A DISPLAY of two foreign sects in the East Indies viz: The sect of the Banians the Ancient Natives of India And the sect of the Persees the Ancient Inhabitants of Persia together with the Religion and Manners of each sect  
Collected▪ Into two Books by Henry Lord Sometimes resident in East India and Preacher to the Honble Company of Merchants trading their  j Cor. ij. jo 
For there must be also Heirs amongst you that they that are approved may be ●●nifest among 〈◊〉  
〈…〉:  
Imprinted 〈◊〉 London for Francis Constable and are to be Sold at his Shop in 〈◊〉 Church yard at the sign of the 〈◊〉  
〈…〉    

A DISCOVERY OF THE SECT OF THE BANIANS.  
Containing their History, Law, Liturgy, Casts, Customs, and Ceremonies.  
Gathered from their BRAMANES, Teachers of that Sect: As the particulars were comprised in the Book of their Law, called the SHASTER: Together with a display of their Manners, both in times past, and at this present.  ESAY 9.16. 
The Leaders of this people cause them to err: and they that are led of them are destroyed.  
LONDON, Printed by T. and R. Cotes, for FRA. CONSTABLE, and are to be sold at the sign of the Crane in Paul's Churchyard. 1630.   

To the most Reverend Father in God, GEORGE by the Providence of God, Archbishop of Canterbury, Primate of all ENGLAND, and Metropolitan.  
Right Reverend:  
WHen any person violateth the Laws of our dread sovereigns' most excellent Majesty, whereby he be cometh guilty of high Treason, either in the attempts of Rebellion, or counterfeiting the King's coin, or the like; wheresoever such a one is deprehended, it belongeth to some body to attach the criminous and bring him before the higher Powers, there to receive censure and sentence according to his crime. As it is thus in causes secular, so me thinks it seemeth but reason in causes divine. Having therefore in the foreign parts of the East Indies (whither it pleased God to dispose me in a Ministerial charge under the employment of the East Indian Company) espied two Sects rebelliously and schismatically violating the divine law of the dread Majesty of Heaven, and with notable forgery coining Religion according to the Mint of their own Tradition, abusing that stamp which God would have to pass currant in the true Church: I thought it my bounden duty (through default of one more sufficient) to apprehend them and bring them before your Grace, to receive both censure and judgement: Whose Primacy in our Church of England doth best entitle your Lordship to be a judge of their causes and crimes. I have therefore in this first Book made Indictment against the Banian, whose cause hath formerly had some reference to your Grace, by the labours of Mr. Purchas, whose evidences being nihil praeter auditum, and those not unbaring the root of their guilt and criminaltie, I have brought them to a second examination accused upon better Evidence. May it please your Grace then to give them a second survey, pardoning my weakness, if in any place the poorness of their superstitions go clothed in a style unworthy of your Graces more sublime judgement. Thus hoping the forward tender of this Novelty, will over balance the disabilities of the Presenter, my prayers to God are, that your Grace may live long a Patron to the causes of our Church, and like a Reverend Moses descending from God's Mount, bray the Idols of superstition to dust and powder, till the Almighty concluding your Honours here, bring you to eternal glory in the world to come.  
Your Graces in all duty, HENRY LORD.   

THE INTRODUCTION OR PREAMBLE, PREPAring the Reader for the knowledge of the following WORK.  
Having by God's Providence (who swayeth us as it pleaseth him to our several places of being) gained a charge of souls in the Adventure of the honourable Company of Merchants trading to the East-Indies: It happened that I was transferred from my Charge aboard the Ship, to reside in their prime factory in Guzzarat, in a place called Surrat, with the Precedent over their affairs in that place Mr. Thomas Kerridge; where according to the busy observance of Travellers, enquiring what novelty the place might produce, a people presented themselves to mine eyes, clothed in linen garments, somewhat low descending, of a gesture and garb as I may say, maidenly and well nigh effeminate; of a countenance shy and somewhat estranged: yet smiling out a glossed and bashful familiarity, whose use in the Companies affairs occasioned their presence there.  
Truth to say, mine eyes unacquainted with such objects, took up their wonder and gazed; and this admiration the badge of a fresh Traveller, bred in me the importunity of a Questioner: I asked what manner of people those were, so strangely notable, and notably strange? Reply was made, they were Banians, a people foreign to the knowledge of the Christian world; their Religion, Rites, and Customs, sparingly treated of by any, and they no less reserved in the publication of them: but some opinions they derived from the Philosopher Pythagoras, touching Trans-animation of souls. It was thought the novelty would make the discovery thereof, grateful and acceptable to some of our Country men, that some of my Predecessors had been scrutinous to bring this Religion to light; but whether deterred with the Fictions and Chimeras, wherewith Banian writings abound, that might make it unworthy of acceptation, or the shyness of the Bramanes, who will scarce admit a stranger conversation, the work was left to him that would make a path through these impediments.  
The Precedent, Mr. Thomas Kerridge, was urgent with me, to redeem their omissions, and to see if I could work somewhat out of this forsaken Subject. The truth was, I was willing to earnest his love to me by this injunction, who to give this undertaking the better promotion, interested himself in the work, by mediating my acquaintance with the Bramanes, whose eminence of place, was an attractive to draw on this discovery and manifestation.  
I that thought my observance would be well taken, if I could present my Countrymen with any thing new from these foreign parts, begun my work, and essayed to fetch materials for the same out of their Manuscripts, and by renewed access, with the help of Interpreters, made my collections out of a book of theirs called the SHASTER, which is to them as their Bible, containing the grounds of their Religion in a written word.  
If any therefore be affected to peruse or revise the Religion, Rites, and Customs, of the said Banians, leaving out for the most part such prodigious Fictions as seem independent on sense and reason; here they shall meet with the best Essence and ground of this Sect, digested into such a form, as shall best clear the knowledge thereof, and such as I presume never had a like discovery by any yet in the Press. So handfesting the Reader with as good hopes, as may be expected from a Subject of this nature, I refer them to the proof of the following Chapters.   

A DISCOVERY OF THE BANIAN RELIGION.  

CHAP. I.  
Of God, the Creation of the world, the creation of the first Man and Woman, and the Progeny from them descending, as it is by the Banians delivered.  
THE great God (say the Banians) being alone, bethought himself how he might make his excellency and power manifest to others; for his great virtue had been obscured and hid, if it had not been communicated to his creatures. What means might then be better to give evidence of both these, than the creation of a world, and creatures therein?  
For this cause the Almighty consulted with himself, about the making of this great work, which men call the World or Universe, and as the Ancients (say they) have delivered; the Lord made four Elements as the groundwork of this mighty frame; to wit, Earth, Aire, Fire, and Water, which four Elements were at first all mingled together in a confusion, but the Almighty separated them in manner following.  
First, it is delivered, that by some great Cane or like instrument, he blew upon the Waters, which arose into a bubble, of a round form like an egg, which spreading itself further and further, made the Firmament so clear and transparent, which now compasseth the world about.  
After this, there remaining the Earth, as the sediment of the Waters, and some liquid substance with the same; the Lord made of both these together, a thing round like a ball, which he called the lower world, the more solid part whereof became the Earth, the more liquid the Seas; both which making one Globe, he by a great noise or humming sound, placed them in the midst of the Firmament, which became aequi-distant from it on every side.  
Then he created a Sun and Moon in the Firmament, to distinguish the times and seasons: and thus these four Elements that were at first mixed together, became separate and assigned to their several places; the Air to his place, the Earth to his, the Water to his place, and the Fire to his place.  
These Elements thus disposed, each of them discharged his several parts; the Air filled up whatsoever was empty; the Fire began to nourish with his heat; the Earth brought forth his living creatures; and the Sea his. And the Lord conveyed to these a seminal virtue, that they might be fruitful in their several operations, and thus the great world was created.  
This World, as it had his beginning from four Elements, so it was measured by four main points of the Compass; East, West, North, and South; and was to be continued for four Ages; and to be peopled by four Casts or sorts of men, which were married to four Women appointed for them, of which we shall speak as order may give occasion.  
God having thus made the world, and the creatures thereto belonging; then God created Man, as a creature more worthy than the rest, & one that might be most capable of the works of God. The earth than did at God's voice and command, render this creature from his bowels, his head first appearing, and after that his body, with all the parts and members of the same, into whom God conveyed life, which as soon as he had received, witnessed itself: for, colour began to show itself red in his lips, his eye lids began to disclose the two lights of Nature, the parts of his body bewrayed their motion, and his understanding being informed, he acknowledged his Maker, and gave him worship.  
That this creature might not be alone, who was made by nature sociable; God seconded him with a Companion, which was Woman; to whom not so much the outward shape, as the likeness of the mind and disposition seemed agreeing: and the first man's name was Pourous, and the woman's name was Parcoutee, and they lived conjoined together as Man and Wife, feeding on the fruits of the earth, without the destruction of any living creature.  
These two living in this conjunction, had four sons; the first was called Brammon, the second Cuttery, the third Shuddery, the fourth Wyse. These four brethren were of Nature's distinct each from the other; the four Elements claiming in each of them a different predominance: For Brammon was of an earthly constitution, and therefore Melancholy; and Cuttery was of a fiery constitution, and therefore of a Martial spirit. Shuddery was of a phlegmatic constitution, and therefore of a peaceable or conversable disposition; Wyse was of an eyrie temper, and therefore full of contrivements and inventions.  
And because Brammon was of a melancholy constitution, and ingenious; God endued him with knowledge, and appointed him to impart his Precepts and Laws unto the people; his grave and serious look, best fitting him for such a purpose: for which cause he gave him a Book, containing the form of divine Worship and Religion.  
And because Cuttery was of a Martial temper, God gave him power to sway kingdoms with the Sceptre, and to bring men into order, that the Weale-publicke might thrive by united endeavours for the common good: as an Emblem of which the Almighty put a sword into his hand, the instrument of victory and domination.  
And because Shuddery was of a nature mild and converseable, it was thought meet, that he should be a Merchant, to enrich the Commonwealth by Traffic, that so every place might abound with all things, by the use of shipping and Navigation: as a monitour to put him in mind of which course of life, he had a pair of Balances put into his hand, and a bag of weights hung at his girdle, instruments most accommadate to his profession.  
Lastly, because Wyse was of an Eyrie temper, whose conceits use to be more subtle and apprehensive, he was endued with admirable inventions, and was able by his first thoughts, to form any thing that belonged to the Mechanic or handicraft's man: For which purpose he had a bag of tools or instruments, consisting of such variety, as were necessary to effectuate the works of his fancy or conceit.  
Thus you have the first Man and Woman, and the Progeny from them descending, according to Banians tradition; and a world to be raised of so few, the persons (as they think) could not be better fitted to the same, the whole world being well considered, consisting of, and subsisting by, such four kinds of men.  
The World being in this Maiden purity, that the generations of men might not be derived from a polluted beginning of mankind; the Almighty gave not Pourous and Parcoutee any daughters, lest some of these four 〈◊〉 preferring the needs of propagation, before piety and Religion, should have deflowered their Sisters, and have blemished the world with impurity: but providing better for the holiness and sanctity of our Ancestors, that the work of generation might be agreeable to the work of Creation, God made four Women, for these four Men, and placed them at the four Winds, one at the East, another at the West, a third at the North, and a fourth at the South; that thus being divided, there might be a better means for the spreading of their generations over the face of the earth, with which four Women, how the four Sons of the first Man met, shall be understood in the sequeale of their several stories in the Chapters following.   

CHAP. II.  
Of Brammon the eldest Son of Pourous, his Travail towards the East; he meeteth with the Woman appointed for him, the passages that happened in their Accost, their Marriage, and peopling of the East.  
THis eldest son of the first Man, called Brammon, grew in stature, and had the pre-eminence of his birth, both in place, and in respect above the rest of his brethren; as also in regard of his near relations to God in religious services, was highly honoured of his Brethren, and was an Instructor unto them; and the Almighty communicated himself to him, in presence, and vision; he gave himself therefore much to reading, and conversed with the book that God gave him, containing the platform of divine worship.  
Being therefore grown to man's age, and (as it should appear by circumstances) man being created in the midst of the earth, in some pleasant place, where the Sun at high Noon deprived substances of their shadows, (for it was fit that man should be produced out of such a place, as might be the Navel of the World) God who would now disperse the Brethren from the Centre as it were, to the Circumference, for propagation; commanded Brammon to take his book in his hand, wherein was written the divine law, and to direct his journey towards the rising of the Sun in the East.  
As soon as that glorious light of heaven had discovered his splendour from the tops of the Mountains, he took his journey that way (for the East being the most noble part of the world, it was likely that had the pre-eminence in plantation) until he arrived at a goodly Mountain, before the proud face whereof lay prostrate a valley, through which there passed a Brook, in the descent of which there appeared a Woman satisfying her thirst, from the streams of the River; and they were both naked, Innocence not being then ashamed to publish her retyrements, and privacies; nor having faulted so much with those immodest parts, as to need a shroud to veil them from the sight. This Woman was of hair black, of complexion yealowish, or Saffrony, as on whose face the Sun had too freely cast his beams, the remembrance of whose heat, was too surely conserved in her countenance; she was indifferently sized, whose pitch could neither challenge the name of lowness or high stature; modest were her Aspect, and her eyes Indices of so melancholy soberness, and composed looks, as if she seemed to be sampled for him that met her.  
But her eyes unaccustomed to view such an Object, as was before her, having never seen a creature of proportion like herself, betwixt wonder and shame she was uncertain whether she should fly, or please her sight with such a vision. But Brammon no less abashed at such intrusion, which by retiring he could not well shun, with a downcast countenance suppressed with shame, they both abode one another's presence, with tongue-tied silence; whose backwardness gave encouragement to the Woman, to question the cause of his coming thither; who answered, That by the command of him who had made the world, him, her, and all creatures visible, together with the light that gave them the comfort of their meeting; he was sent thither. The Woman to whom God had given that understanding, to be capable of the properness of his speech, and enquiring further into this Accident, said that there was an agreement in their likeness, and composition, that declared they had one maker; that it may be, he that had made them, and had his ends in their disposal, had thus brought them together, that some nearer bond might make them inseparable, from each others society: and casting her eye upon the book that Brammon bore in his hand, asked what it was; who acquainting her with the contents thereof, was desired to sit down, and communicate the religious Counsels of the same unto her, whereunto he condescended; and being both persuaded that God had a hand in this their meeting, they took counsel from this book, to bind themselves together in the inviolable bond of Marriage, and with the courtesies interceding betwixt Man and Wife, were lodged in one another's bosom: For joy whereof, the Sun put on his nuptial lustre, and looked brighter than ordinary, causing the season to shine upon them with golden joy; and the silver Moon welcomed the evening of their repose, whilst Music from heaven (as if God's purpose in them had been determinate) sent forth a pleasing sound; such as useth to fleet from the loud Trumpet, together with the noise of the triumphant Drum. Thus proving the effects of generation together, they had fruitful issue, & so peopled the East, and the woman's name was Savatree.   

CHAP. III.  
Of Cuttery the second Son of Pourous, his Travail, and the meeting he had with the Woman appointed for him; their conflict, appeasement, conjunction, and the peopling of the West by them.  
Svccessively the second Brother Cuttery, was by the Almighty consigned to the West, about the charge of making men; so taking the sword in his hand, that God had given him, the instrument, on whose edge lay the hopes of a kingdom, rousing up his courage, which hiherto wanted occasion of exercise, from the heart and bosom of the earth, in which his youth had conversed, he turned his back on the rising Sun every morning, whose swister course overtook him, & every day in his decline presented himself in his setting glory before him. As he thus travailed towards the West, he chafed with himself as he passed along, that no adventure presented itself, that might provoke him to give a probate of his Courage, wishing that an Army of men, or a troop of wild beasts, would oppose him, that he might strow the surface of the earth with dead carkeyses, and give the souls of heaven flesh to feed on. And not knowing to what purpose God had directed him to ●end his course that way, as only sensible of his own heroic stomach, he said: To what end hath God infused such Magnanimity into my breast, if it shall want a Subject whereon to work my glory and renown? shall I lose the end of my Creation? God forbid.  
Thus carried on with the hopes of some Adventure, he intended that whatsoever should first cope with him, should have the sense of his fury; when being come to a Mountain, whose height might make things far distant visible to the eye, he might perceive a creature of goodly personage, like himself, stalking forward with a Martial step, no less slow than majestic in pace; which two approaching, as desirous to make experiment of each others fortitude upon their meeting together, it appeared to be a Woman, whose tresses in a comely fertility hung down by her shoulders, which by motion of the air, turned into a careless disorder, every blast that made an alteration in the same, gave a new grace to her excellent Person, and made her presence more full of Majesty. In her right hand she bore a Chuckerey, which is an instrument of a round form, and sharp edged in the superficies thereof, so accommodate for offence, that by a hole in the midst thereof, being whirled about the finger, and slung off, in the quickness of his motion, it is able to deliver or convey death to a far remote enemy. Courage displayed his Banner in her countenance, & majestic fury sparkled in her eyes, bearing witness how much she thirsted after conquest, and the woman's name was Toddicastree.  
In the first encounter she made her Chuckerey bear the message of her displeasure, giving entertainment with the instrument of Battle, which was such as Cuttery expected: and no kinder behaviour did he intend to proffer, as preferring the harsh effects of violence, before the mollifying power of beauty; with this hard greeting did they pass the first day, giving wounds on each side, she with her Chuckerey, he with his Sword; both being much spent in the conflict, and often breathing when extremity of exercise had languished their powers, they renewed their battle by fresh Aggression and Onset, till darkness did prohibit the use of Arms, leaving the first day as an indifferent Arbiter of the battle, neither of them able to boast of Advantage.  
The light of the next day inviting them to a new experiment of Valour, they accost one another, renewing the remembrance of their injuries with second attempts of violence: the day well near spent in fight, Cuttery gaining some advantage, with his Sword hewed her Chuckerey, in two pieces, but favourable darkness looking with a partial eye on the battle, and patronising the disaduantaged, shaded the woman with her broken instrument from the pursuer; by the benefit of which intermission, she converted her broken Chuckerey into a Bow, having provided Arrows, to requite the force of the Adversary, by this new stratagem, who was now big with the hopes of her Overthrow.  
The light being the best Herald they had, to call them to battle; a third time they met, hopeful to conclude this strange duello or single Combat, which urged on her side by her new invented instrument; and on his by the thought of former advantage gained: made the Assault more vehement; making therefore her enemy the Butt into whom she meant to transfix her pointed shafts, she freshly encountered him. But he perceiving her advantage, whose power was to wound far off, and his injuries were most forceable in little distance, exposing himself to greater peril, that he might be owner of a better advantage, drew nearer, and in a close, exchanging the loss of weapons for hand violence, they thus proved their forces together, weariness having abated their vigours so equally, that neither of them was so strong to overcome, nor so weak to yield, the balance of victory so justly poised between them, as inclined with partiality to neither, it was fit the tongue should conclude that war, that the power of the hand was no longer able to prosecute.  
Hereupon in this doubtful strife, Cuttery having seized her by the Tresses of her hair to bring her to bondage; and exercise having put a fresh and lively colour in her cheeks, such as in Cutteryes eyes made her rather seem lovely, than one to be injured; he said: Oh thou wonder of living Creatures for strength and beauty, why should fury manage so strange a contention between us two? If I should in this combat have slain thee, I should have cursed this right hand, for bearing an instrument to ruin so goodly a proportion; and if thou hadst slain me, thou shouldst but have laboured with anguish of soul for thine own discontent, and discomfort, who knowest not what pleasure thou mayst reap by my society. Why should one excellent creature seek the ruin of another? will there not be one the less? and thy being will be nothing augmented by my disanulment. Did God to this end confer boldness on us to make it the cause of one another's perdition, who are both worthy of preservation? Surely courage in thee shall be nothing impaired by my friendship and aid, but united virtues make most powerful assaults, and are best Muniments against injury. Besides, the world now an Infant, and of short standing, ought rather by all means to have her issue multiplied, then impaired or diminished. Especially self love binds us to study our own preservations, to which since unity did best confer, he would not follow the humour of his high spirit to seek glory so wickedly and unworthily, if he might purchase that peace he sought by any reasonable concession.  
The woman attentive to the motion, prosecuted with so fair a carriage, after some pause of silence, and dejection of countenance, that gave consent to bashfulness: replied, that though the marks of his violence were before her eyes, whose anguish were sufficient to maintain the fuel of further passion, yet in that he which had felt trial of like rage, had first broke off violence, she gave so good an ear to the motion as the short time of desisting might permit: affirming that she was so far content to suspend such passages, as he continuing that peaceable treaty, should make his company acceptable, otherwise to renew the same violence as she found just occasion of provocation.  
Thus with plighted hands, the form of their new made Amity, they became of intestine enemies, reconciled and amorous friends, till prompt and intelligible nature, apprehensive of her own ends, through some longer conversation together, made them prove the difference of their sex, from whom plentiful generations were descended, endued with the fortitude of such as are truly warlike▪ And thus the West came to be peopled from these two, from whose enmities love wrought so perfect and unexpected agreement.   

CHAP. FOUR  
Of Shuddery the third Son of Pourous, his Travail, he findeth a Mine of Diamonds, meeteth the Woman appointed for him, they become conjoined together, and by their Issue, the North is peopled.  
THE third Son Shuddery, which was the Merchant man, according to his time and age, was sent to the North, who taking his Balance and weights with him, the instruments by whose justice he was to buy and sell, tended thither whither the Almighty had directed him. Having passed on some part of his way, (as busy Nature loves to be in employment) he desired he might meet with some affair or business, suiting with his traffiking disposition.  
And being come to a goodly Mountain, called Stachalla, there fell immoderate and excessive reins, he sheltering himself in some hollow place of the Mountain, till the foul weather was past, upon which there followed a clearness of the skies, but such a deluge succeeded upon the fall of those waters, that his journey was prohibited; for the rivers not able to contain the streams that had in rolling currents from the tops of the steep Mountains, devolved into their channels below; began to make breaches in their banks, and returning their burden into the lower grounds, had turned the valley of Stachalla, into a broad river unpassable. Shuddery therefore rested in the hollow of this Mountain, till the weather might be more propitious to his travail intended: when in some days the fair weather had made the thirsty earth to drink up part of the waters, the Sun to dry up the other part, and some were left to inherit the lower grounds, so that the way being free for him over the Valley, he passed on; but in the bottom of the Valley, he found certain pearl shells, that had their precious treasure within, which dividing to be made capable of their contents, he found in them, that which contented his eyes with their shining, and promised in their beauties something worth the prising & preservation (though he was as yet altogether ignorant of their worth and value:) so folding them up he renewed his travail, till he came to a Mountain on the other side of the Valley, where the Mountain, he, and dark night, met all together.  
But as if the Pearls had but borne the message to him of a greater fortune, a Rock or Mine of Diamonds discovered itself to his sight, which the late washing of the Waves, had been as a Midwife to bring to light, as if it had been unfit so great riches should be treasured up in darkness, in the arms of so course an Element; which Mine taking advantage by the darkness of the heavens, the better to set of his sparkling lustre, seemed to invite Shuddery to come and take knowledge of its admirable shining, who supposing it to be fire, began to move the loose sparkles of the same, but perceiving their glory nothing to decrease by their motion, grew enkindled with a great desire to prove the strangeness of the Accident, by the touching of his finger: but the darkness and his unacquaintance with the thing, rather begetting admiration, then right information of his knowledge; (since it had the light of fire, but wanted the heat) he was content with a patient abode to await the day's light, to give him better instruction concerning these mysteries, which no sooner appeared, but these Diamonds concealed their glory, affording only a waterish coloured beauty to the eye; the disannulment of this lustre amazed him as much, as the presentation thereof made him admire. But desirous to have this excellency made known to mankind, that seemed so wonderful to himself, he carried so great a quantity of the Diamonds with him, as might be no impediment to him in the bearing, taking a remarkable observation of the place, that he might thereunto repair upon better proof of the Diamonds excellence and worth.  
Thus Shuddery continuing his Progress forward, at last arrived where the Woman to which he was sent, was wandering by the side of a wood, close adjoining whereunto was an even plain, through which he made his path; of whom when his eyes had gained sight, and that she presented a person form like himself; he diverted from his way towards her, to gain more perfect knowledge of her: she no less filled with wonder and desire in the view of him, yet sometimes possessed with fear, sometimes with joy, sometimes with shame, in the variety of passions, purposing many things, but really prosecuting nothing. Shuddery at length accosted her, whose approach she received doubtfully, as if she sought a means of evasion into the wood; at which he said, Oh thou worthy Creature, most like unto myself, fly me not, who hast cause to love me, because I resemble thee; shun not the conversation of him, that followeth thee not to give thee displeasure, but that he might enjoy thy society, things that have resemblance in shape should embrace consortship.  
The woman then whose name was Visagundah, perceiving by the slowness of his pace, that he rather seemed to be a sure to her, than a pursuer of her, by the retardation of her flight, witnessing her contentment to stay, if she might presume of her safety, thus replied to his words, That if she could as much presume of his good usage, as she was contented to behold him, she would grant his request; Who giving her assurance thereof, they entertained conference with each other, she moving the question how it might be that they two could be capable of one another's language, having never before seen each other; he made answer, That that God that had made them like in bodies, had also made them like in languages, that they might receive the comfort of one another's speeches, & be acquainted with one another's thoughts, without which conversation should lose the greatest part of his comfort.  
So receiving stronger gauges of each others love, they continued together, he not unmindful to impart the fortunes of his travails in finding of Pearls, and Diamonds, wherewith he adorned her, till they in future times became a customary ornament, as also acquainting her with the work of the Creation, together with his Parents and Brethren, they proved the comforts of the conjoined state: from whom a generation descended, that became Merchantmen, and followed Shudderies profession, who with some of his Sons, did afterwards travail to the Mine of Diamonds by him discovered, and stored themselves with them; which ever since have been Merchandise of dear estimation; and thus the North became inhabited.   

CHAP. V.  
Of Wyse the fourth Son of Pourous, his Travails over seven Seas, his Architecture, he meeteth with the Woman appointed; his revelations touching Religion, consummation of love with the Woman, and their peopling of the South.  
THen Wyse the youngest of the four Brethren, went to the North, having instruments necessary with him to effectuate any thing that his well conceited invention could find out: therefore whatsoever was convenient for man's use, he had a brain to think and contrive; that so the needs of the world might be served by the devices of his ingenious fancy or conceit. Thus he became the original of the handicrafts; for he knew how to rear the buildings of Towns, Cities, or Castles; to set, plant, and till the ground; how to make all things needful for the use of man; which various disposition of his to meditate things for man's convenience, gave him the name of Viskermah, which is as much as the Handsman, because he could do any thing to be done by the hand.  
Being endued with a genius sit for Plantations, he (directed by God) travailed towards the South, where he met with seven Seas, all which he passed over, framing a vessel for his convoy, and leaving in every place testimonies of his ingenuity; and passing over the last called Pashcurbatee, he came to the land called Derpe, there by the Sea side he built him a fair house of such Timber as grew by the place, having Engines of Art, to rear up Timber. Thus having made a comely habitation, with rooms lightsome, and broad terraces or roofs aloft, for pleasure and prospect delightful, where he might sometimes please his eyes with the rolling Sea, which with renewed assaults smote against the banks of the shore, and directing his sight the other way, might behold the pleasant woods and fields, he thus for a time solaced himself after tedious travail.  
But not long had he took such comfort as his solitary condition could afford him, but the Woman appointed for him wandering through the woods to the Sea side, and passing along the shore thereof, set her eyes upon this new Edifice; and having never beheld any before, the rarity of it drew her nearer to satisfy her admiration with the view of the same; on whom Wyse chancing to cast his eye, as she thus came to look on his habitation, he descended to take a fuller contemplation of her beauty, whose feature deserved his better notice; for she was of body amiably white, and her tresses were scattered with powdered Saunders, and other odours, the sent of which the blasts of the wind dispersed in such manner, that he became partaker of them by his approach, which enkindled his senses with new desires, to be nearer her, who at such distance gave him a smell of so great sweetness: whose approach struck her into a blush, but her shame giving place, she moved the question to him, How he came to that place where she only had lived, to interupt her in her free walks and wander? He made answer, That God the maker of light, that makes all objects visible, had sent him thither to admire her excellency, which was so rare, That it was not fit it should be shaded in a place so solitary, but had reserved it as a blessing for his eyes to view and admire: and because it was pity desolation and loneliness should be a waster and obscurer of such loveliness, he had with hazard of his life adventured over seven Seas, to be blessed with the enjoyment thereof; a labour and travail worthy of so rich a recompense, and a worthy recompense and satisfaction for such a labour: entreated her therefore, to accept of such a blessing as God had provided for her by his society.  
But she that could not be brought to think of a course of life different from her former, told him that in his absence she found no need of his presence, neither did she at that present stand inclined to accept of his motion; that therefore he would leave her to the liberty of her own free dispose. He loathe to lose the happiness of his eyes, importuned her to view the rooms of his building, as if he meant to woo her with the fair works of his hands: but she taking his importunity in evil part, told him, that if he desired her not to shun the place, he would dismiss her freely. So turning from him with some displeasure, because she was by him unwillingly detained, she fled from him with coy distaste, he almost expiring with the sadness of her departure, whose presence he could not purchase and his pleasure therein without her anger.  
She having robbed his eyes of that sight, that they would never willingly have lost, he committed himself to the rack of pensive meditations, broke the quiet slumbers of repose, thinking darkness unfavorable to him that suspended and prorogued the cheerful day from his appearance, in which he might renew his visitations of her. So traversing the woods to and fro, he at last came into a Valley, where he found her cropping the flowers, and gratifying her senses with their several odours; on whom intruding ere she well perceived, he said: Oh sweeter than all Flowers or scents that the field can boast of, whose loveliness hath drawn me to make proffer of new kindness, fly me not who haste had a former trial of my behaviour towards thee. So bearing with his presence, he took occasion to make known to her the Creation of the world, and the Parents from whence he was descended, the dispersing of his brethren into the several parts of the world, the hardness and hazard of his voyages, the qualities with which he was endued, and the several Monuments of his Art, which he had left in the places where he had been. Further, he conceived that the power above had not prompted him with the jeopardy of a thousand lives to cut a path through seven ragged Seas in a floating habitation, but even to that end that the bitterness of all those evils might be sweetened by his enjoyment of her.  
She desirous to break off this speech, as ungrateful to her ears, turned back this discourse, desiring him to take his contentments elsewhere, then in quest after her; that if she could prevail with him in any request, it should be in this, to leave her, and never after to disturb her with such motions. So both departed, she indisdaine, he in sadness and sorrow, for such dismission: giving him only this as a doubtful comfort at their parting, that if she found herself inclined to his society, she knew where to find him, and to manifest to him such alteration,  
Upon this having left the place that contained his bliss, with oppressed thoughts, he was no sooner got into a private place that might seem as counsel keeper to his passions, but he humbled himself under the green trees, and said; Oh thou to whom belongs the acknowledgement of my being, I have by thy guidance forsaken the society of my parents, whom I know not whether I shall ever behold again, as also the fellowship of my brethren; I have coped with as many hazards as can make travail bitter and uncomfortable, I have left company to come into solitude; nay, which is worse, to behold one that might give me the wished comforts of society, by her refusal to add degrees to my sorrow. Oh make not void the end of my being! give not such an evil recompense to my adventures, bury not all these qualities thou hast put in this Essence, by this one disaster: witness oh you heavens, under whose azured roof I now am, the sorrow I suffer, and witness oh ye green trees, that if you were sensible of my complaint, would spend yourselves in gummy tears, what Agony perplexeth me. And if the Maker of creatures overlook his works, let him now appear and redress the miseries of his Servant.  
With that a still and quiet Air breathed through the leaves of the trees, and a voice issued thereupon, and said, What requirest thou oh thou son of Pourous? And Wyse made answer, that he only desired that the woman with whom he had met, might afford him the comforts of society in the copulations of Marriage; which request was granted on these injunctions, that he should erect Pagods for God's worship, and adore Images under green trees, because God had under them manifested himself by vision to him.  
So jeiunogundah, (for so was the woman called) feeling the motions of affection to renew in her, at the next meeting gave such expressions of love to Wyse, as fully accomplished his demand: So conversing together, they made good the nuptial ends, in a fruitful generation. So the South as the other parts of the world became inhabited.   

CHAP. VI  
Of the meeting together of the four Brethren at the place of their birth; their divisions and dissensions, the great evils amongst their generations bringing a Flood which destroyeth them, and so the first Age of the world concludeth.  
EVery thing by natural motion passeth to his own place; so the Brethren having peopled the world in these four parts, turn their course to the place where they first breathed their vital air; for Brammon having peopled the East, with all such as was of his Cast or Tribe, was carried with a natural desire to go and conclude his days, where he began, and to possess the people of that place with the true form of divine worship, that so all the world might retain one uniformity of Religion, not rending God's worship into parts with the Factions of unsettled opinions, as also not willing to lose so great a joy as his eyes should convey unto him in the sight of his Parents and his Brethren, to the former of which Religion had enjoined him, to the latter all expressions of a Brother's love.  
Cuttery also the next that had accomplished the end of his travail, began to long after the sight of the place that brought him forth, that he might there to his Father, Mother, and Brethren, show the blessings of God, in his wife and Progeny, and acquaint them with the story of his Occurencies, and leave a race of Soldiers there also in his posterity.  
Shuddery turned also by the same inclination, had his desires bend to his birthplace, being big with the eminency of his accidental fortunes, which had lost their greatness, if his Parents and Brethren had lost the knowledge of them, to feed which humour, as accompanied with other respects, formerly mentioned, drew him to give his appearance amongst the rest.  
Lastly, Wyse to communicate his Arts, whose adventurous travail was no less memorable than the rest, transporting his sons and daughters over the several Seas, left them in several places, and repaired to his birthplace, to pay his duty to his Parents, and his love to his Brethren.  
It so happened that God that would not cross any part of their intentions with evil success, did reserve them to find the happiness of their meetings in their several turns and successions, as their works were in order accomplished, their several arrivals being congratulated with Feast and Triumphs, meet welcome for such Guests. It was not to be doubted but Pourous and Parcoutee, grew young again, having such a season of happiness reserved to smile upon them towards the Sunset of their Age, such as were able to make their forewasted powers, spent with years to renew their vigour: Every one of them when their joy grew stale, giving a fresh renewance of gladness, to their Parents, by their successive arrival. Neither could it be imagined but that the Brethren accounted that the blessed time that lost all remembrance of trouble, which we think too importunate a disturber of our joys.  
But joy is never of long lasting, but after the passage of little time hath his abatement: this the Brethren being sensible of, laid aside the thoughts of their Travails, and the remembrance of their late comforts, and as men newly transplanted to bring forth the fruits of their being in that place, begetting new generations there, that the world might be completely populous, and instructed in their several qualities; by Brammon in matters of Religion; by Cuttery in matters of Rule and Domination; by Shuddery in matters of Traffic and Merchandizing; and by Wyse in the invention of the handycrafts; of which four Casts the world consisted, every one of them living in his several quality, keeping his Tribe free from confusion or enterfeering, and thus the world became peopled.  
But multitude and concourse that useth to be the nurse of mischief; for where there are many men there will be many evils, and prosperity, that makes us forgetful of ourselves; and length of time, that renders to us the worst at our latter end; began to confound all goodness, and turn every thing out of order. For Brammon grew neglective of his piety; and Cuttery grew cruel and full of usurpation; and Shuddery grew deceitful in the weights and balances, and practised cozenage amongst his brethren; and Wyse lost his conscience in his dealings, and became a spendthrift, making the profits that came by his inventions, but the furtherers of riot and excess; and as they were thus evil in themselves, so they were evil one towards another. For Brammon stomached Cutteryes greatness; and Cuttery forgot to give Brammon the pre-eminence of his birth, and as if his might had been sufficient to give him the right of Priority, placing all excellency in Rule and Authority, condemned the still and solitary spirit of his brother, as unworthy of respect and eminence; yea prized his own laws and government before God's Laws; because they came from Brammon whom he disesteemed. On the other side, he pleased himself with the slaughter of those that displeased him, laid Taxations upon Shuddery, and drained the profit of Wyses' labours, and like a great Tide made all run along with his own Current, whilst they requite his injuries in cozenage and griping upon their brethren in fraud and circumvention; these evils of Example were seeds of wickedness, that no doubt would grow in their Posterity. And this dissension among themselves did bode a breach of that sweet harmony that concurred to the world's first constitution.  
Wyse likewise seeing Brammon to lose his respect, the more to make him despised sought to bring in a new form of Religion, communicated to him in vision, concerning the worship of Images, and bowing to Pagods under green trees, with other new ceremonies; which since Brammons' book contained not, the dispute was great whether they should be received as Canonical, but upon Wyses' asseveration that they were received from God, they were received as part of the Ceremonial Law.  
Thus every day presenting new platforms of wickedness, and sins that made a noise, God grew angry, and the heavens were clothed with blackness and terror, the Seas began to swell as if they meant to join with the clouds in Man's destruction, great noise was heard aloft, such as useth to dismay mortal wretches, and thunder and lightning flashed from the Poles, such as seemed to threaten a final wrack to the Earth; but as if the world needed cleansing of his defilement, and pollution, there came a Flood, that covered all Nations in the depths. Thus the Bodies had their judgement, but the Souls were lodged in the bosom of the Almighty, and so concluded the first Age of the world, according to the Tradition of the Banians.   

CHAP. VII.  
Of the second Age of the World, begun by Bremaw, Vystney, and Ruddery; of their Creation, Assignation to their several works, their time of Continuation upon Earth, and the means used for the Restauration of the World again.  
IT had now (saith the Banian) been to little end for God to disannul his own creatures, for now his wisdom and power must have again laid obscured; but though his justice were so great that he would not let wickedness go unpunished, yet he would again have a world of new creatures, to whom his wisdom, power, and mercy might be declared.  
Seeing therefore the first Age miscarried by their sinfulness, (for whose purity God had so well provided) the Almighty determined to begin the second Age by three persons of greater perfection and excellency, than the other, called, Bremaw, Vystney, and Ruddery.  
The Almighty therefore descending from heaven upon a great Mountain, called Meropurbatee, upon the top of the same the Lord pronounced his word, and said, Rise up Bremaw, the first of living Creatures in the second Age, the earth than did render from her womb Bremaw at the voice of God, who did acknowledge and worship his Maker: and by a second and third Command from the same place, raised Vystney, and Ruddery, who with no less reverence adored their Maker likewise.  
But God that maketh nothing without his use or end, did not make these to live idle, but to be serviceable in the world's restoring; to the first therefore which was Bremaw, he gave the power to make the Creatures, because (say the Banians) as great persons do not their work but by deputies, so neither was it fit God should be servile to the Creatures, but give them their being by his Instruments. To the second which was Vystney, he gave the charge to preserve the Creatures, for that as it was his mercy to cause them to be, so it was his providence to keep them in their being. But to the third which was Ruddery, he gave power to destroy his Creatures, because he knew they would be wicked and deserve a judgement amongst them.  
Now as God had given to these persons power to do these great works, so it was meet they should be fitted with means capable for the discharge of their several charges. That Bremaw therefore might have power to make the Creatures, he endued him with the Abilities of Creation and production. Secondly, that Vistney might preserve the Creatures, the Lord gave all things into his power, that might tend to the preservation of those that Bremaw should make, therefore he made him Lord of the Sun, and Moon, of the Clouds, Showers, and Dews that fall upon the Earth, Lord of the Hills, and Valleys, disposer of the changes of the year, the conferrer of Riches, health, and honour, and whatsoever tended to the well being of Man, and the rest of the Creatures. Lastly, that Ruddery might be a fit Executioner of God's justice, God gave into his possession whatsoever might tend to the destruction of living Creatures; therefore Ruddery was made the Lord of Death, and judgement, and whatsoever might tend to the punishment of Man, whether it were Sickness, Famine, War, or Pestilence, or any thing else that might be a plague for sin.  
According also to the several Assignations of these persons to their particular Charges, they were allotted a determinate time of Abiding upon Earth. Because the work of the Creation was concluded in the second of their Ages (which was a work assigned to Bremaw) therefore Bremaw was to be taken up to the Almighty in the conclusion of the second Age. And because the other Ages were multiplied with people by some that were reserved fr●m destruction, therefore Vistney was kept on earth till he had doubled Bremawes term of time, as of whose preservation there was longer need. And because the world should end in destruction, therefore the continuance of Ruddery was three times so long, that when the great day of judgement should come, he might destroy all the bodies, and carry the souls with him to the place of Glory.  
Nought wanted now, but that they should every one in their several turns show the powers conferred upon them. So Bremaw consulting with himself, how he might fulfil the charge imposed upon him, grew extraordinarily afflicted in his body, the strangeness of which anguish vexing him in every part, boded some alteration or unexpected event; when lo such travail as happeneth to women in labour seized him, and a certain tumour and swelling of his body withal, according to the sudden ripeness of the burden within, distended his bowels more and more, and gave newer and greater extremities to him in this Agony, till the burden (though Bremaw far exceeded the stature of common men) made two ruptures, the one on the right side, the other on the left; when behold two Twins, the one male the other female, to wit, Man and Woman did betray themselves to the world in full growth and perfect stature; who thus produced and informed concerning God by the instructions of Bremaw, the Man was by him named Manow, and the Woman Ceteroupa. So giving worship to God the Creator, and reverence to Bremaw their producer, with a blessing of multiplication pronounced upon them, they were sent to the East, to a Mountain called Munderpu●vool, thence to dispread their generations to the West, North, and South; so they departed, and Ceteroupa brought forth three sons, and three daughters; the eldest son was called Priauretta, the second Outanapautha, the third Soomeraut; the eldest daughters name was called Cammah, the second Soonerettaw, the third Sumboo. As these grew in years, they were in their several orders dispersed several ways, viz. Priauretta and Cammah to the West, to the Mountain called Segund; Outanapautha and Soonerettaw to the North, to the Mountain R●pola; Soomeraut and Sumboo, to the Mountain Supars, all which brought forth plentiful generations. Thus Bremaw made Man and Woman, and replenished the earth with the rest of the living Creatures.  
Vystney likewise did provide all things necessary that might be to the sustentation and preservation of the living creatures, that Bremaw had made, giving them in enjoyment such blessings as were needful to a well being.  
To conclude, Ruddery did disperse afflictions, sickness, death, and judgement, according as the Sons of men did by their wickedness invoke this smart upon themselves. And this was the order God took for the restoring of people to inhabit the earth in the second Age of the World▪ Now how God provided for the establishment of Religion in this second Age, that these that lived might fear and worship him, shall be declared in the Chapter next following, as it is unfolded by the Tradition of the Banians.   

CHAP. VIII.  
How God communicated Religion to the world by a Book delivered to Bremaw, the particular Tracts of the same: The first Tract thereof touching the moral Law laid down with the appropriation of the same to the several Casts, and a Confutation of the Errors thereof.  
GOD knowing that there would be but evil government, where there was not the establishment of his worship and fear; after the world was replenished a new, bethought himself of giving them laws to restrain that evil in them that was the cause of the destruction of the former Age.  
Descending therefore on the Mountain M●ropurbatee, he called Bremaw to him, and out of a dark and dusky cloud, with certain glimpses of his glory, he magnified himself to Bremaw, telling him that the cause why he brought destruction on the former Age, was because they did not observe the Instructions contained in the Book delivered to Brammon: so delivering a book out of the cloud into the hand of Bremaw, commanded him to acquaint the people with those things contained therein. So Bremaw made known the Sanctions and Laws unto the dispersed Generations.  
Of the contents thereof if any desire to be informed, the Banians deliver that this Book by them called the SHASTER, or the book of their written Word, consisted of these three Tracts. The first whereof contained their moral Law, or their Book of precepts, together with an Explication upon every precept, and an Appropriation of the precepts to their several Trybes or Casts. The second Tract unfolded their ceremonial Law, showing what ceremonies they were to use in their worship. The third Tract distinguished them into certain Casts or Tribes, with peculiar observations meet to each Cast or Tribe: such was the sum of this Book delivered to Bremaw, of which particulars if any desire more distinct knowledge, we shall propose the pith and substance of this in that which follows.  
First then the Tract that containeth the Moral Law, and was by Bremaw published to the Nations, comprised in the same eight Commandments; which are these following.  
The first Commandment, Thou shalt not kill any living Creature whatsoever it be, having life in the same; for thou art a Creature of mine, and so is it, thou art endued with a soul, and it is endued with the same, thou shalt not therefore spill the life of any thing that is mine.  
The second, Thou shalt make a Covenant with all thy five senses. First with thine eyes that they behold not things that be evil. Secondly with thine ears that they hear not things that be evil. Thirdly with thy tongue that it speak not things that be evil. Fourthly with thy palate that it taste not things that be evil, as wine or the flesh of living Creatures. Fifthly with thy hands, that they touch not things defiled.  
The third, Thou shalt duly observe the times of devotion, thy washings, worshipping, and prayers, to the Lord thy God: with a pure and upright heart.  
The fourth, Thou shalt tell no false tales or utter things that be untrue, by which thou mightest defraud thy Brother in dealings, bargains, or Contracts, by this cozenage, to work thine own peculiar advantage.  
The fifth, Thou shalt be charitable to the poor, and administer to his need, Meat drink and Money, as his necessity requireth, and thine own ability enableth thee to give.  
The sixth, Thou shalt not oppress, injure or do violence to the poor, using thy power unjustly to the Ruin and overthrow of thy Brother.  
The seventh, Thou shalt celebrate certain Festivals, yet not pampering thy body with excess of any thing, but shalt observe certain seasons for fasting, and break off some hours of sleep for watching, that thou mayest be fitter for devotion and holiness.  
The eight, Thou shalt not steal from thy Brother any thing how little soever it be of things committed to thy trust in thy profession or calling, but shalt content thy selfe with that which he shall freely give thee as thy hire, considering that thou hast not right to that which another man calleth his.  
These eight Commandments are bestowed amongst the four Tribes or Casts, appropriating to each two Commandments in several.  
First, Brammon and Shuddery the Priest and the Merchant man are bound in greatest strictness of Religious observance, and hold the greatest agreement in their worship; and Cuttery and Wyse the Ruler & the Handicrafts man, do most correspond in theirs.  
To the Bramanes which are the Priests, they give the first and second Commandments, as placing the strictest parts of Religion in these two things. First in the preservation of living Creatures from destruction. Next in Abstinence from things forbidden, as in the eating of Flesh, or drinking of Wine▪ to which observance they do also strictly enjoin the Merchantmen.  
Next, more particularly they apportion to Shuddery, as most proper to his profession, the third, and fourth Commandments, which two precepts enjoin to Devotion, and bind from cozenage in their dealings, a sin too incident to those that are conversant in the balance and weights, who are so mysterious in that particular as may well need an Act of Religion to restrain them from such fraudulency.  
To Cuttery their Rulers or Magistrates, they attribute the fifth and sixth Commandments, as knowing oppression to be a sin most common to the Mighty, and enjoining them to Charity, who are best able to relieve the necessities of the poor.  
To Wyse the handycrafts' man they refer the seventh and eight Commandments, who have need of some free times of enjoyment, yet given to lavishment of their gettings, if they were not admonished by their Law; as also binding them from theft, a sin to which they may be invited by opportunity, as they discharge the duties of their callings in other men's houses.  
In fine, to all these they owe a general observance, but are more particularly cautious in keeping the Commandments appropriated to their own peculiar Tribe or Cast  
Since then the Laws or Precepts of any Religion, are no further to be allowed, than they seem to be well grounded, and to carry truth and good reason with them: Me thinks by the way, here is something to be excepted against, in this Banian Law, which distinguishing them from men of other Religions, may be examined whether it may have allowance or no.  
The principal part of their Law admitting nothing prodigious to opinion, we pass over, only that which cometh into exception, is that which is laid down in the first and second Commandment, and is enjoined the Bramanes and Banians to observe, viz. First, that no living creature should be killed. Next, that they should not taste wine, or the flesh of living creatures.  
Concerning the first, that they should not kill any living creature, the reason by which they confirm this precept, is because it is endued with the same soul that man is.  
This we deny, for the Banians here seem to halt in their Philosophy, and the learning of the Ancients, who have delivered, that there is a threefold kind of soul. First, a vegetant soul, such as is in herbs and plants. Secondly, a sentient soul, such as is in beasts. Thirdly, a reasonable soul, such as is in man; which soul hath more noble Acts to distinguish itself from the other two; As also that when the other do interire cum corpore, perish with the body, this surviveth, and therefore is not the same soul, as shall hereafter be proved.  
But that this Tenent of theirs denying the slaughter of living Creatures for Man's use is nothing sovereign, may appear by Scripture, which after the Flood declareth God's allowance in this particular, G●n. 9.3. Every moving thing that liveth shall be meat for you, even as the green herb have I given you all things. Next by the custom of Nations, who differenced in other points of Religion, yet hold consent in this slaughter of living Creatures; add unto this the practice of Pythagoras, one whose name they adore, and who did lay the ground whereon this Sect leaneth, he killed an Ox, as Athenaus evicteth, lib. 1. Dipnosoph. in this distichon.  
Inclyta Pythagorae cum primum inventa figura est,  
Inclyta, propter quam victima bos cecidit.  
Neither have they been abhorrent to this practice themselves, if the report of History may be credited, for Coel▪ Rodigin reporteth, that the ancient Indians (which are the people now in mention) when Liber Pater discovered those parts, were clothed with the skins of wild beasts, which were before by them slaughtered. Neither is this observed by the Cutteries now, and therefore may seem to be a Tradition of their own devising, neither from the beginning by them practised, nor by authentic law enjoined, that it should be an essential part of their Religion.  
And so we come to their second Commandment, which containeth in it two prohibitions to be excepted against. The first, forbidding to drink of wine: the next, the eating of flesh.  
To the first, whereas the Bramanes and the Banians abstain from wine by a Religious kind of forbearance, at all times and seasons, without the absolute use of the creature; we answer, that this is a Tradition void of ground or reason.  
First, it is against the common end and use of the Creature, which God hath made to comfort the heart of Man, observing these cautions. First, that men drink not too much for the quantity. Secondly, for the manner, not in boasting or ostentation. Thirdly, for the time, that it be not when Religious fasts require forbearance. Fourthly, for the place, that it be not where the use of the creature may bring scandal.  
Next, those that have abstained from wine, have abstained for diverse ends, but not precisely observing the points of this Banian injunction. The Romans did forbid their servants the drinking of wine, but it was because they might not forget the bonds of duty towards their Masters. They did also enjoin their women to abstain from wine, but it was as Valer. Max. reports, Lib. 2. Cap. 1. Ne in aliquod dedecus prolaberentur, quia proximus à Libero Patre intemperantiae gradus ad inconcessam venerem esse consuevit: Lest they should fall into defame, for that the next neighbour to intemperancy is unbridled lust. The Carthaginians forbade their soldiers the juice of the grape, but it was least drowsiness should oppress them in their watch to a public peril. The Egyptian Priests called Sarabaitae, did for temperate ends abstain from wine, but it was not for ever. That false Prophet Mahomet, by his Law forbade the drinking of wine, but it was a Tradition and Imposture of his own, and the very Mullahs and Priests do not observe it always at present, as I myself have beheld. The Levites were forbid to drink wine, Levit. 10.9. but it was only before their entrance into the Sanctuary, that as Tremelius observeth, they might not deliver the Counsels of the Lord with a troubled mind, but know what was fit for their administration: this was no perpetual prohibition. The Nazarites vow was to drink no wine, but this was not ever, but in the days of separation. Numb. 6.2, 3. The Rechabites vowed to drink no wine, but this was arbitrary, and not by Religious obligation, and not for ever, but for 30. years, the space between jehu and joachim the latter, and Zedekiah King of judah. The civil abstinence nevertheless is not to be condemned, but this absolute disannulment of the use of God's Creature.  
Again, the confirmations of men most temperate do condemn this interdiction of wine. Galen called it the nurse of old age: Mnesytheus allowed men laxare habenas, to lose the reynes in merry and harmless Potations. Rigid Seneca said, though a man ought not by drinking to drown his sense, yet he might by drinking drown his cares. Plato that leaned to some of the opinions that this people hold, said that wine was a remedy of God against old age, that a man might have Vsum liberaliorem vini, a more liberal use of wine; and others think, that Pythagoras did not altogether abstain from the Greek wines. To conclude, History reporteth of these ancient Indians, that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. vini amatores, Lovers of wine. Coel. Rhodigin. lib. 18. cap. 31. reporteth, that at the death or Funeral of one Calanus, there was a strife or contention managed Acratoposiae, of healths drinking, and he that gained the victory, who was called Promachus, emptied four great drinking Bowls. So that this Law prohibiting the use of this Creature, was not from the beginning, neither is observed of all, and therefore seems no prohibition worthy of observance or injunction.  
To the second prohibition, laid down in their second Commandment, concerning the eating of flesh, we thus make our entrance.  
First, it is certain, that these Bramanes or Banians will not eat of the flesh of living creatures, that have either had life in them, or the likeness thereof; Eggs therefore come within the precincts of their abstinence, because they suppose the life to be in the shell, by which they become hatched or animate; Roots also that are red are abstained from, because they hold consanguinity with the colour of blood. Neither will they cure their Fevers by Phlebotomy, but by fasting, because they suppose some of the life issueth with the blood. The reason why they would deter men from eating of flesh, is because they suppose there is a kind of Metempsychosis or passage of souls from one creature to another, that the souls of men did enter into other living creatures, which should make men to abstain from tasting of them. Which opinion of theirs, that it may appear to be vain, we will show first who were the Authors of this opinion, concerning such Metempsychosis, and how it hath had his succession of maintainers. Secondly, what is the effect and substance of this opinion. Thirdly, show the reasons by which it is maintained. And lastly, proceed to the refutation of the same.  
First, then for the original of this opinion, though certainly these Indians are a people ancient, yet may it not be thought, that this opinion began first amongst them. First, because History that is the light of times, affirmeth them to be slaughterer's of living Creatures. Next, because Plato and Pythagoras that have name for defending this Metempsychosis or Metempsomatosis, have an honoured mention amongst the people. It is likely therefore that they have met with some of their writings, in this particular, by which they have become known to them. Thirdly, because jamblichus with Chaeremon the Stoic, think it to be first maintained amongst the Egyptians: That from the Egyptians than it came to the Grecians, that after it had been rife amongst them, it was made more tenable by the wits and learn of Pythagoras, Plato, Empedocles, Apolonius, Tyanius, and Proclus, and might in Liber Pater's discoveries of those parts, be dispersed amongst this people, as well as by a Scholar of Pythagoras, who spread it in Italy, where it found favour with Numa Pompilius that superstitious Emperor, and was maintained by the Albanienses, and Albigenses, confuted by Athanasius.  
Secondly, touching the substance of this opinion that gained the Patronage of so great Scholars. They did hold, that there was a passage of souls of one Creature into another, that this Transmeation was of the souls of men into beasts, and of beasts into men: hence Pythagoras averred himself to be Euphorbus, & Empedocles in his verse affirmed himself to be a Fish. This made it an abominable crime to eat flesh, lest as saith Tertullian in Apologet. Cont. gent. Cap. 48. Bubulam De aliquo Proavo, Quispiam obsonaret: Some should eat up the Oxeflesh, that had swallowed up his great Grandfather's soul. This opinion gained propugnation and defence by Pythagoras, and Plato, by this means; because that believing the soul's immortality, it might gain assent with others by this thought of its surviving in other bodies, after its relinquishment of the deceased, as Greg. Tholoss. affirmeth in his Syntax. Art. Mirab. lib. 8. cap. 12.  
Thirdly, the reasons by which they do induce assent to this Transanimation of souls, were these, because the soul was impure by the sins and corruptions of the body, therefore it was needful it should be sublimed from this corruption, by such transmeation out of one body into another, as Chemical spirits gain a purer essence by passing through the Still or Limbeck, diverse times; every Distillation taking away some of his gross part, and leaving it more refined. Again, because it was meet the soul should make a satisfaction for the filthiness it had contracted, by remaining in the prison of the body, an exile from blessedness a longer time, till this passage from one body to another had so purified them, that they might be fit to enter into the Elysium or place of bliss.  
Lastly, in confutation of this opinion for prohibition of eating of flesh from supposal of a Metempsychosis; we maintain that there is no such Metempsychosis, or transanimation of souls.  
First, the immortality of the soul we evince without this Chimaera of the fancy, by an argument drawn from man's dissolution: this is the nature of all things that are compounded, that they should be resolved into that which they were at first before their conjunction. Man is compounded of soul and body, the very dissolution of these two in death declareth this, for that cannot be separated that was not before conjoined. This composition was by life, and a creature without life, being in the soul alone, it is manifest that the soul had it before ever it came to the body, or else that which was dead could never have lived by the means of that which was likewise dead. If the soul had this life before the body, it must needs have the same after in his separation, and by consequence is immortal.  
Next in confutation of their reasons for this opinion: We answer. First, that the soul is not cleansed by such Transmeation from body to body, but rather defiled by that filthiness those body's contract, as water becometh defiled by infusion into an unclean vessel. Much more, since they affirm the souls of men enter into beasts, which are creatures of greater impurity. Besides, those spirits that are subtiliated by Stills and Lymbecks, the fire is effectual to their subliming, but the bodies have not the goodness in them that may tend to the souls greater purity, in such Transmeation. To conclude, it is improbable the soul should be enjoined to such a satisfaction for sin, as tendeth to its greater defilement. These reasons therefore avail little to confirm the soul's Transmeation in the manner premised.  
We in the last place shall prove this Metempsychosis, to be no other than a vain imagination, by the reasons following.  
1. Then, that the souls are not derived from one another per traducem, by way of traduction, appeareth by Adam's speech to Eve, Gen. 2 23. This is bone of my bone and flesh of my flesh: he doth not say, soul of my soul and spirit of my spirit. It appeareth then, that though she received her body from Adam, yet she had her soul from God. And this is that which Zachery affirmeth, Zach. 12.1. The Lord formeth the Spirit of a man within him: whence Augustine saith, Eam infundendo creari, & creando insundi, That the soul being put into man was created, and by creating was into man infused; if therefore God created some, why not all?  
2. Of spiritual things & corporal, there should seem the same manner of increase; but the bodies have new beings, therefore the souls.  
3. If the souls were purified by their passage from one body to another, than that man that had the soul last, should be capable of all that knowledge that was enjoyed by them that had it before, and so the Infant should be an experienced creature in past occurrences: but we discern no such extraordinary ripeness of knowledge in one more than another, but that all our habits are gained by industry; which whilst Plato would excuse, saying, that the wandering souls did receive from the devil a draught of the cup of Oblivion, and so were forgetful of that which is past; Irenaeus thus taunteth him: I● Plato had trial that his soul was obtused with such a draught: I wonder that he could remember, that his soul had lost her remembrance.  
Lastly, if this were true, it would follow, that the souls of beasts should be immortal, which would be absurd to think in these better knowing times. Having therefore proved this opinion of passage of souls out of one body into another to be a fancy, and nothing real, this may be no just cause to detain them from eating the flesh of creatures, that have had life in them. Neither would they, if there were great reason to the contrary, permit it as they do in the Casts of Cuttery and Wyse, whom if they pleased they might restrain by the like injunction. All which thus evidenced, this already delivered may be sufficient to publish concerning the first Tract in the Book delivered to Bremaw, touching the Moral Law.   

CHAP. IX.  
Of the second Tract of the Book delivered to Bremaw, containing their Ceremonial Law, in their Washings, Annointing, Offerings under green Trees, Prayers, Pilgrimages, Invocations; Adorations, together with the forms of their Baptizing, Marriages, and Burials, customary amongst them.  
THe second Tract of the book delivered to Bremaw, comprised certain ceremonial injunctions by them to be observed in the particulars following, the knowledge of which being something material to set forth the Religion of this people, shall be the Subject of this present Chapter.  
First, than they are enjoined to frequent washings of their bodies in Rivers: The original of which custom they say began with this second Age of the world, and was made a part of their worship, to keep in memory the destruction that was brought upon the world, for their defilement and sin. The Ceremony observed in their washings is this: First, to besmear their bodies in the mud of the River, the Emblem of man's filthiness and corruption by nature; then walking into the River, and turning their faces towards the Sun, the Bramane utters this prayer: Oh Lord, this man is foul and polluted as the Clay or Mud of this River, but the water thereof can purge off the defilement; do thou in like manner cleanse away his sin, so diving and plunging himself three times in the River, whilst the Bramane iterateth the name of the River wherein he washeth, called T●ppee, with the names of other Rivers in India, celebrated for these customary washings, as Gonga, and N●rboda, with other like Rivers, the party shaking in his hand certain grains of Rice, as his offering on the water, receiving absolution for sins past, is there dismissed.  
Secondly, they use a certain Unction in the forehead of red painting, that having certain grains stuck in the glutinous matter, is as their testimony that God hath marked them for his people; this is no other than to keep in mind the memory of their Baptism, which accordingly as the Mark vanisheth, is daily by them renewed, according to their Washings, with the utterance of certain words accompanying the action, to put them in mind to be such as becometh God's mark.  
Thirdly, they are enjoined to tender certain Offerings and Prayers under green Trees, the original of which custom they derive from Wyse, to whom they say God appeared by vision under a Tree, as is formerly mentioned, with injunction of worship in those places; so that the Bramanes under such green Trees, erect Temples to Pagods, in which they give attendance to perform Religious Rites and Ceremonies, to such as repair thither. The Tree peculiarized for this worship, is called by some, as by Pliny, and others, Ficus Indica,, the Indian Figtree; and by Goropius Becanus, affirmed to be the tree of life that grew in the Garden of Eden; how far forth to be believed, I refer to St. Walter Raleighs' 1. Book of the History of the World, Part 1. Chap. 4. Parag. 1.2.3. where the more probable opinion is given. Certain it is, that to this Tree much is attributed by them, and they suppose some notable mischance shall happen to that party that violateth or iniureth the lea● bow or branch of the same. It is a Tree of fertile growth, whose branches be spreading, ample, and spacious, from whose boughs so dispred, do descend certain stems, that rooting themselves anew in the earth, propagate an offspring, and so dilate it, that it seemeth beyond the custom of other Trees to be capacious. To this Tree when they repair, they thither bring Offerings, there they receive Unctions, and there are sprinklings of several coloured powders; there they pay their Adorations, which they number by the clapper of a little Bell; there they pray for health, for riches, for fruitfulness of issue, for success in affairs, there they often celebrate their Festivals with great concourse. In which May-game of superstition to make further inquiry, would be but vain and fruitless.  
Fourthly, they are enjoined to certain prayers in their Temples, which may hold some resemblance with common Service, were it purged of superstitious Ceremony; the sum of which devotion, is the repetition of certain names of God, dilated and explained, where also they use processions, with singing, and loud tinkling of Bells, which chanting is of their Commandments, with offerings to Images, and such like impertinent services.  
Fiftly, they are enjoined to Pilgrimages to Rivers far remote, as to the River Ganges, there to wash their bodies, and to pay their offerings, that the concourse of people repairing thither is great, and the golden offerings of Treasure and jewels thrown into his silver waves, unualuable; he is likewise esteemed blessed and purified from sin, that can dye with a palate moistened with that water.  
Sixtly, another portion of their worship they bestow in Invocation of Saints, to whom they attribute the powers of giving success to several affairs, they therefore that would be happy in Marriage, invoke Hurmount; they that are to begin the works of Architecture, Gunnez; they that want health, Vegenaut; the Soldier in his assault in feats of Arms, cries, Bimohem; the miserable invoke, Syer; and they that are in prosperity, give their Orisons to Mycasser.  
Seventhly, their Law binds them to give worship to God, upon sight of any of his creatures, first presented to the eye after the rising Sun: Especially they pay their devotion to the Sun & Moon, which they call the two eyes of God; as also to some beasts which they hold more clean than others, they give extraordinary kind usage; as to Kine, and Bussalaes', to whom they attribute so much innocence and goodness by the souls of men entering into them, that they besmear the floors of their houses with their dung, and think the ground sanctified by such pollution.  
In the eighth place, touching their Baptizing or naming of their Children, the Ceremony thereof is different in the Cast of the Bramanes, and other Casts. For those that are of the other Casts, are only washed in water; then some of the kindred of the party delivered, menaceth the point of a writing pen against the forehead of the Child, with this short prayer, That God would write good things in the front of that Child. All those then that are present saying, Amen to that prayer; they give to the Child the name by which he shall be called, and so putting an Unction of red ointment in the midst of his forehead, as a sign that the Infant is received into their Church, and marked for one of God's children, the Ceremony is absolved. But then the Children that are of the Cast of the Bramanes, are not only washed with water, but anointed with oil, with certain words of consecration, in this manner: Oh Lord we present unto thee this Child, borne of a holy Tribe, anointed with oil, and cleansed with water; unto which adding the former Ceremonies, they all pray that he may live a righteous observer of the Law of the Bramanes: so enquiring out the exact time of the Child's birth, they calculate his Nativity, gathering by the position of the twelve signs of heaven, the chances or mischances that may happen unto him; all which they conceal, and at the day of the Child's Marriage, (which they account one of the happiest days in his life) publisheth the dangers past, and the conjectural evils to come in the sequeale of his life.  
In the ninth place, concerning their Marriages: It is considerable, that the time is different from the custom of other Nations, for they Mary about the seventh year of their age, because they account Marriage one of the most blessed actions of man's life; to dye without which, they account it a great unhappiness, which often happeneth by protractation and delay of time▪ as also that the Parents might before their death see their Children disposed, which cometh to pass by these early conjunctions. Next for their contract in Marriage, the Parents of the Children, do prepare the way by private conference; the intention and purpose being made known, and betwixt them agreed upon, then there are Messengers and Presents sent to the Parents of the Maiden to be married, with the noise of Trumpet and Drum, and the singing of songs in the praise of the perfections of the Bride, which may truly give her the merit of one worthy to be coveted and sought unto: which presents being accepted, then there are gifts sent back to the Bridegroom, in token of their acceptance of the nuptial proffer, with like singing of Encomiastics in praise of the Bridegroom, seeting him forth to be so well composed, as may well deserve acceptation. So the Bramanes appointing a day for the solemnisation of the Marriage, than there is a certain Show, to publish to the whole Town this Marriage intended. This Show is first by the Bridegroom, who in Nuptial pomp attended with all the men's Children in the Town, of the same Tribe, some on horseback, some in Pallankins, some in Coaches, all adorned with jewels, Scarves, and Pageant like habiliments, make their Cursitation round about the most public streets in the Town, with Trumpets and kettle Drums, and guilded Pageants; the Bridegroom is distinguished from the rest by a crown on his head, decked with jewels very rich. And having thus published himself: The next day followeth the Bride in like pomp crowned, attended with all the Girls of the same Tribe in no less bravery and triumphant accommodation, exposed to view of the Spectators. The day drawing to his decline, they repair home to accomplish the full Rites of Marriage. The Ceremony observed in their Marriage is, that they never are conjoined together but at the going down of the Sun, at which time a fire is made, and interposed between the Married couple, to intimate the ardency that ought to be in their affections; then there is a silken string that encloseth both their bodies, to witness the insoluble bond of wedlock, that in Marriage there ought to be no desertion or forsaking one another. After this bond there is a cloth interposed betwixt them, showing that before Marriage they ought not to make their nakedness known one to another; this custom they say was taken from the meeting of Brammon with Savatree, who because they were naked, covered their immodest parts, till the words of Matrimony were uttered. So the Bramanes pronouncing certain words enjoining the man to afford all things convenient to the woman, and charging the Woman to loyalty in the marriage vow, with pronunciation of a blessing of fruitful issue to them both; the speeches concluded, the cloth interposed, rest away; the bond by which they were engirt unloosed, and after that, full freedom to communicate themselves to each other. Dowry there is none given, that the drifts of Marriage might not be mercenary, save the jewels worn on the Bridal day; and to the Feast none repair but those of the same Cast To conclude, in marriage they have some particular legal injunctions, by which the Tribes are differenced: as first, that no woman may be admitted to second Marriage, except in the Tribe of Wyse, which are in the handycrafts' men. Secondly, that men in all Tribes are admitted to second Marriages, except in the Bramanes. Thirdly, that every Tribe do marry of such as are of his own Cast: Therefore the Bramanes must marry with such as are descended from the Bramanes; and the Cutteryes, with such as are descended from the Cutteryes; so likewise the Shudderyes. But the Wyses are not only enjoined to match into their own Tribe, but into such as be of their own Trade; as a Barber's son, to a Barber's daughter, and so of others to keep their Tribes and Trades from commixtion.  
Lastly, as for their burials, this is their custom; when any man is desperately sick, and past hope of recovery, they enjoin him to utter Narraune, which is one of the names of God, importing Mercy to Sinners, of which mercy at that time he standeth most in need. His spirits languishing, they stretch out his hand, pouring fair water into it, as the offering of his life, praying to Kistner upon the God of the water, to present him pure to God, with this offering of his hand. His life being departed, they wash his body as a testimony of his cleanness and purity; this is the Ceremony observed in the visitation of their sick. After this, for the burial of their dead: it is after this manner. First, they bear the dead body to a River's side appropriate to such purpose, where setting the Corpse down on the ground, the Bramane uttereth these words; Oh earth, we commend unto thee this our Brother, whilst he lived thou hadst an interest in him; of the earth he was made, by the blessing of the earth he was fed, and therefore now he is dead, we surrender him unto thee. After this putting combustible matter to the body, accended and lighted by the help of sweet oil, and aromatical odours strewed thereon; the Bramane saith, Oh Fire, whilst be lived, thou hadst a claim in him, by whose natural heat he subsisted, we return therefore his body to thee, that thou shouldst purge it. Then the son of the deceased, taketh a pot of water, and setteth it on the ground, upon which he setteth a pot of Milk, when throwing a stone at the lower pot, he breaketh it to shards, which rendereth the water to loss, and perishing; the vessel of milk above defrauded of his support, poureth forth his humidity on the ground likewise, upon which the Son thus moralizeth the action; That as the stone by his violence, caused the vessels to yield forth their humour: so did the assault of sickness ruin his Father's body, and bring it to loss as milk or water, that is spilt on the ground, never to be redeemed. The body then being incinerated or burnt to ashes, they disperse the ashes abroad into the Air, the Bramane uttering these words: Oh Air, whilst he lived by thee he breathed, and now having breathed his last, we yield him to thee. The ashes falling on the water, the Bramane saith: Oh water, whilst he lived thy moisture did sustain him, and now his body is dispersed, take thy part in him: So give they every Element his own, for as they affirm man to have his life continued by the four Elements, so they say he ought to be distributed amongst them at his death. After this funeral solemnity, the Bramane presenteth to the son or nearest kindred of the deceased, a Register of the deceases of his Ancestors, as also readeth to him the law of Mourners. That for ten days he must eat no Beetle, nor oil his head, nor put on clean clothes, but once every month throughout the whole year, on the day of the month in which his Father deceased, must make a feast, and pay a visitation to that River that drunk up his Father's ashes. Since these laws and injunctions, there hath sprung up a Custom amongst them, that the women that survive their husbands, should offer themselves up alive to be sacrificed in the flames with them, which to this day is observed in some places, & for some persons of greater worth, though the examples be more rare now, then in former times, of which custom Propertius thus speaketh.  
Foelix Eois lex funeris una Maritis,  
Quos Aurora suis rubra colorat aquis:  
Namque ubi mortifero iacta est fax ultima lecto,  
Vxorum suis stat pia turba Comis.  
Et certamen habent laethi, quae vina sequatur  
Coniugium▪ pudor est non licuisse mori.  
Ardent victrices & slammae pectora praebent,  
Imponuntque suis or a perusta viris.  
The English.  
A happy funeral Law those Indians hold,  
Where bright Aurora shines with beams of gold,  
For when in fiery brands the Husband's lie,  
The Women stand with hanging tresses by:  
And strive who to their Husband's first may turn  
A body chaste into the flaming urn;  
Whilst to the fire they yield a constant breast,  
And with parched mouths, do kiss their loves to rest.  
But though Propertius maketh this to be a witness of their conjugal chastity; yet Strabo maketh the ground thereof to be the Indian women's disloyalty to their husbands; who in former times by secret means, untimely poisoned them, to enjoy their Paramours: The Raiahs therefore to restrain this practice, did procure the Bramanes, to make it an act of Religion to interdict second Marriages to the women, and that after the decease of the husband, the woman should no longer survive, that so they might become more careful of their preservation. The chaster sort, to gain an honour out of the infamy cast upon their Sex, did by voluntary sufferance remove all suspicion of such machination of evil, since they were so ready to cope with the terror of death, to confirm their love: The Ceremony whereof is this; When their husbands dye, they array themselves in their best ornaments and jewels, and accompany the body to the funeral pit, singing all the way encomiasticke Songs, in praise of their deceased husbands, expressing a desire to be with them: the body then being laid in the Grave, the woman with a cheerful countenance imparteth her jewels to her dearest friends, leapeth in to the Corpse, whose head she layeth in her lap; the music sounding aloud, the pile is kindled by the fire, and set on a flame, whilst she maketh herself a Martyr to approve her love.  
These observances, partly enjoined by their law, and by themselves instanced in their present practice, may have been sufficient to give you information, what might be the substance of the second Tract of the book delivered to Bremaw: what the third Tract imported, and how it is confirmed by their present Manners and Customs, we shall glance at, in the following Chapters.   

CHAP. X.  
Of the third Tract delivered to Bremaw, concerning their four Tribes or Casts; their injunction to follow that order of Government, and so touching the first of those Tribes, called the Bramanes; the derivation of the name, their kinds, the number of their Casts, their Ministerial discharge, Studies, and School discipline.  
AFter the consideration of the Ceremonies enjoined and observed by them in matters of their worship, as it was the Subject of the second Tract of the book delivered to Bremaw: Now followeth the third Tract, declaring in what manner of order or distinction they should live, and what was meet for every one to observe in his own particular Tribe.  
And because there could be no invention more commodious for the government of the world, than was used by the four Tribes in the first Age, as to have Bramanes to instruct the people in matters of Religion; to have Cutteryes that should sway the Sceptre, and keep men in obedience; to have Merchant men that should use Traffic and Trade as did Shuddery; to have servile and manufactory men, that should serve the uses of the world in the handicrafts, as did Wyse: Therefore they were by this Tract bound to keep their own peculiar Tribe or Cast, and to observe what was proper to the faculties of each in several; which accordingly was done, and is yet continued so far as it lieth in their power to conserve this Ancient form of government and policy: wherein if I shall somewhat digress from their injunctions, which for the most part present things less pertinent to be known, to a more particular display of their manners, I shall better discharge the parts required in this Tract.  
The Bramanes then being the first of these Tribes, something shall be noted in particular touching them; and first of the name Bramane. Suidas is of opinion, that they are called Bramanes of one Brachman, that was the first prescriber of their Rites. Postellus, lib. d. Origin. Cap. 13. & 15. affirmeth them to be descended from Abraham by Cheturah, who seated themselves in India, and that so they were called Abrahmanes; the word suffering a Syncope, they in the tract of time, for brevity of pronunciation became called by the name of Bramanes. But they neither know of any such as Brachman, neither have they heard of Abraham, but affirm they receive this name of Bramanes from Brammon, which was the first that ever exercised their Priestly function, as they find by record; or else from Bremaw, by adjection of this particle (nes) who was the first of the second Age, to whom the Law was delivered.  
Touching the kinds of these Bramanes, taking them for such as discharge the Priestly office amongst the people, they are of two sorts: First, the more common Bramanes, of which there are a greater number in India: or the more special, of which there be fewer, and these be called by the Banians, Verteas, by the Moors, Seurahs'.  
The common Bramane hath eighty two Casts or Tribes, assuming to themselves the names of that Tribe; which were so many wise men or Scholars famed for their learning amongst them, called Augurs, or Soothsayers, of such a place of dwelling. Thus the prime of them was called Visalnagranauger, that is, the Augur of Visalnagra, the 2 Vulnagranauger, that is, the Augur of Vulnagra, a town so called; and so of the rest according to these 82 Casts to be distinguished, being Bramanes of the discipline of such an Augur.  
These Bramanes as they discharge their Ministerial function, in praying with the people, or reading their Law, have some peculiar injunctions: As first, that they should strain their bodies into certain mimical gestures, so as may most face the people to gaze upon them and listen to them; that they pray with both their hands open to heaven, as ready to receive the things they pray for; that they pray with demissive eyelids, and sitting with their knees deflected under them, to show their fear and reverence. Next that they must never read of the book delivered to Bremaw, but it must be by a kind of singing, and quavering of the voice, which they say was not only practised by Bremaw, when it was published; but was also enjoined by God, that they might make his Law as the matter of their rejoicing.  
The Bramanes are likewise the Seminaries of discipline amongst the younger sort of that Cast, whose orders both in their initiation and entrance into that manner of learning is observable; as also no less in their confirmation, and ordination to the Priesthood: for first, about the seventh year of their age they are received to discipline, being clean washed, to intimate the purity of that Cast; then they are received naked, to show that they have stripped off all other cares, to apply themselves to study; then their heads are shaved, a long lock being only left on the hinder part of the head, to show that they must not forsake their study, if they do, by that lock they shall be drawn back again. They are bound to a Pythagorean silence and attention, & prohibited haulking, spitting or coughing; wearing about their loins a girdle of an Antilops skin, and another thong of the same about their neck, descending under the left arm. About the foureteenth year of their age (if they be capable) they are admitted to be Bramanes, exchanging those leather thongs, for four sealing threads, that come over the right shoulder, and under the right arm, which they sleep withal, and never put off, but wear them in honour of God, and the three persons, Bremaw, Vystney, and Ruddery, and as the badge of their profession; in which ordination they are enjoined: First, not to alter their Cast or Tribe. Next to observe all things enjoined in the Bramanes Law. Lastly, not to communicate the mysteries of their Laws to any of a different Religion. These be the most of the principal things observed by these Bramanes.  
Now for the more special Bramane, by them called the Vertea, he is some man of the Cast of the Shudderyes, or Merchant men, who for devotion taketh this condition on him; he is one that for his habit weareth a woollen garment of white, descended to the middle of his thigh, leaving the lower parts naked; his head is always uncovered, as a witness of his perpetual reverence of God above; they do not shave, but pluck off all the hair on their heads, save some small remainder on the crown; the like they do from their chin also.  
Of this sort of Bramane there be several Casts likewise; one is called the Soncaes, and these go not to Church, but perform divine Rites at home. Another is of the Tuppaes', these go to Church to pray. A third is of the Curthurs', and these pray by themselves, without society. A fourth called the Onkeleaus, and these endure not Images. A fifth called the Pushaleaus, the most strict of them all.  
These kind of Bramanes have a Festival called Putcheson, which is kept once every Month, by five days solemnisation, but betwixt each day of the five they keep a fast; this feast is kept at the ablest men's houses, and commonly at those times a pension is given, to restrain the death of cattle, or other living creatures.  
More strict they seem to be in many things than the common Bramanes, for the other are not forbidden marriage, these are; more abstinent they are in diet, for out of the former Feasts they eat nothing, but what is given them, and reserve nothing for another meal. More cautelous they are for the preservation of things animate, for they will drink no water but boiled, that so the vapour which they suppose the life of the water, may go out. They disperse their very dung and ordure with a beasome, lest it should generate worms that be subject to destruction; and they keep an hospital of lame & maimed flying fowl, redeemed by a price, which they seek to restore: They have all things common, but place no faith in outward washings, but rather embrace a careless and sordid nastiness. And this is sufficient to note concerning this kind of Bramane.   

CHAP. XI.  
Concerning the second Tribe or Cast called the Cutteryes, presenting them in their flourishing estate, their declining estate, and their present estate.  
THe second Cast or Tribe being the Cutteryes, had their denomination from Cuttery, the 2 son of Pourous, who because Domination & Rule was committed unto him, therefore all Soldiers and Kings are said to be of this Tribe. That particular of Bremawes' book that concerned this Cast or Tribe, contained certain precepts of government and policy, the knowledge of which being but of common import, I rather choose to omit, and proceed to show some other things notable concerning this Tribe, touching their state or condition. These Cutteryes may then be considered, either according as they were in their flourishing estate, or else in their declining estate, or in their present estate.  
As they were in their flourishing estate, they were the Ancient Kings and Rulers of India, especially of that part called Guzzarat, and were called by the name of Raiahs', which signifieth a King, whereof some were of greater dominion than other, according as they were of greater force. These Raiahs had principally four men about them of eminency. The first of which were the Bramanes, who by soothsaying and Augury did show the Kings what time was most meet to begin their designs to prosecute them with success. The second was one called the Pardon, which was a man of policy in the carriage of State business, and dispatched all matters of judicature, having reference to the King for justice.. The third was one that was called the Moldar, or the King's Chamberlain, who was most commonly present with the King, as the companion of his conversation. The fourth was the General of the King's Armies in the field, called Disnacke, who was sent abroad about all expeditions of war. These were the four that had chief eminency about the King. Furthermore, these Raiahs are said to have thirty six Tribes, as the noble families whence they were descended; some were of the Cast or Tribe of Chaurah; some of the Solenkees; some of the Tribe of Vaggela; some of the Dodepuchaes; some of the Paramars'; that so no man of obscure birth might press to dignity, but being descended from some of the thirty six families; thus the Raiahs lived in their flourishing estate.  
Now touching their declining state: It is recorded in their History, that one Rannedevill a virtuous woman, did at her death prophesy the decline of the Banian State, in the time of Ravisaldee chief Raiah, the beginning of which decline should be in his next Successors days, which they say accordingly happened as shall appear by the Story following.  
It is then delivered in their History, that there was a Raiah called Ravisaldee, who had a son called Syderaijsaldee: Ravisaldee suffering the common change of Mortality, his son was careful to express his duty to his deceased father, in a costly Monument, at a place called Sythepolalpore, which being finished with great curiosity of Art, and cost correspondent to that curiosity, being pleased with the work, and desiring to keep his Father's memory and his own lasting by that Monument, he consulted with the Bramanes, to know whether that Temple should long abide, or if that pile of goodly workmanship should suffer ruin; by whom it should be defaced. It was divined to him by one Madewnauger, one famous in the discipline of the Bramanes, that one Sultan Alaudin, a Patan, King of Delee, should deface the same, as also gain some great conquest in Guzzarat. Syderaijsaldee hopeful to prevent the defacement of this Temple, by some timely composition, dispeeded his Bramane Madewnauger, and his Pardon, to Delee, to inquire out the said Alaudin, and by a sum of money to procure the peace of his Father's bones, and the sparing of the Temple. But coming thither they could find no such man of any eminency, but another in the government: only by strict inquisition they met with a wood-gatherer there, who had a son so calle●; thither they repair to the amazement of Alaudins' poor parents; They make known the reason of their coming, and find the boy administering food to a young Kid in his Father's backside. The Bramane proposing to him the high fortunes that should betide him in being King of Delee, and in the conquest of Guzzarat, as also the end of their Message, that Syderaijsaldee did greet him, and did desire him that when those things should happen and he should invade Guzzarat, that he would forbear to deface the Temple and Monument of his Father erected at Sythepolalpore, as a motive to which favour, Syderaijsaldee did freely present him with a sum of money, which sum they tendered to Alaudin. Alaudin boldly answered, that he was not in appearance capable of any such fortunes, but if the heavens had so set it down in their great volume, he could not alter it, but must lay waste the Temple, and in the Majesty of his nature refused the gift and treasure brought him. His Parents better instructed by their own necessity what was meet for him to do, than his heroic disposition would be taught, importuned him to take the treasure, urging their own needs, and how convenient a help it might be to raise him to those fortunes that were to him divined. So apprehending the counsel to be but reasonable, he took the treasure, and gave an Escript or writing, that albeit the heavens had decreed that he should scatter some stones of that building, yet he would pick them out of the Corners thereof in such manner, as should fulfil his fortune, and make good his promised favour to Syderaijsaldee, in the sparing of that Temple and Tomb of his Father. By this money of composition, Alaudin gathered Soldiers, and betook himself to Arms, wherein he proved himself so resolute, that he gained great fame, whereunto his divining fortunes became such a Sparre, that he was made King of Delee, and after that made invasive conquests on Guzzarat, fulfilled his promise to Syderaijsaldee in treaty on the fore mentioned business. In which conquest he overthrew many Raiahs, to the great ruin and decline of the Banian State: But growing weary of this long war, and many Raiahs flying to places inaccessible, led with a desire to return to Delee his native place, he committed the further managing of these wars to one Futtercon, that was his Cupbearer; in this manner. For Alaudin considering how great he was grown from nothing (and that accidentally) he determined as accidentally to heap this fortune upon another; purposing over night with himself, that whosoever did first present him the next morning with any gift, on him to confirm the government of that part of Guzzarat he had conquered. It so fell out, that whilst this secret was lodged up in the King's breast, that the fore mentioned Futtercon, the King's wine keeper, by the rising Sun tendered a Cup of wine to the King's hand; who smiled and looked favourably upon him, and in the presence of his Army, comfirmed him his Successor in the Government of that he had won, enjoining them all so to acknowledge him, and to do whatsoever he should command in the further prosecution of that conquest: so Sultan Alaudin departed to Delee, and the said Futtercon did further invade Guzzarat, and so did the rest of the Mahoometans that succeeded him, to the decline of the Banian State and Regiment.  
Now for their present estate, some of the Raiahs yielded, others flying to retyrements impregnable, lay in the Maw of the Country, and could not be conquered even to this day: but making outroades, prey on the Cassaloes passing by the way; and sometimes come to the skirts of their strongest and most populous towns, having many resolute Soldiers to go on in these attempts of rapine, called Rashpootes, which implieth as much as the sons of Kings; for being of the Cast of the Cutteries, it is like they were nobly descended, and some of the Progeny of those that were overrun in the Guzzarat conquest. Of those that live unconquered at this day, such a one is Raiah Surmulgee, living at Raspeeplaw; Raiah Berumshaw, at Molere; Raiah Ramnagar; Raiah Barmulgee, and the great Rannah, who hath fought many set battles with the Moguls forces. This may be observable concerning the Cast of the Cutteryes.   

CHAP. XII.  
Of the third Tribe or Cast called the Shudderyes, of the meaning of the name Banian, of their Casts, and the form of their Contracts, in buying and selling.  
THE third son of Pourous being called Shuddery, and the Profession appointed him to follow being Merchandise, all such as live in the nature of Merchants are comprised under this name, and belong to this Cast: that which the book delivered to Bremaw contained concerning this Tribe, was no other than a summary of religious advertisements, proper to the carriage of this Profession, enjoining them t● truth in their words, and dealings, and to avoid all practices of circumvention in buying and selling. What may be further worthy of note concerning this Tribe (being those that are most properly called Banians) at present is either concerning the name Banian, the number of their Casts, or the form of their contracts of buying and selling.  
First, under the name of Banians is comprised either such as are Merchants only, or Brokers for the Merchant, for nothing is bought but by the mediation of these, who are called Banians, which importeth as much in the Bramanes language wherein their Law is written, as a people innocent and harmless, because they will not endure to see a Fly or Worm, or any thing living injuried, and being strucken bear it patiently without resisting again.  
Next for the number of their Casts, they are equal to the Bramanes, being the self same Casts, choosing either to be under their discipline, that are Visalnagranaugers, or Vulnagranaugers, from the peculiar instruction of which Bramanes they are guided in matters belonging to religious worship, for being most like unto the Bramanes in their Law, they more strictly follow their injunctions then the other Tribes.  
Lastly, their form of contract in buying and selling is something notable, and distinct from the custom of other Nations; for the Broker that beateth the price with him that selleth, looseth his Pamerin, that is folded about his waste, and dispreading it upon his knee, with hands folded underneath, by their finger ends the price of pounds, shillings, or pence is pitched, as the chapman is intended to give; The Seller in like manner intimateth how much he purposeth to have, which silent kind of composition they say their Law enjoineth as the form of their contract.   

CHAP. XIII.  
Of the fourth Cast called the Wyses, the meaning of the name, their kinds, and several Casts; B●emaws time is expired, he is taken up to heaven, the second Age is concluded by the destruction of Wind and Tempest.  
LAstly, as the fourth Son of Pourous was called Wyse, and was the Master of the Mechanics or handicrafts, ●o all manufactory men were to belong to the Cast of the Wyses. Those directions that were in Bremawes' book for these, were in precepts touching their behaviours in their callings.  
This name Wyse implies as much as one that is servile or instrumentary, for this cause as it may be supposed, because they are servile or helpful to such as need their Art, as was Wyse, and those descended from him, who were endued with diverse inventions; these people are at this present most ordinarily called by the name of Gentiles.  
Which Gentiles are of two sorts or kinds: first, the purer Gentile, such as liveth observant of the diet of the Banians, abstaining from flesh and wine, or using both very seldom; or else the Gentile Visceraun, called the impure or unclean Gentile, which taketh a greater liberty in diet, eating flesh or fish or things animate; such are the husbandmen or inferior sort of people, called the Coulees.  
The purer sort of Gentile, as they hold greatest relation in their religious liberty with Cutteryes, so they agree in the number of their Casts, having six and thirty, according to the number of the trades or professions practised amongst them. In the particular of their handycrafts this is observable, that they make as few instruments serve for the effectuating of diverse works as may be, and whatsoever they do, is contrary to the Christian form of working, for the most part. Such is the substance of the third Tract of the book delivered to Bremaw, concerning the four Tribes or Casts, somewhat accommodate to their present manners.  
This book comprising in it the Platform of Religion and Government thus delivered to Bremaw, was by him communicated to the Bramanes of those times, and by them published to the people, showing what Religion they should observe, and how they should live in their several Tribes or Casts. After which according to the prescriptions therein, the Rulers did keep the people in the order of Government: The Priests or Bramanes did give advice in matters of Religion: The Merchants did follow Traffic and Merchandizing: And the Handycrafts men did follow their several professions, serving the needs of all men that had use of them; all things having a good beginning in this second Age, Religion was embraced, Prayers were made to God, and the three persons, Bremaw, Vistney, and Ruddery; the banks of the Rivers were frequented, and daily washings were not neglected.  
But after the people were multiplied, the succeeding Generations were not of the primitive integrity, but the lower the times grew, the worse they were at the bottom. The Bramanes grew hypocritical and lip-laborious; the Cutteryes, or Rulers swelled with pride and ambition, cried out for larger Territories, meditating unjust ampliations of Government. The Merchants grew full of fraudulency in their dealings. And the Handycrafts grew idle and overvaluing their labours.  
In this uproar of ungodliness, the Lord grew angry, and full of indignation, and descended on Mount Meropurbatee, acquainting Bremaw with the wickedness of the world, who descended and premonished them of the judgement to come, which a while hushed the cry of their wickedness; but they fell to their old evils again. Bremaw then interceded for them, but the Almighty would not be pacified, but took Bremaw up into his bosom, the time of his abode on earth being expired, that he might not behold the evils of the time to come.  
Then the Lord made known his purpose of destroying the world to Vistney, whose nature and office being to preserve the people, did intercede for them: but the Lord would not be pacified, but gave charge to Ruddery, whose office was to bring judgement and destruction on sinners, to cause the bowels of the earth to send out a wind, to sweep the Nations as the dust from the face of the earth.  
So Ruddery enraged the winds in the bowels of the earth, which braced forth into Eruptions, and the great body of the world had her trepidations and waverings, the day seemed to change colour with the night, the Mountains and hills were hurled from their foundations, and as some report the River Ganges was carried from her wont Rote, to run in a new Channel; so the Tempest destroyed all people, saving a few that the Lord permitted Vistney to cover with the skirt of his preservation, reserved to be the Propagaters of mankind in the third Age, and so this Age concluded.   

CHAP. XIIII.  
Showing the beginning of the third Age, the Restauration of the same by Ram; new evils bring a judgement, concluding the third Age by an Earthquake or Chasma.  
RVddery having restrained the winds from their former violence, all now was hushed; but miserable and lamentable it was to behold the earth so desolate and void of inhabitants, more miserable to see the carkeises that were scattered on her surface, some blown from the tops of high Mountains, others bruised to mash, all ruined and destroyed; so that the Almighty repented him of his own work, and Ruddery was sorry that he should be an instrument of so great fury and destruction.  
But because the head of all the former disorders was from the wickedness and ill government of the Kings and Rulers, therefore the Lord utterly razed out all of the Tribe or Cast of the Cutteryes; those that were preserved from destruction by the skirt of Vistneys' preservation, being some few of the other three Casts or Tribes.  
Now because these four Casts were so necessary to the world's government, that it could not subsist without them, though the Cast of the Cutteryes perished intyrely, for their wickedness; yet that they might be renewed again from a holier beginning, the Lord appointed that from the Bramanes the line of the Kings should be renewed. So the Chief of the Bramanes that was then preserved by Vistney, was called Ducerat; the next child that was borne after this destruction, and which was the youngest of four, was chosen to propagate the race of their Kings, and Rulers, who being religiously educated, might as well favour piety as policy, and with holiness and prudence govern men in their several Tribes.  
So he did many worthy Acts, and exceedingly maintained Religion, was a Patron to the Bramanes, and Churchmen, and his name was Ram; who became so memorable for his worthy deeds, that his name is made honourable in the mention amongst them even to this day, that whensoever they meet and salute one another, they cry Ram, Ram, as a word importing the wishes of all good.  
It is like that after him there ruled many worthy Kings, but tract of time rendering every thing worse at the latter ending then at the beginning, brought forth such as followed the course of the ancient wickedness, and new ambitions, and new hypocrisies, and new frauds and circumuentions, and daily breaches of the Law delivered in Bremawes' book, began afresh to make intrusion amongst them.  
So the Almighty was again angry, that after so many judgements, the people would not be warned to his fear, therefore by God's appointment, Ruddery caused the earth to open and swallow them up alive, reserving only some few of the four Tribes, as a last trial for the new peopling of the world again. And such was the conclusion of the third Age of the world.   

CHAP. XV.  
The fourth and last Age of the world, Vistneyes' rapture to Heaven, the Banians opinion touching the final conclusion of the World, and in what manner they suppose it shall be.  
AFter this, the Almighty again commanded, that the world should be peopled by those that were reserved, amongst whom there was one Kystney, a famous Ruler and pious King, of whose virtues they have ample record, as being one most notable in the last Age, which they think now by the course of time to be devolved upon us; he did wonderfully promote Religion, upon which there was a reformed beginning of goodness.  
By this, Vistneyes' time (as they say) being expired, in this place and vale of mortality; the Lord took him up to heaven, there being no further need of his preservation, for when this Age is concluded, there shall be a final end of all things.  
But the Bramanes though they suppose time to be running on the fourth Age of the world, yet they suppose this Age shall be longer than any of the rest, in the end whereof they say Ruddery shall be rapt up into heaven. These Ages they call by four names: the first, Curtain; the second, Duauper; the third, Tetraioo; the fourth Kolee.  
Concerning the manner of this final judgement, they hold it shall be more dreadful than any of the rest, and that it shall be by fire; that Ruddery then shall summon up all the power of destruction; that the Moon shall look red; that the Sun shall shed his purling light like flaming brimstone; that the lightning shall flash with terrors, the skies shall change into all colours; but especially fiery redness shall overspread the face of heaven; that the four Elements of which the world at first was constituted, shall be at opposition and variance, till by this Agony she be turned to her first confusion.  
And that the final consummation of the world shall be by fire, they gather hence; Of such as was the beginning of the world, of such shall be her dissolution; but the Principles of the world's constitution, were these four; Earth, Air, Water, and Fire; therefore by them shall she be destroyed, which also they gather by the destruction of the several Ages: For the people of the first Age were destroyed by water; the people of the second Age were destroyed by wind, which they account the Air; the people of the third Age were destroyed by Earth; and the people of the last Age, shall be destroyed by fire.  
Then (say they) shall Ruddery carry up the souls of all people to heaven with him, to rest in God's bosom, but the bodies shall all perish; So that they believe not the Resurrection, for they say, heaven being a place that is pure, they hold it cannot be capable of such gross substances.    

The Author's Conclusion to the Reader, together with a Censure on the material parts of this Relation.  
THus worthy Reader, thou hast the sum of the Banian Religion, such as it is; not void of vain Superstitions, and composed Forgery, as well may be judged by the precedent Discourse, wherein as in all other heresies may be gathered, how Satan leadeth those that are out of the pale of the Church, a round, in the Maze of Error and Gentilism. I might leave the particulars to thy Censure, as well as to thy Reading; but since I have detected such gross opinions in this Sect, I cannot let them pass without a rod trust at their backs, as a deserved penance for their crime.  
To help thy memory therefore in a short revise of their forementioned vanities; what seemeth their first Age to present, but a figment of their own devising, to confirm them to be the most ancient of all people? as if like the Egyptians, in the 2. book of justine, they only would boast of Antiquity; and to lay the first ground of Religion and Government, when the Scythians had better arguments to plead than they. How fabulous and like an old woman's tale seem their devised Medium for the world's propagation, in placing four women at the four winds? And for the second Age and the world's restauration therein, if by those three persons, Bremaw, Vistney, and Ruddery, they glance at the Trinity, how prodigious have they made that Mystery; making it rather a Quaternity, than a Trinity? What a monstrous fancy have they form and shaped for the peopling of that Age; and if they aim not at a mark so sublime, what men shall deserve the Attributes to them appropiate? Touching their Law, the main Pillars thereof have been demolished in its Confutation: The Kingdom of God consists not in meats and drinks. For other their Ceremonies and Rites, contained in their second Tract of the book, what man of reasonable understanding doth not wonder at their superstitions, which place their faith in outward washings, lotions, and sprinklings? in worship of Sun, Moon, and other living creatures, in paintings, unctions, and garish processions, in offerings under green trees, in cringings, beckings, and bowings to Images, and other multifarious Ceremonies? all evidences of brains intoxicate with the fumes of Error and Polytheisme. As for their four Tribes or Casts, as in all else, how Pythagorically they stand upon the number of four; the world was form of four principles; divided into four points of the Compass; to endure for four Ages; planted by four men, matched to four women; restored again by four; and to be demolished by four several destructions; in four several Elements: and to conclude, like Sadduces denying the Resurrection, in which consisteth the hopes of the blessed: Of which St. Paul, 1 Cor. 15.29. If in this life only we have hope in Christ, we are of all men most miserable.  
All these declare how they have made their Religion a composed Fiction, rather than any thing real for faith to lean on. Though then the Novelty of this Relation may make it grateful to any, who like an Athenian desireth to hear some thing strange or new: I know not wherein it may be more profitable, then to settle us in the solidness of our own faith, which is purged of all such levities'; for the vainness of Error makes truth's greatest opinion, which duly considered may well move us to say, 
Micat inter omnes,  
julium Sydus, velut inter ignes  
Luna minores.  
That our great light outshines all these as far,  
As Silver Moon outshines each lesser Star.   
FINIS.   

THE RELIGION OF THE PERSEES.  
As it was Compiled from a Book of theirs, containing the Form of their Worship, written in the Persian Character, and by them called their Zundavastaw.  
Wherein is showed the Superstitious Ceremonies used amongst them.  
More especially their Idolatrous worship of Fire.  LEVIT. 10.1.2. 
And Nadab and Abihu offered strange fire before the Lord, which he commanded them not, and there went out a fire from the Lord and devoured them.  TERTUL. d. Prescript. c. 22. 
Scripturae ignem alienum imponentes, hoc est Intelligentiam alienam à Deo introducentes, Incensum Domino non suave, sed execrabile offerunt.  
Printed for FRA. CONSTABLE. 1630.   

To the most Reverend Father in God, GEORGE by the Providence of God, Archbishop of Canterbury, Primate of all ENGLAND, and Metropolitan.  
May it please your Grace:  
Having in the former Book presented the Banian, with his Errors and Superstitions to your Censure: I have in this second Book, brought the Persee also to the same Bar, to be arraigned upon like Gild. This Superstition of the Persee, as your Grace well knoweth by the Relation of Socrates, in the seaventh Book of his Ecclesiastic History. Cap. 8. was much weakened in opinion by one Marutha, Bishop of Mesopotamia, wherein Yesdegerd the last King of these Persees, became so wavering, that the Magies to reclaim him from Revolt and vacillancy in the opinion of his holy fire, did convey one under ground, where their living fire was kept, that might tell Yesdegerd, that if he did revolt from this worship, he should be deposed from his Rule, and come to a miserable ending: at the hearing of which voice (conceived to be some divine message) Yesdegerd grew much troubled, till Marutha brought the Imposture to discovery, by advising Yesdegerd to dig under ground, where the feigned Crier was heard and deprehended in a vault, to the shameful detection of this close device▪ To your Grace than I refer the said Persee, with his soiled and tainted worship; hopeful your Grace will be pleased to sentence him to a public Procession, habilimented in the ridiculous vesture of his own Superstitions, that all good minded people upon view of him, may give him his demerited shame and defamation. Thus with the humble tender of my service to your Grace in these foreign Collections, and my prayers that you may live long to do worthy Acts in Jsrael, I rest,  
Bound to your Grace in all dutiful observance, HENRY LORD.   

To the Honourable and Worthy Knight, Sr. Maurice Abbot, Governor of the Company of Merchants trading to the East Indies: Christopher Cletherow Alderman of the City of London, and Deputy of the said Company, and to all the worthy Adventurers, Members of the same Society.  
Right Honourable:  
SJnce the purposed tender of my first Novelty, time that is sometimes propitious to grateful Intentions, hath made me fruitful in a second producement. As therefore I resigned to you my display of the Banian Sect, so also may you be pleased to accept this of the Persees: since by the strength of your favours, and the opportunities of your employment, I have been enabled to bring it forth also. As for the strength of the Superstition, why the Persees should make the Fire their God, seems to weak purpose, as one Canopus an Egyptian Priest once evinced. For upon a time when there was a public Trial and Contention amongst the Nations, whose God was most powerful, and the Chaldeans and Persees as Ruffinus testifies, in the second Book of his Ecclesiastic History, ostentated their god of Fire; affirming that it was able to destroy all the Egyptian gods, and Idols of gold, silver, brass, wood, stone, or whatsoever, and consume them to nothing: Canopus' to elude this Assertion brings in a stone vessel, orbicular and full of holes like a Cullender, filled with water; and the ventages thereof so cunningly plastered with wax, that the fraud went undetected; which being set to manage his contention with the Fire, the heat melting the wax, gave the liquid humour within liberty to extinguish the Fire, which was the Persians god; which project if it seem but circumuentive and deceitful, to justify the power of the Egyptian god of Stone, above the Persians god of Fire; yet who sees not, that if so be any be pleased to make the Water his god, it would quickly extinguish the Fiery god which these Persees worship? and so by consequence we may hold this a poor Superstition. Howsoever than both these and the former, seem to be issues illegitimate and branded in the Conception with the name of base begotten, because they are Superstitious; Yet since our Physicians in England, have learned to make the poisons in foreign Countries medecinable and sovereign in our own; I hope t●e good Christians in England, have learned also to convert the Heresies of the Heathen, though in themselves baneful and obnoxious, to uses cavearie against relapse, and defectious Apostasy. Accept it then Right Honourable, and take it according to his b●st Use, (as men at some times of the year make of weeds, things both healthful and useful) from him who would have afforded you some thing more worthy, if there might have come any thing good out of Gallile. In defect whereof, accept my duty in this, which shall be ever forward to witness itself in all good prayers and wishes, for the flourishing and prosperous estate of your Affairs foreign and Domestic, as becometh  
Your thankful Servant, and Minister: Henry Lord.   

THE PROEM, showing the cause that moved the Author to produce the following Tract.  
Having declared the Religion, Rites, Customs & Ceremonies, of a people living in the East Indies called the Banians, a Sect not throughly published by any heretofore, whilst my observation was bestowed in such Inquiry, I observed in the town of Surratt the place where I resided, another Sect called the Persees; who because I did discern them to differ both from the Moor & Banian in the course of their living, & in the form of their Religion, as also that the Scripture Dan. 6.15. speaketh of the law of the Medes & Persians that might not alter, finding these to be that same people that are linked with the Medes, I thought it would not be unworthy of my labour to bring to the eyes of my Countrymen this Religion also, especially since I never read of any that had fully published the same, but that it hath remained obscure and hid from common knowledge. For this cause desirous to add any thing to the ingenious, that the opportunities of my Travail might confer upon me, I joined myself with one of their Church men called their Daroo, and by the interpretation of a Persee, whose long employment, in the Companies service, had brought him to a mediocrity in the English tongue, and whose familiarity with me, inclined him to further my inquiry: I gained the knowledge of what hereafter I shall deliver, as it was compiled in a book writ in the Persian Character, containing their Scripture, and in their own language, called their ZUNDAVASTAW. But because we should be better informed concerning the People spoken of, before we lay down their Religion, we will first declare who these Persees are, and then proceed to their worship.   

THE RELIGION OF THE PERSEES.  

CHAP. I.  
Declaring who these Persees are, their ancient place of abode, the cause of relinquishing their own Country, their arrival in East India, and their abode there.  
THese Persians, or Persees, of whose Religion we are now to speak of; are a people descended from the ancient Persians, in times not long after the Flood, who then had their Native Kings and Governors; but war, that causeth an alteration in States and Empires, brought upon them a foreign Sceptre.  
About nine hundred ninety six years elapsed, one Yesdegerd, was native King of Persia, who had his residence in the City of Yesd, near unto the old City of Spahaun, which is somewhat remote from the new City known by that name; this City of Yesd was a goodly City in those times, (as those use to be where Kings keep their Courts) spacious for circuit, sumptuous for buildings, and populous for inhabitants, where this people lived in flourishing prosperity.  
What time the Arabian Captains of the Sect of Mahomet, made invasion into his Country, about the nineteenth year of his Reign, who having before been newly assaulted by a great multitude of Turks, that came from Turquestan, he was forced to fly to Karason, where he died suddenly in the twentieth year of his reign, being the five and fortith King that descended from the race of Guiomaras, and the last in whom the ancient Persian Monarchy concluded.  
The Mahometans upon the death of Yesdegerd, carried all in conquest before them, and subjected the Natives of the Country as vassals unto them; and as new Lords bring in new laws; they contented not themselves to bring them to their form of government in State subjection, but also in matters of Religion, to live according to Mahomet's Constitutions, compelling them to be circumcised according to the Mahometan custom, contrary to the form of their own Religion and worship.  
These Persees, not enduring to live contrary to the prescript of their own law, and less able to reject their yoke, many of them by privy escape, and as close conveyance as they might of their goods and substance, determined a voyage for the Indies, purposing to prove the mildness of the Banian Raiahs', if there, though they lived in subjection for matter of government, they might obtain liberty of conscience in course of Religion.  
So repairing to jasques, a place in the Persian gulf, they obtained a fleet of seven juncks, to convey them and theirs, as Merchantmen bound for the shores of India, in course of Trade and Merchandise. It happened that in safety they made to the land of St. john's on the shores of India, and arrived together, at or near the Port of Swaley, the usual Receptacle of such Ships as arrive there. Treaty was made by some of them, with a Raiah living at Nuncery, publishing their aggreevances, and the cause of their commimg thither, as also their suit to be admitted as Soiournors with them, using their own Law and Religion, but yielding themselves in subjection to their Government; upon payment of homage and tribure, they were admitted to land the Passengers contained in five of their juncks.  
The other two juncks remaining, one of them put into the Road of Swaley, and treated with a Raiah that then resided at Baryaw near unto Surrat, who entertained them on like conditions to the former; but the Raiah of that place, having wars with a neighbouring Raiah, who got the conquest, the Persees that resided with the conquered, were all put to the sword, as adherents to the Enemy.  
The last juncke coasted along the shores, and arrived at Cambaya, where they were received upon the prementioned conditions, so that howsoever this people have been dispersed in India, since their arrival, it hath been from some of these places. Thus they lived in India, till tract of time wore out the memory of their original, and the Records of their Religion being perished, they became ignorant whence they were, being assigned to the profession of husbandry, or the dressing of the Palmitoes or Toddy trees, till being known by the name of Persees, they were agnized by the remnant of their Sect abiding in Persia, who acquainted them with the Story of their Ancestors, and communicated to them both their law, and instructors in the worship according to which they were to live: And these be the Persees, of whose Religion, we are to treat in the Chapters following.   

CHAP. II.  
Containing the Opinion of the Persees, touching the Creation of the world, and the Creatures therein; together with a short mention of the Flood, and the general division of the following discourse.  
NOw after the consideration of these Persees, of whose Religion we are to speak, we proceed more particularly to the Subject of this book, which is their worship and Religion; wherein firs● cometh to be rendered their opinion touching the Creation.  
Touching this, the Persees affirm, that before any thing was, there was a God, that was the maker of all things, who when he did determine to make himself known by his works in the Creation of the Universe, and the creatures therein, did divide this great work of the creation, into a sixfold labour.  
First then, they say he made the heavens with their Orbs, a place most glorious and pleasant, which he adorned with great lights and lesser; as the Sun, Moon, and Stars; as also he did make the Angels, which according to their several dignities, he placed in their several Orders one above another, which place he made a habitation of blessedness, for such as should live holily in this life, and having thus done, that he might teach us to do great designs with consideration and advice, he rested five days from the work of further creation.  
Next he made Hell, in the lower parts of the world, from which he banished all light and comfort; that as heaven might be a place of happiness, to those that are good and please the Almighty, so this might be a place of horror and punishment, to such as offend his Majesty; wherein as in heaven, so God had made several mansions that exceeded each other in dolour, which were proportioned according to the degrees of offenders; about which time Lucifer, the chief of Angels, with other of his Order, conspiring against God, to gain the Sovereignty and command over all, God threw him from the Orb of his happiness, together with his confederates and accomplices, damned him to hell the place that was made for offenders, and turned them from their glorious shapes, into shapes black, ugly, and deformed; till the times of the world should be consummate, when all offenders in general should receive their sentence of punishment and condemnation. So God having accomplished this second labour, desisted from the work of the creation five days more.  
After this, the Almighty begun the third labour of the creation, which was to make the Earth, which together with the Waters called Seas, make this lower world like a Globe or Ball, so agreeing together, that the Seas humidity maketh the Earth fruitful, and the Earth's solidity, boundeth the waters in their due confine; which work thus finished, God suspended the work of the Creation for five days more and rested.  
The fourth labour was to make the Trees, Plants, and Herbs, that so the earth might bring forth fruits pleasant to the eye, and taste, and for the comfort of the Creatures living in the earth; this also done, God rested and gave the former respite to his labours.  
The fifth work was to make Creatures fit to abide in the places forementioned, as Beasts of all sorts, to forage in the green pastures; Fowls to clean the Air with their nimble Pentions; Fishes to swim in the unknown depths of the watery Ocean. The world thus replenished with creatures, God resumed his wont rest and intermission from this labour.  
And lastly undertook his sixth labour, which was the forming of Man and Woman, to whom the rest of the Creatures were made ministratory and servile, whose name their Records deliver to be Adamah, and Euah, who being the first two by whom the multitudes of mankind should be propagated: God as they affirm, did cause Euah to bring forth two twins every day: for a thousand years together, death did diminish none of the numbers of mankind by mortality.  
But Lucifer thus deposed with the rest of his Order, grew malignant both to God and man; and as God did good, so he laboured to do evil, and to perturb his actions, and tempt men to sin and wickedness, labouring to make man odious to his Maker, as also making himself an enemy to all goodness, which God yet did not fully revenge, as knowing nothing but evil to be in him and his confederates.  
But the better to prevent his mischief, set certain supervisors over his creatures to preserve them in that state wherein they were at first created. Thus to one Hamull was committed the charge of the heavens; to Acrob the oversight of the Angels, that they relapsed not as Lucifer had done; to joder the oversight of the Sun, Moon, and Stars; to Soreh the care of the Earth; to josah the command of the Waters; Sumbolah had the charge of the beasts of the field; Daloo of the Fish of the Sea; Rocan of the trees; Cousin of Man and Woman; and Sertan and Asud to whom God had given strength and power, were made the guardians of Lucifer, and the evil spirits, to master and conjure them from mischief to God's creatures, who yet notwithstanding the watch of Sertan and Asud, did much mischief in the world by suggestion and temptation to wickedness; which made God offended with mankind for their wickedness.  
The sins of men growing great, they say it appeareth in their Records, that there came a Flood or Inundation, which overflowed the Earth and the Inhabitants thereof, some few only God preserved to propagate the generations of the times following; that so there might not be an utter ruin of mankind. These generations were dispersed to people the earth again, from which all Nations have had their descent. And as their Historiographer Mircond reporteth, in times not long distant from the Flood, these Persees had a Race of Kings that were their proper Governors, continued for above a thousand years by the succession of five and forty Kings. The first whereof was Guiomaras, who as Mircond reports, was the son of Aram, the son of Sem, the son of Noah, by the Persees called Adam Asseny, that is, the second Adam; the last, in whom the Monarchy of this people concluded (as is before showed) was Yesdegerd. The Abridgement of which Chronicle I would have gathered from them▪ but that I found it to agree punctually both i● matter, and order, with that translation of Mr. Grimstones, called Estates and Empires, &c in the Chronicle of the Kings of Persia, to whom I refer those that desire information therein.  
What Religion this people had in the Reigns of Guiomaras, Syameck, Ouchang, Thamull, jimshed, Zoack, Traydhun, and Manoucher, unto Lorasph, which was their fifteenth King, is not the scope of this present work, though then they had a peculiar kind of worship. But the Religion that is the Subject of this book, is a Religion that was received in the Reign of Gustasph, the son of Lorasph, their sixteenth King in succession, concerning the worship of Fire: in the defence of which Religion Gustasph was so zealous, that he made war against Ariaseph, King of Turron, for that he reprehended him in a letter about this worship.  
Having then limited this Book to his proper Subject, three things in general are to be treated of in this work. First, to declare who was their Lawgiver, how their Law was delivered, and came to be received of Gustasph King of Persia. Next to show the substance of their Law. Last, to proceed to other Ceremonies observed by them, not improper to this present Tract.   

CHAP. III.  
Concerning Zertoost the Lawgiver of the Persees, his Parents, the Omens that did forerun his Nativity, their interpretation, his perils in his Birthplace, his escape into Persia, and the Accidents happening in his Travails thither.  
COncerning the Lawgiver of this people, it is left recorded in their old writings, that there lived in China, two poor people, of honest fame and reputation, married together as man and wife, the man was called Espintaman, the woman Dodoo▪ these two having long lived in the state of marriage without issue, the woman earnestly prayed that God would give her a son; her request was heard, and much time passed not ere she conceived and grew pregnant.  
About the time of this woman's Conception, she saw a vision presented to her in a dream, that filled her with great fear and terror, for she conceived that the heavens were of a light fire over her head, and that a flaming redness had overspread the firmament, which drove her into a great Agony, when on a sudden there rushed into her sight four Griffins, of grim and horrid appearance, who seizing on her body, did from her womb seem cruelly to tear out the child she had conceived, to her great fear and despair of life: when on a sudden stepped in a man, of person goodly, and of warlike Aspect, with a truncheon on in his hand in rescue of her, who with fury and resolution vindicated and recovered the Child from the Griffins, that would have torn it in pieces, and with gentle hand putting the Child into the womb of his Mother, did by sovereign Art close up the rupture, that was by the Griffins torn and dilacerate; whose Agony thus mitigated by this worthy Person, the Griffins were driven away, the fierynesse of the heavens altered, and Dodoo awaked out of her dream and slumber.  
But the Passion she suffered in this vision, fixing the forepast occurrences more strongly in her phantasm, she related to her husband the particulars of her dream, whose passages being so remarkable, she conceived it to be an Omen, either for good or evil touching the child in her womb; whereof being desirous to be satisfied, she with her husband repaired to one that was a Soothsayer, to be informed touching the significance of this vision. The Diviner informed them, that this vision partly foretold good, partly evil, that should happen to the Child that was in her womb; that by the fire which gave light was imported some strange Revelation, that should be showed to the Child, even to the enlightening of the whole world, which in that it did shine in heaven, the revelation should be touching some heavenly business; by the Griffins was set out Enemies that should endanger the life of the Mother, but principally endeavour the destruction of the Child; by the Man was signified God above, who should repress the might of those enemies, that they should neither effect their cruelties on the mother or child, but also those dangers should he driven away, as appeared by the restitution of the heavens to their wont estate, and the driving away of the Griffins from the woman: with which interpretation, Espintaman and Dodoo being highly satisfied, they rerurned home awaiting the hopes that lay folded up in this Child.  
Time having his accomplishment, played the Midwife and brought forth this Child, who was no sooner brought from the dark womb to open light, but bewrayed the joys he was to bring to the world in open laughter; so the time coming when he should receive his name, they called him Zertoost, which importeth as much as a friend to the fire, because the Soothsayer had prognosticated such good to him by the fire his mother beheld in the vision. But these notable things concerning this Child, could not so be concealed, but that they were bruited to the ears of the King of China, who fearing lest he was borne to deprive him of his Kingdom, or some of his Successors, did underhand send the Griffins dreamt of, that is; certain Conspirators to betray Zertoost to destruction; who attempting evil against him, had their sinews shrunk up, and came to untimely ends; so that every one was discomfitted in attempting evil against one whom God so miraculously preserved. But about twelve or thirteen years of Age, a great sickness took him, which the King hearing of, he wrought secretly by a certain obscure Physician, to administer to him poisoned physic, if by such means he might rid away his life: but Zertoost sensible of their evil practices towards him, refused both the intruding Physician, and his baneful medicines, and weary of the wickedness of the place, solicited his Parents to fly into Persia, by which means they should avoid those mischiefs, that the King intended towards them, which would at some time or other, either bereave them of him, or him of them. They chary of their hopes in him, hearkened to his advice, and did by the rising of the next Sun, betake themselves to escape away; the various accidents that befell them by the way we omit, only it is delivered, that meeting with deep Rivers that impedimented his passage, he congealed them with hard frosts, and so passed over, and after long travail arrived at the King of Persia's Court, in the Reign of Gustasph lately mentioned, his Parents applying themselves to such courses, as might best procure the supplies of living; and Zertoost wholly dedicating himself to the service of God and Religious devotions, as to which from his Infancy he seemed inclined.   

CHAP. FOUR  
Showing Zertoosts meditation of the World's wickedness, he goeth out to inquire of God some Revelation for the World's better government, he meets an Angel, is rapt to Heaven, his request of the Almighty, his Vision, he receiveth a Book from the Lord, and returneth back from heaven again.  
ZErtoost thus arrived in Persia, and there making his abode, upon a time went into the fields, and revolving in his mind the world's wickedness; how one followed his lusts, another his pride, another his belly and Epicurism, another his cruelty, that one sought the depopulation of Countries, another the oppression of inferiors, and none observed good Government, or had a good Religion, or worship amongst them; he began to examine the causes of all this wickedness that thus reigned amongst men below, and found it partly because Lucifer had laboured to corrupt and make naught that which God had made good; next because men had received no Laws or good Institutions in those parts, to restrain them from sin, but every man lived according to his own device, liberty, and liking, whether it were evil or good.  
Hereof Zertoost more seriously considering, desired God to give him some Revelation for the world's better Government, and the establishment of Religion amongst men, and conceiving the public place where he was, not fit for so excellent Communications, he went out further till he came to the point of a valley where two Mountains joined together, when suddenly there descended before him, as his face was bend towards the earth, an Angel, whose wings had glorious Pennons, and whose face glisteren as the beams of the Sun, saying, Hail Zertoost beloved of God, what is it thou requirest? Zertoost replied, that he desired to enter into God's presence, to receive some divine Laws to deliver to the Nations, that so they might live in a better observance of his fear.  
So the Angel adminstring something to him, to cleanse & purify his body, to make it capable of entrance into so pure a place, bade him close his eyes, and he would transume and rap him up into that place of glory, where he should come into God's presence, whither being carried by the Angel, he beheld such joys as were too mighty for his feeble senses, so that unable to sustain them, he fell into a Trance, till God gave him power to endure the height of those pleasures, and being returned to himself, beheld the glory thereof, and heard the Almighty speaking as one encompassed with flames of fire, revealing to him the secret works of the Creation, in what order he made his Creatures, and revealed to him things to come, showing him that he should receive Laws for the world's better Government, and the establishment of Religion, with many other things not fit to be uttered, neither by Zertoost ever published.  
Then Zertoost ready and willing to publish to all people, what might be needful to bring them to God's better worship, did desire of God that he might live so long as the world should endure, a publisher of that Religion which the Lord had promised to divulge by him, till he should make all Nations believe the Contents of that Book. But the Lord answered, that if he should live never so long, Lucifer would do more harm, than ever he should do good: but if upon better consideration he would desire to live so long, his request should be granted.  
So the Lord presented to Zertoost in a Vision, the state of all things past, present, and to come, where he saw the troubles, sicknesses, and afflictions of Man▪ more particularly the state of the Persian Monarchy, how Ouchang was slain by a stone; how Thamull died of a pestilence; how jimshed was slain by one of his own Captains; how men followed diverse Religions, and most their own ways, overlabouring themselves in the works of vanity: over and above God presented to his eyes the seven Ages, or times, of the Persian Monarchy; the first was the golden Age, that was in the days of Guiomaras; the second the silver Age, that was in the days of Fraydhun; the third the brazen Age, in the time of Kaykobad, the fourth the tin Age, in the time of Lorasph; the fifth the leaden Age, in the time of Bahaman; the sixth the steel Age, in the days of Darab Segner; the seaventh the iron Age, in the reign of Yesdegerd. So Zertoost perceiving time to render every thing worse and worse, desired to live no longer then till he should discharge the message about which the Lord should send him, and that then he might be translated to that same place of glory again: So God reduced him to his own proper sense▪ from which he was ravished to godlike speculations.  
Being thus as he was before, of humane capacity, after he had remained in heaven many days, the Lord delivered to him the Book before mentioned, containing in it the form of good government, and the Laws of Religion, that the Persians should follow, conferring likewise on Zertoost the heavenly fire, and other gifts that were never bestowed upon any man before or since. So Zertoost taking the heavenly fire into his right hand, and the book that God gave him in his left, he was delivered to the conduct of the Angel that brought him thither, who was called Bahaman Vmshauspan, who taking up Zertoost, did cleave the Air with his golden wings, till he had surrendered him to the place where he found him, and so left him.   

CHAP. V.  
Showing what happened to Zertoost, after the Angel left him, the devil meeteth him and revileth him, he cometh to Gustasphs' Court, the joy of his Parents for his return, the infamy Gustasphs Churchman seeketh to put upon him, the Miracles whereby Zertoost doth vindicate his fame, Gustasphs four demands, and his four grants.  
ZErtoost was no sooner left by his heavenly Guardian, but Lucifer an enemy to all goodness met him, & called him a seeker after novelties & delusions, and told him that God did not love him in such manner as he believed, otherwise he would have kept him in heaven still, & not have sent him away; or else he would have granted him to live to the end of the world, when he desired it: that that book which he had was stuffed with falsehoods; that he should come to trouble, danger and shame about the publishing of it; as also that he should be laughed at for his Fire, as being a creature of destruction, and a consumer of the works of man, and that there was no need thereof in hot climates, but that if he would depend on him, he could give him a Book of better instructions, and present to him Objects of better delight, could give him long life, and honour, and power to work great miracles; that if he did not believe him, he was a senseless man, and deprived of his wits by his late Visions.  
But Zertoost having placed his confidence better, told Lucifer that having lost that glory that his eyes beheld, he could not speak well of his Maker, nor be pleased with that great favour God had shown him; but envying at it, sought not only to disannul his, but every man's happiness, charged Lucifer by the great name of his Creator, that put him into the dark dungeon of hell, under the custody of Sertan and Asud, & by the truth of that book, by which he should in the end of the world be arraigned and condemned; and by that fire in his right hand, by which he should be burned and tortured, to avoid his presence as a black mouthed defamer of God and goodness; at which Lucifer vanished with great horror and fear from him.  
Lucifer thus conjured from Zertoosts presence, he proceeded on his way to the City, where Gustasph had his residence, and so to the place where his Parents had their abode, who with no small sorrow had bewailed the absence of their son, and with vain inquest had sought him but could not find him, in whom their hopes were reposited: who now to their strange joy and admiration, told them of his Enthousiasmes and raptures, wherein he had received that book, and heavenly fire, that was so long before prognosticated by his mother's Vision, and so truly interpreted by the Augur and Soothsayer. His parents blessed him, and became instructed in this new Religion how to worship, as God had revealed to Zertoost.  
These things could not be long hid, for the joys of mothers are not silent, but in every ear did Dodo● pour forth her Visions in her son's conception, and the Soothsayers interpretation of them, how true the particulars had fallen out; the late raptures her son Zertoost had in heaven, his Revelations there, whereof a book written by Gods own hand, and the strange fire he brought from thence were lively evidences. These rumours being strange to all ears, and not testified by hearsay, but confirmed by one whose eyes had beheld the things averred, got passage, and were carried to the ears of Gustasph then King of Persia, who therefore sent for Zertoost, of whom he inquired the further truth of this matter, who affirmed the same to be such as it was reported, that God had delivered him a book concerning his worship, and other secret knowledge inducing the worship of fire, whereof he gave some touches in particular to the King: the King admiring these things, and yet so certainly informed in the Circumstances, grew wavering in his former worship, and Religion, and somewhat inclined to Zertoost, so that he diverse times sent for him, and had much conference with him.  
Gustasphs' Churchman then perceiving his Sovereign to hearken to this new Religion, wherein he had no knowledge, and that by degrees he lost that grace he had wontedly from him, did seek to put some infamy on Zertoost, by which the King might become alienated from him, and that new sprung Religion, wherein he had no knowledge; and that by degrees began as he thought to sink too fast into the breast of the King; for this cause he suborned the Porter that kept the door of Zertoosts house, which was a Persian, to convey under the bed of Zertoost the bones of dead men, and the dead carkeyses of dogs, a creature loathsome to the Persians, of which whilst Zertoost was utterly ignorant, the King's Churchman put himself into the presence of Gustasph, with some other of his Nobles that did not favour Zertoosts innovation, saying, Oh King, what new Religion is this to which thou standest so much inclined, or what is this new & strange Lawgiver Zertoost, whom thou so favourest? who the other day came in poor manner into this land, as a fugitive from his native Country, who as I hear also, was hateful to his Prince and the King of his People, that he should find such grace in bringing up a new Religion, false and fictious, and not of that Authority it is pretended to be, being as I am also informed a man of unclean and beastly living, in whose house at this time, and under whose bed whereon he hourly lieth, thou shalt find the bones of humane bodies, the carkeyses and limbs of dead doges, and filthy carrion, an abomination to the eyes of any clean person: continue thou then Oh King in the Law of thy Fathers, and listen not to this Novelist; this speech being seconded with some of the great ones, and the act reported being so odious and abominable, Gustasph commanded Zertoosts habitation to be searched, and it being (as the Churchman of Gustasph had reported) effected by the wicked confederacy of Gustasphs' Churchman and Zertoosts servants, Zertoost was cast into prison, despised and hated of all people.  
It happened in this time of Zertoosts imprisonment, that Gustasph had a horse which he much prized that fell very sick, and there was not any found that knew his disease, or how to cure him; this being told to the jailor, that had Zertoost in custody, and the King publishing great rewards to him that could restore him: Zertoost came to the knowledge of it, who told the Keeper, that if the King pleased, he would cure the horse, or else be liable to the King's displeasure; the Keeper so favoured Zertoost, that he made known his words to the King; so Gustasph sent for Zertoost, who according to his promise did restore the beast, which service was so acceptable to Gustasph, that he was had into new estimation again, and maintaining his innocency touching that same blot that was laid upon him, the King gave him liberty, and great rewards, and by often conferences became nearly in respect with the King, so that a way was again afforded to publish this Religion of Zertoosts, who working strange miracles amongst them, gained credence to be a man come from God.  
This book of Zertoosts gaining every day a better opinion than other, and his great works really demonstrated, showing him to be a man of more divine endowments, than was found in ordinary men: upon a time the King sent for him, and told him that if he would grant him four demands, which he would propound to him, he would believe his Law, and be ever a Professor of that Religion contained in the book he brought with him. Zertoost then bade him propose his demands, and if they were such as were reasonable, they should be granted. The King then proposed them. The first whereof was, that he might ascend to heaven and descend from thence when he list. The second was, that he might know what God would do at present and in time to come. The third was, that he might never dye. The fourth was, that no instrument whatsoever, might have the power to wound him or hurt him.  
Zertoost thus replied, that these were difficult and high demands, neither did so great power rest in him as to grant them, neither was it meet that any one man should have them all, for that therein he should rather seem to be a God than man; yet difficult though they were, that the book of Laws he had brought, might be known to proceed from God, he would procure that these requests might be granted to seueral● persons, but not all to one. So the first which was to ascend to heaven and descend thence at pleasure, was obtained for Gustasph, who they say had this power granted him. The second which was to know what would fall out at present or hereafter, was granted to the King's Churchman, that so he might direct the King in his designs, what should be undertaken, what should be left undone. The third which was to live for ever, was granted to Gustasphs eldest son, called Pischiton, who yet liveth (as they say) if we will believe them, at a place in Persia, called Demawando Cohoo, in a high mountain with a Guard consisting of thirty men, to which place all living creatures else are forbidden to approach, lest they should live for ever, as they do that abide there, who never suffer mortality. The last, which was never to be wounded with Instrument or weapon, was granted to the youngest son of Gustasph, called Espandiar, who they say by Zertoosts prayers, was made invulnerable, that he might put himself into the danger of Battle, without fear or hazard.  
So Gustasph and the other three mentioned, proving the power of these several gifts, they all determined to live according to the Precepts in Zertoosts book: wherein that they might be informed, Zertoost unfolded to them the Contents thereof. The matter or Subject of which book, of what nature it was, shall be declared in the Chapter following.   

CHAP. VI  
Wherein is showed the main Contents of the Book, delivered to Zertoost, and by him published to the Persians or Persees.  
Having showed who Zertoost was, that was the Lawgiver of these Persees, in what manner according to their Assertion he received the book by strange Revelation, with what wonders as they affirm he wrought Assent thereunto, and belief thereon, by Gustasph and his Nobles. After this it will perhaps be desired to know, what this book contained? that this Sect deliver to be received after so wondrous a manner, which will be the drift of that which followeth.  
They affirm then that this book contained in it three several Tracts. The first whereof treated of that which we call judicial Astrology, foretelling the events of things to come, by judgement of the Stars, which by them is called Astoodeger.  
The second did treat concerning Physic or the natural knowledge of things with their causes, and the cures of the diseases incident to man.  
The third was called Zertoost, because Zertoost was the bringer thereof, and this contained their Law and matters that concerned Religion, which books according as their matter was diverse, so they were delivered to men of several studies and learning.  
The first of these books called Astoodeger, which treated of judicial Astrology, was committed to their jesopps, or wise men, which are known by the name of Magies.  
The second which treated of Physic, was given to their Physicians to instruct them in that Science.  
The third which contained their Law, and matters of Religion called Zertoost, was delivered to their Darooes or Churchmen, that they might know how to worship God themselves, and also instruct others in the knowledge of the same worship; of such three Tracts did this book or volume consist.  
These Tracts were likewise divided into certain Chapters, whereof seven were contained in the Wiseman's or jesopps book; seven in the Physician's book; and seven in the Darooes or Churchman's book.  
But because that which was given to the Augur or Soothsayer, as also that which was given to the Physician, containeth nothing concerning the Religion to be declared, the uses of the former whereof are unlawful, and the knowledge of the latter in these experient times seemeth unnecessary, we make addressment to the third Tract, called Zertoost, which layeth down their Law or Religion, as most appertinent to our present drift, in that which followeth.   

CHAP. VII.  
Containing the particulars of the Book of their Law, as they are apportioned first to the Behedin or Layman. Secondly, to the Herbood, which is the ordinary Churchman: And lastly, to the Distoore, which is their Archbishop.  
THe common division of men being of such as are of the laiety, or such as are of the Clergy; and those of the Clergy being either such as are ordinary, or such as are extraordinary; it pleased God say the Persees, to apportion and divide his Law amongst these three sorts of men.  
First, then unto the Layman or Behedin, God gave five Commandments, who being by secular occasions, drawn from the services of Religion, had therefore a less difficult injunction laid upon him.  
First, to have shame ever with them, as a remedy against all sin, for a man would never oppress his inferiors, if he had any shame, a man woald never steal if he had any shame, a man would never bear false witness if he had any shame, a man would never be overcome with drink if he had any shame; but because this is laid aside, men are ready to commit any of these, and therefore the Behedin or Layman must think of shame.  
Secondly, to have fear always present with them, and that every time the eye twinkled or Closed his leddes together, they should stand in fear at those times of their prayers, lest they should not go to Heaven, the thought of which should make them fear to commit sin, for that God sees what manner of ones they are, that look up towards him.  
Thirdly, that whensoever they are to do any thing, to think whether the thing be good or bad that they go about, whether commanded or forbidden in the Zundavastaw, if prohibited they must not do it; if allowed by the book of Religion, they may embrace and prosecute the same.  
Fourthly, that whosoever of God's Creatures they should first behold in the morning, it should be a Monitour to put them in mind of their thanksgivings to God, that had given such good things for men's use and service.  
Fiftly that whensoever they pray by day, they should turn their faces towards the Sun, & whensoever they prayed by night, they should incline towards the Moon, for that they are the two great lights of heaven, & Gods two witnesses: most contrary to Lucipher, who loveth darkness more than light.  
These be the five Precepts enjoined to the Layman or Behedin; now follow those that are to be observed by the ordinary or common Churchman, called their Daroo or ●erbood who as his place required a greater holiness than the Layman's, so his charge was greater, for not only is he by the book of their Law enjoined to keep the Behedins precepts, without violation, but also to fulfil these eleven Precepts more, as particular to himself.  
First, to know in what manner to pray to God, observing the rites prescribed in the Zundavastaw, for God is best pleased with that form of prayer, that he hath given in his own book.  
The second, to keep his eyes from coveting or desiring any thing that is another's, for God hath given every man what he thinks meet for him; and to desire that which is another's, is not only to dislike of God's disposure of his own gifts, but to challenge to himself that which God hath denied him, and whereof he seeth him unworthy.  
The third, to have a care ever to speak the truth, for all truth cometh from God, and as it is most communicated to men of God, so they should most show it in their words and Actions: but Lucifer is the Father of falsehood, and whosoever useth it, it may be a sign that the evil spirit is powerful with such a one, the Herbood therefore shall show himself to be contrary to him, by his speaking the truth, for all men must give credit to his words.  
The fourth, to be known only in his own business, and not to inquire after the things of the world, it belonging only to him to teach others what God would have them do. Therefore the Behedin or Layman shall see that he want nothing needful, but shall afford it him, and he shall seek nothing superfluous.  
The fifth, to learn the Zundavastaw by heart, that he may be ready to teach it to the Behedin or Layman, wheresoever he meeteth him, for from him must the people fetch their knowledge concerning God  
The sixth, to keep himself pure and undefiled from things polluting, as from the Carkeyses of the dead, or touching meats unclean, for God is pure, whose servant he is, and it is expected he should be such, abhorring the sight of all things that are foul and loathsome, and stopping the passages of his breath, lest their corrupted air should enter into him to defile him.  
The seaventh, to forgive all Jniuries, showing himself the pattern of meekness, that he may be thought one that cometh from God, for we offend God every day, yet he giveth us things that are good, when we deserve that he should recompense evil for evil.  
The eighth, to teach the common people to pray according to the directions in the book of their Law, to go and pray with them for any good they desire to obtain, and when they come to the place of worshipping, to join in common prayer together.  
Ninth, to give licence for marriage, and to join the man and woman together, and that no Parents match their Children, without the consent and approbation of the Herbood.  
The tenth, to spend the greatest part of their time in the Temple, that he may be ready for all that come to him, for to that God hath appointed him, and to that he must bind himself.  
The eleventh and last Jnjunction is upon pain of damnation, to believe no other Law then that which was brought by Zertoost, to add nothing to it, to take nothing from it, for therefore was it so miraculously delivered, and such gifts given to Zertoost, that it might be believed to come from God.  
These are the Precepts that are to be observed by the Herbood or ordinary Church man, contained in the book of their Law. Now their Distoore or high Priest, whereof they have never but one, to which all the Herboods pay their observance, as he is above the rest in dignity, so he is enjoined to be above the rest in sanctity; his Injunctions therefore are transcending, for not only is he bound by their Zunda●astaw or book of Religion, to observe all that is commanded the Behedin or Layman, in his five Precepts, and all that is commanded the Herbood, in his eleven Precepts, but also to fulfil thirteen Precepts more as peculiar to himself.  
The first is that he must never touch any of a strange Cast or Sect, of what Religion soever, nor any Layman of his own Religion, but he must wash himself, because God hath made him especially holy to himself, for which cause he must not approach to God in prayer, with the touch of others uncleanness.  
The second is, that he must do every thing that belongeth to himself with his own hand, both to witness his better humility, as also the better to preserve his purity, viz. to set the herbs in his own Garden, to sow the grain of his own field, to dress the meat that he eateth, unless he have his wife to administer to him in that, which is not ever usual.  
The third is, that he take the tithe or tenth of all things from the Behedin, as the Lords dues, and employ it to such uses as he thinketh meet, since the Lord hath made him as his Almoner, and dispenser of Charity.  
The fourth is, that as he must use no Pomp or superfluity, so of that great Revenue that cometh yearly to him, he must leave nothing overplus at the years end, that must not be bestowed in good uses, either in Charitable Contributions to the poor; or in building of the Temples of God.  
The fifth, that his house be near adjoining to the Church, where he must keep and make his abiding, continuing in Prayer and abstinence, not ostentating himself to public view, but living recluse and retired from the world, as a man wholly dedicated to God.  
The sixth, that he must bind himself to greater purity than others, both in his frequent washings, and also in his diet, in feeding on meats accounted more pure by the Law, as also that he live sequestered from his wife in time of her pollutions.  
The seaventh is, that whereas the Herbood is enjoined only to be known in the Law, or book called Zertoost, that the Distoore be acquainted with all the learning contained in the Zundanastaw, both in that part which treateth of judicial Astrology, committed to the jesopp or wise man, as also in that which concerneth the Physician, and most especially in the book of the Law, for it is expected that he should inform all men, and none should be found like him therein, before he be admitted to be high Priest.  
The eight that he must never eat or drink excessively, for these are enemies to the high speculations required in a high Priest.  
The Ninth that he stand in fear of no body but God, nor fear any thing but sin, for he is so to trust in God, that he must not fear what Lucipher can do unto him.  
The tenth that God hath given him pour over all men in matters of the soul, that therefore when any man sinneth he may tell him of it, be he never so great, and every man is to obey him, as one that speaketh not in his own cause, but Gods.  
The eleventh that according to the wisdom that God hath given him, he be able to discern in what manner God cometh to reveal himself, in what manner Lucipher, and how to descide between falsehood and truth.  
The Twelfth that when God manifesteth himself to him in visions of the Night, and showeth him in what manner he made his works in the Creation, he should not reveal God's secrets, but keeping them to himself, should admire his power, for God doth not publish himself to any as he doth to his Distoore or high Priest.  
The thirteenth that he keep an ever living fire, that never may go out, which being kindled by that Fire that Zertoost brought from heaven, may endure for all ages, till fire shall come to destroy all the world, and that he say his prayers over it, according as is enordered by the book of the Law.  
This is a Summary of those Precepts contained in the Book of their law, that Zertoost by them is affirmed to bring from heaven, and that Religion which Gustasph with his followers embraced, persuaded by the forementioned Miracles by Zertoost wrought amongst them.   

CHAP. VIII.  
Declaring other Ceremonies amongst these Persees, in their Feasts, and Fasts, in their Idolatrous worship of Fire, Baptisms, Marriages, and Burials.  
THe third particular concluding this Tract, consisteth in the display of certain Rites and Ceremonies, observed by this Sect, differencing them from others in the Contents above mentioned, the particulars follow in their order.  
First then, touching their liberty in meats and drinks, and their customs observed in their Feast and Fasts: Their Law alloweth them great liberty in meats and drinks, but because they will not give offence to the Banians amongst whom they live, nor displease the Moors under whose government they are, they especially abstain from eating of Kine and Hogs-flesh, meats prohibited by the Laws of the two former. It is observable also amongst them, that they eat alone, as a means for greater purity and cleanness, for they suppose they participate of another's uncleanness by eating with him: they likewise drink every one in several cups, proper and peculiar to their own uses, for the same cause, and if any chance to drink in another man's cup, they wash it three times, and abstain from the use thereof for a certain season after.  
Secondly, for their Festivals enjoined by their Laws, they observe six in the year, and these feasts are celebrated for five days together, each of them according to the six works of the Creation. The first is called Meduserum, which is upon the fifteenth of their Month called Fere, which is our February, for joy that the Lord made the Heavens to be a place of glory, to entertain such as sear him. The Second is called Petusahan, which is upon their month Sheruar, our April, the six and twentieth, for that the Lord had made Hell, to be a place for the Devil and his Angels. That feast therefore is a memorial to put them in mind that they take heed of that evil, that may bring them thither. The third is Yatrum, celebrated upon the six and twentieth of their Month Mahar, which is our May, in memory that the Lord made the Earth and Seas, to bring forth Creatures for the use of man. The fourth is Medearum, kept upon the sixteenth of their Month Deh, which is our August, in memory that God made the plants and Trees, by whose fruits man is sustained & nourished. The fifth is Homespetamadum, upon the Month Spindamud, which is our October, beginning on the thirtyeth day, in remembrance that God made the Beasts, fish, and foul, Creatures ordained for the sustenance of Man. The sixth is called Medusan, falling in the eleventh of their Month Ardebest which is December, for joy that then the Lord made Man and Woman, from whence all mankind had their Original.  
In the third place, touching their fasts. After every one of their feasts, they observe a five days Abstinence, eating but one meal a day, in memory that the Lord after every one of these labours, rested five days, and whensoever they eat of any foul or flesh, they carry some part of it to the Eggaree or Temple, as an offering to appease God, that for the Sustenance of man they are forced to take away the life of his Creatures, and these are the rites most notable touching their meats and drinks.  
Now in the second place for their worship of fire, because this is an Idolatry most notably distinguishing their worship from the worship of other Sects. First for the ground of this their worship of fire, it is fetched from their Lawgiver Zertoost, who as they affirm, being rapt up to heaven, had fire delivered unto him from God, & brought it thence together with the Book of their Law, as the worship by them to be embraced, and by their law enjoined: moreover they affirm that Zertoost being in the forementioned rapture in the place of Glory, did not see God, but heard him speaking to him out of the fire, and when the fire was delivered, received it as the virtue of God, and his first borne of excellency, and for these causes to be worshipped and reverenced.  
Next for the nature or quality of this fire. The first fire thus worshipped and idolised, was that Zertoost brought from heaven with him, which was a living fire, that nothing could extinguish; but whether this have certainly been preserved in the succession of time, to be communicable to all, is unknown, upon defect hereof, they are licenced to compose a fire of diverse mixtures, to be kept living from time to time, to which they are to perform their enjoined worship: such is that which i● idolised in India, where this Sect remaineth in a place called Nuncery, that hath not been extinguished for the space of two hundred years, as they affirm. First then this fire consisteth of that fire, that is made by the sparks flying from the flint, by the smiting of a steel. Secondly of that fire that is made by the rubbing of two pieces of wood together, a custom much used amongst the heathens of ruder manners, by which they kindle their fires in all places where they need. Thirdly, of such fire as is occasioned by lightning falling on some tree or thing accendible. Fourthly of such fire as is called wildfire, which flying from place to place and lighting on matter combustible, consumeth it. Fiftly of artificial fire, made by Coals or wood, most ordinary in use. Sixtly of the fire wherewith the Banians use to burn the bodies of their dead. Seaventhly of the fire that is made by burning Glasses and the Beams of the Sun; of all these Ingrediences they compose their idolatrous fire, which they call their Antisbeheraun or Religious fire.  
Lastly for their Ceremony or rite bestowed about this fire so variously composed, and by their Distoore or high priest so tended, that it may not extinguish: whensoever the Persees assemble themselves together to this worship, the Distoore or in his absence the Herbood, together with the Assembly, encompass the fire about, and standing about eleven or twelve foot distant therefrom; (for they hold it so holy that they fear to approach too near) the Distoore or Herbood uttereth this speech: That forasmuch as fire was delivered to Zertoost their Lawgiver from God Almighty, who pronounced it to be his virtue and his excellency, and that there was a law delivered for the worship of this fire, confirmed by so many Miracles, that therefore they should hold it holy, reverence and worship it as a Part of God, who is of the same substance, and that they should love all things, that resemble it, or were like unto it, as the Sun and Moon which proceeded from it, and are Gods two witnesses against them, if they should neglect that Religion and worship so enjoined: as also to pray to God that he would forgive them, if in the ordinary uses of this Element, so serviceable to man's need, they should either spill water, which might in some manner quench it, or spit in it unawares, or put such fuel to it to keep it burning, as was impure and unworthy of that holiness, that was in that Element, or whatsoever abuses else they should do, as they used it in the necessary services of their life. And this is the sum of their worship touching the Fire.  
In the third place for their Baptism or naming of Children, when they enter them into the Church, this is their form. As soon as ever the Child is borne, the Daroo or Churchman is sent for to the party's house, who observing the punctual time of his Birth calculateth his Nativity; after that, consulting about the name of the Child, at last the Parents and friends approving the same name that the Churchman giveth, the Mother in the presence of them all giveth the name to the Child, there being no Ceremony but the naming of the Infant as then used. After this the kindred of the Child together with the Infant accompany the Church man to the Eggaree or Temple, where he taketh fair water, and putting it into the Bark or rind of a tree called Holme, which groweth at Yesd in Persia, and is admired in this one particular as they affirm, for that the Sun of heaven giveth it no shadow: he thence poureth the water into the Infant, uttering this Prayer that God would cleanse it from the uncleanness of his Father, and the menstruous pollutions of his Mother, which done, it departeth. About the seaventh year of the Child's Age, when the same is more capable of his entrance into their Church, he is led thither by his Parents, to have a further confirmation, where he is taught by the Church man to say some Prayers, and to be instructed in Religion: wherein when he is prompt, he uttereth his prayers over the fire, having a Cloth fastened about his head, & over his mouth & nostrils, according to their general custom in that worship, lest the breath yssuing out of their sinful Bodies, should taint that holy fire. Then after Prayers be concluded, the Dar●● giveth him water to drink, and a Pomegranate leaf to chew in his mouth, to cleanse him from inward uncleanness; so washing his body in a Tanck with clean water, and putting on him a linen Cassock which he weareth next his skin, called Shuddero, which descendeth to his waste, as also a girdle of Camels hair called Cushee, which he ever weareth about him, and is woven like Inkle by the preachers own hand, he uttereth these Prayers over him: That God would make him a true follower of the Religion of the Persees all the days of his life, of which those garments are the Badge or sign, that he might never believe in any law, but that which was brought by Zertoost, that he might continue a worshipper of their fire, that he might eat of no man's meat, nor drink of any man's cup, but in all things might observe the Rites and customs of the Persees. All which transacted, he is held a confirmed Persee, and one of their own Sect.  
Fourthly, touching their Marriage and the rites in them observed. They have a fivefold kind of Marriage distinguished by several names. The first they call Shausan, which is the Marriage of a man's son and a man's daughter together in the time of their youth, where the Parents agree without the knowledge of the Children; to this they attribute much, and suppose them to go to Heaven that are married in this state. The second is called Chockerson, when the party once widowed, is married again. The third Codesherah●san when a woman enquireth out a husband for herself, according to her own free choice. The fourth Ecksan, when a young man or Maid dying before they be married, than they have a Custom to procure some man's son or daughter to be matched to the party deceased, attributing the state of Marriage to be a means to bring people to happiness eternal in another world. Those that commonly use this, are the richer sort, who by a price hire the parties to such a Contract with a sum of money. The fifth is called Ceterson, when the father having no Son, a daughter of his own having Sons, he adopteth some of them, to be his, and marrieth them as if they were his own Children, for they account that Man unhappy that hath not a Male or Female, a Son or a daughter to join in the state of Marriage.  
Now for the Rite or Ceremony observed in their Marriages, it is this; the parties being agreed and met together for the purpose of Contracting, about the time of Midnight, the Parties to be married are set upon a bed together (for they are not married in their Churches:) opposite to the parties to be married, stand two Churchmen, the one in the behalf of the man, the other in behalf of the woman, with the kindred of each by the Herbood or Church man to either deputed; holding rice in their hands, an Emblem of that fruitfulness, they wish to them in their generations. Then the Churchman that standeth in the man's behalf moveth the question to the woman, laying his forefinger on her forehead, saying, Will you have this man to be your wedded husband? who giving consent, the Churchman deputed in the Woman's behalf, laying his forefinger on the Man's forehead, moveth a like question, of which receving answer they join their hands together: the man making a promise to her, that he will give her so many Dinaes of gold, which is a piece worth thirty shillings, to bind her to him, implying by that promise to maintain her with all things necessary; the woman again promiseth that all she hath is his: so the Herboods or Churchmen scattering the Rice upon them, prayeth God to make them fruitful and send them many sons and daughters, that may multiply as the seed in the Ears of harvest, that they may live in unity of mind, and many years together in the state of wedlock. Thus the Ceremony being done, the Woman's Parents give the Dowry, for the Men give none, & the Marriage feast is celebrated for 8. days after, when such time is expired, they are all dismissed. And this is all that may be observable about their Marriages or Matrimonial Ceremony.  
In the last place for the Burial of their dead, two things are notable. First the place of their Burial. Secondly, the Ceremony used therein, differing them from others. First for the place of their Burial, they have two places or Tombs built of a round form, a pretty height from the ground, sufficiently capacious and large; within they are paved with stone, in a shelving manner; in the midst of them a hollow pit, to receive the bones consumed and wasted; about by the walls are the shrouded and sheeted Carkeyses laid, both of men and Women, exposed to the open aer. These two Tombs are somewhat distant one from the other, the one is for all those that are of commendable life, and conversation, but the other is for such as are notorious for some vice, and of public defame in the world for some evil, by which they are branded. Touching the Ceremony observed in the Burials of their dead, whensoever any of them are sick unto death, the Herbood or Churchman is sent for, who prayeth in the Ear of the sick Man in this manner, Oh Lord thou hast commanded that we should not offend, this man hath offended: That we should do good: this Man hath done evil: That we should worship thee, this man man hath neglected: Lord forgive him all his offences, all his evils, all his neglects. When he is dead the Churchman cometh not near him by ten foot, but appointeth who shall be the Nacesselars or Bearers, they then carry him on an Iron Bier, for the law forbiddeth that the body of the dead should touch wood, because it is a fuel to the fire they account most holy; and those that accompany the dead are interdicted all speech, because the grave or place of the dead is a place of rest and silence. Being come to the place of Burial, the Nacesselars or Bearers lay the body in, and the Churchman standing remoate from the place, uttereth the words of Burial in this Manner. This our Brother whilst he lived consisted of the four Elements, now he is dead let each take his own, earth to earth, aer to aer, water to water, and fire to fire. This done, they pray to Sertan and Asud to whom was given the Charge over Lucipher and the evil Spirits, that they would keep the Devils from their deceased Brother, when he should repair to their holy fire, to purge himself: for they suppose the soul to be vagrant on Earth for three days after his decease, in which time Lucipher molesteth it: for security from which molestation it flieth to their holy fire, seeking preservation there: which time concluded it receiveth justice or reward, hell or heaven. Upon this Opinion they all (as their business will permit) assemble themselves for three days together, and offer up their prayers at morning, Noon and evening, that God would be pleased to be merciful to the soul departed, and remit the sins that the party committed in his life-time. After the three days are expired, and that they think the definitive sentence is past what shall become of him, they on the fourth day make a Festival, and conclude their mourning.    

The Author's conclusion to the Reader.  
Such in sum (worthy Reader) is the Religion which this Sect of the Persees profess, I leave it to the censure of them that read, what to think of it. This is the curiosity of superstition, to bring in Innovations into Religious worship, rather making devices of their own brain, that they may be singular, then following the example of the best in a solid profession. What seem these Persees to be like in their religious fire? but those same Gnats, that admiring the flame of fire, surround it so long, till they prove ingeniosi insuam ruinam, ingenious in their own destruction. And if the Papists would hence gather ground for Purgatory, and prayers for the dead, and many other superstitions by them used, to be found in these two Sects, we can allow them without any shame to our Profession, to gather the weeds of superstition out of the Gardens of the Gentile Idolaters. But the Catholic Christian indeed, will make these Errors as a Sea mark to keep his faith from shipwreck. To such I commend this transmarine collection, to beget in good Christians the greater detestation of these Heresies, and the more abundant thanksgiving for our Calling, according to the advice of the Apostle, Ephes. 4.17. This I say, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, having their understandings darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart: but rather that we may pray that God would establish us in his truth, his Word is that Truth.  
FJNJS.