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Notes
1 Pierre Boaistuau, Histoires prodigieuses, extraictes de plusieurs fameux autheurs, Grecs & Latins, sacrez & prophanes: mises en nostre langue par P. Boaistuau, surnomé Launay, natif de Bretagne: avec les pourtraicts & figures, 4th edn (Paris: Hierome de Marnef and Guillaume Cavellat, 1566 [1560]). The University of Melbourne Rare Books Collection, UniM Bail SpC/RB, call no. 39A/19. ‘Prodiges de Satan’ is at fol. 1.
2 Ibid., fol. 2v.
3 Katharine Park and Lorraine Daston, ‘Unnatural Conceptions: The Study of Monsters in Sixteenth- and Seventeenth-Century France and England’, Past and Present 92 (1981): 20–54; Thibaut Maus de Rolley, ‘Putting the Devil on the Map: Demonology and Cosmography in the Renaissance’, in Boundaries, Extents and Circulations. Space and Spatiality in Early Modern Natural Philosophy (Studies in History and Philosophy of Science), ed. Koen Vermeir and Jonathan Regier (Cham, Switzerland: Springer, 2016), 179–207.
4 Jennifer Spinks, ‘The Southern Indian “Devil in Calicut” in Early Modern Northern Europe: Images, Texts and Objects in Motion’, Journal of Early Modern History 18 (2014): 15–48.
5 On the history of the publication of Boaistuau’s Histoires prodigieuses, see Stephen Bamforth’s introduction to Pierre Boaistuau, Histoires prodigieuses (édition de 1561): edition critique, ed. Stephen Bamforth and Jean Céard (Geneva: Droz, 2010).
6 Boaistuau, fol. 3v., ‘quelquefois les elemens ont esté Heraulx, Trompettes, ministres & executeurs de le iustice de Dieu’.
7 Lorraine Daston, ‘Marvelous Facts and Miraculous Evidence in Early Modern Europe’, Critical Inquiry 18, no. 1 (1991): 101.
8 Bamforth and Céard, Pierre Boaistuau, 275–329.
9 Spinks, ‘The “Devil in Calicut”’; Joan-Pau Rubiés, Travel and Ethnology in the Renaissance: South India through European Eyes, 1250–1625 (Cambridge: Cambridge University Press, 2000), 125–63; Partha Mitter, Much Maligned Monsters: A History of European Reactions to Indian Art (Chicago: University of Chicago Press, 1992), 16–27.
10 Alexander Henn, Hindu-Catholic Encounters in Goa: Religion, Colonialism, and Modernity (Bloomington: Indiana University Press, 2014), 19–39; Mehrdad Shokoohy, Muslim Architecture of South India. The Sultanate of Ma’bar and the Traditions of Maritime Settlers on the Malabar and Coromandel Coasts (Tamil Nadu, Kerala and Goa) (London: Routledge, 2003), 143–44; Sanjay Subrahmanyam, The Political Economy of Commerce: Southern India, 1500–1650 (Cambridge: Cambridge University Press, 1990), 9–90.
11 The English translation of Varthema’s Travels is quoted in this essay. Ludovico di Varthema, The Travels of Ludovico di Varthema in Egypt, Syria, Arabia Deserta and Arabia Felix, in Persia, India, and Ethiopia, A.D. 1503 to 1508, trans. John Winter Jones, ed. George Percy Badger (London: Hakluyt Society, 1863). On Varthema, see Rubiés, Travel and Ethnology, 125–63; Lisa Voigt and Elio Brancaforte, ‘The Traveling Illustrations of Sixteenth-Century Travel Narratives’, Publications of the Modern Language Association of America 129, no. 3 (2014): 365–98; Donald F. Lach, Asia in the Making of Europe: Volume 1, the Century of Discovery (Chicago: University of Chicago Press, 1965), 164–66.
12 Ludovico Varthema, Die ritterlich un[d] lobwirdig Rayss (Augsburg, Germany: Hans Miller, 1515).
13 On Breu, see Andrew Morrall, Jörg Breu the Elder: Art, Culture and Belief in Reformation Augsburg (Aldershot, UK: Ashgate Publishing, 2001), 136–217; Pia Cuneo, ‘Propriety, Property, and Politics: Jörg Breu the Elder and Issues of Iconoclasm in Reformation Augsburg’, German History 14, no. 1 (1996): 1–20.
14 Sebastian Münster, Cosmographia (Basel: Henri Petri, 1552), 1087.
15 Alexander Henn, ‘Vasco da Gama’s Error: Conquest and Plurality’, in Hindu-Catholic Encounters in Goa (Bloomington: Indiana University Press, 2014), 30.
16 Rubiés, Travel and Ethnology, 131–32.
17 Ibid., 157–60.
18 Varthema, Travels, 36–39.
19 Rubiés, Travel and Ethnology, 157.
20 Varthema, Travels, 137.
21 Raf Gelders, ‘Genealogy of Colonial Discourse: Hindu Traditions and the Limits of European Representation’, Comparative Studies in Society and History 51, no. 3 (2009): 563–58.
22 Stephanie Leitch, Mapping Ethnography in Early Modern Germany: New Worlds in Print Culture (New York: Palgrave Macmillan, 2010), 101–45.
23 Varthema, Travels, 137–38. Breu incorporated a similar iconographic model of a fanged, hairy-bodied, and clawed demon in his later woodcut illustration for Johann von Schwartzenberg, ‘Ain buchle wider das zutrincken’, published as part of Der Teütsch Cicero (Augsburg, Germany: Heinrich Steiner, 1535).
24 Rubiés mentions the Temple of Chengannur in Kerala, dating from the eighteenth century, which was representative of iconography from the time of Varthema’s travels. Rubiés, Travel and Ethnology, 159, quoting James C. Harle, The Art and Architecture of the Indian Subcontinent (Harmondsworth: Penguin Books, 1986), 348–50. Harle includes a picture of the wooden sculpture from this temple and an eighteenth-century carved wooden wall from the Śiva temple in Kaviyur, which depicts two attendants on either side of the deity.
25 Rubiés, Travel and Ethnology, 159.
26 Crispin Branfoot, ‘“Expanding Form”: The Architectural Sculpture of the South Indian Temple, ca. 1500–1700’, Artibus Asiae 62, no. 2 (2002): 201.
27 Varthema, Travels, 138.
28 Ibid., 174–76.
29 Bamforth and Céard, Pierre Boaistuau, 751, note 40.
30 Boaistuau, Histoires prodigieuses, fol. 4. Boaistuau also cites ‘Paulus Venetus’, however Marco Polo (1254–1324) did not refer to the city or customs of Calicut in his writings.
31 Bamforth and Céard, Pierre Boaistuau, 105–200.
32 Boaistuau, Histoires prodigieuses, fol. 4.
33 Ibid., fol. 3v.
34 Ibid., fol. 3v.
35 Pierre Boaistuau, Histoires prodigieuses, 1559, Wellcome Library, London, Western MS 136, fol. 7.
36 Boaistuau, Histoires prodigieuses, fol. 3. The text from the original 1560 edition is referenced by Spinks, in which Boaistuau is even more explicit: ‘vne couronne faicte comme le tyare du Pape auec troys couronnes’. Boaistuau, Histoires prodigieuses (1560), fol. 3. See Jennifer Spinks, ‘Print and Polemic in Sixteenth-Century France: The Histoires prodigieuses, Confessional Identity, and the Wars of Religion’, Renaissance Studies 27, no. 1 (2011): 82.
37 Timothy Hampton, ‘Close Encounters: ‘Monstrous’ Bodies and Literary Knowledge in Early Modern France’, Alter 11, no. 1 (2017): 15–25.
38 Park and Daston, ‘Unnatural Conceptions’, 20–54; Spinks, ‘The “Devil in Calicut”’, 29.
39 Boaistuau, Histoires prodigieuses, fol. 180.
40 Ibid., fol. 19.
41 Conrad Lycosthenes, Prodigiorum ac ostentorum chronicon, quae praeter naturae ordinem, et in superioribus et his inferioribus mundi regionibus, ab exordio mundi usque ad haec nostra tempora acciderunt (Basel: Henricus Petri, 1557).
42 Lorraine Daston and Katherine Park, Wonders and the Order of Nature, 1150–1750 (New York: Zone Books, 1998), 177–90; A.W. Bates, Emblematic Monsters: Unnatural Conceptions and Deformed Births in Early Modern Europe (Amsterdam: Editions Rodope, 2005).
43 Rudolph Wittkower, ‘Marvels of the East: A Study in the History of Monsters’, Journal of the Warburg and Courtauld Institutes 5 (1942): 159–97.
44 Boaistuau, Histoires prodigieuses, fol. 2v.
45 Boaistuau, Histoires prodigieuses, 1559, fol. 7. On the difference of costume and headgear worn by the attendants, see Spinks, ‘The “Devil in Calicut”’, 27–29.
46 For images and accounts of the differing ethnographic representations of Indian dress, see Leitch, Mapping Ethnography, 117–23; and Christian Feest, ‘The People of Calicut: Objects, Texts, and Images in the Age of Proto-Ethnography’, Boletim do Museu Paraense Emílio Goeldi Ciências Humanas 9, no. 2 (2014): 287–303.
47 These visual tropes often denoted any non-Christian figure in art of this period. See Ruth Mellinkoff, Outcasts: Signs of Otherness in Northern European Art of the Late Middle Ages (Berkeley: University of California Press, 1993), 68–70.
48 Heather Madar, ‘Dürer’s Depictions of Ottoman Turks: A Case of Early Modern Orientalism?’, in The Turk and Islam in the Western Eye, 1450–1750, ed. James G. Harper (Farnham, UK: Ashgate Publishing, 2011), 159–65.
49 On this drawing, see Christopher White, ‘“An Oriental Ruler on His Throne” and “The Entombment”: Two New Drawings by Albrecht Dürer’, Master Drawings 11, no. 4 (1973): 365–74 and 426–29.
50 Spinks, ‘Print and Polemic’, 82.
51 ‘Histoires Prodiges de Sathan’, in Pierre Boaistuau, Le premier tome des histoires prodigieuses (Paris: Hierome de Marnef and Guillaume Cavellat, 1578), np.
52 Bamforth and Céard, Pierre Boaistuau, 204–05.
53 Ibid., 96–105; Spinks, ‘Print and Polemic’, 77–79.
54 Jenny Spinks has surveyed the publication history of Histoires prodigieuses to examine how later editions responded to the polemical debates in Europe. Spinks, ‘Print and Polemic’, 73–96.
55 Raf Gelders, ‘Ascetics and Crafty Priests: Orientalism and the European Representations of India’ (PhD diss., University of Ghent, 2010), 96–111.
56 Boaistuau, Histoires prodigieuses, fol. 3.
57 Amanda Wunder, ‘Western Travelers, Eastern Antiquities, and the Image of the Turk in Early Modern Europe’, Journal of Early Modern History 7, nos 1 & 2 (2003): 89–119; Marília dos Santos Lopes, ‘Turquerie in the Iconography of the 16th Century’, in Writing New Worlds: The Cultural Dynamics of Curiosity in Early Modern Europe, trans. Kevin Rose (Newcastle: Cambridge Scholars Publishing, 2016), 100–08.
58 Luc Racaut, Hatred in Print: Catholic Propaganda and Protestant Identity during the French Wars of Religion (Farnham, UK: Ashgate Publishing, 2002).