It may not be unacceptable here to mention that there is one passage among the writings of the ancients far more minute and affirmative in its description than any of the foregoing, which has been thought by various learned commentators to refer to America, but which the editor has not found hitherto quoted, in that light, by any English author. In a fragment of the works of Theopompus, preserved by Ælian, is the account of a conversation between Silenus and Midas, king of Phrygia, in which the former says that Europe, Asia, and Africa, were lands surrounded by the sea; but that beyond this known world was another island, of immense extent, of which he gives a description. The account of this conversation, which is too lengthy here to give in full, was written three centuries and a half before the Christian era. Not to trouble the reader with Greek, we give an extract from the English version by Abraham Fleming, printed in 1576, in the amusingly quaint but vivid language of the time.
“The Thirde Booke of Ælianus. Page 37.
¶ Of the familiaritie of Midas the Phrigian, and Selenus, and of certaine circumstances which he incredibly reported.
“Theopompus declareth that Midas the Phrygian and Selenus were knit in familiaritie and acquaintance. This Selenus was the sonne of a nymphe inferiour to the gods in condition and degree, but superiour to men concerning mortalytie and death. These twaine mingled communication of sundrye thinges. At length, in processe of talke, Selenus tolde Midas of certaine ilandes, named Europia, Asia, and Libia, which the ocean sea circumscribeth and compasseth round about; and that without this worlde there is a continent or percell of dry lande, which in greatnesse (as hee reported) was infinite and unmeasurable; that it nourished and maintained, by the benefite of the greene medowes and pasture plots, sundrye bigge and mighty beastes; that the men which inhabite the same climats exceede the stature of us twise, and yet the length of there life is not equall to ours; that there be many and diuers great citties, manyfold orders and trades of living; that their lawes, statutes, and ordinaunces, are different, or rather clean contrary to ours. Such and lyke thinges dyd he rehearce.”
The remainder of this curious conversation, however apparently fabulous, deserves attention from the thoughtful reader.
[2]. With respect to the essay for which the learned society referred to (the Genootschap van Kunsten en Wetenschappen of Utrecht) had offered a prize, it was published in that society’s Transactions in 1827, under the title of “Bennet and Van Wijck’s Verhandeling over de Nederlandsche Ontdekkingen.” The editor, who has examined this work carefully, can state that it supplies no information in addition to that which we had already possessed.
[3]. See Aratus, Phœnom., 537; Strabo, l. 7, p. 130, and l. 17; Crates apud Geminum, Elementa Astronomica, c. lxiii, in the Uranologia, p. 31.
[4]. This apparently Gallicized Portuguese name is here referred to by Dr. Martin in allusion to its occurrence on certain early French maps to be treated of hereafter.
[5]. Since the reading of this memoir at the Institute, M. Correa da Serra, to whom I had previously read it, has had the goodness to inform me of some researches which he has made upon this subject. He discovered that Don Miguel de Sylva left the kingdom of Portugal in 1542, that he only arrived in Italy in 1543 to receive the cardinal’s hat, and he thinks that he could only have reached that country by passing through France, where he had formerly studied, and that he doubtless there left the originals from which our charts were copied.
[6]. This name, from the Dutch form which it bears, might suggest the idea that the visitor was a Dutchman; but it must be remembered that the Dutch were not in those seas till the end of the sixteenth century, and that the Synod of Dort was held in the years 1618 and 1619, which renders the suggestion at the close of the paragraph as to “the images to represent their divinity” unreasonable as coming from a native of that country. It is more probable that, from the lapse of time, a mistake was made in the repetition of the name by a savage, and that a Portuguese, and not a Dutchman, suggested the use of images to represent a divinity.