least, how nearly the warm imagination of a poet may approach to prophecy. The predictions of the ancient oracles were rarely so unequivocal. Venient annis Secula seris, quibus Oceanus Gosselin, in his able research into the voyages of the ancients, supposes the Atalantis of Plato to have been nothing more nor less than one of the nearest of the Canaries, viz. Fortaventura or Lancerote. No. XXIII. THE IMAGINARY ISLAND OF ST. BRANDAN, ONE of the most singular geographical illusions on record is that which for a long while haunted the imaginations of the inhabitants of the Canaries. They fancied they beheld a mountainous island about ninety leagues in length, lying far to the westward. It was only seen casually, but in perfectly clear and serene weather. To some it seemed to be one hundred leagues distant, to others forty, to others only fifteen or eighteen*. On attempting to reach it, however, it some how or other eluded the search, and was no where to be *Feyjoo, Theatro Critico, T. 4, D. 10, § 29. found. Still there were so many eye-witnesses of credibility who concurred in testifying to their having seen it, and the testimony of the inhabitants of different islands agreed so well as to its form and position, that its existence was generally believed, and geographers inserted it in their maps. It is laid down on the globe of Martin Behem, projected in 1492, as delineated by M. Murr, and it will be found in most of the maps of the time of Columbus, placed commonly about two hundred leagues west of the Canaries. During the time that Columbus was making his proposition to the court of Portugal, an inhabitant of the Canaries applied to king John II for a vessel to go in search of this island. In the archives of the Torre di Tombo* also, there is a record of a contract made by the crown of Portugal with Fernando de Ulmo, cavalier of the royal household, and captain of the island of Tercera, wherein he undertakes to go at his own expense, in quest of an island or islands, or Terra Firma, supposed to be the island of the Seven Cities, on condition of having jurisdiction over the same for himself and his heirs, allowing one tenth of the revenues to the king. This Ulmo, finding the expedition above his capacity, associated one Juan Alfonso del Estreito in the enterprize. They were bound to be ready to sail with two caravels in the month of March, 1487+. The fate of their enterprize is unknown. The name of St. Brandan, or Borondan, given to this imaginary island from time immemorial, is said to be derived from a Scotch abbot, who flourished in the sixth century, and who is called sometimes by the foregoing appellations, sometimes St. Blandano, or St. Blandanus. In the Martyrology of the order of San Augustine, he is said to have * Lib. 4, de la Chancelaria del Rey Dn. Juan II, fol. 101. Torre di Tombo. Lib. das Ylhas, f. 119. been the father or superior of three thousand monks. About the middle of the sixth century, he accompanied his disciple, St. Maclovio, or St. Malo, in search of certain islands, possessing the delights of paradise, which they were told existed in the midst of the ocean, and were inhabited by infidels. After these most adventurous saints errant had wandered for a long time upon the ocean, they at length landed upon an island called Ima. Here St. Malo found the body of a giant lying in a sepulchre. He resuscitated him, and had much interesting conversation with him, the giant informing him that the inhabitants of that island had some notions of the Trinity, and, moreover, giving him an account of the torments which Jews and pagans suffered in the infernal regions. Finding the giant so docile and reasonable, St. Malo expounded to him the doctrines of the Christian religion, converted him and baptized him by the name of Mildum. The giant, however, either through weariness of life, or eagerness to enjoy the benefits of his conversion, begged permission, at the end of fifteen days, to die again, which was granted him. According to another account, the giant told them he knew of an island in the ocean, defended by walls of burnished gold, so resplendent that they shone like crystal, but to which there was no entrance. At their request, he undertook to guide them to it, and taking the cable of their ship, threw himself into the sea. He had not proceeded far, however, when a tempest arose, and obliged them all to return, and shortly after the giant died*. A third legend makes the saint pray to heaven on Easter day, that they may be permitted to find land where they may celebrate the offices of religion with becoming state. An island immediately * Fr. Gregorio Garcia, Origen de los Indios, L. 1, C. 9. appears, on which they land, perform a solemn mass, and the sacrament of the Eucharist; after which re-embarking and making sail, they behold to their astonishment the supposed island suddenly plunge to the bottom of the sea, being nothing else than a monstrous whale*. When the rumour circulated of an island seen from the Canaries, which always eluded the search, the legends of St. Brandan were revived, and applied to this unapproachable land. We are told also, that there was an ancient Latin manuscript in the archives of the cathedral church of the Grand Canary, in which was recorded the adventure of these saints. Through carelessness, however, this manuscript has disappearedt. Some have maintained that this island was known to the ancients, and was the same mentioned by Ptolemy among the Fortunate or Canary islands, by the name of Aprositus‡, a Greek word, signifying inaccessible; and which, according to friar Diego Philipo, in his book on the Incarnation of Christ, shows that it possessed the same quality in ancient times of deluding the eye and being unattainable to the feet of mortals. But whatever belief the ancients may have had on the subject, it is certain that it took a strong hold on the faith of the moderns during the prevalent rage for discovery, nor did it lack abundant testimonials. Don Joseph de Viera y Clavijo says there never was a more difficult paradox or problem in the science of geography; since, to affirm the existence of this island, is to trample upon sound criticism, judgment, and reason; and to deny it, one must abandon * Sigeberto, Epist. ad Tietmar abbat. † Nuñez de la pena. Conquist de la Gran Canaria. Ptolemy, L. 4, T 4. § Fr. D. Philipo, Lib. 8, fol. 25. tradition and experience, and suppose that many persons of credit had not the proper use of their senses*. The belief in this island has continued long since the time of Columbus. It was repeatedly seen, and by various persons at a time, always in the same place and of the same form. In 1526 an expedition set off for the Canaries in quest of it, commanded by Fernando de Troya and Fernando Alvarez. They cruised in the wonted direction, but in vain, and their failure ought to have undeceived the public. The phantasm of the island, however, says Viera, had such a secret enchantment for all who beheld it, that the public preferred doubting the good conduct of the explorers, than their own senses. In 1570 the appearances were so repeated and clear, that there was a universal fever of curiosity awakened among the people of the Canaries, and it was determined to send forth another expedition. That they might not appear to act upon light grounds, an exact investigation was previously made of all the persons of talent and credibility who had seen these apparitions of land, or who had other proofs of its existence. Alonzo de Espinosa, governor of the island of Ferro, accordingly made a report, on which more than one hundred witnesses, several of them persons of the highest standing, deposed that they had beheld the unknown island about forty leagues to the northwest of Ferro; that they had contemplated it with quiet and certainty, and had seen the sun set behind one of its points. Testimonials of still greater force came from the islands of Palma and Teneriffe. There were certain Portuguese who affirmed, that, being driven about by a tempest, they had come upon the island of St. Borendon. Pedro Vello, * Hist. Isl. Can. L. 1, C. 28. |