Luther, as we learn from that remarkable book, D'Aubigné's History of the Reformation, discovered, unexpectedly discovered, to his great joy and surprise, a Bible chained to a window in the conventual library! Could not some modern D'Aubigné inform us how it was that an obscure Italian sailor could have happened upon a Bible in such countries as Italy, Portugal, and Spain, could have been permitted to read it—more than all that, could have had the temerity to quote it to the very face of monks, and priests, and, worse still, show them that he knew as much about it as they did? We commend the subject to the D'Aubigné editors.
In saying that, in our belief, the life of Columbus has yet to be written, we express no new opinion.
In this connection it is well remarked by the Marquis De Belloy, that the best history of Christopher Columbus would be the collection of his own writings accompanied by commentaries. Literary and bibliographical research and labor in Spain have succeeded in collecting nearly everything that Columbus wrote from the year 1492 up to the period of his death, and their publication is needed to show this truly grand character in his true light. Were Columbus simply a man of genius, an ordinary history would suffice to recount his life. But his soul was as great as his genius, and such a soul is its own best revelation. Next to the accomplishments of his great project, the discovery of a new world beyond the ocean, a world he distinctly saw, his dominant thought was—with the wealth that must necessarily be obtained from it—to reconquer and deliver from pagan hands the sepulchre of our Saviour!
Profane history and modern impiety instinctively smile at such simplicity. Mr. Rosselly De Lorgues is one of the very few who have rendered justice to the religious phase of the character of the great mariner, and he shows that in Columbus constancy, perseverance, bravery, and honor were not more marked than elevated Catholic piety.
To conclude with Salamanca, there is no more searching, truthful, and eloquent commentary on its results than the language of Columbus himself, for he has recorded it. We quote from Navarette (Madrid edition) vol. 1. p. xcii.:
"Diego de Deza"—the Dominican monk—"was his (Columbus's) special protector with Ferdinand and Isabella, and mainly contributed to the success of his enterprise; referring to this, Columbus himself said that from his coming into Castile that prelate (Deza) had protected him, had striven for his honor, and to him was it due that their majesties possessed the Indies." [Footnote 127]
[Footnote 127: "Por lo cual decia el mismo Colon que desde que vino á Castilla le habia favorecido aquel prelado y deseado su honora, y que el fue causa que SS. AA. tuviesen las Indias.">[
For this passage Navarette quotes Remesal, Historia di Chiapa e Guatemala. A very characteristic performance in Navarette! It was impossible for him to avoid referring to what Columbus had said, and he weakens the force of it by not crediting it at once and directly to the proper authority, Las Casas—citing Las Casas's own words.
For Remesal expressly says that he takes it from Las Casas, (lib. i. al medio del cap. 29:) "Y assi (dize) en carta escrita de su mano de Christobal Colon vide que dezia al Rey: Que el suso dicho Maestro del Principe, Arcobispo de Sevilla D.F. Diego Deza avia fido causa que los Reyes abrassen las Indias."