_Astucias de Mengoto_, _Industrias de Malandrino_ (both Porto, 1879), _Astucias de Zanguizarra_ (Porto, 1878), _Vida de Cacasseno_ (Porto, 1904), contain little of the real people and less of literature. More indigenous, but still attracting by virtue of its foreign episodes, is the _Auto_, _Livro_ (1554?), _Historia_ or _Tratado do Infante D. Pedro que andou as quatro (sete) partidas do mundo_, which is attributed to Gomez de Santo Estevam, one of the prince’s attendants in his long travels, and of which the first known edition (1547) is in Spanish. It has been constantly reprinted and, with romances of chivalry, formed the education of the notary in _O Hyssope_.[706] Nor do the _Trovas do Bandarra_ belong to literature, although these verses of the cobbler prophet of Trancoso, GONÇALO ANNEZ BANDARRA (†1556?), which caused him to figure in one of the earliest trials before the Inquisition (1541) and were subsequently interpreted as referring to the return of King Sebastian, exercised the fancy of the people and even the wits of the educated for some three centuries. Forbidden in Portugal, they were printed abroad, probably at Paris in 1603, at Nantes in 1644, Barcelona 1809, London 1810 and 1815. It was not until 1852 (Porto) that an _Explicação_ of them could be published in Portugal. Their interest was then much diminished, since the thirty scissors of the verse, Augurai gentes vindouras Que o Rey que de vos ha de hir Vos ha de tornar a vir Passadas trinta tesouras, had been thought to signify the year 1808, i.e. thirty closed scissors = 30 × 8: 240 years after King Sebastian began to reign (1568). A more reasonable computation would have been from Alcacer Kebir (_de vos ha de hir_) = 1818, or, if the scissors were open: ✂ (10), = 1878. Many sought to connect with Bandarra’s prophecies the sayings of Simão Gomez (1516-76), the ‘Holy Cobbler’, and his biography, written by the Jesuit MANUEL DA VEIGA (1567-1647), _Tratado da Vida, Virtudes e Doutrina Admiravel de Simão Gomes, vulgarmente chamado o Çapateiro Santo_ (1625), a book in more than one respect singular and charming, was burnt by the public hangman at Lisbon in 1768 in ‘Black Horse Square’. The 1759 edition had received the ordinary _licenças_. But farther afield, deeper in the heart of the people and far more ancient, exists another literature. Writers who have gone to this source have never come away unrewarded. Their work has gained a freshness and a charm[707] which the most successful disciples of imported learning and latinity have in vain attempted to rival, and gives the reader the impression that if he is not plucking the bough of gold he is not far from the tree on which it grows. And the reason is, perhaps, that the Portuguese people still retains an element pre-Christian, even pre-Roman, an element which goes back to solar myths and pagan beliefs, and about which hangs a primaeval mystery and wonder, a glamour and