputed to the province of Guale, now Amelia Island, between the mouths of the rivers St. Johns and St. Marys, drew up a grammar and catechism of the indigenous language.[54] It was probably a scion of the Muskohge family, but as no philologist ever examined Sedeño’s work—indeed, it is uncertain whether it was ever published—we are unprepared to speak decisively on this point.
The only works known to be in existence are those of Franceso de Pareja.[55] He was a native of the village of Auñon,[56] embraced the Franciscan theology, and was one of the twelve priests dispatched to Florida by the Royal Council of the Indies in 1592. He arrived there two years afterwards, devoted himself to converting the natives for a series of years, and about 1610 removed to the city of Mexico. Here he remained till the close of his life, in 1638, (January 25, 0. S.,) occupied in writing, publishing, and revising a grammar of the Timuquana language, prevalent around and to the north of St. Augustine, and devotional books for the use of the missionaries. They are several in number, but all of the utmost scarcity. I cannot learn of a single copy in the libraries of the United States, and even in Europe; Adelung, with all his extensive resources for consulting philological works, was obliged to depend altogether on the extracts of Hervas, who, in turn, confesses that he never saw but one, and that a minor production of Pareja. This is the more to be regretted, as any one in the slightest degree acquainted with American philology must be aware of the absolute dearth of all linguistic knowledge concerning the tribes among whom he resided. His grammar, therefore, is second to none in importance, and no more deserving labor could be pointed out than that of rendering it available for the purposes of modern research by a new edition.
A Doctrina Cristiana and a treatise on the administration of the Sacraments are said to have been written in the Tinqua language of Florida by Fray Gregorio Morrilla, and published “the first at Madrid, 1631, and afterwards reprinted at Mexico, 1635, and the second at Mexico, 1635.”[57] What nation this was, or where they resided is uncertain.
The manuscript dictionary and catechism of the Englishman Andrew Vito, “en Lengua de Mariland en la Florida,” mentioned in Barcia’s edition of Pinelo, and included by Ludewig among the works on the Timuquana tongue, evidently belonged to a language far to the north of this, probably to one spoken by a branch of the Lenni Lennapes.
Throughout the seventeenth century notices of the colony are very rare. Travellers the most persistent never visited it. One only, Francesco (François) Coreal, a native of Carthagena in South America, who spent his life in wandering from place to place in the New World, seems to have recollected its existence. He was at St. Augustine in 1669, and devotes the second chapter of his travels to the province.[58] It derives its value more from the lack of other accounts than from its own intrinsic merit. His geographical notions are not very clear at best, and they are hopelessly confounded by the interpolations of his ignorant editor. The authenticity of his production has been questioned, and even his own existence disputed, but no reasonable doubts of either can be entertained after a careful examination of his work.
Various attempts were made by the Spanish to obtain a more certain knowledge of the shores and islands of the Gulf of Mexico during this period. A record of those that took place between 1685 and 1693[59] is mentioned by Barcia, but whether it was ever published or not, does not appear.
About this time the Franciscan Juan Ferro Macuardo occupied the post of inspector (Visitador General) of the church in Florida under the direction of the bishop of Cuba. Apparently he found reason to be displeased with the conduct of certain of the clergy there, and with the general morality of the missions, and subsequently, in his memorial to the king,[60] handled without gloves these graceless members of the fraternity, telling truths unpleasant to a high degree. In consequence of these obnoxious passages, its sale was prohibited by the church on the ground that such revelations could result in no advantage.[61] Whether this command was carried out or not,—and it is said to have been evaded—the work is rare in the extreme, not being so much as mentioned by the most comprehensive bibliographers. Its value is doubtless considerable, as fixing the extent of the Spanish settlements, at this, about the most flourishing period of the colony. The Respuesta which it provoked from the pen of Francisco de Ayeta, is equally scarce.
The next book that comes under our notice we owe to the misfortune of a shipwreck. On the “twenty-third of the seventh month,” 1696, a bark, bound from Jamaica to the flourishing colony of Philadelphia, was wrecked on the Floridian coast, near Santa Lucea, about 27° 8´, north latitude. The crew were treated cruelly by the natives and only saved their lives by pretending to be Spaniards. After various delays and much suffering they prevailed on their captors to conduct them to St. Augustine. Here Laureano de Torres, the governor, received them with much kindness, relieved their necessities, and furnished them with means to return home. Among the passengers was a certain Jonathan Dickinson a Quaker resident in Pennsylvania. On his arrival home, he published a narrative of his adventures,[62] that attracted sufficient attention to be reprinted in the mother country and translated into German. It is in the form of a diary, introduced by a preface of ten pages filled with moral reflections on the beneficence of God and His ready help in time of peril. The style is cramped and uncouth, but the many facts it contains regarding the customs of the natives and the condition of the settlement give it value in the eyes of the historian and antiquarian. Among bibliopolists the first edition is highly prized as one of the earliest books from the Philadelphia press. The printer, Reinier Jansen, was “an apprentice or young man” of William Bradford, who, in 1688, published a little sheet almanac, the first printed matter in the province.[63] After his return the author resided in Philadelphia till his death, in 1722, holding at one time the office of Chief Justice of Pennsylvania. He must not be confounded with his better known cotemporary of the same name, staunch Presbyterian, and first president of the College of New Jersey, of much renown in the annals of his time for his fervent sermons and addresses.