PURCHAS his PILGRIMAGE. OR RELATIONS OF THE WORLD AND THE RELIGIONS OBSERVED IN ALL AGES And places discovered, from the CREATION unto this PRESENT. In four Parts. THIS FIRST CONTAINETH A THEOLOGICAL AND Geographical History of ASIA, AFRICA, and AMERICA, with the islands Adjacent. Declaring the Ancient Religions before the FLOOD, the Heathenish, jewish, and Saracenicall in all Ages since, in those parts professed, with their several Opinions, Idols, Oracles, Temples, Priests, Fasts, Feasts, Sacrifices, and Rites Religious: Their beginnings, Proceed, Alterations, Sects, Orders and Successions. With brief Descriptions of the Countries, Nations, States, Discoveries, Private and Public Customs, and the most Remarkable Rarities of Nature, or Human Industry, in the same. By SAMVEL PURCHAS, Minister at Estwood in Essex. unus DEUS, una Veritas. LONDON, Printed by WILLIAM STANS BY for Henry Fetherstone, and are to be sold at his Shop in Paul's Churchyard at the Sign of the Rose. 1613. TO THE MOST REVEREND FATHER IN GOD, GEORGE BY THE DIVINE PROVIDENCE, LORD ARCHBISHOP OF CANTERBURY, Primate and Metropolitan of all ENGLAND, and one of his majesties most Honourable Privy COUNCIL. MOst Reverend, Duty makes me bold, even at my first looking and leaping out of the dungeon of Obscurity, which hitherto had enclosed me, to interrupt your more serious affairs, with the view of these my labours. It is not their worth, but your worthiness that causeth this presumption. For to whom should I rather present my first-fruits, then unto the High Priest, That he might shake them before the Lord, to make them acceptable? Neither is any meeter to Patronise a History of Religion, than he, to whose Person Religion giveth, and from the same mutually receiveth, Patronage. And therefore I, the meanest of Leui's sons, do here offer unto your Grace, ASIA, AFRICA, and AMERICA, and that in their withered and fouler hue of passed outworn rites, or present Irreligious Religions; not washed with the purer streams of sacred Baptism. EUROPE challengeth a room in this kind by herself: nor would Christian History vouchsafe these Strangers her holy company, and therefore hath enjoined me a second Pilgrimage, and Perambulation over the World, to trace her footsteps, and observe every where her Planters, Corrupters, and Reformers. Great is this burden of atwofold World, and requires both an Atlas and an Hercules too, to undergo it. The newness also makes it more difficult, being an enterprise never yet (to my knowledge) by any, in any language, attempted; conjoining thus Antiquity and Modern history, in the observations of all the rarities of the World, and especially of that soul of the world, RELIGION. Yet have I adventured, and (I speak it not to boast, but to excuse myself, in so haughty designs) this my first Voyage of Discovery, besides mine own poor stock laid thereon, hath made me indebted to seven hundred Authors, of one or other kind, in I know not how many hundreds of their Treatises, Epistles, Relations and Histories, of divers subjects and Languages, borrowed by myself; besides what (for want of the Authors themselves) I have taken upon trust, of other men's goods in their hands. Wherein had I enjoyed that Academic leisure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or the benefits of greater Libraries, or conference with men more skilful: my Brain might have yielded a fairer issue, a more complete and better-armed Minerva. But besides the want of these, the daily cares of my Family, the weekly duties (in Preaching and Catechising) of my ministery, the grossness of the Air where I live, which (some say) makes a duller wit, I am sure, a sicklier body; maypleade excuse for me. If not, Clades Authore levatur, The World is the weight that presseth me, and my book shall have this praise in the greatest dispraise, Magnis tamen excidit ausis. Howsoever; I shall think myself happy in your Grace's Examination and Censure, if it be not Impiety in me to offer to intercept, and with interposition of these lines a while to Eclipse, your Gracious aspect and influence unto our Church and State. And though your Grace cannot, for more necessary employments, and needs not, as knowing them better already, afford your Precious time to these things of base worth: Yet if your Recreations shall vouchsafe them as Remembrancers, out of my labours to refresh yours, I shall be more then sufficiently recompensed. Others may hence learn by that most laborious, though not mostlearned argument of Induction, two lessons fitting these times, the Unnaturalness of FACTION and ATHEISM: That law of Nature having written in the practice of all men (as we here in the particulars do show) the profession of some Religion; and in that Religion, wheresoever any society of Priests or Religious persons, are, or have been in the World, no admittance of Parity; the Angels in Heaven, Devils in hell, (as the Royalest of Fathers, the Father of our Country hath pronounced) and all Religions on Earth, as here we show, being equally subject to inequality, that is, to the equity of subordinate Order. And if I live to finish the rest, I hope to show the Paganism of Antichristian Popery, and other Pseudochristian heresies; and the Truth of Christianity as it is now professed and established in our Church, under the Great Defender of the Faith: for whose long Reign, and your Graces prosperous service under so Religious a Sovereign, I hearty pray unto the King of Kings, and chief Shepherd of our Souls, JESUS CHRIST. Novemb. 5. 1612. Your Graces in all duty, Samuel Purchas. TO THE READER. AND now, Reader, I come unto thee, with whom I dare be somewhat bolder. Being, I know not by what natural inclination, addicted to the study of History, my heart would sometimes object a self-love, in following my private delights in that kind. At last, I resolved to turn the pleasures of my studies into studious pains, that others might again, by delightful study, turn my pains into their pleasure. I here bring Religion from Paradise to the Ark, and thence follow her round about the World, and (for her sake) observe the World itself, with the several Countries and peoples therein; the chief Empires and States; their private and public Customs; their manifold chances and changes; also the wonderful and most remarkable effects of Nature; Events of Divine and Human Providence, Rarities of Art; and whatsoever I found by relations of Historians, as I pass, most worthy the writing. Religion is my more proper aim, and therefore I insist longer on the description of whatsoever I find belonging thereto; declaring the Religion of the first men; the corrupting of it before, and after the Flood; the lewish observations; the Idols, Idolatries, Temples, Priests, Feasts, Fasts, Opinions, Sects, Orders and Sacred Customs of the Heathens; with the Alterations and Successions that have therein happened, from the beginning of the World hitherto. This Work I divide into four parts. This first exhibiteth, Relations and Theological discovery of ASIA, AFRICA, and AMERICA: The second, when God will, shall do the same for EUROPE: The third and fourth, in a second visitation, shall observe such things in the same places, as I hold most remarkable in the Christian and Ecclesiastical History; and that according to the same method, which is squared in the Whole by order of Place: going still out of one Country into the next, in each particular part and several Country, by the order of Time; deducing our Relations, so far as we have others foot-prints to guide us, (though not exactly naming the day and year, and determining questions in Chronological controverfies, yet in some convenient sort) from the Ancient times, and by degrees descending to the present. If thou demandest what profit may bèe hereof; I answer, That here Students of all sorts may found matter fitting there Studies: The natural Philosophers may observe the different constitution and commixtion of the Elements, their diverse working in diverse places, the variety of heavenly influence, of the yearly seasons, of the Creatures in the Air, Water, Earth: They which delight in State-affairs, may observe the variety of States and Kingdoms, with their differing Laws, Politicss, and Customs, their Beginnings and End. The Divine, besides the former, may here contemplate the works of God, not in Creation alone, but in his justice and Providence, pursuing sin every were with such dreadful plagues; both bodily, in rooting up and pulling down the mightiest Empires; and especially in spiritual judgements, giving up so great a part of the World unto the efficacy of Error in strong delusions, that having forsaken the fountain of living waters, they should dig unto themselves these broken pits that can hold no water; devout in their superstitions, and superstitivous in their devotions; agreeing all in this, that there should be a Religion; disagreeing from each other, and the TRUTH, in the practice thereof. Likewise our Ministers may be incited unto all godly labours in their function of preaching the Gospel, seeing otherwise, for outward and bodily ceremonies, the Turks and jews in their manifold devotions in their Oratories every day, and other Heathen would convince us of Idleness. And let me have leave to speak it for the glory of God, and the good of our Church; I cannot found any Priests in all this my Pilgrimage, of whom we have any exact History, but take more bodily pains in their devotions, than is performed by not-preaching Ministers, especially in Countrie-villages, where on the week days they cannot have occasion, or company, for public prayers: and therefore if they only read the service then, and never study for more (which I would it were not the idle practice of some) even the Heathen shall rise up in judgement against them. I subscribe with hand and practise to our Liturgy, but not to such Lethargy: whose darkness is so much the more intolerable, in this Sunshine of the Gospel, wherein we have a gracious King, so diligent a frequenter of Sermons; and Reverend Bishops (notwithstanding other their weighty Ecclesiastical employments) yet diligent Preachers. The studious of Geography may somewhat be helped in that kind: not that we intent an exact Geography, in mentioning every City with the degrees of longitude and latitude, but yet limiting every Country in his true situation and bounds; and performing happily more than some, which take upon them the title of Geographers, as their chief profession: and more than any, which I know, hath done in our language. He which admireth and almost adoreth the Capuchin jesuite, or other Romanists for selfe-inflicted whip, fastings, watchings, vows of obedience, poverty, and single life, and their not sparing their limbs and lives for their wil-worships, may see, in all these, the Romanists equalled by Heathens, if not outstripped even by the reports of the jesuits and other their Catholics. I Tim. 4.8. Bodily exercise profiteth little, but Godliness is profitable unto all, and hath the promise of this life and that which is to come. Here also the Reader may see most of their Popish Rites, derived out of Chaldaean, Egyptian, and other fountains of Paganism; as in the later task we shall have more occasion to show. Here every Englishman may see cause to praise God continually for the light of his truth, communicated to us: whereas it is (in comparison) but a small part of the world, that soundeth the sacred name of JESUS; and of those that profess it, how infinite are the sects and superstitions? God hath showed his Word unto our JACOB (THE DEFENDER OF HIS FAITH) his Statutes and his judgements unto this Israel of Great Britain. He hath not dealt so with every Nation, neither have the Heathen, nor scarcely, if sarcely any other Christian Nation, so much knowledge of his judgements. And yet how seditious are some? how profane are other? how unthankful the most? That beastly Sin of Drunkenness, that biting Sin of Usury, that Devilish Sin of Swaggering, ruffling in deformity of clotheses, like monstrous Chimeras, and barking out a multiformitie of oaths, like hellish Cerberi, as if men could not be Gallants, unless they turned Devils: These are the payments we return unto the Lord, instead of prayers for, and loyalty to his Majesty; peaceableness and charity to each others; modesty and sobriety in ourselves. For the form, I have sought in some places, with variety of phrase, in all, with variety of matter, to draw thee along with me in this tedious Pilgrimage. Some names are written diversely, according to the differing Copies which I followed, which thy discretion will easily conceiu. e I do not in every question set down my censure; sometimes, because it were more than needs; sometimes because of the difficulty. I mention Authors sometimes, of mean quality, for the meanest have sense to observe that which themselves see, more certainly than the contemplations and Theory of the more learned. I would also acknowledge the labour of the meanest. I have laboured to reduce relations to their first Authors, setting their names to their allegations: the want where of hath much troubled me, whilst the most leave out their Authors, as if their own assertion were sufficient authority in things borrowed. I have (to my great pains) contracted and epitomized whole volumes (and some very large) into one chapter; a thing usual through these relations. Where I have found plentiful discourse for Religion (my chief aim) I am shorter in other relations; and where I have had less helps for that discovery, I insift more on the wonders of Nature, and discoveries by Sea and Land, with other remarkable accidents. These Rarities of Nature I have sometimes suited in a differing phrase and figure of speech; not that I affect a fantastical singularity; but that these divine works might appear in Robes, if not fitting their Majesty, yet such as our Word-Robe did willingly without any great affectation or study, afford: not without example of the Scripture, which useth to bring in the mute creatures, speaking and performing, (as it were) other personal offices; nor without this effect, to make the Reader stay a while with observation and wonder; besides that variety, of itself, is delightsome. If any mislike the fullness in some places, and the barrenness of words in others; let them consider, we handle a World, where are mountains and valleys, fertile habitations, and sandy deserts: and others steps, whom I follow, hold me sometimes in a narrower way, which elsewhere take more liberty. I touch sometimes a Controversy; both for illustration of History; and in season, and out of season, to show my affection to the truth. Now if any man think, that it were better these rotten bones of the passed and stinking bodies of the present Superstitions were buried, then thus raked out of their graves; besides that which hath been said, I answer, That I have sufficient example in the Scriptures, which were written for our learning to the ends of the World, and yet depaint unto us the ugly face of Idolatry in so many Countries of the Heathens, with the Apoitasies, Sects, and Heresies of the jews, as in our first and second book is showed: and the Ancient Fathers also, justin, Tertullian, Clemens, Irenaeus, Origen, and more fully, Eusebius, Epiphanius, and Augustine, have go before us in their large Catalogues of Heresies and false Opinions. And what doth more set forth the glory of God's grace, then in pardoning; his power, then in reforming; his justice, then in giving men up to such delusions? Are not these the Trophies and glorious victories of THE CROSS OF CHRIST, that hath subverted the Temples, Oracles, Sacrifices, and Services of the Devil? And mayst not thou see herein, what Man is, and thou thyself mayst be, if God leave thee to thyself? Read therefore, with praises unto God, the father of thy light; and prayers, for these Heathens, that GOD may bring them out of the snare of the Devil, and that Christ may be his salvation to the ends of the World. And let me also obtain thy prayers in this my Pilgrimage, to be therein directed, to the glory of God, and good of my Country. Even so Lord JESUS. (* ⁎ *) ΕΙΣ τιω ΣΑΜΟΥΗΛΟΥ τȣ ΠΟΥΡΧΑΣΟΥ ΑΠΟΔΗΜΙΑΝ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eiusdem Hendecasyllabum. SOlamen Fidei, Salutis aras Diámque, Effigiem, Deíque Veri Aeternum placitum piè docendo, Mystes quam meritò celebris audis. At, PVRCHASE, tui nouâ Coronâ jam circundatur, endóque ore docto Vivet Nomen, Honosque: qui prophana Scrutas Numina (Gentium Nefastos Errorisque Deos;) Volumine horum Sacro multa reperta, * prodiêre hinc Multa; haec sic studijs tuis benè aptas, Pulchreque Historias, Locósque pandis. Hoc unum adijciam: DOCERE quiqui Nôstis quid fuerit, Reconditumque SCIRE, haùt invideatis Huic merenti. IO. SELDEN, I C. è Soc. Int Templi. * Nimirum a S. S. Alia in impietatis opprobrium notata, atque ex impiâ linguae Sanctae interpretatione Alia primum ficta. Ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genes. 1. fortè Phoenicum & Aegyptiorum Thoth & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thoth autem sive Theut ab Hermete seu Mercurio haùt alium fuisse facilè suadent Platonis Phaedrus, Lactantius, & Eusebij Praeparat. evangelica. Qui insuper Baeoticè dictus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. antiquus, Oriens, aut Sapiens Deus (quae Mercurio quadrant) later suspicor. Consulas Isac. Tzetz. ad Lycophron. p. 33. & 44. & Scholiast. ad Apoll. Rhod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et quis non videt Beli nomen ex Hebraico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provenisse, i Domin', (u judic. c. 2.) unde Thurijs (testatur Euphorion in Scholijs ad Aeschyli Persas) & ipsi Aesch. Rex dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hinc Midianitarum Baal. phaeor, Num. 25. Deut. 5. Hof. 9 forsan Priapus, cui obscoena pars sine vest aperta erat, uti in Priapeis lusit ille, quod nec ab ipso Phaeor abludit; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n. est Aperire. Baalzebub, cuius quiquid in causa sit nominis, cum haut malè dixeris quem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indigetarunt in Elide, quo & Hercules vocamine Romanis cultus; ut è Pausaniae Elia c. α. & Clem. Alexand. Protreptico discimus. Nec prorsus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 existimo alienum Belin's nomen, pro Apolline priscis Gallis & Britannis nostris, quod Ausonio legitur & vet. Inscriptionibus. Aegyptiorum Horus, i Apollo, nun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. Lux, Genes. 1. disertè loquitur? qui eàdem ment Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur, ut benè emendavit Macrobium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Batavorum ille Hug. Grotius ad Arati Diosemela. Vbinam Dercitidis (depravatè legitur Architidis Macrob. Saturnal. 1. cap. 21.) siue Atergatidis etymon sinon ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. piscis magnisicata? apage n. illud Antipatri apud Athenaeun Dipnosoph. 8. & visas Nobiliss. jof. Scalig. ad 4. Varronis de LL. Is eam ipsam Dagon illud Philistaeorum idolum (judic. cap. 16. cuius & fanum dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hasmon. lib. cap. 10. come. 83.) fuisse proculdubio recte sensit; &, quo minus sanè a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. frumentum (quod nonnullis placet) deducatur, faciunt quae è. Xantho, Mnasea, & Antipatro excerpsit Athenaeus, quin & Erithracus & Hegesias apud Hygin. Fab. 197. & Poet. Astron. 2. Phurnutus de Nat. Deor. in Rhaea, cui & Artage appellatur, Caes. Germanicus ad Arati phoenomena in Pisce, & Aquario (ubi malè Phacetis pro ' Dercetis scribitur) ovid. Fast. 2. Lucian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & quae pleno horreo demensa sunt a summo illo literatorum Principe jos. Scalig. ad Manilium & Hug. Grot. ad Imagines. unde & hanc ipsam Venerem fuisse (Diuûm antiquissimam) a Columbarum cultu & Piscium (high vero iam nunc Astrologis sunt Veneris Exaltatio) iure autumâris; cum & Phoeniciam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iam diu est quod scripsit Aechylus in Supplicibus; & Veneris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascalonitarum dum menimit Herodot. hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hanc, nifallor, voluit. Confusa sunt nonnunquam, Latinis & Graecis, Huius & Astartes vocabula. Astarte (quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judic. 2. Com. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Reg. 11. Com. 5.) non Assyrijs modò ut videtur, verum & Phoenicibus Dea. Vide quae suprà citavimus, & Achilles. Tat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Atque hanc forsan ipsam Mineruam Oncam Thebanorum (de qua Aeschylus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Steph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & maximè Aeschyli Scholiastes, qui, sibi non constans, nunc Phoeniciam nunc Aegyptia came vult esse vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non iniuria putaveris, si modo in Minerva Siga (quam velut corruptam apud Pausaniam, lib. ●. novi mutatam, à nonnullis, in Oncam) non lateat quid Dagonis: nam Piscem Phoenicas, etiam Sidon vocasse author est Trogus Hist. 18. & certè cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eccles. 2. Com. 8. fit quibusdam Pulchra sive Honorata foemina (nec aliam Phoenicum linguam, quam Syriacam, i. ferè Hebraicam non potes non nosse) quis non videt & eiusdem vestigia in Siga? Nec enim ego Pausaniam temerè corrigendum (pace doctorum) arbitror, nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortè legêris. Quoe & Veneri, i Dagoni & Astartae (fortassè Mineruae) aequè tamen potest tribui. Name & Lycophroni Mineru● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur; & Suidas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quae, è Rabbi Kimchi, & id genus alijs, de Ouis imagine producuntur haut flocci facio. Quid Samothracum illi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (queis de, ante alios, Mnaseas in Scholar ad Apoll. Argonaut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) aliud, quam Dij Forts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Potes, ut Varroni dicuntur, & Potentes Tertulliano lib. de spectaculis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim potens seu magnus in sacris saepius interpretatur; quod etymon Magno Scaligero me debere agnosco. unde melius Satyri quam a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i Pilofi daemons, vel capri, Levit. 17. & ibi Chald. Paraphras. & P. Fagium vide, cum jes. 13. Com. 21. & Rabbi Mos. Benmaimon Perplex. 3. cap. 47. Habemus & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercurium in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Proverb. 25. Com. 8. quin &, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in jes. 34. Com. 14. resipere censeo. Imò & Tetragrammaton illud summè venerandum nomen & ineffabile Veri Dei, in Oraculis dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unde iovis fluxit. Mitto Remphan, Molech, & id genus alia; & adnotes licet, quod in Hasmonaeorum libri editione Drusiana cap. 3. Com. 48. legitur de judaeis ab Antiocho miserè oppressis; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi in plerisque habetur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Eò magis verò in his nimius fui ut manifestius redderetur quantum sacrae ad prophanas, prophanae vicissim ad sacras literas intelligendas mutuò conducunt, ne fortè scilicet malè impingat quis ad illius Monachi morem, qui Act. Apost. 28. Com. II pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Latin à Hieronymi version, scripsit cui erat ensign Castrorum (uti & vetustus MS. penes me, & perpulcher habet) cum nihil minus nempe, quam qui fuerint Castores (ita nonnullis dicti) intellexerit ille indoctus librarius. Quis autem Gentium Theologiae prorfus expers sive hoc nomine hos sive alio illo Syriaco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. Geminorum, satis apprehenderet. Verum, Lector, non immeritò me incusas, qu●d affectare vide or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the learned Preachers Pilgrimage Religionis ergô. THE Body of this Book is HISTORY, Clad in acquaint garments of GEOGRAPHY, Adorned with jewels of chronology, Fetched from the Treasur's of antiquity. The better part thereof, theology, Soul of the World; Religious PIETY Adds life to all, and giveth ETERNITY. I W. Theol. THE CONTENTS OF THE SEVERAL CHAPTERS IN THE NINE BOOKS ENSVING. ASIA. THE FIRST BOOK. Of the first beginnings of the World and Religion: and of the Regions and Religions of Babylonia, Assyria, Syria, Phoenicia, and Palestina. CHAP. I OF GOD, One in Nature, Three in People, the FATHER, SON, and HOLY GHOST. pag. 1. CHAP. II Of the Creation of the World. pag. 5. CHAP. III Of Man, considered in his first state, wherein he was created: and of Paradise, the place of his habitation. pag. 10. CHAP. FOUR Of the word Religion: and of the Religion of our first Parents before the fall. pag. 15. CHAP. V Of the fall of Man: and of Original sin. pag. 20. CHAP. VI Of the Relics of the divine Image after the Fall, whereby naturally men addict themselves unto some Religion: and what was the Religion of the world before the flood. pag. 25. CHAP. VII. Of the cause and coming of the Flood. pag. 30. CHAP. VIII. Of the repeopling of the World: and of the division of Tongues and Nations. pag. 35. CHAP. IX. A Geographical Narration of the whole Earth in general, and more particularly of Asia. pag. 41. CHAP. X. Of Babylonia, the original of Idolatry: and the Chaldaeans Antiquities before the Flood, as BEROSUS hath reported them. pag. 45. CHAP. XI. Of the City and Country of Babylon: their sumptuous Walls, Temples, and Images. pag. 49. CHAP. XII. Of the Priests, Sacrifices, religious Rites, and Customs of the Babylonians. pag. 53. CHAP. XIII. The Chaldaean and Assyrian Chronicle, or Computation of Times, with their manifold alterations of Religions & Government in those parts, until our time. pag. 58. CHAP. XIIII. Of Ninive, and other Neighbouring Nations. pag. 64. CHAP. XU. Of Syria, and the ancient Religions there: of the Syrian Goddess, and her Rites at Hierapolis: of the Daphnaean, and other Syrian superstitions. pag. 67. CHAP. XVI. Of the Syrian Kings, and alteration of Government, and Religion, in these Countries. pag. 72. CHAP. XVII. Of the Theology, and Religion of the Phoenicians. pag. 76. CHAP. XVIII. Of Palaestina, and the first Inhabitants thereof, the Sodomites, Idumaeans, Moabites, Ammonites, and Canaanites, with others. pag. 81. THE SECOND BOOK. Of the Hebrew Nation and Religion from the beginning thereof to our times. CHAP. I THe Preface of this Book: and a description of the Region of Palaestina, since called judaea, and now, Terra Sancta. pag. 87. CHAP. II Of the Hebrew Patriarches, and their Religion before the Law: also of their Law and Polity. pag. 93. CHAP. III Of the Religious places among the jews. pag. 97. CHAP. FOUR Of the jewish computation of Time: and of their Festival days. pag. 101. CHAP. V Of the Festival days instituted by GOD in the Law. pag. 103. CHAP. VI Of the Feasts and Fasts, which the jews instituted to themselves: with a Calendar of their feasts and fasts through the year, as they are now observed. pag. 109. CHAP. VII. Of the ancient Oblations, Gifts, and Sacrifices of the jews: and of their Priests and People Ecclesiastical and Religious. pag. 111. CHAP. VIII. Of the divers Sects, Opinions, and Alterations of Religion amongst the Hebrews. pag. 116. CHAP. IX. Of the Samaritans. pag. 129. CHAP. X. The miserable destruction and dispersion of the jews, from the time of the desolation of their City and Temple to this day. pag. 133. CHAP. XI. A chronology of the jewish History from the beginning of the World, briefly collected. pag. 138. CHAP. XII. Of the jewish Talmud, and the Composition and estimation thereof: also of the jewish learned men, their Succession, their Scriptures, and the Translations of them. pag. 140. CHAP. XIII. Of the Modern Iewes Creed, or the Articles of their Faith: with their interpretation of the same. pag. 149. CHAP. XIIII. Of the jewish Ceremonies about the birth of a Child: of their Circumcision, Purification, and Redemption of the first-born, and Education of their children. pag. 156. CHAP. XU. Of their Morning-Prayer, with their Fringes, Phylacteries, and other ceremonies thereof. pag. 161. CHAP. XVI. Of their ceremonies at home after their return, at their meals, and otherwise: and of their Evening Prayer. pag. 165. CHAP. XVII. Their weekly observations of Times, viz. Their Mondays, and Thursdaies', and Sabbaths. pag. 168. CHAP. XVIII. The jewish Passeover, as they now observe it; and other their Feasts and Fasts. pag. 172. CHAP. XIX. Of their Ceremonies and opinions concerning the Dead. pag. 177. CHAP. XX. The jews Faith and Hope touching their Messiah. pag. 179. CHAP. XXI. Of the hopes and hindrances of the jews conversion. pag. 183. THE THIRD BOOK. Of the Arabians, Saracens, Turks, and of the ancient Inhabitants of Asia Minor: and of their RELIGIONS. CHAP. I OF Arabia, and of the ancient Religions, Rites, and Customs thereof. pag. 187. CHAP. II Of the Saracens Name, Nation, and Proceeding in Arms. pag. 193. CHAP. III The life of MAHOMET, the Saracen Lawgiver. pag. 199. CHAP. FOUR Of the Alcoran, or Alfurcan, containing Mahometan Law: the sum and contents thereof. pag. 206. CHAP. V Other Mihumeticall speculations, and Explanations of their Law, collected out of their own Commentaries of that Argument. pag. 215. CHAP. VI Of the Pilgrimage to Mecca. pag. 220 CHAP. VII. Of the Successors of MAHOMET, of their different Sects, and of the dispersing of that Religion through the World. pag. 227. CHAP. VIII. Of the Turkish Nation: their Original, and Proceed. pag. 231. CHAP. IX. A Continuation of the Turkish wars and affairs: together with the succession of the Great Turks, till this present year 1612. pag. 237. CHAP. X. Of the Opinions holden by the Turks in their Religion. pag. 244. CHAP. XI. Of the Religious places among the Turks: the Meschits, Hospitals, and Monasteries: with their liturgy and Circumcision. pag. 250. CHAP. XII. Of the Sepulchers, Funeral rites, and opinions touching the Dead, among the Turks. pag. 256. CHAP. XIII. Of the religious Votaries among the Turks, and of their Saints. pag. 259. CHAP. XIIII. Of their Priests and Higher archie. p. 264. CHAP. XU. Of the Regions and Religions of Asia Minor, since called Anatolia and Turkey. pag. 268. CHAP. XVI. Of Asia propriè dicta: now called Sarcum. pag. 273. CHAP. XVII. Of jonia and other Countries in that Chersonesus. pag. 280. THE FOURTH BOOK. Of the Armenians, Medes, Persians', Parthians, Scythians, Tartarians, Chinois, and of their RELIGIONS. CHAP. I OF Armenia Maior: and Georgia: and the Neighbouring Nations. pag. 287. CHAP. II Of the Medes. pag. 293. CHAP. III Of the Parthians, and Hyrcanians. pag. 297. CHAP. FOUR Of Persia, and the Persian affairs, until the Mahometan Conquest. pag. 301. CHAP. V Of the Persian Magis, and of their ancient Religion, Rites, and customs. p. 310. CHAP. VI Of the alterations of the State and Religion in Persia under the Saracens. p. 316. CHAP. VII. Of the Sophian Sect or Persian Religion, as it is at this present. pag. 325. CHAP. VIII. Of the Scythians, Sarmatians, and Seres, and of their Religion. pag. 331. CHAP. IX. Of the Tartarians, and of divers Nations which they subdued; with their pristine Rites. pag. 335. CHAP. X. A continuation of the Tartarian History, and the question discussed, whether Cathay and China be the same. pag. 342. CHAP. XI. Of the Religion of the Tartars, and Cathaians. pag. 347. CHAP. XII. Of the Festival solemnities, and of the Magnificence of the Gran Can. pag. 352. CHAP. XIII. Of the alteration of Religion among the Tartars: and of the divers sorts, Sects, and Nations of them now remaining. pag. 354. CHAP. XIIII. Of the Nations which lived in, or near to those parts, now possessed by the Tartars: and their Religions and Customs. pag. 359. CHAP. XU. Of other Northern people adjoining to the Tartars. pag. 363. CHAP. XVI. Of the Kingdom of China. pag. 366. CHAP. XVII. Of the Religion used in China. pag. 370. THE FIFT BOOK. Of the East Indies, and of the Seas and islands about Asia, with their RELIGIONS. CHAP. I OF India in general, and the ancient Rites there observed. pag. 381. CHAP. II Of the Indian Provinces next adjoining to China. pag. 387. CHAP. III Of the Kingdom of Pegu or Brama. pag. 391. CHAP. FOUR Of the Religion in Pegu, and the Countries thereunto subject. pag. 396. CHAP. V Of Bengala, and the parts adjoining. pag. 400. CHAP. VI Of the great Mogor. pag. 405. CHAP. VII. Of Cambaia, and the neighbouring Nations. pag. 407. CHAP. VIII. Of the Indian Nations betwixt Cambaia and Malabar, and their Religions. pag. 412. CHAP. IX. Of the Indian Bramenes. pag. 414. CHAP. X. Of the Regions and Religions of Malabar. pag. 418. CHAP. XI. Of the Kingdom of Narsinga and Bisnagar. pag. 423. CHAP. XII. Of the Creatures, Plants, and Fruits in India. pag. 429. CHAP. XIII. A general discourse of the Sea: and of the islands adjoining to Asia. pag. 434. CHAP. XIIII. Of the islands of japon, and their religions. pag. 440. CHAP. XU. A Continuation of the former discourse touching the Religions of japon. pag. 444. CHAP. XVI. Of the Phillipina's. pag. 449. CHAP. XVII. Of Samatra, and Zeilan. pag. 457. AFRICA. THE SIXT BOOK. Of Egypt, Barbary, Numidia, Libya, and the Land of Negroes; and of their RELIGIONS. CHAP. I OF Africa, and the Creatures therein. pag. 463. CHAP. II Of Egypt, and her famous River Nilus: of her first Kings, Temples, and Monuments, according to HERODOTUS, DIODORUS, and others. pag. 469. CHAP. III Of the Egyptian Idols, with their Legendary Histories and Mysteries. pag. 470. CHAP. FOUR Of the Rites, Priests, Sects, Sacrifices, Feasts, Inventions, and other observations of the Egyptians. pag. 475. CHAP. V Of the manifold alterations of State and Religion in Egypt, by the Persians', Grecians, Romans, Christians, Saracens, and Turks: with the Egyptian chronology, since the beginning of that Nation, till our times. pag. 482. CHAP. VI The Egyptian chronology out of MANETHO, high-Priest of the Egyptians; and others. pag. 489. CHAP. VII. Of the Oracle of JUPITER AMMON: and of Cyrene, and the Regions adjoining. pag. 494. CHAP. VIII. Of that part of Barbary, now called the Kingdom of Tunis & Tripoli. p. 497. CHAP. IX. Of the Kingdom of Tremisen Algiers, and other places, anciently called Mauritania Caesariensis. pag. 503. CHAP. X. Of the Kingdom of Fez, part of Mauritania Tingitana. pag. 507. CHAP. XI. Of the Kingdom of Morocco, with a discourse of the Kings thereof: and of the SERIFF, XARIFF, or JARIF, and his Posterity, now reigning in Barbary. pag. 518. CHAP. XII. Of the Arabians, and Natural Africans: and of the beginnings and proceed of the Mahometan superstition in Africa: Of the Portugals forces and exploits therein. pag. 527. CHAP. XIII. Of Biledulgerid and Sarra, otherwise called Numidia and Libya. pag. 533. CHAP. XIIII. Of the Land of Negroes. pag. 537. THE SEVENTH BOOK. Of Aethiopia, and the African islands: and of their RELIGIONS. CHAP. I OF Aethiopia Superior, and the Antiquities thereof. Pag. 547. CHAP. II A Continuation of the Aethiopian Antiquities: and of the Queen of Saba. pag. 552. CHAP. III Of Presbyter john: and of the Priest john's in Asia: whether that descended of these. pag. 557. CHAP. FOUR Of the Aethiopian Greatness. p. 561. CHAP. V Of the Hill Amara, and the Rarities therein. pag. 565. CHAP. VI Of the Election of the Emperor their Schools, Universities, and Regal Cities. pag. 568. CHAP. VII. Of other Countries between the Read Sea and Benomotapa. pag. 572. CHAP. VIII. Of Benomotapa, and the parts adjoining. pag. 575. CHAP. IX. Of the Kingdom of Congo, and the other Kingdoms, and Nations adjoining. pag. 580. CHAP. X. Of Loango, the Anzichi, Giachi, and the great Lakes in those parts of the World. pag. 586. CHAP. XI. Of the Seas and islands about Africa: the ancient and modern Navigations, and Discoveries. pag. 592. CHAP. XII. Of the islands of Africa, lying from the Cape hitherwards. pag. 595. AMERICA. THE EIGHTH BOOK. Of New France, Virginia, Florida, New Spain, with other Regions of America Mexicana, and of their RELIGIONS. CHAP. I OF the New World, and why it is called America, and the West Indies: with certain general discourses of the Heavens, Fire, Water, and Earth, in those parts. Pag. 601. CHAP. II Of the first knowledge, habitation, and Discoveries of the New World, and the rare Creatures therein found, Beasts, Birds, Trees, Herbs, and Seeds. pag. 609. CHAP. III Of the North parts of the New World (Groenland, Estotiland, Meta Incognita, and other places) unto New France. pag. 617. CHAP. FOUR Of Newfoundland, Nova Francia, Arambec, and other Countries of America, extending to Virginia. pag. 625. CHAP. V Of Virginia. pag. 631. CHAP. VI Of the Religion and Rites of the Virginians. pag. 636. CHAP. VII. Of Florida. pag. 642. CHAP. VIII. Of the Countries situate Westward from Florida, and Virginia, towards the South Sea. pag. 648. CHAP. IX. Of New Spain, & the conquest thereof by HERNANDO CORTES. pag. 653. CHAP. X. Of the ancient Inhabitants of New Spain, and the history of their Kings. pag. 659. CHAP. XI. Of the Idols, and Idolatrous sacrifices of New Spain. pag. 666. CHAP. XII. Of the religious Places and People in New Spain: wherein are also handled their Penance, Marriages, Burials, and other Rites, performed by their Priests. pag. 669. CHAP. XIII. Of the supputation of Times, Festival solemnities, Colleges, Schools, Letters, Opinions, and other remarkable things, in New Spain. pag. 677. CHAP. XIIII. Of jucatan, Nicaragua, and other places between New Spain, and the Straitss of Dariene. pag. 684. THE NINTH BOOK. Of Cumana, Guiana, brasil, Chica, Chili, Peru, and other Regions of America Peruviana, and of their RELIGIONS. CHAP. I OF the Southern America, and of the Countries on the Sea-coast, between Dariene and Cumana. pag. 691. CHAP. II Of Cumana. pag. 695. CHAP. III Of Paria, Guiana, and the Neighbour-Countries, both on the Coast, and within the Landlord pag. 698. CHAP. FOUR Of brasil. pag. 704. CHAP. V Of the Wars, Man-eating, and other Rites of the Brasilians. pag. 707. CHAP. VI Of the River of Plate, and the Countries adjoining, and of the Maggellane Streights. pag. 711. CHAP. VII. Of Terra Australis, and Chili. pag. 714. CHAP. VIII. Of the Conquest of Peru by the Spaniards: and of their Ingua's or Emperors. pag. 717. CHAP. IX. Of the Country of Peru: Natural, Economical, and Political observations. pag. 721. CHAP. X. Of the Gods or Idols of Peru, and other their opinions. pag. 726. CHAP. XI. Of the religious People, Temples, Confessions, and Sacrifices in Peru. pag. 729. CHAP. XII. Of their Supputation of Times: of the Feasts, Sepulchers, and other Peruvian Superstitions. pag. 734. CHAP. XIII. Of the islands adjoining to America. pag. 737. CHAP. XIIII. Of Hispaniola: and a touch homeward at Bermuda. pag. 741. CHAP. XU. Of the Spanish cruelties, and their perverse Conversion of the people unto Christianity, in America. pag. 746. The Catalogue of the Authors. I Have here mustered in thy view, Courteous Reader, those Authors which from mine own sight I have mentioned in this Worke. Some of them, I confess, are of no great note, and some are noted for notorious counterfeits: but all are of some use, and meet to be here placed, that they may have their due: some of thankfulness for their worthy and great industry (wherein those deserve a place though otherwise obscure, who by their Navigations and Discoveries, have made the world known to itself) others, that they may be known to be lies and mere changelings: I was the rather induced to guy thee a Table of their names, because nothing in the Impression hath escaped more faulty than the misse-naming (besides the * Where you have not the Authors rightly placed in the Margin, you shall find it near the same place. Marginal misse-placing) of Authors; of which I thought good here to give notice; the other faults being such (except a few which hast in the Press hath caused) as the judicious Reader may easily see and amend. I acknowledge that Ramusius and M. Hakluyt, in their Books of Voyages, have been two Libraries unto me of many Navigations and Discoveries, here mentioned. In this, and all kinds, Sacred, Profane, Learned, Unlearned, Ancient, Modern, Good, and Bad; I have toiled myself to benefit thee. Some hundreds more I could have added to this Catalogue, if I should follow others examples: but some I did not mention in my book, as having nothing new; some for some causes I would not, and some were nameless, and I could not: beside, such as I borrowed at the second hand; also the holy Scriptures, and Apocrypha-Authors: many Dictionaries of divers sorts, Authors of Maps, Translators, and Translations in divers languages of the same Books, wherewith I consulted, many Manuscripts, and many Relations from friends of mine yet living: all which I have made use of, and mentioned the most in my Book, but have not here added, jest it might savour of Arrogance and Ambition: and the Table is long enough without them. The letter FLETCHER signifies that we have but a fragment of the said Author: and Ps. brands him for a counterfeit. A DOct. Abbot. Abdias, ps. Christ. Adrichomius. Ado Viennensis. Clement Adams. Aelianus. Aesopus. Abidenus, f. Agathias. A. Gellius. Alhacem Arabs. Alcuinus. Alcoran. P. Aemilius. Ambrose. Ambros. de Armariole. jac. Anton. Alex. ab Alexandro. Alex. Polyhistor. f. Adrianus Romanus. Pet. Alcaçeva. joseph Acosta. Christophorus Acosta. Emanuel Acosta. L. Almeida. Alex. Aphrodiseus. Alexand. 6. Bulla. Phil. Amadas. Baptista Antonio. Io. Alphonse. Fer. Alarchon. Apollonius. F. Alvarez. C. Agrippa. Angiolello. A. Arivabene. Arabs Nobilis. Appianus. Albricus. Apollodorus. Annius. Aristoteles. Arrianus Nicomed. Arriani Perip. Athenagoras. P. Alvarez. Athenaeus. Aretius. Arnobius. Augustinus. Aristophanes. Ausonius. Aventinus. G. Arthus Dantisc. Athanasius. T. Aquinas. Ant. Arnauld. B BAsilius. Beda. T. Beza. I Barros. C. Baronius. Bellarminus. Mar. Barletius. Du Bartas. josafa Barbaro. Gas. Balby. Hist. of Barbary. Berosus, f. Berosus, ps. Ph. Beroaldus. Mat. Beroaldus. I Bale. P. Bellonius. G. Best. P. Bertius. Odoardo Barbosa. L. Bayerlinckus. Ed. Barker. An. Barker. I Bermudesius. Hier. Benzo. Vinc. Beluacensis. Bardesanes Syrus, f. Bernardus. T. Bibliander. T. Blundevile. I Bodinus. S. T. Baskervile. Biddulph. P. Bizarus. ja. Boissardus. Boskhierus. D. Bond. H. Buntingus. Brocardus. I Boemus. G. Botero Benese. B. Breidenbachius. Mar. Broniovius. Theodorus de Bry. joannes de Bry. Israel de Bry. Boetius. Stephen Burrough. Herman de Bree. Steph. de Brito. And. Boves. A. Busbequius. H. Broughton. Bucanus. Burgensis. T. Brightmannus. Mat. Burgklehnerus. Buxdorfius. Bullingerus. Io. Brereton. C M. T. Cicero. C. I Caesar. I Calvinus. G. Camdenus. Chrysostomus. Seth. Calvisius. D. Carleton. joac. Camerarius. Ph. Camerarius. Dionys. Carthusianus. Cato Annij, ps. Eman. Carvalius. I Cassianus. Canariae Insulae d. jaques Cartier. Christ. Carlisle. G. Chaucer. Lop. Castaneda. Catholic Traditions. Cartwrights' Trau. carrion Chron. jul. Capitolinus. T. Cavendish Navig. Melch. Canus. Laon. Chalcondyles. Centuriae Magdeh. Cedrenus. Chronicle of the Bible. Castaldo. Leon. Chiensis. Catullus. Claudianus. D. Chytraeus. Nat. Comes. Nic. di Conti. Comito Venetiano. Codomannus. Contugo Contughi. Gil. Cognatus. Cael. S. Curio. Cornel. de judaeis. Car. Clusius. Q. Curtius. Constantinus Porphyrogenitus. Io. Copley. Ric. Cheiny. Ctesias, f. Melch. Cotignus. Hen. Cuyckius. Bar. delas Casas. Vrb. Calveto. Chronic. Saracen. Chronic. Graec. Al. Cadamosto. R. chancellor. And. Corsali. R. covert. R. Clark. Alan. Copus. Vasq. deCoronado. P. Cieça. Nic. Challusius. Christoph. Columbus. Comestor. Costerus. Ed. Clisse. I Chilton. L. Corvinus. N. Cusanus. D DIodorus Siculus. Ant. Dalmeida. Davidis Aeth. lit. N. Damascenus, f. Io. Davis. Diogenes Laertius. Dion Nicaeus. Dion Cassius. Dares Phrygius. Dictys Cret. ps. D. Downam. Drusius. Dionys. Halicarnasseus. Dorotheus. Nic. Doglioni. Durandus. Durantus. Mat. Dresserus. Dionys. Areopag. ps. Hermannus Dalmatae. Wol. Dreschlerus. S. Fr. Drake nav. Drandius. G. ducat. Dorbel. P. Diaconus. E GAspar Ens. R. Eden. Epiphanius. Enoch ps. f. Baptista Egnatius. Arthur Edward's. Tho. Ellis. Io. Etrobius. Erasmus, Evagrius. Nic. Euboicus. Euripides. Eutichius. I Evesham. Eusebius. I Eldred. Th. Erastus. F MArsilius Ficinus. Io. Forsterus. Fortalitium fidei. jac. Fontanus. Io: Fox. Ralph Fitch. L. Florus. Rob. Fabian. Damiano Fonseca. Descript. of Florida. Minutius Faelix. Fran. Fernando's. G. Fenner. Ab. France. Nova Francia. H. Fracastorius. Lud. Frois. Caes. Fredrick. Froissart. Martin Fumee. Fulgentius. I Funccius. G THeod. Gaza. Balt. Gagus. Pet. Galatinus. Vasco de Gamae. Genebrard. Gregor. Magnus. Gregor. Nazianzenus. Conrade. Gesnerus. I Gerardus. S. R. Greenvile Nau. D. Gourgues. Hesselius Gerardus. Ant. Guevara. Glossaordinaria. Dam. a Goes. Step. Gomes. Ant. Geufraeus. Ant. Galvano. A. Guagninus. Bened. Goes. Io. Goropius B. Lud. Georgius. Gramaye. R. Greenham. F. Guicciar din. B. Georgiovitz. P. Gyllius. Grafton. Chron. Lopes de Gomara. Nic. Gibbins. Fra. de Gualle. H R. Hackluyt. Steph. ab Hagen. Hall's Chron. D. Hall. W. Hareborne. Haíton Armen. Th. Harriot. Ed. Haies. S. Io. Hawkins Nau. Henry Hawks. I Hart. A. Hartwell. Hegesippus. Herodianus. Heroldus. Heliodorus. Christop. Hall. Holland. Navig. Io. Hermannus. job Hortop. Herodotus. Helenae Aethiop. lit. Honterus. Nic. Honiger. Horapolle. Sig. Herberstein. Ed. Hogan. Io. Hondius. Hospinianus. D. Harding. Horatius. Homer, R. Hooker. Hieronimus. Hugo de S. Victore. A. Hyperius. julius Higinus. Garcias ab Horte. I jacobus Rex. Th. james. Io. jane. jamblichus. Pierre du jarric. Ignatius. jos. Gorionides ps. josephus. Paulus lovius. Mich. Isselt. G. Interianus. Silvester jourdan. A. Ingram. Da. Ingram. A. jenkinson. Irenaeus. Isidorus. Io. Isacius. josephus Indus. juvenalis. Instinus Mart. Instinus Historicus. F. junius. junilius. R. johnson. B. jewel. KING D. King. La. Keymis. Bart. Kicherman. Io. Knolls. L LActantius. Ralph Lane. W. Lambert. Rene Laudonniere. Io. Lampadius. S. ja. Lancaster. Lavaterus. And. à Lacuna. Wol. Lazius. Legenda aurea. Io. Leo. Leunclavius. I Lerius. Le. Lemnius. Char. Leigh. Io. Lock. Nic. Longobardus. Ed. Lively. Livius. Lindanus. I Lipsius. Lidyat. T. Linton. Lucianus. Lucretius. Petrus Lambardus. T. Lopez. Ph. Lonicerus. Lucanus. Nic. Lyra. I Linschoten. Lutherus. M MAcrobius. Am. Marcellinus. Val. Maximus. Gab. Matosus. Simon Maiolus. Maldonatus. A. Masius. A. Maginus. P. Mart. Flor. P. Mart. Mediolan. P. Maffaeus. Nestor Martinengo. Bapt. Mantuanus. Marbodius. Cor. Matelivius. L. Madoc. T. Masham. W. Magoths. Martialis. Manetho. f. L. Masonius. Mercerus. Io. Meursius. Mermannij theat. A. Menavino. Gonsales de Mendosa. Ant. de Mendosa. jaques Morgues. N. Monardus. Hen. Morgan. Sir Th. Moor. Moresinus. Mat. Westm. Mat. Michovius. Pomp. Mela. P. Messia. S. Munster. D. Morton. I More. Megasthenes f. Metasthenes ps. Sir I Mandevile. Ar. Montanus. Methodius ps. Mercator. P. Merula. Ph. Mornaeus. Ph. Melancthon. T. Moresinus. Manetho. f. Manetho ps. N jacobi Neccij Navig. I Neander. L. dela Nou. Marco de Nisa. T. Nichols. T. Nicholas: Nicephorus Greg. Nicephorus Cal. Nic. Nicolay. Dom. Niger. Oliver Noort Navig. Melchior Nuns. Christ. Newport. OH OLivarius. Odoricus. Opmeerus. A. Ortelius. Organtinus. Orpheus f. Olaus Magnus. Origenes. Osorius. P. Orosius. Ovid. Oviedo. P Pausanias'. M. Parker. H. Pantaleon. Pagninus. M. Paulus. Paludamus. ja. Paludamus. Fran. Pasius. St. Parmentus. Palaephatus. Parkhurst. B. Pererius. Perkins. Fabr. Paduanus: Christ. Pezelius. Galeotto Perera. Fr. Patritius. Pappus. Henricus Penia. C. Peucerus. Persius. Pius Papa. Philo judaeus. Philo Antiq. ps. P. Pigafetta. Ant. Pigafetta. Philostratus. Pbrygio. S. G. Peckham. Phornutus. Pilgrimage to Meeca. Nic. Perro●us. Nic. Pimenta. Eman. Pinnarus. La. Pignorius. Mat. Paris, Pierius. Miles Philips. Vine. Pinzon. Mel. Petoney. Plato. Plutarch. Platina. Plautus. Io. de Plano. Car. Perondinus. Plinius. Polybius. Polyaenus. A. Possevinus. Pomp. Laetus, Hen. Porsius. Io. Pory, I Bap. Porta. Policy. T. Emp. Postellus. Polyolbion. Plotinus. D. Powel. Procopius. S. A.Preston. Am. Polanus. Ptolomaeus. Proceeding ag. Traitors. Aemilius Probus. Trebel. Pollio. Propertius. Rob. Pont. Q QVadus. Fern. de. Quir. R RAmusio. I Ramus. D. Rainolds. S. W. Ralegh, Rabanus. Rich. Rainolds. Relat. di Persia. Rel. de Regno Mogor. B. Rhenanus. Mat. Ricci. Mart. deal Rio. Io. Ribault. A. Riccobonus. El. Reusnerus. Rein. Reineccius. Io. Reaclinus. L. Riseburgius. Chr. Richerius. Richardus frat. Relat. of Relig. West. L. Regius. Ribera. Ric. Rogers. Tb. Rogers. Cael. Rhodiginus. Rob. Retenensis. ja. Rosier. Hen. Roberts. Fra. Roberuall. Rhemistae. W. de Rubruquis: Ruffinus. Is. Ruthenus. W. Rutter. Nau. G. Russelli. Rupertus. S SImon Sa. Sabellicus. Salustius. Saconiatho F. Io. Saracol. Th. Sanders. Sardus. jul. Scaliger. josep. Scaliger. F. Sansovino. Scala Mahometica. H. Savonorala. Serarius. Sixt. Senensis. Septemcastrensis. I M. Sequanus. Seneca Philos. Seneca Trag. Dionise Settle. Sulpit Severus. Servius. jos. Silvester. Sibillae. S. P. Sidney. Car. Sigonius. Admiranda Sinens. Reg. Dial. Sinensis. Nunho de silva. S.A. Shirley. Huld. Shmidel. I Sleidanus. Sheldon. P. di Sintra. Hugh Smith. D. Smith. Cap. Smith. Ael. Spartianus. G. Spilbergius. Socrates. Sozomenus. Soranzo. Solinus. Mel. Soiterus. Ed. Spenser. I Stadius. Stadius Brasil. Stobaeus. I Stow. Bilib. Stobaeus. Reg. Scot T. Scot Sommario di pop. orient. Suidaes'. Th. Stevens. Strabo. Strabus. Henry Stephanus. Surius. Stuckius. Suares. Suctonius. Did. Stella. Io. Mar. Stella. Tileman Stella. T TAtianus. C. Tacitus. Fri. Thamara. Theodoretus. Theophilus. Tertullianus. Terentius. Theophilactus. Temporarius. Thesoro Politico. G. Tuesley: F. Theophanes, F. A. Thevet. Thucydides. Tibullus. Ro. Thorn. Timberley. Ro. Tomson. W. Towerson. Trelcatius. Tremellius. Mas. Transiluano. Tripartita hist. Merchant Trismegistus. Trithemius. Toletus. Turrianus. G. Tyrius. Con. Trident. Turselinus. FIVE LOp. Vaz. Fr. Vaez. joa. Vadianus. F. Vatablus. A. Valignanus. R. Verstegan. Com. de Vena. L. Vertomannus. Eman. de Veiga. Io. Verrazano. Verhuffi Navig. Viperanus. Viaggio in Persia. N. Life of Virginia. F. à Victoria. S. A. Victor. Victor Vticensis. Nic. Villagagnon. Casp. Vilela. Gerar. de Veer. Virgilius. Pol. Virgil. Pub. Virgu●teius: ps. Viguerius. Voy. du Villamont. L. vives. Fr. de Vlloa. R. Volateranus. Vrsinus. Lewis de Vrreta. Fla. Vopiseus. A. Vesputius. W TH. Walsingham. L De la Ware. D. Whitakerus. D. Willet. Whitney: ja. Wesh. web. T. Windam. L. Warde. Silvester Wiet. Seb. de Wert. Io. White Nau. D. White. T. Wiars. The World. Descrip. of the World. Henr. Wolfius. Io. Wolfius Theol. Io. Wolfius, I.C. Wolf. Wissenberg. X XEnophon. F. Xavier. Hier. Xavier. Z HIer. Zanchius. A. Zachuth. Zaga Zabo. Zonaras. Zeni Nau. etc. THE FIRST PART OF THE RELATIONS OF THE WORLD, AND THE RELIGIONS OBSERVED IN ALL AGES AND Places discovered, from the Creation, unto this present. THE FIRST BOOK. CHAP. I Of God, one in Nature, three in People, the Father, Son, and Holy Ghost. THE Poets were wont to lay the foundations and first beginnings of their poetical Fabrikes, Homer, Virgil, Ovid, etc. with invocation of their Gods and Muses, although those works were suitable to such workmen, who according to their names were Makers, of those both Poems and Gods. I, as far short of their learning, as beyond them in the scope of my desires, would so far imitate their manner, in this matter which I intent; that, although I envy not to some their foolish claim of that Poetical (not prophetical) inheritance, to make my Maker: and my matter, as in a History (not a Poem) must be made to my hands: Yet in a History of Religion, which hath or should have God to be the a Apoc. 1.9. Alpha and Omega, the efficient, from whom, the end to whom it proceedeth: the matter, of whom, the form by whom and whose direction, it entreateth; I could not but make a religion to begin this discourse of Religion at him; this being the way which all men take to come to him. First therefore I beseech him that is the first and last, the eternal Father, in the name of his beloved and only Son, by the light of his holy and allseeing Spirit, to guide me in this perambulation of the World, so to take view of the Times, Places, and Customs therein, as may testify my religious bond to him, whose I am, and whom I serve: and the service I own unto his Church, if at lest this my Mite may be serviceable to the lest of the lest therein: that he as he is in himself the beginning and ending, Apoc. 1.8. so he would be, in some measure, of this work the Author and finisher, that in beholding this Map of so infinitely diversified superstitions, we may be more thankful for, and more zealous of, that true and only Religion, which Christ by his blood hath procured, by his word revealed, by his spirit sealed, and will reward eternally in the heavens. And hereto let all Christian readers say with me Amen, to him which is b Apoc. 3.14. Amen, that witness faithful and true, that forsaking all the byways which this Labyrinth exhibiteth, we may receive his witness as faithful and true Disciples, that follow the Lamb whither soever he goeth, and will not hear the voice of strangers. In the next place, I hold it not unfit briefly to express somewhat of Him, which indeed and thoroughly can never be expressed. For the wisest of the Prophets hath said of him and to him, that the c 1. King. 8.27. heavens and heavens of heavens, are not able to contain him: and the d 2 Cor. 12.11. chief, or at lest he which was not inferior to the chief of the Apostles, as ravished with such a height, and swallowed in such a depth, cried e Ro. 11.33. O Altitudo, OH the deepness of the riches both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out? As for myself, I may most fitly borrow the words of AGUR, f Prou. 30.2. Surely I am more foolish than any man, and have not the understanding of a man in me: Ver. 3. For I have not learned wisdom nor attained to the knowledge of boly things. Ver. 4. Yea indeed, who hath ascended up to Heaven, and descended? Who hath gathered the Wind in his fist? Who hath bound the Waters in a garment? Who hath established all the ends of the World? What is his name, and what is his sons name if thou canst tell? Tell this mystery we cannot. And yet so far as he hath told us by his word and works, we may. Of the one the next words testify: Ver. 5. Every word of God is pure: Of the other elsewhere: g Ps. 19.1. The heavens declare the glory of God: h Ro. 1.20. and The invisible things of him, that is his eternal power and godhead, are seen by the creation of the world, being considered in his works. i AR. 14.17. God hath not (therefore) left himself without witness, who besides the testimony of Nature, written in our hearts, hath added those of the Scripture and of the Creature, that this threefold Cord might not easily be broken, and by the mouth of two or three witnesses, we might learn plainly that he is, and in some measure what he is. That there is a God: Heaven and Earth, Angels and Devils, Man and Beast, Reason and Sense, Greek and Barbarian, science in the most, in the rest conscience, as a thousand witnesses, all that we see, and which we see not, say and proclaim, that all may see, and in manner palpably feel his present deity; in k Act. 17.18. whom we live, move, and have our being. l D. King lect. in jon. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hitro. ille Cicero. This is a common notion, and impression, sealed up in the mind of every man: a remnant of integrity after the fall of ADAM, a substance or blessing in the dead Elm, sparkles of fire raked up under the ashes, which cannot die whiles the soul liveth. What a one he is, is not so deeply engraven in Nature, Nat. Doi. li. 1. Nomen qu●a dat notitiam. whose owlish eyes are dazzled with the brightness of this light. But when here we might renew the question, What is his name, and what is his sons name? he himself answereth in scripture by attributing to himself such names, whereby we may know him as the Creator from all creatures, as the true God from all false Gods: and so far as is meet and necessary to our salvation. He then that dwelleth in light inaccessible, whom no man hath seen, nor can see m 1. Io. 3.2. as he is, in this our infancy, hath manifested himself unto us, n 1. Co. 13.12. as through a glass darkly, that we may with MOSES have some glancing o Exod. 34.6. view of his hinder parts. These names and divine attributes I mean not with large explications here to express, as not so fitting my ability, or purpose, & being by * Dionys. de Divinis nomin. P. Galatin. de Arcanis, l. 3. Zanchius de. Nat. Dei. l. 1 Bullinger. de Origine erroris, l. 1. others learnedly done already: Yet to say a little, where the tongues of men & Angels cannot say enough: the scripture attributeth, or he in Scripture attributeth to himself, names, in regard both of author & object divine; sometimes (as they term it) in the * As true, wise, living etc. concrete; sometimes in the * As truth, wisdom, life, etc. abstract; the first signifying his perfect subsistence; the other his supersubsisting perfection; those more fitted to our capacity; these to his divinity: who eternally & effentially is, whatsoever he is said to be, or in himself to have. And therefore all perfections are in him but one, and this one himself, every way infinite and incomprehensible, nothing being in him either by participation, or as a quality, or as a natural faculty, or as a mutable passion, or in such sort simply, as we (whose understandings are limited in their finite bounds, and for that cause receiving in a finite measure, conceiving in a finite manner) do or can comprenhend. Who can take up the Ocean in a spoon? and yet these are both finite, and hold nearer proportion than the great Creator, and the greatest of creatures. Yet is this glimpse of this bright shining Sun comfortable through this chink and keyhole of our bodily prison, and even the Taste of these Delicacies, more than sweet and delectable. Some of these names are attributed to him in regard of his being, in itself considered, as jehovah, jah, Ehieh; and some in regard of the persons which all have that one being, and every of which have all that being, which p Hock. Etclisiast. Polit. li. 5. in itself is individually one: and their several manners of having it, is that which is called their personal propriety and incommunicable. Such a name is, Elohim, applied to the Father, Son, and holy-ghost, in signification mighty, in form plural. Some of these names are such as are communicated to Creatures also, but with this difference, that those which in the Creature are borrowed, imperfect, accidental, are in him Nature, Perfection, Substance. Some are absolutely considered as he is God blessed for ever; some relatively with respect unto his Creatures. De Dco etiam vera loqui periculusum. Arnob. in Psal. 91. Aug de Trin. li. 1.c.3. Some again are Negatively spoken, others affirmatively: some properly, others by a figure. But this is indeed a thorny way, of which we may say with AUGUSTINE, Nothing is miss more dangerously, nothing sought more laboriously, nothing found more profitably. Even the Angelical Seraphins had their q Es. 6.2. six wings, whereof two served to execute their prompt obedience; two covered their feet, because of man's weakness not able to comprehend their glory; and yet they themselves thus glorious, with two other wings covered their face, as not able to endure the brightness of a greater glory. Let us then be wise, but to r Rom. 12.3. sobriety. Let us go to the Lamb to unclasp this sealed book. s Col. 2.3. For in him all the treasures of wisdom and knowledge are hid. Let us so know as we may be known, and so t Phi. 3.10. comprehend as we may rather be comprehended. Let us fear, love, believe, and serve him: and then God will u Ps 25.9. teach the humble his way, and * 10.7.17. They which will do him will shall know of the doctrine. This is our way to eternal life, thus to know him, and whom he hath sent jesus Christ: if namely we so learn x Eph 4.21. Christ as the Truth is in jesus, if we y 1. Co. 3.18. become fools that we may be wise, and putting off the old man be renewed in the spirit of our minds, and put on the new man which after God is shapen in righteousness and irue holiness. Otherwise, we z 1. Co. 8.2. know nothing as we aught to know, otherwise, we know nothing more, nor so much as the Devils know. a Pro. 1.7. The fear of the Lord is the beginning of this wisdom. And for this cause hath he called himself, and proclaimed those his names, b Ex. 34.6. jehova, jehova, strong, merciful and gracious, slow to anger and abundant in goodness and truth, etc. and the like in other places; not that we may know to know, (a foolish curiosity) but that having such light, we may believe and walk in the light, that we may be children of the light. jehova the most essential (and after the jewish superstition ineffable) name of God, is not therefore only revealed to us that we may know him in himself and of himself to be, c Heb. 13.8. Yesterday, to day and the same for ever, d Apoc. 1.8. which is, which was, which is to come: but also as the Creator, of whom, in whom, and for whom are all things: and as the redeemler; which is known by his name jehova as himself e Ex. 6.3. interpreteth it, by giving a real being, and accomplishment to his promises. In which one name (as in others of like signification) is expressed the simplicity, Immutability, Infiniteness, blessedness, eternity, life, perfection and other attributes of God. When he calleth himself strong, therein is declared his almighty power, whether we understand it actually in producing and preserving all things in heaven and earth; or absolutely, whereby he is able to do even those things which in his wisdom he doth not: whereby he is able to do all things which either * Quae contradictionem implicant sub divina omnipotensia non continen●ur. Non pro defectis potentiae, sed quia non possunt habere rationem patibilis vel possibilis. Conuenientius dicitur, quòd eae non possunt fieri, quàm qùòd Deus non pessit facere. Aq. 1.q.25. art. 3. & d. in themselves (as implying contradiction) or with him (as imperfections) are not impossible, both those kinds not excluding, but concluding the power of God, which because he is almighty, f 2. Tim. 2.12. cannot lie or deny himself. What should I speak of his wisdom, whereby all things are open in his sight, both himself, and his creatures, past, present or to come, and that not as past or future, but with one, eternal, perfect, certain, immediate act of knowledge, which in regard of second causes are necessary or contingent, or in effect but merely possible, and never actually subsisting. Truth is in him as a root, from whence it is first in the being; next in the understanding; thirdly in the writing or saying of the creature. True he is in himself, in his works ordinary, and extraordinary, and in his word revealed by the Prophets and Apostles. What should I add of his goodness, grace, love, mercy, justice, and other his attributes and names not yet mentioned? as Adonai, which signifieth the Dominion of God due to him, by Creation, by purchase, by mutual covenant. Saddai, which signifieth his all-sufficience; Ehie, his eternal stability; and others. Yea in one Chapter g P Gal. l. 2. c. 13.14. Cod. PETRUS GALATINUS rehearseth threescore and twelve names of God out of the Rabbins works, multiplied and diversified in ten sorts, which make in all seven hundred and twenty names. To dilate of these at large would ask so many large Commentaries, and yet even then should we still find this God incomprehensible; of whom we may, in respect of our capacity, rather say what he is not, Deus ubique est, vel magis propriè est ipsam ubique. Trelcat. than what he is, whose goodness is not to be distinguished by quality, or his greatness discerned by quantity, or his eternity measured by time, or his presence bounded by place: of whom all things are to be conceived, beyond whatsoever we can conceive. The People, Deus unus in Trinitate, trinus in unitate. Arnob. in Psal. 145. which communicate in this Divine Nature, are three: This is their own witness of themselves; There are three which bear record in Heaven, the Father, the Word, and the Spit it, and these three are one. This mystery was manifested in the h Mat. 3. Zanch. de 3. Elohim haec fuse. baptism of Christ, and in our baptism in the name of the Father, Son, and Holy-Ghost. The Angels unto this glorious Trinity i Easie. 6. sing their Holy, Holy, Holy: the Scripture itself applying that which there may be interpreted of the Father, both to the Son Io. 12.41. and to the Spirit, Act. 28.25. These with other places do also signify their personal distinction. The creation was not only the Father's work, but also of the other persons, as appeareth by that noun plural joined to a verb singular in the first words of MOSES, and other like plural appellations Es. 44.24 and Es. 54.5.2. Sam. 7.23. & many such places. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles apply the covenant, worship, and works of God mentioned in the Old Testament, to the Son and holy Ghost in the New, neither can the one be the Son, or the other the spirit of God, naturally and in proper manner of speech, but they must also subsist in the same Nature with the Father, which being infinite, spiritual, immutable, can be but one, which must wholly, or not at all, be communicated. In a word, the equality, the names, the proprieties, the works, the worship peculiar to God, are applied to the Son and Holy Ghost, equally with the Father. Which they, that list, may learn in such as especially treat of this subject: where this mystery of the Trinity is averred against all heretics, jews, and Infidels: Yea by some k Morn. de.ver. C.R. P Gal. I I2. alijque plurimi. also, out of their own authentic Authors, whether they receive Scriptures, Rabbins, Philosophers or any other. I intent only to anoint the doore-posts of this house with this discourse, that I may make a fit entry thereinto, leaving the fuller handling of this mystery to such as purposely frame their whole edifice with large common places hereof; which yet always must be more certainly received by faith, than conceived by reason: according to that of JUSTIN MARTYR, unitas in Trinitate intelligitur, & Trinitas in unitate noscitur: id vere quomodo fiat, nec alios scrutari velim, nec ipse mihi possum satisfacere. li. Confes. fidei. Think of one: a threefold light will dazzle thee; distinguish into three, & an infinite unity will swallow thee. unus, & si dici debet, unissimus, saith BERNARD Ber. and Eageni. D. Abbot. pars 3. Defenc. pag. 9. . Having thus with trembling hand written of that dreadful mystery of the Trinity, of which we may say, cum dicitur, non dicitur; It is not told with telling, nor can be described by description; The next to be considered are the works of God, which are either inward and immanent, or outward and transient. The inward are eternal and unchangeable, indeed no other but himself, although accounted and called works in regard of their effects in the World and of our conceiving. For all the proprieties of God are infinite, as they are immanent in himself, yet in their transitive and foreign effects are stinted and limited to the model and state of the creature wherein the same effects are wrought. Such an immanent work we conceive and name that decree of God touching the creation of the World, Trelcat. Zanch. de Nam D. l. 5.c.1, 2. with his provident disposing all and every part thereof, according to the counsel of his own will, and especially touching the reasonable creatures, Angels and Men, in respect of their eternal state in Salvation or Damnation. The outward works of God are, in regard of Nature, Creation and providence: in regard of Grace, Redemption and Salvation, in the fullness of time performed by our Emanuel, God manifested in the flesh, true God and perfect man, in the unity of one person, without l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confusion, conversion, or separation. * 1. Io. 5.20. This is very God and life eternal, jesus Christ the Son of God our Lord, which was conceived by the holy Ghost, borne of the Virgin MARY, suffered under PONTIUS PILATE, who was crucified, dead and buried; descended into Hell; rose again the third day; he ascended into Heaven; where he sitteth at the right hand of God the Father almighty, from whence he shall come to judge the quick and dead. And to such as are sons, m Gal. 4.6. God doth also sand the Spirit of his Son, to renew and sanctify them as children of the Father, members of the Son, temples of the Spirit, that they, even all the elect, may be one holy Catholic Church, enjoying the unspeakable privileges and heavenly prerogatives of the Communion of Saints, the forgiveness of Sins, the Resurrection of the Body, and Ever lasting life. Even so, come Lord jesus. CHAP. II Of the Creation of the World. THey which would without danger behold the Eclipse of the Sun, use not to fix their eyes directly upon that bright eye of the World, (although by this case darkened) but in water behold the same with more ease and less peril. How much fit is it likewise for our tender eyes in beholding the light of that Light, a jam. I 17. the Father of lights b 1. Io. 1.5. Qui scrutatur Maiestatem opprimetur à gloria. in whom is no darkness, to divert our eyes from that brightness of glory, and behold him (as we can) in his works? The first of which in execution was the creation of the World, plainly described by MOSES in the book of Genesis, both for the Author, matter, manner, and other circumstances; Reason itself thus far subscribing, as appeareth in her scholars, (the most of the Heathens and Philosophers in all ages) That this World was made by a greater than the World. In proving this, or illustrating the other, a large field of discourse might be ministered: neither do I know any thing wherein a man may more improve the revenues of his learning, or make greater show with a little, Ne si forte suas repetitum venerit olim, Grex avium plumas, etc. decking and pruning himself, like Aesops' jay, or HORACE his chough, with borrowed feathers, than in this matter of the Creation, written of (after their manner) by so many, jews, ethnics, Heretics, and Orthodox Christians. For my part it shall be sufficient to writ a little, setting down so much of the substance of this subject, as may make more plain way, and easier introduction, into our ensuing History: leaving such as are more studious of this knowledge to those which have purposely handled this argument, with commentaries upon MOSES text: of which, besides many modern writers (some of which have almost oppressed the Press with their huge volumes) there are divers of the Primitive, middle, and decayed times of the Church. c Gen. 1.3. In the beginning (saith MOSES) God created the Heaven and the Earth. Wherein (to omit the endless and divers interpretations of others, obtruding allegorical, anagogical, mystical senses on the letter) is expressed the Author of this work to be God, Elohim; which word, as is said, is of the plural number, insinuating the Holy Trinity, the Father as the fountain of all goodness, the Son as the wisdom of the Father, the Holy Ghost as the power of the Father and the Son concurring in this work. The action is creating, or making of nothing, to which is required a power supernatural and infinite. The time was the d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. hum. 1. in principio temporis, id est simul cum tempore. Th. Aqu. 1.q.46. art. 3. beginning of time, when as before there had neither been time, nor any other creature. The work is called Heaven and Earth; which e Merula & Percrius interpret tiovem banc Chrysoftomo tribuunt. some interpret all this bodily world, here propounded in the sum, and after distinguished in parcels, according to the six days several works. Some understand thereby the f Calui●. in Gen. First matter; which other g Theodoret. Beda. Alcuinus, jyra, & plerique scholastici. apply only to the word Earth expounding Heaven to be that which is called Empyreum, including also the spiritual and supercelestial inhabitants. Again, other, whom I willingly follow, h Zanch. de oper. Debt, pars 1. l. 1.c.2. Polarus, Bucanus, etc. Paul Merula. Cos●●ogr. part. 1.l.r. Pe●er. in Gen. interprets by Heaven the heavenly bodies then made: and after perfected with light and motion; by Earth the element of Earth. junius by Heaven understand, the outmost circumference and by Earth those things under it, or the matter of them. extend the word Heaven to a larger signification, therein comprehending those three Heavens, which the Scriptures mention: (one whereof is this lower, where the birds of the Heaven do fly, reaching from the Earth to the Sphere of the Moon: the second, those visible Orbs of the Planets and fixed Stars, with the first Movable: the third called the Heaven of Heavens, the third Heaven and Paradise of God) together with all the host of them. By Earth they understand this Globe, consisting of Sea and Land, with all the creatures therein. The first verse they hold to be a general proposition of the Creation of all Creatures, i col. 1.16. visible and invisible, perfected in k Gen. 2. I Exod. 20.11. job. 38.7. six days, as many places of Scripture testify: which, as concerning the visible, Moses handleth after particularly, largely, and plainly, contenting himself with brief mention of those invisible creatures, both l Gen. 32.1. good and m Gen. 3.1. bad, as occasion is offered in the following parts of his History. In the present, n Pet. Martyr. in Gen. he omitteth the particular description of their Creation, lest some (as jews and Heretics have done) should take occasion to attribute the Creation to Angels, as assistants: or should, by the excellency of that Nature, depainted in due colours, be carried to worshipping of Angels: a superstition which men have embraced, towards the visible creatures, far inferior both to Angels and themselves. Moses proceedeth therefore to the description of that first matter, and the creatures thereof framed and form. For touching those invisible creatures, both the Angels and their heavenly habitation, howsoever they are circumscribed, and have their proper and most perfect substance, yet according to the interpretation of Divines, o Zanch. de operib pars 1. l. 1.c.4. their nature differeth from that of other creatures, celestial or terrestrial, as not being made of that first matter, whereof these consist. Let us therefore labour rather to be like the Angels in grace, that we may be like unto them in glory, than pry too curiously into their Nature (to our understandings in manner supernatural) and endeavour more, in heeding the way which leadeth to that Heaven of the Blessed, than busy our wits too busily in descrying or describing it. Only thus much we may observe thereof, that it is beyond all reach of our observation: in regard of substance not subject to corruption, alteration, passion, motion: in quantity, p joh. 14.2. many dwelling places, most spacious and ample: in quality, a Paradise, fair, shining, delightsome, wherein no evil can be present or imminent; no good thing absent: a mere transcendent, which eye hath not seen, nor care heard, nor the heart of man can conceive. Where the q Apoc. 21.3. Tabernacle of God shall be with men, and he will devil with them, and shall be r 1. Cor. 15.28. all in all unto them; where the pure in heart shall see him, and even our bodily eyes shall behold that most glorious of creatures, the Sun of righteousness, and Son of God, Christ jesus. Embracing these things with Hope, let us return to Moses his description of the sensible World; who showeth, that that Heaven and Earth, which now we see, were in the beginning or first degree of their being, an Earth without form, and voided, a darkened depth and waters: a matter of no matter, and a form without form; a rude and indigested Chaos, or confusion of matters, rather to be s Heb. 11.3. believed than comprehended of us. This is the second natural beginning. For, after the expressing of the matter, followeth that which Philosophers call a second natural Principle, t Arist. Phys. l.1. jun. praef. in Gen. Privation, the want of that form, of which this matter was capable, which is accidentally a natural principle, required in regard of generation, not of constitution, here described by that part next us, Earth, which was without form, as is said, and voided. This was the internal constitution: the external was, darkness upon the face of the Deep. Which Deep compriseth both the earth before mentioned, and the visible Heavens also, called a Depth, as to our capacity infinite, and pliant to the Almighty hand of the Creator: called also Waters, u Gibbins on Genes. not because it was perfect waters, which was yet confused, but because of a certain resemblance, not only in the uniformity thereof, but also of that want of stability, whereby it could not abide together, but as the Spirit of God moved upon these Waters, to sustain them; and x Hier. l.trad. Hebr. Trem. & jun. Basil. bom.2.cx Ephrem. Syro. as the Hen sitteth on her eggs to cherish and quicken, as Jerome interpreteth the word, so to maintain, and by his mighty power to bring the same into this natural order. Here therefore is the third beginning or Principle in Nature, That form, which the Spirit of God, the third person in Trinity (not air or wind, as y Merc. de Fab. Mundi, & ante cum, tertul. ad Hermog. Theodoret. qu.8. in Gen. Caictan. de Angelis interpretatur. some conceive, being things which yet were not themselves form) by that action framed it unto, and after more particularly effected. This interpretation of the Spirit moving upon the Waters, agreeth with that opinion which some attribute to the stoics, That all things are procreated and governed by one Spirit: and Virgil most elegantly and divinely singeth, and seemeth to paraphrase on Moses words: z Virg. Aeneid. l. 6. on which words Servius commenteth, Deus est quidam divinus spiritus, qui per 4. infusus clementa, gignit universa: Principio Caelum, ac Terras, camposque liquentes Lucentemque globum Lunae, Titaniaque astra, Spiritus intus alit: totamque infusa per artus Mens agitat molem & magno se corpore miscet: That is, Heaven first, and Earth, and Watery plains, Bright Moon, of Stars those twinkling trains, The Spirit inly cherisheth, Loves, moves, great body nourisheth; Through all infused this All contains. The first creatures which received their natural form, were the Elements: the first, lightest, and highest whereof is Fire, whose effect is the light, whereof it is said, that God said, Let there be Light. For howsoever some understand this of the * Vatab. in Goe Sun, which they will have then to be created, a Basil. bom.6. some of a quality diffused through that confused matter, b Zanch. de op. D. part. 2.l.1. & B. Pererius recensel multos sautores buius scent. some of a Cloud form of the waters, which as a chariot of light with his circular motion caused day and night: to omit the more frivolous interpretations of such as apply it allegorically or mystically to men or Angels, in respect of the regeneration of the one, or first generation of the other; I rather follow the opinion of junius, * jun. in Gen. c. 1. sic Damascenus de Fide, l. 2.c.7. Greg. Nyssen. bomtl. super Hexemeron. who applieth this to the fiery element, whose act and quality is to enlighten; although perfectly to affirm what this Light was must be by our enlightening from him, who commanded this Light to shine out of the darkness. This Light God made by his Word, not uttered in sound of syllables, nor that, which in the c joh. 1.1. Verbum Dei significat imperium, decretum & voluntatem eius efficacem. Pererius in Gen. beginning was with God, and was God (and therefore could not be this Word, which now had a beginning) but by his powerful effecting, calling things that are not as though they were, and by his calling or willing causing them to be; thereby signifying his will as plainly, and effecting it as easily, as a word is unto a man. This Word was common to the Father, Son, and Holy Ghost, each and all, by doing, uttering this will or decree, the manner of doing nevertheless being divers, according to the distinction of persons. Here yet is a testimony of the Trinity: for as by sustaining that matter the power of God appeared, and therefore it is attributed to the Spirit; so by the order and disposition of the creatures his wisdom is manifest, which is the essential Word of the Father, d 10.1.3. without which was made nothing that was made, which after become flesh, and dwelled among us. e Gibbins on Gen. The Trinity decreed, the second Person effected, Let there be Light, and there was Light: for by the word of the Lord were the Heavens made. That uncreated Light commanded this elementary Light to be, that so the thinner and higher Element, severed from the Air, might by his enlightening operation, effect; and the Air, according to the nature thereof, receive this lightsome shining: which to the Fire was an essential property, to the Air an accidental quality, approved of God, as good both in itself, and to the future creatures. This Light did God separate from the darkness (which indeed is nothing in nature, but the absence of Light) so disposing thereof, that Light and Darkness should in their Hemisphere succeed each other. Whether it were so moved by the motion of the ninth Sphere, or first movable, the highest of the movable Heavens, and outmost circumference, created in the beginning, as f jun. in Gen. praelec. some interpret the first words of Moses, or by any other means, then appointed by God, it is hard to determine. For we may not reason à facto ad fieri, from the order of their constitution, in which they now are, to the principles of their institution, whiles yet they were in making, as g Simpl. arg.22. confutat. à junio. Simplicius, and other (Philosophers may I call them, or Atheists?) have absurdly done, in this and other parts of the Creation. This was the first days work. In the second, God said let there be a Firmament in the midst of the waters, etc. The word Rakiah, translated Firmament, signifieth h Trem. & jun. expansum, or a thing stretched out; or as some i Gibbins on Gen. say, a thing made strong by stretching out, designing that vast and wide space and airy Region, by the extension thereof, made thinner, purer, and stronger, able to bear those watery Clouds, which it separateth from these inferior waters, in their proper and elementary Seat. In which sense He is said to stretch out the Heavens like a Curtain, and to lay the beams of his chambers in the waters. Psal. 104.2. After the ethereal Aether hath two parts, higher and lower; and so the Air. Region (reaching in the hither part thereof from the middle Region of the Air to the Moon, and from thence in the higher part to the highest Heaven) and the Air (distinguished also into two parts, the middle, and the lower part, as the Philosophers term them, when they consider not the whole, as here we do, but that part, wherein the Meteors are caused) after these two Elements, thus in the two first days ordered and disposed: in the third day followeth the perfecting of the two lowest Elements, the Water and Earth, which yet were confused, until that mighty Word of God did thus both divorce and marry them, compounding of them both this one Globe, now called Dry Land, and Seas. The waters which yet oppressed, and by their effusion and confusion did tyrannize, rather than orderly subdue, and govern this inferior miry mass, were partly received into competent channels, and there also gathered on swelling heaps, where, though they menace a return of the old Chaos, both by their noise and waves, yet hath k job. 38.10.11. God established his commandment upon it, and set bars and doors, and said, Hitherto shalt thou come and no further, and here shall it stay thy proud waves. Otherwise, l Psal. 104. 6,7. the Deeps, which then covered it as a garment, would now stand above the Mountains. At his rebuke they fly, who with fetters of sand (to show his power in weakness, with a miracle in nature) chayneth up this enraged Tyrant, that the creatures might have a meet place of habitation. Thus did not only the dry Land appear, but by the same hand was enriched with Herbs and Trees, enabled in their mortal condition, to remain immortal in their kind. And here beginneth Moses to declare the creation of compound bodies; hitherto busied in the Elements. Now when the Lord had made both Plants, Trees, and Light, without the influence, yea before the being of Sun, Moon, or Star, he now framed those fiery Balls, and glorious Lights, whereby the Heavens are beautified, the Air enlightened, the Seas ruled, and the Earth made fruitful. Thus he did the fourth day, after those other things created, lest some foolish Naturalist should bind his mighty hand in Nature's bands, seeing these Lights now become the chief officers in Natures Court. That shining, before dispersed, was united in these bodies, whether by refraction of those former beams by these solid Globes, or by gathering that fiery substance into them, or by both, or by other means, I leave to others conjectures. These be appointed to distinguish day and night, to dispose the divers seasons of the year, to exercise also a natural influence into inferior compounded bodies, although not in such unlimited power as the m isaiah. 41.22. & 44.25. jer. 10.2. Stargazers imagine; which yet if they had, could never be known of us in such a multiplicity of causes, and suddenness of change, in that unspeakable swiftness of the Heavens, as appeared by n Aug. de civit. Dei. lib. 5. cap. 3. Nigidius Figulus his wheel, which he turned with the swiftest violence, and making a blot or mark therein, as it turned made another spot in or near the same place, as it seemed in that swiftness of motion to the beholders, but at the standing still of the wheel, appeared much distant. Of these lights the greatest, not in quantity, but in operation and seeming, are the Sun and Moon, the greatest lights after o Macrob. Omnes ferè deos ad solemn resert. Satur. lib. 1. cap. 17.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, regina coeli, etc. Alij octies, alij 170. solemn faciunt terra maiorem, etc. abused to the greatest darkness: the greatest of which seemeth to our eyes little, and yet by rules of Art is found far greater than the earth; that we may learn not to trust our sense too much in heavenly things. In the fifth day God created the Fish and Fowls, blessing them with power of propagation. The like he performed the sixth day, in forming the Beasts both wild and tame, and creeping things: thus furnishing the air, water, and earth, with their proper Inhabitants. p ovid. Metamor. lib. 1. Sanctius his animal mentisque capacius altae, Deerat adhuc, & quod dominari in caetera posset. Natus bomo est. After he had thus provided his cheer, he sought him out a guest, and having built and furnished his house, his next care was for a fit inhabitant. Of this, Moses addeth, Furthermore God said, Let us make man. But this will ask a longer discourse. In the mean time we have this testimony of Moses of the Creation of the World, whose sense if I have miss or misted in these many words, I crave pardon. And although this testimony might suffice a Christian, Faith is the evidence of things not seen. Vbi vides non est fides. which must live by faith, and not by sight: yet to prevent cavillers, we have other witnesses both of reason and authority, That this World had a beginning, and that the builder and maker thereof, was God. For, doth not Nature both within and without us, in the admirable frame of this less or that greater World, in the Notions of the one, and the Motions of the other, in the wise & mighty order and ordering of both, lead men unto a higher and more excellent Nature, Natura naturans. which, of his goodness, we call GOD? When we behold the whole World, or any part of it, in the elements such agreement, in such disagreement: in the heavenly motions such constancy, in such variety: in these compound bodies, being, living, sense, reason; as divers degrees, diversly communicated to so many forms and ranks of Creatures: We can no more ascribe these things to chance, than a Printers barrel of letters could by chance fall into the right composition of the Bible which he printeth, or of Homer's Iliads; to use p Cic. de Nat. Deor. Tully's similitude: neither can any ascribe the Creation to the Creature, with better reason, then if by some shipwreck, being cast on a desolate Island, and finding houses, but seeing no people therein, he could esteem the Birds or Beasts (all the Islanders he seethe) to be the framers of these buildings. But thou mayest think it eternal; Thou mayest as well think it to be God, Infinite, Unchangeable, in the whole and in all the parts. Doth not the Land by seasons, the Sea by ebbing and flowing, the Air by succeeding changes, the Heavens by motions, all measured by Time, proclaim that they had a beginning of Time? Are not Motion and Time as near Twins, as Time and Eternity are implacable enemies? Nay, how canst thou force thy mind to conceive an Eternity in these things, which canst not conceive Eternity? which canst not but conceive some beginning, and first term or point, from whence the motion of this wheel began? And yet how should we know this first turning of the World's wheel, whose hearts within us move, be we unwitting or unwilling, the beginning whereof thou canst not know, and yet canst not but know that it had a beginning, and together with thy body shall have an ending? How little a while is it, that the best q So Lucret. l. 5. cur supra bellum Thebanum & funera troy, Non alias olij quoque res cecinere Poetae?— recensque Natura est 〈◊〉, neq, pride exordia cepit. Deus nunquam minus solus, quàm sum solus. Totus cum Deo mundus, non pluris est, quàm Deus solus. Stories in every Nation, show the cradle & childhood thereof? Their later received Letters, Arts, Civility? But what then, say they, did God before he made the World? I answer, that thou shouldest rather think Divinely of Man, then humanly of God, and bring thyself to be fashioned after his Image, then frame him after thine. This foolish question some answer according to the foolishness thereof, saying, He made Hell for such curious inquisitors. r Confess. lib.11.cap. 12 & 13. Aliud est videre, aliud ridere, saith Augustine. Libentius responderim nescio quod nescio. Quatempora fussent, quaeabs' te condita non essent: Nec intempora tempore praecedis, sed celsitudine semper praesentis aelernitatis, etc. s Tert. adversprax. Before all things were, God only was, and he unto himself was in stead of the World, Place, Time, and all things, having all goodness in himself: the holy Trinity t Prou. 8.30. delighting and rejoicing together. To communicate therefore (not to increase, or receive) his goodness, he created the World, u Plin. lib.2 c. 4. quem Graci * Pyibagnras is reported the first which called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merula. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith Pliny) nomine ornaments appellant, nos à perfecta absolutaque elegantia Mundum. But for this matter, it is also of the wisest and most learned in all ages confessed, as their testimonies, alleged by justin Martyr, Lactintius and other Ancients, and especially by x De veritate C. R. Viu. de veritate christians fidei. Philip Morney, do plainly manifest. To him therefore, to vives, and others which have undertaken this task, by reason, and by human authority, to convince the gainsayers of our faith, let such resort, as would be more fully resolved in these curious doubts. As for all such y Of the opinions of Philosophers touching the original of the world, see Merula cos. p.1.l.1. strange and fantastical or phrenetical opinions of Heretics, or Philosophers which have otherwise related of this mystery of the Creation, than Moses, they need not confuting, and for relating these opinions we shall found fit place afterwards. I will near add this saying of Vines to such unnatural Naturalists, as upon slight and seeming natural reasons, call these things into question. z De veritate fidei, lib. 1. c. 10. Quam stultum est de mundi creatione ex legibus huius Naturae statuere, cùm creatio illa naturam antecosserit? Tum enim natura est condita quando & mundus, nec aliud est natura quam quod Deus jussit; alioqui minister esset Deus naturae, non dominus. Hence was Aristotle's Eternity, Pliny's Deity ascribed to the world, Democritus, Leucippus, and Epicurus, Atomies, the stoics Aeterna materia, Plato's Deus, exemplar & materia, as * Hex li.1.c. I Ambrose termeth them, or as a Plotinus Enn. 1. lib. 2. unum or bonum, Mens, Anima, the Platonikes Trinity. others, unum or bonum, Mens & Anima (a Trinity without perfect unity) the Manichees two beginnings, and an endless world of errors about the World's beginning, because they measured all by Natural axioms. b In Euseb. Chron. Graec. Scalig. Orpheus, as Theophilus the Chronographer, cited by Cedrenus, allegeth him, hath his Trinity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which he ascribeth the World's Creation: but the Poet's dreams are infinite, which might make and mar their Poetical Worlds at pleasure. CHAP. III Of Man, considered in his first state wherein he was created: and of Paradise, the place of his habitation. HItherto we have spoken of the framing of this mighty Fabric, the Creation of the visible World, leaving that invisible to the spiritual Inhabitants, which there always behold the face of the heavenly Father, as not daring to pry too far into such mysteries, a Col 2.18. Rashly puffed up with a fleshly mind: This whereof we treat they need not, as finding all sufficience in their all-sufficient Creator: The inferior Creatures (which hitherto have been described) know it not, but content * Bernard. sup. Cunt. Serm. 5. themselves with themselves, in enjoying their natural being, moving, sense, Only Man, in regard of his body, needeth it, and by the reasonable power of his soul can discern and use it. Man therefore was last created, as the end of the rest, an Epitome and Map of the World, a compendious little other world, consisting of a visible and invisible Nature, so resembling both the work and the Workman: the lastin execution, but first in intention, to whom all these Creatures should serve, as means and provocations of his service to his and their Creator. Man may be considered, in regard of this life, or of that which is to come: of this life, in respect of Nature of Grace: and this Nature also sustaineth a twofold consideration, of integrity and corruption: For b Eccles. 7.ult. God made man righteous, but they sought to themselves many inventions. His first purity in his Creation, his fall from thence by sin, his endeavour to recover his former innocency by future glory, either in the byways of superstition, which Nature (a blind guide) leadeth him into, through so many false religions; or by the true, new and living way, which God alone can set him, and doth conduct him in, is the subject of our tedious task; the first two more briefly propounded: the two last historically and largely related. In that first state, his Author and Maker was jehovah Elohim, God in the plurality of People and unity of Essence; the Father, by the Son, in the power of the Spirit: whereunto, he did not only use his powerful word as before, saying, let there be Man, but a consultation, let us make Man: not that he needed counsel, but c Quia rationalis creatura, quasi cum consi●lio facta videretur. junilius in Genes. that he in this Creature did show his counsel and wisdom most apparently. The Father, as first in order, speaketh unto the Son and holy Ghost, and the Son and holy Ghost in an unspeakable manner speak and decree with the Father; and d Socrat. lib. 2. cap. 25. the whole Trinity consult and agreed together, to make Man: which * Cyril. Al. cont. jul. lib. 1. for Man's instruction, is by Moses uttered after the manner of Men. The manner of his working was also in this Creature, singular; both in regard of his body, which, as a Potter his clay, he wrought and framed of the dust into this goodly shape; and of his soul, which he immediately breathed into his nostrils. Thus hath Man cause to glory in his Creator's care, in himself to be humbled, having a body framed not of solid earth, but of the dust (the basest and lightest part of the basest and grossest element, e Psal 62.9. So vain a thing is man) his soul of nothing, lighter than vanity, in the infusion created, and in the Creation infused, to be the dweller f job 4.19. in this house of clay, and habitation of dust. Yea not a house, but a g 2. Cor. 5.1. tabernacle continually in dissolution. Such is the Maker and Matter of Man The form was his conformity to God, after whose Image he was made. Christ only is in full resemblance, the h Col. 1.15. Image of the invisible God, i Hebr. 1.3. the brightness of his glory, and the engraved form of his Person. Man was not this Image, but made ad imaginem, according to this Image, resembling his Author, but with imperfection, in that perfection of human Nature. This Image of God appeared in the soul properly, secondly in the body (not as the k Epiph h●r. 71. Anthropomorphite Heretics, and * Papists picture the Trinity, the creation, etc. Popish Image-makers imagine, but) as the instrument of the soul, and lastly in the whole Person. The soul in regard of the spiritual and immortal substance, resembleth him which is a Spirit, and everlasting: to which some add the resemblance of the holy Trinity, in this, that one soul hath those three essential faculties of Understanding, Will, and Memory, or (as others) of Vegetation, Sense, and Reason. In regard of gifts and natural endowments, the soul in the understanding part received a Divine impression, and character, in that knowledge, whereby she measureth the heavens, bringeth them to the earth, lifteth up the earth to heaven, mounteth above the heavens to behold the Angels, pierceth the centre of the earth in darkness to discern the infernal regions and legions, beneath and above them all searcheth into the divine Nature: whereby, l Genes. 2. Adam was without study the greatest Philosopher, (who at first sight knew the nature of the beasts, the original of the Woman) and the greatest Divine, (except the second Adam) that ever the earth bore. The will also, in free choice of the best things, in m Ephes. 4.24. righteous disposition towards man, and true holiness towards God, was conformed to his will, for whose wills sake it is, and was created. The body cannot so lively express the virtue of him that made it, but as it could, in that perfect constitution, ( n Psal. 139.14. so fearfully and wonderfully made * Pronaq●, cum spectent animalia caeter a terram, Os homini sublime dedit, etc. ovid. ) and as the organ of the soul, whose weapon it was to righteousness, had some shadow thereof. The whole Man in his natural Nobility beyond, & Princely dominion over the other Creatures (that we mention not the hope of future blessedness) showeth after what Image Man was created, and to what he should be renewed. The end whereunto God made Man, is God himself, who hath made all things for himself: the subordinate end was Man's endless happiness, the way whereunto is religious obedience. Moses addeth, o Gen. 1.27. He created them male and female, thereby to show, that the Woman in Economical respect is p 1. Cor. 11.7. the image and glory of the Man, being created for the Man, and of the Man, but in relation to God, or the World, She as a Creature, was also framed after the same Image. As for that monstrous conceit of the Rabbins, that the first Man was an Hermaphrodite, it deserveth not confutation or mention. The order of the Woman's creation is plainly related. God q Gen. 2.21. finding not a meet help for Adam, in his sleep took one of his ribs, whereof he built the Woman. This in a mystery signified that deadly sleep of the heavenly Adam on the Cross, whose stripes were our healing, whose death was our life, and out of whose bleeding side was by Divine dispensation framed his Spouse the Church. This may be part of the sense, or an application thereof, as r Mistake de S●riot. quest. 5. some say, to this mystery; or the signification rather of the s ●●●●●●●●●● 〈◊〉 〈◊〉 op●ic●lat ●● qui●●●d●●●●●●●●● Si●●●●●● diffe●●●●●●, q●●d in cop●●um per ●●●ba quae recitantur, de rebus qibusdam agitur: quae rursum res, viceverbo rum, ad signification aciarum rerum propan●●●tur. Hugo de S. Vict. to. 1. thing itself here declared, then of the words, which properly and plainly set down the History of a thing done, after the literal sense to be expounded. According to this sense, Moses expresseth the Creation, the making and marrying of the Woman. The Maker was God, the matter a rib of Adam, the form a building, the end to be a meet help. The Man was made of dust, the Woman of the Man, to be one flesh with the Man, and of a rib, to be a help and supporter of him in his calling, which requireth strength: neither could any bone be more easily spared, in the whole body, which hath not such variety of any other kind: nor could any place more design the Woman her due place, not of the head, that she should not arrogate rule; not of the feet, that the husband should not reckon her as his slave; but in a mean between both, and that near the heart, in which they should (as in all Divine and Human Laws else) be fastjoined. The building of this body of the Woman was, in regard of the Progeny, which was in that larger room to have the first dwelling. The soul of the Woman is to be conceived, t Ne animun●d●●ertas externo homini; integumentum est h●●●●●: sane & anima ●●●●●lis est: in u●lamin●●us differentia est. Basil. as the soul of the man before mentioned, immediately infused and created by God, herein equal to man. Being thus made, she is married by God himself unto Adam, who brought her unto him, to show the sacred authority of marriage, and of parents in marriage: A mutual consent and gratulation followeth between the parties, lest any should tyrannically abuse his fatherly power. And thus are two made one flesh in regard of one original, equal right, mutual consent, and bodily conjunction. And thus were this goodly couple glorious in nakedness, not so much in the ornaments of beauty, which made them to each other amiable, as of Majesty, which made them to other creatures dreadful: the Image of God clothing that nakedness, which in us u Apoc. 3.19. appeareth filthy, in the most costly clothing. God further blessed them both with the power of multiplication in their own kind, and dominion over other kinds: and gave them for food x Gen. 1.29. every herb bearing seed, which is upon all the earth, and every tree, wherein is the fruit of a tree bearing seed. He doth (as it were) set them in possession of the Creatures, which by a charter of free gift he had conveyed to them, to hold of him as Lord Paramount. But lest any should think this but a niggardly and unequal gift, whereas since the 'slud more hath been added, and that in a more unworthiness through man's sin: let him consider, that, since the fall, y Gen 3.17. Gen. 9.3. the earth is accursed, whereby many things are hurtful to man's nature, and in those which are wholesome, there is not such variety of kinds, such plenty in each variety, such ease in getting our plenty, or such quality in what is gotten, in the degree of goodness and sweetness to the taste & nourishment. Which had they remained in this sickly and elder age of the world, we should not need to envy Cleopatra's vanity, or Heliogabalus his superfluity & curiosity. And had not man sinned, there should not have needed the death of beasts to nourish his life, which without such stay should have been immortal: the use whereof was after granted, rather to supply necessity, when the Flood had weakened the Forth, then to minister a greater abundance then before it hand: and lest of all to satisfy the greedy and curious appetites of more than beastly men. Liberal and bountiful was God's allowance, which yet as man abused in eating the forbidden fruit, so whether any sinful men did transgress by eating the flesh of beasts, as iniquity increased, it is uncertain. And yet it is likely, that when the earth was y Gen. 6.11. filled with cruelty, as men escaped not beastly but cherry, so beasts escaped not but cherly inhumanity: and men, that stay not now for commission to eat man's flesh, would then much less ask leave to feed on beasts. Than did the godly patriarchs live many hundred years * The Fathers did not eat flesh before the flood. Origin Gene. hom. i. Chrysost. hom. 27. Genes. without such food, whereas now we reach not to one with this help, that I speak not of those which by abuse hereof are as cruel to themselves, (in shortening their days by surfeits) as to the Creatures, making their bellies to become warrens, fishpools, shambleses, and what not, save what they should be? Had not man been devilish in sinning, he had not been beastly in feeding, nay the beasts had abhorred that which now they practise, both against their Lord and their fellow-servants. z Es. 11.6. The Wolf should have dwelled with the Lamb, the Leopard should have lain with the Kid, and the Calf, and the Lion, and the fat beast together, and a little Child might lead them. * Eas. hex. ho. 11. lunil. in Goe Pererius relateth the opinions of Bonaventure, Tollatus, Ephrem, Isidore: Also Vadianus, Goropis', Beroaldus in Chronico, junius & others have largely handled this question of paradise. And this in the time of the Flood appeared, when all of them kept the peace with each other, and dutiful allegiance to their Prince in that great family and little movable world, Neahs' Ark. The place of Adam's dwelling is expressed by Moses: And the Lord God planted a garden Eastward in Eden, and there he put the man whom he had made, Gen. 2.8. Marvel it is to see the confusion which sin bringeth, which appeareth not only in the body, soul, diet and other prerogatives of our first parents, but in this place also, than a place of pleasure, a Paradise and garden of delights: after, a place prohibited, and kept by the blade of a sword shaken: now the place cannot be found in earth, but is become a common place in men's brains, to macerate and vex them in the curious search hereof. * Ambrose in his long Treatise de Paradiso leaneth too much this way. Some do convert this History into an allegory, as did the Manichees, and the Originists, confuted by Methodius, as a Epiphan. libr. Anchor. & contr. baeres.libr.2. Epiphanius witnesseth. Jerome in ' Dan. 10. saith, that seeking for shadows in the truth, they overturn the truth itself. Vmbras & imagines in veritate quaerentes, ipsam conantur evertere verit atem, ut flumina & arbores & paradisum putent allegoriae legibiss se debere subruere. Such mystical Mist-all and Misse-all Interpreters are our Familists in these times, by unseasonable and unreasonable allegories, raising mists over the Scripture-sense, which thereby they miss and cannot find. b De Gen. livre 8. ca 1. & de Ciu. Dei li. 12 ca 21. Augustine relateth three opinions, that allegorical, which he confuteth: the literali, and that which followeth both the one and the other, as himself doth. The c Aug. de Haeres. Hermiaens and Seleucians are said to deny, that there was any such place: And the naked Adamites accounted their Church to be Paradise. Others are as prodigal, and ascribe hereunto all the Earth, which was a Paradise, till sin brought in a curse. Thus holdeth d Wolfg. Wissenburg praefat. ad Dom. Nig. Gor. Bec. Becces. joac. Vad. de Paradiso. Likewise Hugo de S. Vict. reckoneth this opinion totam terram suturam Paradisum, si homo non peccasset: totam factam exilium per peccatum. Annot. in. Gen. Wolfgangus Wissenburg, Goropius also, and Vadianus are of like mind, That man's exile was but the alteration of their happy condition, that the fiery sword was the fiery Zone etc. A great while it went for currant, that it was a pleasant region, by a long tract of sea and land separated from our habitable world, and lifted up to the circle of the Moon, whereby it was out of the reach of Noah's flood. This hath e Histor Scholast. Petrus Comestor and Stratus: and many travelers in old times have traveled with this conceit, but brought forth a lie, as appeareth by their Legends. f Leg. aurea. That saint Brandon sailed thither from Ireland, is as true as that he met Indas in the way released from his pains, (as he was always from Saturday to Sunday Evensong:) or that they made fire on a fish (supposing it to be an Island) which if he could once get his tail into his mouth, would overturn the world, as that Legend telleth. It should seem the man in the Moon called him, and showed him the way to this Paradise. Others place it Eastward, in the highest top of the earth, where the four Rivers, mentioned by Moses, have their original, whence they run, and are swallowed up of the Earth, and after rising in diverse places of the world, are known by the names of Nilus, Ganges, Tigris, Euphrates. g Hugo Annot. in Genes. Hugo de S. Victore and Adrichomius * Adric. Chron. are of this opinion: yea the great Cardinal Caietane * Caictan. in Genes. 7. and Bellarmine, * Bell. de Rom. Pont. lib.3.ca.6. & de great. primi hominis. place Henoch and Elias in earthly Paradise, yet living there until the time of Antichrist, which would he cannot see (being in the midst of it) for trees. But the discovery of the World by travelers, and description thereof by Geographers, will not suffer us to follow them (to the want of which Art, I mean geography, such fantasies may be imputed) whereby also is confuted the opinion of them, which place it under the Equinoctial circle, as Durandus and Bonancntura. h Phil. Melanc, & carrion. Others accounted so much to Paradise, as those four Rivers do water, even the chief part of Africa and Asia: and some confine it in straighter limits of Syria, Arabia and Mesopotamia, as if Adam had been so covetous as his Posterity, or so laborious as to husband so large Countries. The self interpretation of those Rivers to be Nilus, Ganges etc. was the cause of this error, the i In Es. 23.3. & jere. 2.1.8. Septuagint translating in stead of Sichor (which is Nilus) Gihen the name of one of these streams. Moses as it were of purpose by an exact chorography and delineation of the situation, doth meet with those errors, and with other the like, which I do not here relate. Neither is their opinion to be followed, which drown all altogether in the deluge, seeing that after that time Moses wrote this. Franciscus junius in his readings on Genesis * See also, Annot. Trem. & jun. in Gen. 2. hath largely and learnedly handled this matter, and added a Map also of Heden in which it stood, and the course of the Rivers with the Country's adjacent. In him the Reader may find satisfaction. He showeth out of Curtius, Plime, and Solinus, the miraculous fertility of that part of Babylonia, which Ptolemy calleth Auranitis or Audanitis, easily declined from Heden, the name given by Moses, mentioned after Moses time, 2. Rag. 19 12. and Es. 37.12. For the four Rivers he showeth them out of Ptolomey, Strabo, Pliny, Dion, Marcellinus etc. to be so many divisions of Euphrates, whereof Baharsares or Neharsares is Gihen, that which passeth through Babylon is, for the excellency, peculiarly called Perath or Euphrates; Nehar-malca or Basilius, Pishon; Tigris, * Tigris is both the greater river and a smaller which runneth out of Euphrates into Tigris, which is here meant. Chiddekel. For the fiery Sword he observeth out of Pliny li. 2. ca 106. a certain miracle of Nature in Babylonia, where the ground is seen burning continually about the quantity of an acre. But this place will not serve to dispute this point. If those Rivers do not now remain, or have altered either channel or names, it is no new thing in so old a continuance of the world. It is more than probable, that here in these parts Paradise was, although now deformed by the Flood, and by Time consumed and become a stage of barbarism. Neither hath the place alone been such a pitched field of Opinions, but the fruit also which Moses expresseth to be the instrument & occasion of Adam's ruin, hath set some men's teeth on edge, who tell us what it is, as if they had lately tasted of it, a certain sign indeed, and fruit, of that once unlawful tasting. k Goro. Becan. Indoscythica. Goropius a man addicted to opinions, which I know not whether he did hold more strangely, or strongly, though he enlargeth Paradise over the world, yet he maketh Adam an Indian (marvel he placeth him not in Dutch-land, for that was his language, if Becanus be to be believed.) About the river Acesines betwixt Indus and Ganges (saith he) groweth that admirable Fig tree, which he at large describeth out of Pliny, Theophrastus and Strabo, whose branches spreading from the body, do bend themselves downwards to the earth, where they take hold, and with new rooting multiply themselves, like a maze or wood. One told l Car. Clus Exoticorum. Clusius that he himself had been one of eight hundred or a thousand men, which had hidden themselves under one of these trees, adding, that some of them were able to cover three thousand men. Strange is this tree, and Becanus is with conceit hereof ravished into the pleasures of Paradise. This tree m Linschoten lib. 1. ca.58. Linschoten describeth growing about Goa, and (to bring us out of Goropius Paradise) saith that it hath no fruit worth the eating: but a small kind like Olives, which is food only forbirds. He telleth us * c. 55. of another Indian Fig tree, growing rather like a Reed then a Tree, a man's height, a span thick, the leaves a fathom long, and three spans broad: The Arabians and Indian's suppose this to be that dismal fruit. The cause of this opinion Paludanus in his Annotations upon Linschoten ascribeth to the pleasantness of the smell and taste. Being cut in the middle, it hath certain veins like a Cross, whereon the Christians in Syria make many speculations. Yea the same Author telleth of a hill in the I'll of Seilan, called Adam's hill, where they show his foot-print, to prove that he lived there: of which read our discourse of that Island, lt. 5. ca 14. Boskhier in his Ara coeli citeth out of Moses Barcepha, That wheat was the Tree of knowledge of good and evil; and so do the Saracens hold: so curious and vain is blind Reason without a guide. But I think I have wearied the Reader, with leading him thus up and down in Paradise; small fruit I confess is in this fruit, and as little pleasure in this Paradise, but that variety happily may please some, though it be to others tedious. And for a conclusion it is, I think, worth the noting, that M. Cartwright an eye-witness, u The Preachers travels. by the counsel of the Nestorian Patriarch at Mosul or Niniveh visited the I'll of Eden, still so called, and by them holden a part of Paradise, ten miles in circuit, and sometime walled: which if it be not part of that garden-plot mentioned by Moses, yet it seems, is part of that country sometime called Eden, in the East part whereof Paradise was planted, and not far (according to junius Map) from that happy unhappy place. CHAP. FOUR Of the word Religion, and of the Religion of our first Parents before the fall. Having thus made way to our history of Religions, the first (and therefore best) Religion, is in the first place to be declared. Only somewhat may be, not unfitly, spoken before of the word. Religion in itself is natural, written in the hearts of all men, which will (as here we show) rather be of a false than no Religion: but the name whereby it is so called, is by birth a foreigner, by common use made a free-denizen among us, descended from the Romans, which by their swords made way for their words, the Authors both of the thing itself and of the appellation, to a great part of this Western world. But as the Latins have accustomed themselves to multiplicity and variety of Rites, so have they varied not a little about the Parents (as I may say) of this child, (as the Grecians sometimes, about Homer's birthplace) some giving one etymology and derivation of the word, and some another, that there needeth some Herald to show the true pedigree, or some Grammarian Dictator to cease the strife. a Saturnal. libr.3.ca.3. Servius Sulpitius (as Macrobius citeth him) calleth that Religion, which for some holiness is removed and separated from us, quasi relictam à relinquendo dictam. Servius deserveth to be relinquished, and his opinion removed and separated even with an Anathema, if he would remove and separate Religion from us, which is the life of our life, the way to our happiness. The like is added of Ceremonia à carendo dicta, a just name and reason of the most of the present Romish Ceremonies, whose want were their best company. Massurius Sabinus in b Noc. At. libr. 4 ca 9 A. Gellius hath the like words. Religio, with Tully, is Cultus deorum, the worship of the gods, hereby distinguished from Superstition, because they were, saith he, called Superstitious, that spent whole days in prayer & sacrifices, that their children might be Superstites, survivors after them: (or rather as Lact. l.4. c. 28. Qui superstitens memoriam defunctorum colunt, aut qui parentibus suis superstites celebrant imagines eorum domi, tanquam deos penates. But they which diligently used and perused the things pertaining to divine worship, & tanquam relegerent, were called Religious, Religiosi ex religendo tanquam ex eligendo eligentes, intelligendo intelligentes. * Religiosum à superstitioso ea distinctione discernit Varr●, ut à superstitio●o dicat timeri deos, à religioso autem tantum vereri ut parents, non ut hosts timeri. Aug. de Civit. lib 6. ca.6. Saint Augustine better acquainted with religion than Cicero cometh nearer to the name and nature thereof, deriving it e De civit Dei libr. 10.ca.4. a religendo of choosing again. Hunc eligentes, vel potius religentes, amiseramus enim negligentes, unde & religio dicta perhibetur: This word Religens is cited by Nigidius Figulus in Aulus Gellius; Religentem esse oportet, Religiosum nefas: Religiosus being taken in bad sense for superstitiosus. The same Father elsewhere, in his Book de Vera Religione f In sine. acknowledgeth another original of the word, which Lactantius béfore him had observed, à religando, of fastening, as being the bond between us and God. g Vbisupra. Ad Deum tendentes, saith Augustine, & ci unireligantes animas nostras unde religio dicta creditur. Religet ergonos Religio uni ommpetenti Deo. Lactantius his words are; Diximus nomen religionis à vinculo pietatis esse deductum, quòd hommem sibi Deus religaucrit & pietate constrinxerit, quia servire nos ei ut dommo & obsequi ut patri necesseest. Melius ergo (quàm Cicero) idnomen Lucretius interpretatus est, quia dit sereligionuin nodos exolvere. And according to this ctymologie is that which Master Camden saith, Religion in old English was called Ean-fastnes, as the one and only Assurance and fast Ankerhold of our soul's health. Camden Rem. * De vocabulo Religionis vide Suarez ae Relig●li 1. & Stuck●●m de sacris & sacrificijs Gentium. qui Etymon dat etiam ●●●iwm, Cultus, Ceremonia, P●e●as, etc. Graec. Latin. Hebr. buc pertinentiu●. This is the effect of sin and irreligion, that the name and practise of Religion is thus diversified, else had there been, as one God, so one religion, and one language, wherein to give it with just reason, a proper name. For till men did relinquere. relinquish their first innocency, and the Author of whom, and in whom they held it, they needed not religere, to make a second choice, or seek reconciliation, nor thus religere, with such pains and vexation of spirit to inquire and practise those things which might religare, bind them surer and faster unto God: and in these respects for several causes Religion might seem to be derived from all those fountains. Thus much of the word, whereby the nature of Religion is in part declared, but more fully by the description thereof. Religio est, saith h 83. Quaest q.31. Augustine, quae superioris cuiusdam naturae quaem divinam vocant, curam ceremoniamque affert. Religion is here described generally (whether falsely or truly) professing the inward observation and ceremonial outward worship of that which is esteemed a higher and divine nature. The true Religion is the true rule and right way of serving God. Or to speak as the case now standeth with us, i Ma●n. de vera Christ relic, ●. 20 True religion is the right way of reconciling and reuniting man to God, that he may be saved. This true way he alone can show us, who is the Way and the Truth, neither can we see this same, except he first see us, and give us both eyes to see, and light also whereby to discern him. But to come to Adam, the subject of our present discourse. His Religion before his fall, was not to reunite him to God, from whom he had not been separated, but to unite him faster, and daily to knit him nearer, in the experience of that which Nature had engrafted in him. For what else was his Religion, but a pure stream of * justicia originalis. Original Righteousness, flowing from that Image of God, whereunto he was created? Whereby his mind was enlightened to know the only very God, and his heart was engraven, not with the letter, but the life and power of the Law, loving and proving that good, and acceptable, and perfect will of God. The whole man was conformable, and endeavoured this holy practice, the body being pliant and flexible to the rule of the Soul, the Soul to the Spirit, the Spirit to the Father of Spirits, and God of all Flesh, which no less accepted of this obedience, and delighted (as the Father in his Child) in this new model of himself. How happy was that blessed familiarity with God, society of Angels, subjection of Creatures, envied only of the Devils, because this was so good, and they so wicked? Nature was his Schoolmaster; or if you will rather, God's Usher, that taught him (without learning) all the rules of divine Learning, of Political, Economical, and Moral wisdom. The whole Law was perfectly written in the fleshy Tables of his heart, besides the especial command concerning the trees in the midst of the Garden, the one being an universal and everlasting rule of righteousness, the other by special authority appointed, as the manifestation of Godss Divine prerogative in commanding, and a trial of man's integrity in obeying. For the first part hereof, since it was so blurred in our hearts, it was renewed by the voice and finger of God on Mount Sinai, given then immediately by God himself, as God over all; whereas the other parts of the Law containing the Ceremonial and Political ordinances, were mediately given by the ministery of Moses, as to that particular Nation. Neither know I any that make doubt of this whole Law naturally and originally communicated: save only that some make question of the Sabbath. Howbeit, I must confess that I see nothing in that Commandment of the Decalogue prescribed, but is Natural and Moral: for, both the Rest is so far Moral, as the outward acts of Divine worship cannot be performed without suspending for a while our bodily labours: although Rest, as a figure, be jewish, and in itself, is either a fruit of weariness or idleness. And that the seventh days observation is natural (I mean the observing one day of seven in every week) appeareth both by the first order established in Nature, when God blessed and sanctified the seventh day; k Caluia. Fagit●ss, Pagninus, ursinus, Hospin●●tyr, tumus, Zanch. OF. colamp. Gibbins besides Perkins, round, Greenham, Rogers and others. the stream of Interpreters, especially the later, running and joining in this interpretation, (the Elder being somewhat more than enough busied in Allegories): by the reason in the Commandment, drawn from God's example and sanctification in the Creation: by the observation of a Sabbath, before this promulgation of the Law, Exod. 16. and by the division of the days into weeks, * The Heathens by the light of Nature had their weeks; as appeareth by naming the days after the seven Planets: and Saturday or Satur's day was by the Gentiles sequestered from Civil and Martial affairs, being esteemed most fit for contemplation and devotion, as saith Aretius, Probl. de Sab. both then and before by Noeh, Genes. 8. 10. 12. by the necessity of a Sabbath, as well before the Law in the days of the patriarchs, as in the times of David or Solomon: by the perfection of the number of seven in the Scriptures: by the general consent of all, that it is Moral to set apart some time to the Lord of times, and an orderly set time to the God of order, which men might generally agreed on for their public devotions: which the patriarchs practised in their sacrifices and assemblies; the Heathens blindly, as other things, in their Feasts. Hereunto agreeth the judgement of Aquinas, l Secunda second. q. 122. art. 4. Praeceptum de sanctificatione Sabbathi ponitur inter praecepta decalogi, in quantum est praeceptum morale, non in quantum est caeremoniale. The Precept of sanctifying the Sabbath, is set amongst the Precepts of the Decalogue, as it is a moral, not as ceremonial Precept. It hath pleased him, m Eccles. Pol. lib. 5. ●. 70. saith M. Hooker, as of the rest, so of times to exact some parts by way of perpetual homage, never to be dispensed with all nor remitted. The Moral law requiring therefore a seventh part throughout the age of the whole world to be that way employed, although with us the day be changed in regard of a new revolution begun by our Saviour Christ, yet the same proportion of time continueth which was before, because in reference to the benefit of Creation, and now much more of renovation thereunto added by him, which was Prince of the world to come, we are bound to accounted the sanctification of one day in seven, a duty which Gods immutable law doth, exact for ever. Thus far Hooker. This indeed in the Sabbath was jewish and Ceremonial to observe only that last and seventh day of the week, and that as a figure, and lastly with those appointed Ceremonies, and that manner of observation. Thus saith Aquinas n Vbisupra: Habere aliquod tampus deputatum ad vacaendum dominis, cadit sub praecepto morali. Sed in quantum, etc. To have some set time for the service of God is moral: but so far this Precept is ceremonial, as in it is determined a special time, in sign of the Creation of the World. Likewise it is ceremonial, according to the allegorical signification; in as much as it was a sign of the Rest of Christ in the grave, which was the seventh day. And likewise according to the moral signification, as it signifieth a ceasing from every act of sin, and the Rest of the mind in God. Likewise according to the Anagogical signification, as it prefigureth the Rest of the fruition of God, which shall be in our Country. To these observations of Thomas we may add that strictness of the observation, That they might not kindle a fire on the Sabbath, and such like. And howsoever some testimonies of the Fathers be alleged against this truth, & to prove, that the Sabbath was borne at Mount Sinai, as of o Cited by Bellarmin. de imagine. l.2.c.7. and by others. Tertullian, justin Mariyr, Eusebius, Cyprian, Augustine, which deny the Sabbatising of the Patriarches before that time, and accounted it typical. Why may we not interpret them of that Sabbath of the jews, which we have thus distinguished from the morali Sabbath, by those former notes of difference? Bronghton in his Consent allegeth the Consent of Rabbins, as of Ramban on Gen. 26. and Aben Ezra upon Exod. 20. That the Fathers observed the Sabbath before Moses. And Moses himself no sooner cometh to a seventh day, but he showeth, that p Gen. 2.2,3. God rested, blessed, sanctified the same. It resteth therefore, that a time of rest from bodily labour was sanctified unto spiritual devotions from the beginning of the world, and that a seventh days rest began, not with the Mosaical Ceremonies in the Wilderness (as some men will have it) but with Adam in Paradise. That which is moral (say some) is eternal, and must not give place; I answer, That the Commandments are eternal, but yet subordinate. There is a q Mark. 12.28, & 31. first of all the Commandments, and there is a second like to this, like in quality, not in equality: and in every Commandment, the Soul of obedience (which is the obedience of the soul) taketh place of that body of obedience which is performed by the body. Mercy is preferred before sacrifice, and charity before outward worship; r Act. 10.9. Paul stayeth his preaching, to heal Emychus: Christ patronizeth s Mark. 2.25. his Disciples, plucking the ears of Corn, and affirmeth, That the Sabbath was made for man, and not man for the Sabbath. Although therefore both rest and works of the Sabbath give place to such duties, which the present occasion presenteth, as more weighty and necessary to that time, yet doth it not follow, that the Sabbath is not moral, no more than the Commandment of alms is not moral, because (as t Qualitas praeceptorum praefigit metam. Esi. u.g. mandatum, non furaberis, & est mandatum, omni petenti re, da. Virumque quidem magnum, quonian●trumque, divinum, sed de non 〈◊〉, maius. Non aequè displicent tenaces atque fures Bern. de praecep. & dispensat. Bernard observeth) the prohibitive Commandment of stealing is of greater force, and more bindeth. And in a word, the Negative Precepts are of more force, and u Negative Precepts bind at all times, & to all times: the affirmative bind at all times, but not to all times: and therefore negative are of more force. Perkins Ser. Causarum. more universally bind than the affirmative. A man must hate his father and mother for Christ's sake, and break the Sabbaths rest for his neighbour, in cases of necessity. And therefore such scrupulous x Refert. Tho. Rogers. fancies as some obtrude under the name of the Sabbath, esteeming it a greater sin to violate this holy Rest, than to commit murder, cannot be defended. Pardon this long Discourse, whereunto the longer Discourses of others have brought me. But now me thinks I hear thee say, And what is all this to Adam's integrity? Doubtless, Adam had his particular calling, to till the ground: his general calling also, to serve God; which as he was spiritually to perform in all things, so being a body, he was to have time and place set apart for the bodily performance thereof. And what example could he better follow then of his Lord and Creator? But some object, This is to slacken him running, rather than to incite and provoke him; to bind, and not to lose him, can not be a spur, but a bridle to his devotion: but they should consider, that we do not tie Adam to the seventh day only, but to the seventh especially, wherein to perform set, public, and solemn worship. Neither did Daniel, that prayed thrice a day, or David, in his seven times, or Saint Paul, in his injunction of praying continually, conceive that the Sabbath would hinder men, and not rather further them in these works. Neither was Adam's state so excellent, as that he needed no helps; which woeful experience in his fall hath taught. God gave him power to live, yea with an everlasting life: & should not Adam therefore have eaten, yea and have had convenient times for food and sleep and other natural necessities? How much more in this perfect, yet flexible and variable condition of his soul, did he need means of establishment, although even in his outward calling he did not forget, nor was forgotten? Which outward works, though they were not irksome and tedious, as sin hath made them to us, yet did they detain his body, and somewhat distracted his mind, from that full and entire service which the Sabbath might exact of him. Neither do they show any strong reason for their opinion, which hold the sanctification of the Sabbath, Gen. 2. to be set down by way of anticipation, or as a preparative to the jewish Sabbath, ordained y Setbus Catris. 2453. Bur. Ormeerus, etc. 1454. 2453 years after. If any shall ask why the same seventh day is not still observed of Christians; I answère, this was figurative, and is abolished; but a seventh day still remaineth. Lex naturalis est. coniunctam habens ceremonialem designationem diei (saith junius.) The Law is natural, having adjoined thereto the ceremonial appointment of the day. But why is this day now called the Lords day? I answer, even therefore, because it is the Lords day, not changed by the Church's Constitution Mere, as some seem to hold; except by the Church's authority they mean Christ and his Apostles: nor descended to us by Tradition, as the Papists maintain, seeing the Scriptures Act. 20.7.1. Cor. 16.21. Apoc. 1.10. mention the name and celebration by the constant practice of the Apostles: yea, Christ himself, as he rose on that day, so did he usually appear on that day to his Apostles before his Ascension. Christ therefore and his Apostles are our authors of this change. And the Church ever since hath constantly observed it. The Fathers teach, yea the Papists themselves acknowledge this truth. So Bellarmine de Cultu Sanct. l. 3. c. 11. saith, Ius divintum requirebat ut unus dies Hebdomade dicaretur cultni divino: non autem convexiebat ut seruaretur Sabbathum: staque ab Apostolis in drem Dominicum versum z Congerit ibi testimonia Ignaty, Tertull. Clem. Orig. Athanas. Ambros. Hicron. Gregor. Leonin. Hilary. est. It was in the Primitive Church called the Lords day, a Chrys. Ser. 5. de Resurrect. the day of Bread and of Light, because of the Sacraments of the Supper and Baptism, therein administered, called Bread and Light. And how it may be ascribed to Tradition, b Bell. deverbo Deinon scripto, l. 4. c. 7. Bellarmine, the great Patron of Traditions, showeth out of justin Martyr, who saith, Christus hacillis (Apostolis & Discipulis) tradaidit. justin in fine 2. Apolog. He there also reporteth, That they had their Ecclesiastical Assemblies every Lord's day. The Rhemists, which ascribe it to Tradition in Annot. Mat. 15. acknowledge the institution thereof, in Annot. 1. Cor. 16. 2. Ignatius may be allowed Arbiter in this question of the Sabbath, who thus writeth to the Magnesians: Non Sabbatisemus, Let us not observe the Sabbath after the jewish manner, as delighting in ease; For he that worketh not, let him not eat: but let every one of us keep the Sabbath spiritually, not eating meat dressed the day before, and walking set spaces, etc. But let every Christian celebrated the Lords day, consecrated to the Lords resurrection, as the Queen and Princess of all days. Now for the particular Commandment, which was given him as an especial proof of his obedience, in a thing otherwise not unlawful, it was the forbidding him to eat of the fruit of the Tree of Knowledge. For in the midst of the Garden God had planted two Trees, which some call Sacraments, and were, by God's Ordinance, signs unto him; one of life, if he obeyed; the other of death, by disobedience: Not as the jews thought, and julian scoffed, That the Tree had power to give sharpness of wit. And although some think signs needless to so excellent a creature; yet being mutable, subject to temptation, and each way flexible to virtue or vice, according as he used his natural power of free will, I see not why they should deny God that liberty to impose, or man that necessity to need such monitories, and (as it were) Sacramental instructions. For what might these Trees have furthered him in carefulness, if he had considered life and death, not so much in these Trees, as in his freewill, and obeying or disobeying his Creator? These Trees, in regard of their signification, and event, are called the Tree of Life, and the Tree of Knowledge of good and evil; which was not evil or hurtful in itself, but was a visible rule, whereby good and evil should be known, and that by reason of the Commandment annexed, which he might by this Precept see to be grounded in obeying or disobeying the authority of the Lawgiver. An easy rule, and yet too easily broken. For when as God did hereby challenge his own Sovereignty, by imposing so easy a fine, which might have forbidden all but one (as contrariwise he allowed) and foresignified the danger, that he might continued his goodness to man, continuing in obedience, yet did Man herein show his contempt, in rejecting so easy a yoke, and so light a burden. I will not reason whether these two Trees may properly be called Sacraments; of which (say some) the one was but for the bodily life, and better never to have touched the other; this we know, that in eating of this he lost both bodily and spiritual life, which the name and institution thereof forewarned, and should have preunted: otherwise, in eating of the other, immortality had been sealed both in soul and body, to him and his for ever. Strange it seemeth, that he should need no monitory signs to prevent that, which, even with these helps added, he did not eschew. CHAP. V Of the fall of Man: and of Original Sixne. HItherto we have beheld the Creation of the World, and of our first Parents, the lively Images of the Creator and the Creature; whom we have somewhat leisurely viewed in a naked Majesty, delighting themselves in the enameled walks of their delightful garden. The Rivers whereof ran to present their best offices to their new Lords, from which they were forced by the backer streams, greedy of the sight and place which they could not hold: The Trees stooped to behold them, offering their shady mantle and variety of first-fruits, as their natural tribute: each creature in a silent gladness rejoiced in them, and they enjoyed all mutual comforts in the Creator, the Creatures, and in themselves. A blessed pair, who enjoyed all they desired, whiles their desire was worth the enjoying: Lords of all, and of more than all, Content; which might, in all they saw, see their Maker's bounty: and beyond all they could see, might see themselves comprehended, where they could not comprehend: of that infinite Greatness and Goodness, which they could not but love, reverence, admire, and adore. This was then their Religion, to acknowledge with thankfulness, to be thankful in obedience, to obey with cheerfulness, the Author of all this good: to the performance whereof they found no outward, no inward impediment; Sickness, Perturbation, and Death (the deformed issue of Sin) not yet being entered into the world. In this plight did Satan (that old Serpent) see, disdain, and envy them. It was not enough for him and the devilish crew of his damned associates, for their late rebellion, to be banished Heaven, but the inferior World must be filled with his venom, working that malice on the creatures here, which he could not there so easily wreck on their Creator. And because Man was here God's Deputy and Lieutenant, as a petty God on the Earth, he chooseth him as the fittest subject, in whose ruin to despite his Maker. To this end he useth not a Lion-like force, which then had been bootless, but a Serpentine sleight, using that subtle creature as the meetest instrument to his Labyrinthian projects. Whereas by inward temptation he could not so easily prevail, by insinuating himself into their minds, he winds himself into this winding Beast, disposing the Serpent's tongue to speak to the woman (the weaker vessel) singled from her husband, and by questioning doth first undermine her. * It is by all affirmed, that the fall was very soon after the Creation, as appeareth by circumstances of the narration, by Satan's malice, the woman's virginity: and many hold, it was the very day of their Creation. Bibliand. Broughtons' Consent, Praeter antiquos August. Iren. Chrysust. etc. The woman (whether she had not yet experience in the nature of the creatures, or did admire so strange an accident, and would satisfy her curious mind in the further trial) entertained discourse, and was presently snared. For though she held her to the Commandment, yet the threatening annexed she did somewhat mince and extenuate. What she seemed to lessen, he feared not to annihilate, and wholly disannul, propounding not only impunity, but advantage, That they should be as Gods, in the enriching of their minds with further knowledge. This he persuadeth by the equivocating in the name of the Tree (the first equivocation we read of, a Io 8. 44. otherwhere plainly termed a lie) charging God with falsehood and malignity. Thus he that abode not in the Truth himself, but was a Manslayer from the beginning, and the father of Lying, which he no where else borrowed, but had of his own, persuaded her by his great subtlety first to doubt of God's Truth in his Word (the first particular sin that ever man's heart entertained, for the other were but occasions and inducements; disobedience and unthankfulness are more general) after that she unlawfully lusted after this new knowledge, bewitched with the pleasantness of the fruit to the taste and sight, she took & did eat, and gave to her husband likewise. The highest power of the Soul is first entrapped, the lusting and sensible faculties follow after, justly plagued by a correspondent inward rebellion, that the sense now ruleth the appetite; and this the reason, in our corrupt estate, which hence proceeded. b Foolish and wicked is their conceit, that measure this sin by the fruit (a Nut or Apple) that was eaten: as Pope julius, That said he might be as well angtie for his Peacock, as God (whose Vicar he was) for an Apple: Bal. de vit. Pont. Thus unbelief brought forth unthankfulness; unthankfulness, pride; from thence ambition, and all that rabble of contempt of God's Truth, believing the devils lies, abuse of the creatures to wanton lust, Sacrilegious usurping that which God had reserved, scandalous provocation of her husband, with the murder bodily and ghostly, of him, herself, & their whole posterity for ever: and whereas yet they had done so little service to God, yet they offered almost their First first-fruits to the devil, having Free will to have resisted if they would. No marvel then if such a combination of so many sins in one, wrung from the justice of God such a multitude of judgements on them and theirs, in the defacing that goodly and glorious Image of God; subjecting (in stead thereof) the body to Sickness, Cold, Heat, Nakedness, Hunger, Thirst, Stripes, Wounds, Death; the Mind to Ignorance, Doubtings, Vanity, Fancies, Frenzies; the Will to Vnstayednesse, Passions, Perturbations; the whole Man is made a slave to Sin within him, to the Devil without; whence he must expect wages suitable to his work, Death; Spiritual, Natural, and Eternal: an infinite punishment for offending c Posse si vellent sed non velle ut possens. an infinite Majesty. Thus had they put out their light in obscure darkness: and if they were not presently cast into utter darkness, it was God's mercy (not their merit) which suspended the first & natural death, to prevent that second and eternal. But spiritually they were even already dead in sins, as appeared by the accusations of their conscience; whereof Moses saith, d Gen. 3. 7. The eyes of them both were opened, and they knew that they were naked. Conscience, before virtues keeper, was now become Hell's harbinger, thence flashing lightnings in the face of their minds, to show that their nakedness did now appear filthy in God's sight: Lightnings indeed, which could only lighten to terrify, not enlighten with instruction and comfort: Which spark remaineth after the fire of God's image extinct, by the merciful providence of God, in some * Spiritus reprimens, & renovans. to be a bridle of Nature, lest they should run into all excess of villainy, and not leave a face of the world in the world, and to be to others, by disposition and working of a higher & supernatural Light, a preparative to, and a preservative in that Light of Life. So much the greater is their sin, that seek to flash out these flashings: and whereas they cannot read the book of Scripture, and will not read the book of the Creature, labour to extinguish also this Light of Nature, that with feared consciences they may more freely in darkness commit the works of darkness. And even this did Adam seek, if God had not brought him out of his Owls nest. For what could a Figge-leafe hide from God? and did they think the innocent Trees would conspire with them to conceal Traitors? Was there any darkness which was not Light to him? Or could Breeches and Trees cover their Souls, which received the first and worst Nakedness; till which, Nakedness to the body was a Clothing of Beauty, a Livery of Bounty, an Ensign of Majesty? Such e jer. 2. 13. broken pits seek they that forsake the Fountain of living Waters. And yet when God cometh into judgement, and f Gen. 3. 8. makes the winds to usher him unto his private Sessions in Paradise; to those shiftless shifts they added worse, impiously accusing God, uncharitably charging one another, to put from themselves that blame which thus clave faster to them. A medicine worse than the disease, or a disease in stead of a medicine is hypocrisy, that will not see her own sickness, and seeks rather cover, then to cure; to cover by charging others, then recover by discharging itself; as if equity pretended were not iniquity doubled. God proceedeth to sentence, a sentence worthy of God, showing at once his infinite justice in the punishment of sin, and no less infinite mercy, to provide an infinite price to redeem us, by his infinite power bringing good out of evil, and by his manifold Wisdom taking that wise one in his craftiness, who in the destruction of man had sought God's dishonour. So good is it that evil should be, when this sovereign goodness purposeth to effect his good will by wicked instruments, out of their darkness producing his own marvelous light: as appeared in this work of Satan an adversary, intended to his despite; in and by the promised Seed, disposed to his glory. g Gen. 3.14. The Serpent hath a bodily curse in his future bodily difficulties, which still continued, for his instrumental and bodily employment. The h Vers. .15. old Serpent and spiritual enemy hath a spiritual and eternal curse, the breaking of his head by that Seed of the woman, that should once lead Captivity captive. Our parents are cursed, yet so, as their curse is turned into a blessing; all things working to the best: In sorrow shall be the woman's conceptions, but recompensed with the joy which followeth (and is as it were the midwife in their travel) because of i job. 16.21. fruit borne into the world; and more than recompensed, in that they are k 1. Tim. 2.ult. saved by bearing of children, if they continued in the fanh, and live in holmesse with modesty. Adam is set to labour, not as before, with delight, but with pain and difficulty; the Earth also being cursed for his sake: yet by this narrow way, by this crossway he is guided to Heaven; the hope whereof was given him, before Paradise was taken from him. So true is it, that in judgement he remembreth mercy, if we can learn to live by faith & not by sight. This, that Moses telleth of the fall of Man, Experience doth in manner proclaim through the world, in the manifold effects thereof, which we daily see. For whereas the World was made for Man, as before is showed, who alone, in regard of his bodily and spiritual nature, can need and use it, no creature in the world is in his kind so imperfectas Man He that was before as an earthly God, is now become an incarnate devil, and for aspiring to be like his Lord, was made a servant of his servants; the noblest part in him becoming a base officer to degrade him, Reason itself derected at the feet of sense, to be a slave, and a very Bawd to sensual pleasures, a very Broker for dunghill-profits. And what is this but to metamorphose man into a beast? unless that some in a lower degree, living only to live, suffocated with eating, drinking, sleeping, are degenerated into plants? And if he descend not lower, to become torpid and lifeless, yet doth he participate the imperfections of those things, and that without their perfections, as if with an imperfect retrograde he would return into his first elements. What stone so hard as man's heart is relent less, remorseless to his best good? What dust more subject to the wind, or water more flexible, than he to temptation and sin? But those things remain in their nature, or natural place: Man is a fuming smoke, a passing shadow. And yet if we could stay at our Elements, it were somewhat better, but we are servants and drudges beneath all names of baseness, unboweling the earth, and ourselves in the earth, for a little hardened earth, that never had the dignity to see, not not to be seen of the Sun. We seem to rule the Sky, Winds, and Seas; indeed we adventure our lives to their mercy, and not three fingers thickness doth separate us from death, that we may bring home an idle discourse, or somewhat, almost less than nothing, that we call a jewel. Once, we invert Nature, subvert others, pervert ourselves, for those things which sometimes kill the body, and always (except a power, with whom all things are possible, prevent) the Soul: And yet l L●c. 12.20 Thou fool, this night they may fetch away thy Soul; and whose then shall these things be? And whose then, and where then, shalt thou be? Thou gainest fair to loose thyself, to be taken with thy taking, to be thus bad to others, that thou mayest be worse to thyself: and when as (like an Ass) thou hast been laden all the days of thy life with those things, which even in having thou wantedst, now to be more intolerably burdened, now to be in Hell, which will never be satisfied in thee, whose character was before engraven in thy unsatiable heart. Tell me not then of the reasonable power of our Souls, whereby we resemble God, seeing that reason may tell thee & me, that by abusing it m Ignat. ad Magnes. Epist. Pins homo rumisma est à Deo cusum: impius, adulterinum, non à deysed diabolo effectum. we are like, & * ●o. 8.44. are of our father the devil. That erected countenance to be still grovelling in, & poring on the earth; that immortal soul to mind only such things as have not the imperfect privilege to be mortal; those high excellencies to be abused to mischief, blaspheming, denying, forswearing God, & all for the basest of the basest creatures. Well might this deluge of corruption move that n Diog. Laer. 1.6. Cynic, in a throng of men to make search for a man, this man which is now left us being but the ruins, the carcase of himself. But what needs all this? Why are we fallen into so long & tedious discourse of our fall? Even because some are fallen further, beyond all sense & feeling of their fall, and believe not that man was ever any other creature then now they see: that if their goodness cannot, yet their wickedness might teach them, that so perfect a world should not have been framed for so imperfect a wretch, now only perfect in imperfection. Our fall must teach us to rise, our straying to return, our degeneration a regeneration. And therefore was not that image of God wholly done out, but some remainder continued to the posterity, to convince them of misery in themselves, that so denying themselves, they might take up their Cross, & follow the second Adam unto a durable happiness. But how (may some ask, as o jul. Pelagian. in August. the Pelagian did) came this misery tous? Non peccat ille qui genuit, non peccat ille qui condidit, per quas igitur rimas inter tot praesidia innocentiae fingis peccatum ingressum. Doth it agreed with divine justice, that if the fathers have eaten sour grapes, the children's teeth should be set on edge? I answer we are heirs of our father, we need not seek some secret craney, we see an open gate, p Rom. 5.12. by one man sin entered into the world, and death by sin. A little leave let us borrow to clear this difficulty. Sin is q 1. Io. 3.4. a transgression of the Law, or a defect of conformity to the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cannot properly be said to have an efficient, but a deficient cause, being in it own nature and subsistence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The r Aqu. I 2.q.7I.6. Dorbel. Viguer etc. Schoolmen say, in sin are two things to be considered, the substance and the quality, essence and privation, the act and defect, where of that they call the material, this the formal part of sin, being nothing else but a deformity, irregularity, and unlawfulness in our natural condition and conditions, as easy to be distinguished, though not to be divided, from the action, as lameness from the working hand, or jarring in an Instrument, both from the Instrument and sound. The sinner is termed nequam, as nequicquam, nought, as not aught. Not that sin is simply nothing, Non negatinè sed privatiuè Nihil, saith Melancthon s Mel. loc. Com. N. hill negatiwm est causa nilhil privativi: quaedam sc. inclinatio creaturae ad suum illud nihii, unde primum ortum & creatum est. Mor●. de veritate C.R. nor is it a mere and pure privation, but to be considered with that subject, wherein and whereof it is such a distortion and destruction: * the want of this consideration drove the Manichees to their heretical opinion of two beings and beginnings. Sin was first seen in the Devil, who voluntarily strayed from the right way, and as he abode not in the Truth himself, so he beguiled our first Parents, from whom, by the Conduit of Nature, it is conveyed to us. I speak of original sin, which is our inheritance; for actual sins are our own purchase & improvement, and yet bought with that stock which our parents left us. Our first parents are to be considered, not as singularpeople only, whereby they defiled themselves, but as the root of mankind, which had received original right ousnes, to keep or to lose to them and theirs as a perpectuall inheritance. As in the Body Politic the Act of the Prince is reputed the Act of the whole; the consent of a Burgess in Parliament bindeth the whole City which he representeth: and t Aqu. in Ro. 5. as in the natural Body the whole Body is liable to the guilt of that fact which the head or hand hath committed: as a root to his branches, a Fountain to his streams, doth convey the goodness or badness which itself hath received: So stands it betwixt us and Adam our natural Prince, the Burgess of the World, the Head of this human Body and Generation, the Root and Fountain of our Humanity. When he sinned, he lost to himself and us that Image of God, or that part of the Image of God, which he had received for himself and us, not the substance, nor the facuities of body or soul, but the conformity in that substance and faculties to the will of God, in righteousness and holiness of truth. Not so much therefore are we here to consider the ordinary course of Nature, wherein u Ezek. 18.4. the soul that sinneth, it shall die: as the Ordinance of God, who appointed the first Adam the Wellspring of Nature, which he received incorrupted; the second of Grace; that as men, we all by generation are of the first and with the first, x Eph. 4.22. one old man, in whom we all sinned; of and with the second Adam we are y Col. 3.10. 1. Co●. 12. Rom. 5 all one new man in the Lord, even one Body, one Spirit, one Seed, one Christ, in whom, and with whom, we, as members of that Head, obeyed the Precepts, and suffered the Curse of the Law. z Persolum primam pec●●●●● sub●●t●●●●ell bonum naturz, per alia pe●cat●: bon● gratiae personales. A pe. in Rom. 5. Other sins of Adam are not our natural, but his personal, because he could be no longer a public person, then while he had some what to save or lose for us; all being already forfeited in this first Sinne. The Author then of Original Sin is the propagator of our Nature: his actual sin is originally ours, the Gild being derived by impatation, the Corruption by natural generation. First, that Person corrupted Nature; after, Nature infected our People. The matter of this original corruption, in regard of the subject, is All and every man, and all and every part of all and every man, subject to all sin, that if all be not as bad as any, and the best as the worst, it must be ascribed to Gods restraining, or renewing, not unto unequal degrees in this original stain. In regard of the object, the matter of it is the want of original righteousness, and a contrario inclination to Evil, * Gen. 6.5. the imagmations of our hearts being only evil continually. Not grapes can grow on these thorns. The form of this corruption is the deformity of our corrupted Nature, not by infusion or imitation, but by default of that first instrument, by which this Nature descendeth. It is the root of actual sins: and whereas they, as first-fruits, are transient, this still remaineth, until Christ by his death destroyeth this death in us. But here ariseth another difficulty; How this sin can be derived by Generation, seeing it is truly believed, that God is a Heb. 12.9. the Father of Spirits, the b Ecc. 12.7. Gen. 2.7. Zac. 12.1. Former of our Souls, which doth by infusion created, and by creation infuse them: corruptible elements being unable to procreate an incorruptible substance, or generation to produce incorruption. Neither standeth it with reason, that he which communicateth not the substance, should communicate the accidents; or with justice, that an innocent Soul should necessarily be stained by involuntary infusion into a polluted body. I answer hereunto, That although the Soul be not traducted (as they term it) and by generation conferred; yet is it coupled to the body in that manner and order which God had appointed for the conjunction thereof, though man had not sinned: Neither was it the Soul alone in Adam, or the body alone, but the Person, consisting of both, which sinned. Neither can we be partakers of Nature's sin, till we be partakers of Human Nature, which is not, till the Soul and Body be united. We are not so much therefore to look to the concupiscence and lust of the Parents in generation, on, as c Lib. Sent. 2. Dist ●. 1. ' Lombard teacheth us, but to the Person; which, d Super scent. Scotus saith, is filia Adae, & debitrix justitiae originalis. And although the Soul be not in the Seed, yet is communicated to the Body (saith Aquinas) by a dispositive or preparative power of the Seed, which disposeth and prepareth the Body to the receiving of the Soul, where it is received (after the e Vnumquodq, recipitur lecundiun modum recipientis. general rule) according to the measure and nature of that which receiveth. The Father is then a perfect Father, not because he begetteth the Soul, but because he begetteth the Person, or at lest all whatsoever in the Person is begotten: and though he doth not beget the substance thereof; yet, as it is such a subsistence, he may be said to procreate it, because his generation worketh towards the Union of the Soul and Body; which Union is made by the Spirits, Animal and Vital. And f Zanch. de operib. D. part. 3. these Spirits are procreated by the Seed, and consist of a middle nature, as it were betwixt bodily and spiritual: so that the production of the Soul, & incorporating thereof, may be counted in the middle way between Creation & Generation. And therefore this original corruption did not reach to Christ jesus, although he were true Man, because he was the Seed of the woman, and did not descend of Adam by generation (per seminalem rationem, tanquam à principio activo, saith Aquinas) but was miraculously framed in the womb, and of the substance of the Virgin, by the power of the Holy Ghost. Thus have I presumed to offer my crude and rude meditations to the wiser World, about the derivation of Original sin, which itself is the cause why we can no better see it, as darkness hideth itself. But the whole City of Mankind being herewith set on fire, it behoveth every one to be more careful to quench it, then over-curiously to inquire how it came: It is sufficient, that nothing descended hereby to us by corruption, or was made ours by imputation, which is not fully cured by Christ: who is g 1. Cor. 1.30. made unto us (both by imputation of his active and passive obedience, and by real infusion of his Spirit) Wisdom, Righteousness, Sanctification, and Redemption; if we have Faith to receive it, and Charitle to express it: an absolute renewer and perfecter of the Image of God, beyond what we had in our first Parents lost. CHAP. VI Of the Relics of the divine Image after the fall, whereby naturally men addict themselves unto some Religion: and what was the Religion of the World before the Flood. THis Sin of our first Parents, whereby they were almost no sooner made then marred (being, as some suppose, form and deformed in one day; so interpreting the Psalm, a Psal. 49.12. That he lodged not one night in honour, but become as the beasts that perish. * Eroughton out of the Rabbins in his Consent. Perer. in G. ●1. 6. ) This Sin (I say) did not wholly deprive us of the Image of God, whereunto we were created. A remainder and stump thereof continued, like to the stump of b 1. Sam. S. 4. Dagon, whose head and hands were cut off by his fall; or like the stump of c Dan. 4.12. Nabochodonosers' Tree, whose roots were lesle in the earth, bound with a band of Iron and Brass among the grass of the field. So was man's head and hands fallen off before the Ark, that his wisdom remaining was foolishness with God; not sufficient to one good thought, not able either to will or to do that which might please God. And though the stump remained (the substance and the faculties of Body and Soul) yet was this stump left in the earth, fast bound with Iron and Brass, his earthly mind captived and chained with worldly vanities and devilish villainies. Or to use Lumbards' comparison, d Lib. 2.sens. Dist. 25. he was like the man e Luc. 10.30. fallen among thieves, wounded and spoiled: wounded in his natural parts, spoiled and rob of the gifts of grace, which God by especial grace added to his Nature, in that first beautifying of this his Image. In the state of Creation Man was made * 10 Statu, potuit non peccare. 20 Non potest non peccare. 30 Premitur sed non vincitur: nondum habet posse omnize non peccare. 40 Non potest peccare. Lumb. ibid. able to commit no Sin; in the state of Corruption he cannot but Sin: until a third state of grace do free him; not from the being, but from the reigning and imputation of Sin, whereby he is prepared to a fourth state of glory, wherein shall be no possibility of sinning, or necessity of striving against sin. And howsoever in this corrupt state of Nature, in our Spiritual actions, which merely concern the Kingdom of Heaven, we cannot but sin, yet hath not God left himself without witness, even in this darkness to convince us of sin. Such are those notions, sown by Nature's hand in every of our hearts; according to which evidence, Conscience as a Witness, Patron, or judge within us, f Rom. 2.15. accuseth, excuseth, condemneth, or absolveth; that hereby God may be g Rom. 3 4. justified, and all the world inexcusably sinful; and that hereby also a way might be left in God's infinite mercy for man's recovery. His intent was * We must understand that God. though in the beginning he suffered man to fall, etc. yet vouchsafed of his goodness so far to uphold in him both light of understanding and truth of conscience, as might serve to direct him in some sort for moral and civil life, for the preservation and maintenance of society amongst men. D. Abbot. Defenc. 3. part. pag. 68 not to destroy us utterly (as justly he might, and as it befell the rebellious Angels) but by this punishment to recall us to subjection; not to break us in pieces in his wrath, but by wrath to reclaim us to mercy. Thus Nature suggesteth, Reason convinceth, and is convinced, That there is a God: that that God hath created the World (as we before have showed) and that for Man: that Man, to whom all things serve, is to serve God, who hath subjecteth them to him. Doth not Nature teach the son to honour his Father, and the servant his Lord? h Mal. 1.6. If he then be our Father, where is his honour? if our Lord, where is his fear? Nature inferreth, Reason urgeth this, and from that ground of Reason doth Scripture reason, the nature whereof in our nature is written. Even by Reason's Principles we learn, That so perfect a hand, as made all these inferior things in such perfection, would not have been so imperfect in the perfectest of them all, so to have left him in the Creation, as we now see him in Corruption. The i Morn. de ver. Ch. R. Philosophers saw, Man was a little World, for whom the greater was made, who himself was made for more than the World: and that he, for whom so durable and substantial a thing was made, must needs be made for another than this frail and wretched life; that is, for the everlasting life with him, that is the Everlasting. And that is the foundation of all Religion. For what else is Religion, but the School, wherein we learn man's duty towards God, and the way to be linked most straightly to him? And what are all the exercises of Religion, but acknowledgements of the Godhead, of the Creation of the World, of the provident order therein, and ordering thereof, of the Souls immortality, of Man's fall and imperfection, of our sovereign and supreme good to be sought out of ourselves? Of all which Nature and Reason are witnesses, not to the learned alone, whose testimonies in this kind may easily be produced, but even to the societies of men; yea, where as neither Art, nor Industry, nor civil Society hath bound men as men together, yet the grounds of these things have bound them as men, by the mere bond of human Nature, to God, in some or other Religion. God, Man, and Religion, are necessarily linked, as a Father, a Son, and Obedience, as a Lender, a Debtor, and a Bond. The wit no sooner conceiveth that there is a God, but the will inferreth that he aught to be worshipped. What Philosophers, or what Politicians ever taught the Eastern and Western Islands, discovered in this last Age of the World, this necessity of Religion? And yet (as followeth in this History to be showed) they which never wore clotheses on their bodies, never furnished their minds with Arts, never knew any Law (besides Reason grown almost lawless) or Magistrate, but their Fathers: which, when they saw other men, coûld not tell whether they were k The Indian's seeing the Spaniards mounted, thought the horse and man to be all one: they thought them also immortal, and fallen from Heaven. heavenly wights, or earthly monsters, these yet wearied themselves in Superstitions; showing it easier to put off ourselves, then to put the Principles of Religion out of ourselves. Yea, among all the Lessons which Nature hath taught, this is deepeliest indented: not Arts, not Policy, nay not Raiment, not Food, not Life itself esteemed so dear, and that naturally, to men, as their Religion. Hereof let this History ensuing be witness, which will show the Reader, every where, in manner, over the World, this natural zeal of that which they esteem Religion, beyond all things else esteemed most natural. Some, in the guilty conscience of their own irreligion (as Aesop's Fox, that being by casualty deprived of his tail, sought to persuade all Foxes to cut off theirs as unprofitable burdens) would tell us that which they l Tibi, non sibi: interdu●, non noctu. D. King. on●onas ●onas. cannot tell to themselves, which they dare not tell, but as they dare, whisper, That Religion is but a continued Custom, or a wiser Policy, to hold men in awe. But where had Custom this beginning? And what is Custom, but an uniform manner, and continuance of outward Rites? Whereas Religion itself is in the heart, and produceth those outward ceremonial effects thereof. In one Country men observe one habit of attire, another in another: So likewise of diet: and yet is it natural to be clothed, more natural to eat, but natural most of all, as is said, to observe some kind of Religion. The Grecians m He●●● burned their dead parents, the Indian's entombed them in their own bowels: Darius could not by great sums procure the Grecians to the Indian, or these to the Graecian custom: yet was that which moved both, and began either custom, one and the same principle of piety and religious duty, howsoever diversly expressed. Yea even the most lascivious, cruel, beastly, and devilish observations, were grounded upon one principle, That God must be served: which service they measured by their own crooked rules, every where disagreeing, and yet meeting in one centre, the necessity of Religion. As for Policy, although it is before answered; yet this may be added, That whereas men with all threatenings, promises, punishments, rewards, can scarce establish their political ordinances; religion insinuateth and establisheth itself: yea taketh naturally such rooting, that all political laws and tortures cannot pluck it up. How many Martyrs * Not only the true Religion hath had Martyrs: but jewish, Turkish, Ethnic, Heretical superstitions and idolatries: Have not our eyes seen Brownists, and Papists, every where else jar, and yet meet in the halter, whiles one pretence of religion hath moved them to commotion, & disturbance of the State? and even while we writ these things, what mad Martyrs have we had for Arianisme and other blasphemies? hath Religion; yea Superstition yielded? but who will lay down his life to seal some politicians authority? And so far is it that Religion should be grounded on Policy, that Policy borroweth help of Religion. Thus did Numa father his Roman laws on Aegeria, and other lawgivers on other supposed Deities, which had been a foolish argument, and unreasonable manner of reasoning, to persuade one obscurity by a greater, had not Nature before taught them religious awe to God, of which they made use to this civil obedience of their laws, supposed to spring from a Divine fountain. Yea the falsehoods and variety of religions are evidences of this Truth; seeing men will rather worship a Beast, stock, or the basest creature, then profess no religion at all. The n Diagoras, Euhemerus, Theodor. Cyren. Philosophers also that are accused of Atheism, for the most part, did not deny religion simply, but that irreligious religion of the Greeks' in idolatrous superstition, Socrates rather swearing by a dog, or an oak, then acknowledging such Gods. It is manifest then, that the Image of God was by the Fall depraved, but not utterly extinct; among other sparks this also being raked up in the ruins of our decayed Nature, some science of the Godhead, some conscience of Religion: although the true Religion can be but one, and that which God himself teacheth, as the only true way to himself; all other religions being but strayings from him, whereby men wander in the dark, and in labyrinths of error: like men drowning, that get hold on every twig, or the foolish fish that leapeth out of the frying-pan into the fire. Thus God left a spark of that light covered under the ashes of itself, which himself vouchsafed to kindle into a flame, never since, never after to be extinguished. And although that rule of Divine justice had denounced o Gen. 2.17. morte morieris, to die, and again to die a first and second death; yet unasked, yea by cavilling excuses further provoked, he by the promised seed erected him to the hope of a first and second resurrection; a life of Grace first, and after of Glory. The Son of God is promised to be made the seed of the Woman: the substantial p Colos. 1.15. Image of the invisible God, to be made after the Image and similitude of a Man, to reform and transform him again into the former Image and similitude of God: that he, which in the q Phil. 2.6. form of God thought it not robbery (for it was nature) to be equal with God, should be made nothing to make us something, should not spare himself that he might spare us, should become partaker of our Nature, flesh of our flesh, and bone of our bone, that he might make us r 2. Pet. 1.4. Epbes. 5.30. partakers of the Divine nature, flesh of his flesh, and bone of his bone. This was that seed of the Woman, that hath broken the Serpent's head, which by death hath overcome death, and him that had the power of death. the Devil, who submitted himself to a death in itself bitter, before men shameful, and of God accursed, that he might bring us to a life peaceable, glorious, and blessed, beyond what eye hath seen, or heart can conceive. This promise of this Seed slain from the beginning of the world, was the seed of all true Religion, the soul of faith, the life of hope, the wellspring of charity. True it is that all received not this promise alike: for a seed of the Serpent was foresignified also, which should bruise the heel of the Woman's seed. And this in the first seed and generation of man soon appeared: Cain and Abel were hereof lively examples. It appeareth that God had taught Adam and Eve how they should worship him, and they faithfully instructed their children herein: These accordingly s Gen. 4. 3. in process of time brought and offered their sacrifices. As concerning sacrifices, some hold opinion (according to their own practice) that t Perer in Gen. lib 7. Potuit id Abel naturali ratione cognitum habere & tacito quodam naturae instinctu adduci, etc. Nature might teach Adam this way of serving God: as if Nature were as well able to found the way, as to know that he is out of the way, and were as well seen in the particular manner, as in the general necessity of Religion. We cannot see the Sun without the Sun, nor come to God but by God, to whom u 1. Sam. 15. 22. Obedience is better than sacrifice, and to hearken, better than the fat of Rams. Abel, saith the Scripture, x Hebr. 11.4. offered by faith, without which faith it is impossible to please God: but faith hath necessary relation y Rom. 10.17. to the word of God, who otherwise will be z Easie 1.14. weary of our solemnities, and asketh, who hath required them at our hands. These sacrifices also, besides that they were acknowledgements of their thankfulness, and real confessions of their sin and death, due to them therefore, did lead them by the hand to Christ that Lamb of God that should take away the sins of the world, figured by these slain beasts, confirming their faith in the promise and hope of the accomplishment: of which Nature could not once have dreamt, which hath rather, * The mystery of our redemption by Christ is merely supernatural: the impression of some confused notions, that we have lost the way and aught to seek it, than either light to discern it, or wisdom to guide us in it. Of sacrificing there were from the beginning two kinds, the one called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gifts or oblations of things without life: the other Victims (so our Rhemists have taught us to English the word Victimae) slain sacrifices of birds and beasts: Again, they were propitiatory, consecratory, Eucharistical, and so forth, whose kinds and rites Moses hath in his books, especially in Leviticus, so plainly declared, that I should but power water into the sea, or light a candle to the Sun, to dilate much of them: these being the same in signification with the levitical, and little (if little) differing in the manner of doing. Cain brought his offering, being an husbandman, of the fruit of the ground, Abel a shepherd, of the fattest of his sheep: God respected ABEL and his offering, (the tree first, and then the fruit, the worker, and then the work) which he signified either by voice, or by * Hieron. Tradit. Heb. in Gen. fire from heaven, according to Theodotions translation, * Inflammavit super. as in the sacrifices of Aaron, Gideon, Manoah, David, Solomon, Elias: or by some other means, both comfortable to Abel and envied of Cain, who therefore slew him; thus in this member bruising the heel of that blessed seed, as a type of that which the head himself should after sustain. Here is the first Apostasy after that first evangelical promise, and the first division of Religion, Cain being the first builder of the a Aug. de ciu. Dei, lib. 15.c.5. Earthly City, not that which he called after the name of his son, b Gen. 4.17. Henoch, but of that spiritual city of the wicked, the seed of the Serpent, which he founded in his brother's blood: even as that later Compendium thereof, which calleth herself Caput mundi, the head of the world (and indeed c John. 17.6.9. 16. etc. the World is usually in Scripture applied to that seed of the Serpent, as it is opposed to the seed of the Woman) was by Romulus her first founder by like example of fratricide in the murder of Remus, dedicated (as it were) to the future mystery of iniquity, the seat of the Beast, and of the Whore, (by whose authority, Christ himself was slain) drunken after with the blood of his Saints: and still breathing blood and slaughter, to every Abel that will not communicate in her spiritual whoredoms; that will not with her offer the first-fruits of the ground (the sacrifice of Cain) which neither came from heaven, nor can guide to heaven, being earthly, sensual, devilish. Cain was for this his fact convented by that Allseeing justice, who both by open sentence and inward terrors accused & accursed him, continuing his life, even for the same cause that other murderers loose it, that he might live an example (which then in that unpeopled world by his death he could not have been) to the future generations, branded * Some think this mark to be a shaking of all the body, as fearing continually, Perer. also by the Lord with some sensible mark, to exempt him, and terrify others, from that bloody cruelty: this mercy being mixed with this judgement, a longer time of repentance. God before d Gen. 3. 17. cursed the earth for Adam, he now e Gen 4. 11. cursed Cain from the earth, to be a runagate, and wanderer thereon. For how could he that had so forsaken God, but be forsaken of the earth and of himself? the Vt slando Vesta vocatm. ovid. stable and merciful earth, which before had opened her mouth to receive his brother's blood, shrinking, and (as it were) grudging to support such wicked feet, and by denying him her strength, forcing him to his manifold shifts and shiftless remove; wretched man always bleeding his brother's blood, not daring to look up to heaven, fearing to look down to hell, the world without him threatening a miserable life, his body branded to contempt and shame till his death, his soul become a stage of Anguish, Fear, Horror, and other Furies, the harbingers of hell: not able to suffer (which yet he cannot but suffer) the guilt of passed wickedness gnawing him, the weight of present misery pressing him, the dread of a death, and a death attending him: restless in himself, hated of the world, despairing of relief from God: a lively map of the deadly and damnable state of sin and sinners, (without Christ) dead whiles they live, moving sepulchres, the devils captives, hells heirs, exiled from heaven, and vagabonds on the earth, even on that which they call their own land. Cain, more vexed with the punishment, then at the fault of his sin, departed from the presence of the Lord, which is meant either of his judicial conventing him, or f Calvin. in Gen. Martyr. in Gen. Chrysost. hom. 20. in regard of the visible society of the Church, cradled yet in his father's household, where God did especially show his present providence, protection and grace, who otherwise filleth the heaven and earth, of whom and in whom they are: from hence, as Adam before out of Paradise, so Cain was, as it were, excommunicated, expelled, and outlawed, and dwelled in the land of Noddle, which g Hieron. Heb. Trad. some take to be appellatively spoken, as if his misery had given name of Moving unto the place where he dwelled, or roamed rather: h Antiq. lib. 1.cap.2. josephus saith, he built Naida, applying it to a proper place, which was either Eastward from Eden, or Eastward towards Eden from Canaan, where Adam is supposed to have dwelled, and after with his wife to have been buried at Hebron. Afterwards, his posterity being multiplied (his wife, Epiphan. out of Leptogenesis calleth Shave, i F. Comest. hist. Scholar Comestor calleth her Chalmana, * Pseudo-Philo in antiq. Bibl. Philo, Themech) he built a city which he called by the name of his son k Psendo-Berosus nameth the city Oenus by Libanus. Henoch: to cross that curse of his wandering to and fro on the earth, or to arm him against others, which his guilty conscience caused him to fear, or to be a receptacle & storehouse of those spoils, which josephus saith he rob from others by violence, when as the earth was barren to him. Philo (if we may so entitle that Author) which hath written of the antiquities of the Bible, ascribeth to him other cities, Mauli, Lead, Tehe, jesca, Celet, jebbat, adding that he lived 730. years. These things may be probable, although that Author be otherwise fabulous, considering that men did ordinarily live many hundred years in those times, and were also exceeding fruitful, especially after that Polygamy was embraced of that family. And if that in Abraham's posterity the seed of jacob in less than 300. years was multiplied to so l 600000. men of war. great a people, it is like that the Cainites were no m Joseph. saith that Lamech had 77. children. less populous, living in more freedom. He first (saith josephus) found out weights and measures, and assigned proprieties in possessions of land, before common as the air and light, & was author to lewd persons, of a lewd and ungodly life. Probable it is that the city was called Henoch, because the curse suffered not the father to stay in a place, but to leave a hasty inheritance to his son to finish and rule it. jabal and jubal and Tubalcain, were inventors of Arts: the first to devil in tents and keep cattle; the second of musical instruments: the third of working in metals, and making of armour, which some think to be Vulcan; by the nearness of name and occupation. Thus let us leave this family multiplying in numbers, in sciences, in wickedness, savouring nothing divine, or at lest nothing but human in their Divinity: (therefore called the sons of men, Gen. 6. I 2.) let us look back to Adam, who in this wicked fruit of his body might read continual lectures of repentance for the sin of his soul. Adam begat a child in his own likeness, that is, not in that likeness of God wherein he was created, but like unto himself both in human nature, and natural corruption, his name he called Seth, of whose posterity the whole world was by Noah repeopled. Unto Seth was borne Enosh: Than began men saith MOSES, to call upon the name of the Lord This some n Broughton. Consent. Martyr in Gen. interpret of the beginning of idolatry, that men began to profane the name of the Lord: some to call the name of the Lord, that is, after Rabbi Salomo, to apply the name of God to Images, Stars and men: But the more likely opinion is, that when Adam had obtained a more holy posterity, which was now multiplied in divers families, o Luther. in Genes. tremel. Vatablus, Calvin. in Genes. Perer. in Genes. lib. 7. Religion which before had been a private inmate in Adam's household, was now brought into public exercise. whereof Prayer hath always been accounted a principal part, & God himself in both Testaments calleth his house a house of prayer; the calves of the lips, & the ejaculations of the heart being the body and soul of Divine worship, whereof sacrifices were in a manner but the apparel, fashioned to that infancy of the Church. Of the names of the posterity of Adam, & his hundred years mourning for Abel of Sheth his removing after Adam's death to a mountain near Paradise, and such other things, more savouring of fabulous vanity, in the falsenamed p Methodij Reve●at. Philo de Antiq. Methodius, Philo and others that follow them, I list not to writ. CHAP. VII. Of the cause, and coming of the Flood. THus we have seen in part the fulfilling of the Prophecy of the seed of the Woman, & of that other of the Serpent, in the posterity of Cain & Seth. The family of Cain is first reckoned, and their forwardness in human Arts, as * Luke 16. 8. the children of this world are wiser in their generation, in the things of this life which they almost only attend, than the children of light. As for the a Martyr. in Gen ex Rab. Salom. jewish dreams, that Lamech was blind, & by the direction of Tubalcain his son guiding his hand slew Cain, supposing it had been a wild beast, which, when he knew, so enraged him, that he killed his son also, they that list may follow. Moses reckoneth the Generations according to the first-born in the posterity of Seth, as enjoying the Principality & Priesthood, that so the promised seed of the Woman (after such a world of years coming into the world) might justify the stablènes of God's promises, his lineal descent from Adam with a due chronology being declared. After Seth Enosh, Kenan, Mehalaleel, I ared, was Henoch the seventh from Adam who walked with God whom God took away that he should not see death. This before the Law, & Helias in the Law, are witnesses of the resurrection; being miraculously taken from the earth into heaven, not by death, but by supernatural changing of their bodies. That he should be still in b Bella●. tom 1. coat 3. lib 3. c. 6. an earthly Paradise, & that he and Elias should come and preach against Antichrist, and of him be slain, is a Popish dream: the Scripture c He●● 1●. 5. etc. saying, that Henoch was taken away that he should not see death; of Elias that he is d Luke 7. 27. Ma●●●. 17. 12. already come in the person of JOHN Baptist: the spirit & power, or spiritual power of walking with God, reforming religion and converting souls, being communicated to many of those Ministers which have lain slain in the streets of that Great city. This his assumption is e Gib. ex Rab. A●●ba, Racanati, Targum. supposed to be visibly done, He was a Prophet, and Jude doth in his Epistle cite a testimony of his * Perer lib. 7. in G●n. thinketh that Jude knew of this prophecy by Revelation, and revealed the same to the Church. which either by f Perk. Refor. Cathol. tradition went from hand to hand, as it seemeth the whole word of God was delivered before the days of Moses; God by visions & dreams appearing unto the patriarchs: or else it was written & since is lost. Some hold it was penned by some jew under the name of Enoch. g De Civit. Dei lib. 15. cap. 23. Augustine thinketh that the book, entitled Enoch, was forged in his name, as other Write under the names of Prophets & Apostles: & therefore calleth it apocrypha (as h Eò quòd earum Scripturarum accu●ta origonon clarait patribus. In his autem Apocrypbis etsi invenitur aliqua veritas, tamen propter multa falsa nulla est canonica authoritas. Hier. in Tit. c. ●. Jerome doth also) i Chrysost. Hons. in Matth. 1. chrusostom and Theophilact account Moses the first Penman of holy lie Scripture. Although it seem that letters were in use before the flood, if k Antiq. lib. 1. cap. 2. josephus his testimony be true, who affirmeth that Adam having prophesied two universal destructions, one by fire, another by water, his posterity erected two pillars; one of brick, another of stone, in both which they writ their inventions of Astronomy: that of stone was reported to remain in his time. l Plin. lib. 7. cap. 56. Pliny was of opinion that letters were eternal. Howsoever, it is more than apparent, that the book bearing Enochs name, is very fabulous, which, because the tables therein profess antiquity (although they were later dreams) I thought it not unfit to borrow out of m Not. in Euseb. Chron. pag. 244. Frag. Graec. ex lib. 1. Enoch. Scaliger somewhat of that which he hath inserted, in his notes upon Eusebius, the Greek copy being as the phrase testifieth, translated out of Hebrew, which had been the work of some jew: the antiquity appeareth in that n Tertull. de ldololat. Tertullian citeth it. And it came to pass when the sons of men were multiplied, there were borne to them fair daughters, and the Watchmen (so he calleth the Angels, out of Dan. 4.) lusted and went astray after them: and they said One to another, * This fable arose of the false interpretation of Moses words. Gen. 6. 12. The sons of God, etc. Let us choose us wives of the daughters of men of the earth. And Semixas their Prince said unto them, I fear vie you will not do this thing, and I alone shall be debtor of a great sin. And they all answered him and said: We will all swear with an oath, and will Anathematise or Curse ourselves not to altar this our mind till we have fulfilled it. and they all swore together. These came down in the days of lared to the top of the hill, Hermon. And they called the hill, Hermon, because they swore and Anathematised on it. These were the names of their Rulers, Semixas, Atarcuph, Arachiel, Chabahiel, Orammame, Ramiel, Sapsich, Zakiel, Balkiel, Azalzel, Pharmaros, Samiel. etc. These took them wives, and three generations were borne unto them. The first were great Giants: The Giants begat the Naphehin, to whom were borne Eliud: And they taught them and their wives sorceries and enchantments. Ezael taught first to make swords, and weapons for war, and how to work in metals. He taught to make women's ornaments, and how to look fair, and jewelling. And they beguiled the Saints: and much sin was committed on the earth. Other of them taught the virtues of Roots, Astrology, Divinations, etc. After these things the Giants began to eat the flesh of men, and men were diminished: and the remnant cried to heaven, because of their wickedness, that they might come in remembrance before him. And the four great Archangels Michael, Gabriel, Raphael, and Vriel hearing it; looked down on the earth from the holy places of heaven: and beholding much blood shed on the earth, and all ungodliness and transgression committed therein, said one to another, That the Spirits and Souls of men complain, saying, That ye should present our prayer to the Highest, and our destruction. And the four Archangels entering, said to the Lord, Thou art God of Gods, and Lord of Lords, etc. Thou seest what Exael hath done, he hath taught mysteries, and revealed to the world the things in heaven, etc. Than the Highest said, The Holy one, the Great one spoke and sent Vriel to the son of Lamech, saying, Go to, No, tell him of the end approaching, and a flould shall destroy the earth, etc. To Raphael, he said, Go Raphael and bind Exael hand and foot, and cast him into darkness, and open the wilderness in the desert of Dodoel, and there cast him, and lay upon him sharp stones to the day of judgement, etc. And to Gabriel he said, Go Gabriel to the Giants, and destroy the sons of the Watchmen from the sons of Men, set them one against another in war and destruction. To Michael he said, Go Michael, bind Semixa and the others with him that have mixed themselves with the daughters of Men, (until seventy generations) to the hills of the earth; until the day of their judgement, till the judgement of the world be finished, and then they shall be brought into * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confusion of fire, and unto trial, and unto the prison of the ending of the world, and whosoever shall be condemned and destroyed, from henceforth shall be cast together with them till the finishing of their generation. etc. And the Giants which were begotten of the spirits and flesh, they shall call them evil spirits on the earth, because their dwelling is on the earth. The spirits that departed out of their bodies shall be evil spirits, because they were engendered of the Watchmen and Men. But it were tedious to recite further. The antiquity of it, and because it is not so common, and especially because o Inseph. Antiq. lib. 1. justin. tertul. Athenag. Cyprian. Lactantius, Euseb. Hugo de S.Vic. Strabus, Burgensis, Sulpitius Sever. sac. hist. lib. 1. This fable of Angels, etc. the Saracens also retain. see lib. 3. cap. 5. some of the Ancients, and of the Papists have been misled by these dreams, (refused justly by Jerome and Augustine) interpreting the sons of God in Moses to be spoken of Angels (as their Translation did read it) have moved me to insert those tables. Notable is the diligence of the Purgatory Scavenger's, who in Vines notes upon Aug. de Civit. Dei. lib. 15. cap. 23. have in their Index expurgatorius, set the seal of their Office upon a testimony alleged out of Eusebius de Praep. evang. lib. 5. cap. 4. as if they had been Vines own words, to be left out in the impression. The words, because they savour of the former error, have I here placed. Non ergo deos, neque bonos daemonaes Gentiles, sed perniciosos solummodo venerantur. Quam rem magis Plutarch confirmat, dicens fabulosas de dijs rationes res quasdam significare, à daemonibus antiquissimis gestas temporibus, & ca quae de gigantibus ac de Titanibus decantantur, daemonum fuisse operationes. unde mihi suspicio (saith Eusebius, but Vines is fined for it) nonnunquam incidit, ne ista illa sint, quae ante dilwium à gigantibus fact a divina Scriptura tetigit, de quibus dicitur: Cùm autem vidissent Angels Dei filias hominum, quia essent speciosae, elegerunt sibi ex illis uxores, ex quibus procreats sunt famosissimi gigantes à saeculo. Suspicabitur enim fortasse quispiam, illos & illorum spiritus esse qui ab hominibus postea dij putati sunt, pugnasque illorum, tumultus & bella esse quae fabulose de dijs conscribebantur. Lactantius lib. 2. cap. 15. saith, that when the world was multiplied, God sent Angels to keep men from the frauds of the Devil, to whom he forbade all earthly contagion. These were by the Devil ensnared with women, therefore deprived of heaven: and their progeny of a middle nature betwixt men and Angels, become unclean spirits: so that hence grew two kinds of Daemons or devilish spirits; the one heavenly, the other earthly, which would now seem to be keepers, and are destroyers of men. The Angels are sometimes called p job 1.6. and 38.7. the sons of God: but that name is communicated to men, who q Ephes. 2.3. by Nature children of wrath, by faith in the natural and only begotten Son of God, have this prerogative to be the sons of God, and fellow-heirs with Christ. But some of the children of the kingdom shall be cast out, because they have rebelled against their Father that begot them, professing themselves to be the sons of God, but r job. 8.44. do the works of their father the Devil: and of these Hypocrites and Apostates, it is said, that loving pleasure more than God, they matched themselves in Cains family, a provocation so mighty to evil, that strong Samson and wise Solomon are witnesses, that s Prou. 7.26. the strong men are slain by this weaker sex. This was the Serpent's policy at first, Balaams' policy after, Babel's policy now; * Sheldon in his Motives observeth these marriages to be a great mean for propagating Popery. and Balaams' wages do move many still to make such linsey-woolsey marriages, that the t Nehem. 13.24. children speak half Ashdod, and whilst the father professeth one religion, the mother another, the children become Giants, to fight against all that is called God, and to make little or no profession (at lest in their lives) of any religion at all. I deny not that then there were Giants also in regard of bodily stature, u Gibbins in Genes. whom the Scripture calleth, because they were great and fearful, Rephaim and Emim, of their pride Hanakim, of their strength Gibborim, of their tyranny Nephilim, of their naughtiness Zamzummim. Such were Og and Goltah after the flood. Yea such have been in all ages: which (to omit other Ethnic Authors) x De Civit. Dei. lib. 15. cap. 9 Augustine affirmeth, that at Utica he saw a man's tooth as great as an hundred of the ordinary size. vives on that place, saith he saw one as big as a man's fist. Nicephorus telleth of two men in the time of Theodosius, the one not so admirable for his height which was five cubits and an hand, as the other for his smallness, like to a Partridge in bigness, yet witty and learned. Our Histories of y Giral. Camb. Hector. Boct. Camden Brit. Arthur, Little john, Curcy Earl of Ulster, and one in our times, 1581. seen in London, do show some such here and there, now and then in the world, which Goropius in his Giganto machia, affirmeth of his own sight: and even whole families of these monstrous men are found at this day in America, both near to Virginia, as z Map of Virginia. Captain Smith reporteth, and especially about the Straitss of Magellan, * Pigasetta. near which he found Giants, and in the same Straitss were such seen of the a Ol●uer Noort. and Sebastian de Weert. Hollanders ten foot in height, where as yet other families were but of the ordinary greatness. One Thomas Turner told me that near the River of Plate he saw one twelve foot high, and others whose hinder part of their head was flat, not round. b Ill. Capitol. Herodianus. Authors tell of Maximinus the Roman Emperor, that he was eight foot and a finger high, whose wives bracelets might serve him for rings, that he often in one day drunk an Amphora, which is almost six gallons of wine, and eat forty pounds of flesh: Cordus saith sixty; he could break a horse leg, or strike out his teeth with a blow of his fist, etc. Which occurrents in Nature no doubt have given occasion to some of further sabling: Qui de magnis maiora loquuntur. c Plin. lib. 7. cap. 16. We read in Pliny of one of forty six cubits, in Crete, found by the force of an earthquake, breaking the hill wherein he stood, supposed to be Orion or Otus: more credible is that he telleth of one Gabbora in Claudius' time, nine foot and nine inches; and in Augustus' time of another half a foot higher. Howsoever the bodies of these men before the Flood were composed, certain their minds were disposed to all monstrous inhumanity which hastened their destruction. This made God to repent that he made man upon the earth, not that there was any change or repentance in him; but because a change for want of repentance happened to them. In long sufferance he gave them an hundred and twenty years space, in which Noah might be a Preacher of righteousness; yea the Ark itself, which Noah that while was providing, might preach to them repentance, that their tears might have quenched his wrath, and prevented temporal drowning, and eternal burning. Adam lived till Henochs' time, a witness and Preacher of the promise he himself had received. Henoch himself is made, not a verbal, but a real Preacher, whiles his son Methushelah, and his Nephew Lamech the father of Noah lived: that God might have witnesses to convert some and convince others. But whiles the world becometh worse and worse, ( d Horat. Carm. Aetas parentum peior avis tulit Hos nequiores, mox daturos Progeniem vitiosiorem) a deluge of sin first, and a deluge of judgement after, drowned the world. For the circumstances of the Flood Moses hath more plainly related them, then that I should here express them. Noah with his three sons, and their wives, entered the Ark at God's appointment, to which by Divine instinct resorted both birds and beasts; of the clean seven, and of the unclean two in every kind. If any marvel at this distinction of clean and unclean in these times, supposing that God first in the wilderness made this partition-wall: it is answered, that God before this had appointed sacrifices of beasts, which might make the difference, for which cause also there was a seventh of every such creature, reserved for sacrifice after Noah's going out. Besides, God had now purposed to add the flesh of beasts unto man's diet, for which those, called by the Isaelites clean, were most fit, and most in use: and in that respect more of such kinds were reserved, as more necessary for man's use in food, clothing, and some of them also for labour. Otherwise No creature is unclean in itself, the Hoof and Cud being by Nature (God's handmaid) and not by their own vice, such, as made this distinction. And after the Flood God made no Law of Difference until the time of Moses, although each country hath observed their own peculiar custom in this food, some loathing that which others esteemed dainty, not for religion, but for natural and civil causes. As at this; day to the Tartars, Horseflesh is royal sare; to the Arabians, Camels; to some Americans, Serpents; and other flesh to others: which our appetite, more than our faith, our stomach, more than our soul; abhorreth. Concerning the Ark, divers doubts have been moved, through curiosity and unbelesse, of some, who by divine justice were in a manner deprived of sense and reason, having before, through devilish wickedness, lost their conscience and Religion. Thus c Orig. bom. in Genes. 2. Apelles one of Martions disciples, could not find the Ark (after Moses dimension) to be capable of four Elephants in so small a quantity; Celsus, contrary to him (yet agreeing in a foolish impiety and impious folly) thought so great a vessel was too great for man's handiwork. Thus, like Sampsons' foxes their heads are divers ways, but they are tied together by the tails, agreeing in disagreeing both from Moses and themselves. But might not reason teach Celsus, that the direction of God might teach a man in an hundred and twenty years space to frame so mighty a Fabric? doth not sense and experience show buildings not much less both on the sea and on the land? And what Arithmetic or Geometry, nay what wit or common sense, had Apelles in his assertion? The Ark was too little (forsooth) for so many creatures and their provision for a year. We need not seek for shifts from help of the Geometrical cubit known to Moses in his Egyptian learning, of three, six or nine foot to the cubit; as Origen and f Hugo de Arca Noae, lib. 1. Hugo do: nor of the sacred cubit, imagined twice as much as the common: nor of the larger stature and cubits of of men in those youthful times and age of the world. The length whereof three hundred cubits, and the breadth fifty, do make of square measure by common rules of Art, fifteen thousand cubits. Three floors or rooms were therein of that quantity, each containing ten foot in height. As for the beasts; a floor of fifteen thousand cubits might yield fifty cubits sevare to three hundred several kinds, many more than are known by relation of the most Writers, Aristotle, Pliny, Gesner, etc. which scarce reckon half that number, and but forty kinds or thereabouts, that would take up any great room. The height might yield commodious rooms for the fowls on perches: and all this might one room or floor afford. judge then whether two other rooms, of equal bigness, might not be sufficient for all other necessary employments? Besides, the roof is not to be thought unproportionable, fitted for so long and tempestuous storms, and therefore not unfit with room for divers necessaries. And if any accuse me for adding this of the roof to Moses description, I say that so it is translated by g Tremel. & junins. some, Et in cubits longitudinens consummato eius tectum supornè, understanding those words not of the window (as many do) but of the roof itself, which else is no where described, which should over-hang the Ark a cubit breadth, to defend it the safer from rains; as in our houses the eves and slope roofs are commodious both for room within, and against the weather without. But if any would entertain longer dispute about this, he may (among others that have handled this question) resort unto h Beccesel. Antiq. Antuerp. Goropius Becanus his Gigantomachia, whom in this point I would rather follow, then in many other his Becceselanicall paradoxes. Noah and his family with this their retinue being entered, the fountains of the great deeps were opened, and the windows of Heaven: the two storehouses of waters which God had separated in the Creation, being in a manner confounded again, the Seas breaking their sandy bars, and breaking up by secret underminings the privy pores and passages in the earth: the clouds conspiring with the waters, and renewing their first league and natural amity, to the confusion of Nature and the World. The heavenly lights hid their faces from beholding it, and clothed themselves with black, as bewailing the world's funeral; the air is turned into a sea, the sea possesseth the airy region, the earth is now no earth but a mirielumpe, and all that huger world is contracted into a brife Epitome, and small abridgement in the Ark, even there but a few inches distant from death. Thus do all i Rom. 8. 20. Creatures detest Sin which hath made them subject to Vanity; thus would the Elements wash themselves clean from it, and the committers thereof: but the Ark prevaileth over the prevailing waters, a figure of the Church, the remnant of the elder, and Seminary of the new World. This drowning of the world hath not been quite drowned in the world, but besides Moses, many other writers have mentioned it: the time thereof being referred to that which in each Nation was accounted most ancient; as among the Thebans to Ogiges; in Thessalia, to Deucalion; among the Americans (although k De Fab. Mundi. Mercator think that the Flood drowned not those parts, because they were not yet peopled, and because the beasts there are most-what differing kinds from these in our world) the people have retained the tradition hereof: Mnaseus among the Phoenicians, Berosus a Chaldaean, Hieronimus Aegyptius, Nicolaus of Damascus, the Poets Greeke and Latin, adding fables to the truth (which without some ground of truth they could not have added) all mention the Flood; howsoever confounding the less and later with this first and universal. I might add the testimonies of Eupolemus, Molon, Abidenus, Alexander Polyhistor, out of Eusebius, josephus, and others. Lucian in his Dea Syria, telleth the opinion of the Hierapolitans but a little corrupted from Moses Narration: that Country wherein Noah lived, most likely retaining firmer memory of this miracle: so plainly doth he attribute to his Deucalion the Ark, the resort and safeguard of the Lions, Boars, Serpents, and Beasts: the repairing of the World after the drowning thereof, which he ascribeth to perjury, cruelty, and other abominations of the former people. That Berosus, which we now have, is not so much as the ghost, or carcase, and scarce a few bones of the carcase of that famous Chaldean Author, mentioned by the Ancients, but the dreams of Annius, (no new thing in this last age) coined for the most part in his name. Some fragments of Berosus we have cited in other Authors that convince this Bastard. Among others, somewhat of the Flood hath escaped drowning: his testimony whereof, set down in Polyhistor and Abidenus, is in l Euseb. Chron. Grac. Scasig. lib 1 & de Praepar. lib. 9 Eusebius. He affirmeth that Saturn gave warning to Sisuthrus of this deluge, and willed him to prepare a great vessel or ship, wherein to put convenient food, and to save himself and his kindred, and acquaintance, which he builded of length five furlongs, of breadth two. After the retiring of the waters, he sent out a bird which returned: after a few days he sent her forth again, which returned with her feet bemired: and being sent the third time, came no more: with other things to like purpose, which Polyhistor there, and Abidenus, citeth out of Berosus. Plut arch hath also written of this Dove, sent out by Dencalion. Plut. de animantium comparatione. CHAP. VIII. Of the repeopling of the world: and of the division of Tongues and Nations. NOw a Genes. 8.1. GOD remembered NOAH, saith Moses; not that God can forget, but that he declared his Divine power, whereby Noah might know he was not forgotten. Than did the b Host 2. 21. 22. Heavensremember their wont influence in the Elements: then did the Elements remember their natural order: GOD made awinde to pass in commission, and, as a common umpire, to end their unnatural strife, forcing the waters into their ancient precincts above and beneath the firmament. (Ambrose interpreteth this Wind of the HOLY GHOST, lib. de No. Rupertus lib. 4. of the Sun. The most, of wind, which yet naturally could not be produced from that watery mass, but by the extraordinary hand of God * Perer. in Genes. lib. 13. .) Than did the Earth remember her first inheritance, being freed from the tyrannical invasion and usurpation of the waters. And what could then forget or be forgotten, when GOD remembered NOAH and all that was with him in the Ark? And in the c An. Mund. 1656. the Flood. seventh month, the seventeenth day of the month, the Ark rested upon the Mountains of Ararat. This fell out in the year from the Creation 1656. The d After the Sept. 2242. and after the most ancient copies 2262. Scalig. Septuagint, and the Fathers that followed them, reckon far otherwise: which error of theirs, differing from the Hebrew verity, e De Ciu. Dei. lib. 15. cap. 11. & dein. ad 13. Augustine ascribes to the first Copiers of that Translation: * junius. Broughton. Others to their own set purpose, that they might contend with other Nations in the challenge of Antiquity: for that cause, and jest the often halfing of ages should trouble the faithless, saith Master Broughton, they feign Cainan, betwixt Arphaxad and Selah: in which account if f Luke 3. 36. Luke in his Genealogy hath followed them, it is to be ascribed to them which would correct Luke by their corrupt translation of the Septuagint, for g B●za annot. Luc. 3. some copies of the Gospel have wanted it. The place is commonly thought to be Armenia. h G●t. Bec. Indoicytbica. pag. 473. Goropius after his wont paradoxical, holdeth it to be the hill Paropanisus, or Paropamisus, a part of the hill Taurus (unproperly ascribed to Caucasus, which riseth between the Euxine and Hircan sea) supposed the highest part of the earth, called now, M. Paul. Venus Naugracot. He imagined, that the place first inhabited after the Flood was Margiana, whence those Colonies passed that with Nunrod built Babylon. His reason is, because i Genes. 11. 2. they went from the East to the Plain of Shinar, whereas Armenia beareth somewhat Eastward from thence. As though that journey had been presently after the Flood, which was an hundred years after: in which space it is likely that they followed the Mountainous countries Eastward a long time, and from Assyria Adiabena, turned back into that fertile Plain, where pride, fullness of bread, and abundance ofidlenesse, set them on work against GOD. I hold it not meet, that a few conjectures should counterpoise the general consent of all ages. josephus saith, the place in Armenia was called Apobaterion, of this their going forth of the Ark: and allegeth Berosus testimony, that a part of this Ark was then said to remain in the Cordyaean (or Gordyaean) hills, the pitch whereof some scraping away, wore the same for Annulets. And out of Nich. Damascenus, lib. 96; There is (saith he) above the region of the Minyae, a great hill in Armenia, by name Baris, wherein, they say, many saved themselves in the time of the Flood, and one, brought in an Ark, there stayed (the remnants of the wood thereof continuing there long time after) which happily was he that Moses the jewish Lawgiver writ of. This mountain or mountainous Region the Chaldean Paraphrast calleth k Tremel. & Inn. Annot. Kardu; Curtius, Cordaei montes; Ptolomaeus, Gordiaei: the people are called Cardyaei or Gordyaei. In this Tract (saith Epiphan.) lib. 1. contra Haeres. there is one high mountain called Lubar, which signifieth the descending place (Lubar in the Armenian and Egyptian language signifying the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned) and the word Baris before cited out of Damascenus seemeth to be corruptly written for Lubaris. The Armenians through all ages have (as it seemeth) reserved the memory hereof: and even l Cartwrights' Travels. in our days there standeth an Abbey of Saint Gregory's Monks near to this hill, which was able to receive * The Persian King. Shaugh Thamas and a great part of his army. These Monks, if any list to believe them, say that there remaineth yet some part of the Ark, kept by Angels: which, if any seek to ascend, carry them back as far in the night, as they have climbed in the day. Cartwright, an eye-witness, saith that this hill is always covered with snow; at the foot thereof issue a thousand springs; there are adjoining three hundred Villages of the Armenians. He saith also that there are seen many ruinous foundations supposed to be the works of this first people, that a long time durst not adventure into the lower countries for fear of another Flood. m In Chron. Graec. Eusebij & praeparat. evang. lib. 9 cap. 4. Abidenus saith, that the Ship or Ark was still in Armenia (in his time) and that the people used the wood thereof against many diseases with marvelous effect. After that Noah had obtained his deliverance, and was now go out of the Ark; his first care was Religion: and therefore he n Genes. 8. ●0. built an Altar to the Lord, and took of every clean beast, and of every clean fowl, and offered burnt offerings upon the Altar. And the Lord smelled a favour of rest, and renewed the ancient blessings and promises to Noah and his Posterity. The living creatures were also permitted to their food, and submitted to their rule, by whom they had in the Ark escaped drowning. Only the blood was prohibited to them, as a ceremonial observation to instruct them in lenity and hatred of cruelty: the political ordinance being annexed touching the blood of man, against man or beast that should shed the same. This difference being o Gibbins in Gènes. 9 Cic. de ●inilib. 2. alleged of the life of man and beast, that the life of the beast is his blood, the life of man is in his blood. Not that the blood which we see shed is the life of the beast; for that is properly, Cruor, not Sanguis, that is, the matter, whose form was the life or vital spirit, which being separated from the body, is severed also from the form of life. And the life of beasts hath no other form but that which is united with the blood, as the life of trees is the sap of trees; their blood being (as it were) their soul. But * Vt sit pecndum anim a qualitativa, homi●num vero substantiva. Aquin. Sanguis uchicuculum animae Aristot. de Gen. animal. lib. 3. the life of man is in his blood, having his seat therein, living when it is by death separated from the blood; mean while the Spirits being the purest part of the blood, as conduits conveying life to the bodily members, and as firm bands of a middle nature, between the body & soul, uniting them together; which bands and carriages being broken by effusion of blood, the soul subsisteth a spiritual substance without the body, not subject to substantial corruption or mortality. God did also make a covenant for man with the beasts of the field, infusing into the nature of all things, a dread and fear of man, whereby they fear the power, the snares, and sleights of man, and therefore flee or else submit themselves, not by that willing instinct, as to Adam in innocency, but rather with a servile fear. And although by hunger or provocation, or fear of their own danger, they sometimes rebel, yet otherwise there remains some impression of this natural decree in them, as experience in all places hath showed. Even the Lion, king of forests & savage creatures, doth not easily give onset, but on such occasions: yea the Moors meeting with this beast, do rate and brawl at him; this magnanimous beast passing by with a leering countenance, expressing a mixed passion of dread and disdain, fearing the voice of one, that feareth not the weapons of many, which himself, by the terror of his voice, maketh the beasts to tremble. Hereunto the Lord addeth the Rainbow, a new sacrament, to seal his merciful Covenant with the earth, not to drown the same any more; which yet at last shall be burnt with fire, so to purge the heavens and earth of that vanity, whereto man's sin hath subjecteth them. And thus much do p Gregor. Maz●nios' homil. 8. in Ezech. Melanc. Comest. some read in the colours of * Rabbini tres Iridis colores referunt ad tres Patriarchas: sicut & Christiain quatuor colores, ad 4. elementa. Gib. the Rainbow, of a waterish and fiery mixture, as a continued sign of the double destruction of the world, the first outward as already past, the other inward as yet to come. Well indeed may this Bow be called the q Iris Thaumant. filia. Child of Wonder, both for the natural constitution and divine ordinance: not that there was before r Alcuinum et Chrysoft. accusat Percrius huius opin. l. 14. in Gt. no such creature, but that then this use of the creature was ordained. The reflection or refraction of the Sunbeams in a watery cloud, the brightness from the Sun and from the cloud meeting together, the variety of colours proceeding from the variety of matter; the furnish and drier part of the cloud yielding a purplish, the watery a greenish sea-colour etc. borrowing the roundness from the Sun half eclipsed by the shadow of the Earth, are accounted the natural causes of this wonder of Nature; sometime also by reason of abundance of matter, the same being doubled, one Bow within the other, their colours placed contrary, for that the one is the image (by reflection) of the other. Neither is it to be thought, that there was no Rainbow before the Flood, any more than that there was no water, bread or wine before the institution of our Christian Sacraments, which name and dignity, not Nature, but Use, by the appointment of the GOD of Nature and Grace doth give unto them. For not in the clouds alone is this Bows to be seen, but as further witness of the maturall causes and constitution thereof, the same, effect may be showed by concurrence of like causes in the waters and rocks where Rivers have their falls; yea on the buildings of men: as I myself have seen a perfect Rainbow by the reflection of the Sunbeams on a boarded wall of a Water-mill, the boards thereof being very wet with the fall of the water, and opposite to the Sun. The sons of Noah were Sem (which because of Divine privilege, from whose loins Christ was to come according to the flesh) is first named Ham or Chamlet, and japheth, who seemeth (as s lunius & alij. Pererius contra lib. 15. in Gen. learned men gather by the * Gen. 10.21. text) to be the eldest. Fabulous Methodius, contrary to Moses, speaketh of an other son jonithus after the Flood, whereas the t Genes. 9.19. Scripture saith, That of those three all the Earth was replenished. To show directly which Nations descended of each of these three, were a hard task: and now after this confusion of Nations by wars, leagues, and otherwise, impossible. But for the first beginnings of Nations, before that Colonies were by violence of conquerors, or by themselves, in their exceeding multiplying, voluntarily translated from one place to another, they are by Moses faithfully related, although the confusion of Languages and of people's do make the matter hard and harsh to us. Yet the names of Nations in the Greek Stories do in great part agreed with the names of these first patriarchs, as master u Broughtons' Consent. Broughton hath showed, by laying down the names of Noah's house, which, unvowelled, may admit sundry pronouncing, setting against them such names as heathen Authors have mentioned. Out of him, and Arias Montanus his Phaleg, and others, what I thought likeliest, I have here inserted. japheth, japetus: Gomer, or after the Septuagint Gammer: Camaritae Cimmerij, and Cimbri. x joseph. Ant. l. 1. Trem. & jun. An. josephus saith, That the inhabitants of Galatia were of Gomer sometime called Gomarae. y Camd. Brit. Master Camden deriveth the ancient Galls and Britan's from this Gomer: the name which they give to themselves to this day implying the same, which is Kumero, Cymro, and Kumeri, a British or Welsh woman Kumeraes, and their language Kumeraeg. z Magog Massagetae & Getae. Magog is supposed the father of the Scythians, before (saith josephus) called Magoges, Ezek. 38.2. and 39.6. who after invading those parts, left the name Magog to Hierapolis in Syria: Plin lib. 5. c. 23. Of Madai came the Medes, of javan the jones or Grecians. Of Thubal the Iberians, called sometime (saith josephus) Thobeli. The Iberians, saith Montanus, dwelled near to Meotis: certain colonies of them inhabited Spain, and called it Hiberia, and themselves Hiberians: whence the Spaniards have a report, that Thubal was the first peopler of their country. The Cappadocians were called Meschini of Meshech, whose city Mazaca was named of Meshech, since by Tiberius named Caesarea, where Basil was Bishop. Hence was named Moschicus mons, and Moschos, and the Moscovites. From Thiras came the Thracians. The name Tros may 'cause men to ascribe the Troyans' to this beginning. Of the sons of Gomer, Aschenaz was Author of the nations in Asia, Pontus, and Bythinia, where was the lake and river Ascanius, a proper name also of men in those parts: the Axine or Euxine Sea: the Ascanian Island, and Ascania in Phrygia. Of Riphath came the Paphlagonians, sometimes called the Riphathaei, saith josephus: and the Riphaean hills in the North: the Amazonians were also called Aeorpatae in Herod. Melpom. The Arimphei near to the Riphean hills. Thogarma gave name to the inhabitants of Armenia Minor, whose Kings, called Tygranes, and Towns Tygranokartae, witness it: some also attribute the Turks or Turkeman Nation to this name and author. These peopled Asia first, and from thence by degrees these parts of Europe: Of Togarma, Africanus deriveth the Armenians. Of javans' children, Elisha founded the Aeolus, called also Aelisei of Tarshish came the Cilicians, whose mother-city was Tarsus, Paul's birthplace. Montanus thinketh that Tharsis was Carthage in Africa, which the Poeni after possessed: some refer the Venetians to Tharsis also. Cittim was an other part of Cilicia. The Cretans (after Montanus) were called Chetim, and of others Cortini, of whom the Italian coast called Magna Graecia was inhabited, and the city Caieta, builded. Of Dodanim came the Dorians and Rhodians. These peopled the North and West parts of the World in Asia and Europe. Cham's posterity was Cush, Mizraim, Put, and Canaan: These possessed the South of Asia, and Africa. Of Cham is the name Chemmis in Egypt; and Ammon the Idol and Oracle so notorious. Cush gave name to the Aethiopians and Arabians known in Scripture by that name. Mizraim, to the Egyptians, even at this day so called in their own and the Arabian tongues. Put, to the Libyans, sometime called Phuthaei: the river Fut is mentioned by y lib. 5. ca 1. Pliny not far from Atlas. The Canaanites I need not mention: Moses plainly describeth them. Of the sons of Cush, Seba Author of the inhabitants of Arabia deserta, Ps. 72.10. or after Montanus Sabaea regio thurifera. Chavila is a name more forgotten, supposed to be Author of a people near the Persian Gulf. z Sabtha Stabeisuper sinum Persie. & Messabathae ex ijs oriundi. Arias Montanus. Sabbesta left the name to the inhabitants of Arabia Faelix, where was the city Sabbatha with threescore temples therein. Other people of Arabia Faelix came of Raeamah, where Ptolomaeus placeth Regama: the Garamantes also in Libya. Sabitheca was Author of the Sachalitae in Arabia Faelix. Nimrod— the son of Cush, some think to be Zoroastres some Belus. Misraim begat Ludim, the inhabitants of Maraeotica praefectura in Egypt: Anamim, the Cyreneans: & Lehabim, the Libyans: & Naphtuhim the Aethiopians near to Egypt, whose town Napata is mentioned in Ptolomey: Pathrusim the Pharusians, Casluhim, at the entrance of Egypt, Cassiotis. Montanus interpreteth Ludim the Libyans; Ghananim, the Troglodytes; Lehabim, the Cyrenaikes; Naphthuhim, Africa the less; Chasluhim the Saracens; Caphthorins, the Cappadocians. To Shems posterity befell the parts of Asia from judaea eastward. Shems sons were Elam, the father of the Elamites, in the higher part of Persia: Ashur, of whom came the Assyrians: Arphaxad: the Cadusians or the Chaldeans are (with little likeness of sound) ascribed to him. Lud is holden father of the Lydians: and Aram of the Syrians, called also Aramaei; others of Aarm derive Armenia. Arams' sons were Us, of whom the region Ausanitis was named Chul, of whom Cholle seemeth to have his appellation in the Palmyrene deserts near to Euphrates. Gether; josephus ascribeth to him Bactria; others that part of Syria where Gnidar stood. Atergate and Derceto that notorious Syrian goddess; happily borrowed the name hence: Of Mash is the name Masius, part of the hill Amanus: Montanus saith, of Mes Mis●', and Misia, whom Invenal calls Mesos— de grege Mesorum. joktan begat Elmodad, of whom the hill Emodus may seem named: of Shalah the Sclebijs and Sariphi: of Hatzarmaveth, the Sarmatians: of jarach, the Arachosians: of Hadoram, the Orites, people of India: of Vzal or Auxal, Auzakea a city in Scythia, and the river Oxus: of Diklah (after Arias Montanus) Scythia intra Imaum, the reason I see not in the name: of Obal or Ghobal, the Cabolites, people of Paropanisus: of Abimael, Imaus: of Sheba, the Sabae which Eustathius placeth in India, or according to Montanus, the Sacae: of Ophir, some think called Aurea Chersonesus, where Pegu and Malacca now are: Montanus thinketh it to be Peru: Chanilah hath not left so plain impression behind. Montanus ascribeth to him India. Of jobab, Arias Montanus conjectureth Parias in the West Indieses to have come, but with little probability which I can see. And of the most before named we have probable conjectures, not certain proofs, as appeareth by the difference of opinions of Authors concerning them. Neither may we think that Moses intended so much a Geographical History of all the Nations of the World, many of which were not, long after his time, planted or peopled; but of the first Fathers, who peopled the places by degrees, as they increased in multitude which were nearest that Armenian centre: and especially he relateth & dilateth of them, whom it most concerned the Israelites to know, as the Canaanites, whose bounds and nations are exactly described. I could add much touching the several Nations descending of these three brethren, and the bounds of their habitations, in which Africanus sometime took profitable pains; and Eusebius out of him, although both be in this part lost: somewhat hath been barbarously translated into Latin by an unknown Author, for the foloecismes, tedious; for the substance of history profitable to the Reader: and therefore by Scaliger in his edition of Eusebius communicated to the world. But the uncertainty * Pererius, Opmerus, and other Commenters on Genes. and Chronologians, have done somewhat in this argument, which yet as in many we see much probability, so very much is exceeding doubtful of that they say. maketh me unwilling to proceed in this argument further. Of this uncertainty no greater cause can be alleged, than the division and confusion of Tongues, the history whereof Moses declareth. For whereas God had given to man two Privileges and principal prerogatives, whereof other creatures are no way capable, his inward y Retione & oration differunt bomines à bestijs. Reason, and ability to utter the same by Speech: this benefit of God in Nature was turned into a conspiracy against God and Nature. They said one to another, z Genes. ● 1. 2, 3 Come, let us make brick for stone, and slime had they instead of mortar. Also they said, let us build us a City and Tower, whose top may reach unto the heaven, that we may get us a name, jest we be scattered upon the whole earth. This was their vain arrogance and presumption, that when their guilty consciences threatened a dissipation and scattering by divine justice: they would thus hearten & harden themselves against God and Man: in stead of thankfulness to God, and honouring his name, they would win themselves a name and honour: in stead of preventing punishment by repentance, they would in this Giantlike fight against God prevent future judgements. But even that, by which they intended to keep them from scattering, was the true and first cause of their scattering. So doth God scatter the counsels of his enemies, and taketh the wise in their craftiness. Babel or confusion is always the attendant of Pride. Sibylla, alleged by a Ant. li. 1. ca 4. josephus, testifieth of this confusion of Tongues in these words. When all men before used one speech, they erected a high Tower, as if they would ascend to Heaven, but the Gods by tempests overthrew their Tower, and gave to each of them several Languages, whereof the city was named Babylon. According to that of Moses, b Genes. 11. 9 Therefore the name of it was called Babel, because the Lord did there confounded the language of all the earth. From thence then did the Lord scatter them upon all the Earth. The Atheists and Naturalists dream the world to be eternal, and conceive that all men could not be of one; because of this diversity of languages. If such had been at Jerusalem, and heard the Apostles (not the expertest men in their own vulgar) speak all Languages: they might then have seen the like powerin a contrary effect to this of Babylon. Man's sin caused this, God's mercy that the one came from Babylon, the other from jerusalem, that old jerusalem giving a taste and earnest of that, which the new jerusalem shall once fully accomplish, when all shallbe made new, all shall become one, and God shallbe all in all. It appeareth that these Builders lost the understanding of their own speech, and were endued with other language, whereto their Understandings and Tongues were framed, in stead of that former. What this former Language was, hath been doubted, either of ignorance or of curiosity and self-love. Theodor. q. 59 in Gen. esteemeth Syrian the first language and that Hebrew began with Moses, taught him by God as a sacred language. c Herodot. li. 2. Psammetichus K. of Egypt caused two children to be closely brought up by a shepherd, who should at times put Goats to them to give them suck, without ever hearing human voice. After two years they uttered the word Bec Bec, which was the voice that they had heard of their nurses the Goats, but not so interpreted by Psammetichus; for he inquiring in what language Bec was significant, and hearing that the Phrygians so called Bread, ascribed to them the priority of all nations and languages. Melabdim Echebar the great d Relat. Regn. Mogor. loan. Orani. Mogor (as the jesuits Epistles declare) made the like trial of thirty children, whom he caused, without hearing of man, to be brought up, setting Guards to observe the Nurses that they should not speak to them: purposing to be of that Religion whereto they should addict themselves. But neither could they ever speak, or would he ever addict himself to one certain Religion. e Indoscyth. Goropini by a few Dutch Etymologies grew into conceit, & would have the world believe him, that Dutch was the first language; which if it were, we English should reign with them, as a Colony of that Dutch City, a stream from that fountain, by commerce and conquests since manifoldly mixed. But his evidence is too weak, his authority too new. The * Orig. in Num. 11. Higher in Sophon. ca 3. Chrys. in Gen, 30. Aug de Civit. Dei li. 16. ca 11 etc. common and more received opinion, is, that the Hebrew was the first, confirmed also by universality, antiquity, and consent of the Christian Fathers and learned men, grounding themselves upon this reason, That all the names, mentioned in Scripture before the Division, are in that Language only significant: beside, it is not like, that Shem conspired with these Babylonians, & therefore not partaker of their punishment. Now it is very probable, & almost manifest, that he was * See Broughton on that argument. Genebrard. Chron. Gen. 10. 21. the same which after is called Melchisedesh, King of Salem; betwixt whom & Abraham, in that familiarity, it is not likely, that there was much dissonance in Language. He is also called the father of all the sons of Heber, by a peculiar propriety, although he had other sons, because the purity of Religion & Language remained in Heber's posterity. And why should Heber call his son Peleg (Division) but of this division which then happened? The Nation and Language of Israel borrow their name (Hebrew) of him. And if it had happened to himself, why should he, more than other, have so named his son? CHAP. IX. A Geographical Narration of the whole Earth in general, and more particularly of ASIA. WE have all this time been viewing one Nation, which alone was known in the Earth, until confusion of Language caused division of Lands; and have taken notice of the Heads and Authors of those People's and Nations, that from that time were scattered over the World, and after settled in their proper Habitations. We have not followed the opinion of some, both of the a Augustin. Hierom. Arrzobius. Epiphan. Broughton etc. Ancients, and later Writers, in defining the number of Nations and Languages through the World, reckoned by them 72. For who seethe not, that Moses in that tenth of Genesis is most careful to describe the posterity and bounds of Canaan, which GOD had given to Israel, which it were absurd to think in so small a territory to be of so many (that is, eleven) several Languages? And how many Nations were founded after that by Abraham's posterity (not to mention so many other Fountains of Peoples) by the sons of Hagar, and Ketura, and Esau the son of Isaac? Neither could the World so suddenly be peopled: and of that, which then was peopled, Moses writing a History of and for the Church, so far mentioneth the Affairs and Nations of the world, as it was meet for the Church (and specially that Church of the Israelites) to know, according as it was likely they should have then, or after, more or less to do with them. b Excerpta barbaro-Latina apud los. Scalig. Eusebium Africanus hath reckoned the 72 by name. But how easy were it in these days to set down 72 more, of differing Nations, both in Region and Language; and how little of the World was then known, shall presently be showed. Besides, it may be a question, whether divers of those, there mentioned, did not speak the same Language (as in Chaldaea, Syria, and Canaan) c Gibbins in Gen. 11. with some diversity of a Dialect, a little more than in our Northern, Western, and Southern English: Which may appear, both by the pilgrimages of the Patriarches, Abraham, Isaac, and jacob, in those parts (which had needed new interpreters, by that rule, in every two or three days travel, except themselves had been almost miraculoussy skilful in Languages) and by the Chaldaean & Syrian Monuments & Books, which some observe to come nigh to the Hebrew. ' D. Willet in Dan.c. 1. q. 25. reproveth Philo's opinion, That the Chalde and Hebrew was all one, because Dantel. an Hebrew, was set to learn the Chalde: or that the Syrian & Chalde, according to Mercerus opinion, was the same: yet grants, that in the first times the Syrian & Chalde little differed. Perhaps it was with these three Languages, as with the franks d See Wolfgang. Laz. de m●ggentium, lib. 3. Beat. Rhenanus, R. Verstegans Ant.q. Language, when they first seated themselves in Gallia, & that which is now called * The old French and our old English are very like; both (in their original) Dutch. French; or the Saxon & the present English: for there were no less mutations and transmutations, by times & wars, in those parts then in these. It seemeth therefore probable, that at the first division of Languages, they that most disagreed, did furthest separate themselves, & they that spoke either the same, or near in likeness to the same speech, observed the same neighbourhood of Nation, as of speech; which, the names and words of the Phenician, Syrian, Persian, Arabian, and Egyptian Languages, testify. The division of Tongues was about a hundred years after the Flood, An. Mundi 1757. as Caluisius and Buntingus account. Now that we have spoken of the first Authors of the principal and first Nations, let us survey their Lands and Inheritance, which GOD gave unto them, which was the habitable Earth. This Earth, together with the Waters, make one-Globe and huge Ball, resting on itself, supported by the Almighty hand of GOD, to the roundness whereof, the high Mountains, in comparison of the whole, can be small impediments, and are but as a few motes or dust sticking to a ball. Possidonius, Eratosthenes, Hipparchus, Pliny, Ptolomey, and others, skilful in Geography, have endeavoured by Art to find out the true quantity hereof: and although there appear difference in their sums, yet that is imputed rather to the diversity of their furlongs, which some reckoned longer than others, then to their differing opinions. But never had they so certain intelligence of the quantity of the Earth, as in our times, by the Navigations of e F. Magellanes Spaniards, f F. Drake. T. Cavend ●sh●. English, and g Oliver Noort. Dutch, round about the same, is given us; Art and Experience consulting, and conspiring together, to perfect the Science of geography. For whereas the Ancients divided the World into three parts, Asia, Africa, and Europe, and yet neither knew the East and North parts of Asia, nor the South of Africa, nor the most Northerly parts of Europe: not only these three are by Land and Sea far more fully discovered, but also h A. Maginus Geog. three other parts, no less (if not much greater) then the former, are added to them; namely, America Mexicana, and America Peruviana, and Terra Australis, or the Land lying toward the South pole. As for the seventh part, which some reckon under the North Pole, because we have no relation but i Mercat. Tab. Universal. from a Magician, a Friar of Oxford, called Nicholas de Linna, which might with as good conscience lie to us, as by Art-Magicke take view of those Parts (otherwise it is not certainly known, whether it be joining to Asia, or whether it be Land or Sea) I therefore leave it out in this division. Europe is divided from Africa by the Mediterranean Sea; from Asia by the Aegean and Euxine, Maeotis, Tanais, and a line from the fountains thereof Northwards: on the North and West parts washed with the Ocean; which running by the straits of Gibraltar, floweth along the Coasts of Africa to the Cape of Good Hope, and thence passeth all alongst on the East side thereof into the Arabian Gulf, where, by a Neck of Land, it is encountered: This Neck, the Mediterranean, and Ocean, do limit the bounds of Africa: The rest of the old World is Asia. America Mexicana, or North, and the South called Peruviana, are severed by the narrow Straitss of Dariene, in other places compassed by the Sea: The South Continent is very little known, and containeth the rest of the World, not bounded in the former limits. But in their particular places we shall hear of each of them more fully. It cannot be without some great work of God, thus in the old and decrepit Age of the World, to let it have more perfect knowledge of itself; which we hope, and pray, may be for the further enlargement of the Kingdom of CHRIST JESUS, and propagation of his Gospel. And, as in former times, in those thendiscovered Parts, the jews were scattered, some violently, some willingly, through Asia, Africa, and Europe, to usher the Gospel into those Parts, and make way for that which the most of themselves rejected: who knoweth, whether in the secret dispensation of Divine Providence, which is a co-worker in every work, able even out of evil to bring good, the Donations of Popes, the Navigations of Papists, the preaching of Friars and jesuits may be forerunners of a further and truer manifestation of the Gospel, to the newfound Nations? For even already it is one good step of an Atheist and Infidel to become a Proselyte, although with some soil: and again, the jesuits there cannot play the Statesmen, as in these parts, yea k jesuitarum Epistole. Thus did Fr. K●uier, and the rest of them. (themselves in their relations being witnesses) they rather take the evangelical courses of those, which here they count heretics, & by laying open men's sin through the fall, and divine justice, only by Christ satisfied, do beaten down infidelity with diligent Catechize: although upon that golden foundation they build afterward their own Hay and Stubble, with their rack of Confession, and rabble of Ceremonies, and (the most dangerous to new Converts) an exchanged Polytheisme in worshipping of Saints, Images, and the Host. But if God shall once show mercy to Spain, to make them truly Catholic, and, as a divine Inquisitor, condemn that devilish Inquisition to perpetual exile, how great a window may be that means be opened unto this new World for their conversion and reformation? And why may not the English Expedition and Plantation in Virginia, and the Navigations of other Protestant's, help this way, if men respected not their own Pride, Ambition and Covetousness, more than the truth and glory of God? But he that by Fishers converted the old World, and turned the wisdom of the World into foolishness, subdued Sceptres by preaching the Cross, yea, by suffering it in himself and in his members: is able of those stones to raise up children to Abraham, and that by the mouth of Babes and Snoklings, by weakest means, when it pleaseth him. Let us therefore pray the Lord of the Harvest to sand forth Labourers into these wide and spacious fields ripe thereunto. But to return to our parts of the World, whence this meditation hath withdrawn me. The ancient l Lege Ortelii Aevi ●teris descrip. & Maris pacifici. Geographers were ignorant of a great part of that threefold division: as appeareth by their own Write. The use of the Loadstone, found out by john Go●a of Melsi, an Italian (or, as m P. Bellonii obseru. l. 2. c. 16. Bellonius observeth, by one Flanius, but Albertus Magnus was the first that writ of the nature of it) was a great and necessary help to further Discoveries, especially after that Henry, son of john the first, King of Portugal, n Barr. dec. 1. l. 1. Asia Osorius de Reb. Ema. l. 1. Maffus, l. I Hist. Ind. Dam. ● Goes de mor. Aethiopum. Got. Arthus Hist. India. began to make voyages of discovery upon the Coast of Africa, and john the second seconded that Enterprise, and used the help of Mathematicians, Roderigo and joseph his Physicians, and Martin Bohemus, by whom the Astrolabe was applied to the Art of Navigation, and benefit of the Mariner, before used only in Astronomy. This john also sent men of purpose into Arabia and Aethiopia, and other Countries of the East, to learn further knowledge thereof. From these beginnings, daily increasing, hath Navigation (first in Portugal, and by degrees in other European Nations) by the help of Astronomical rules grown to her present perfection, and by it, Geography. And if the longitude of places might as easily be found out as the latitude, which our countryman Master Linton made o Compliment of the Art of Nau. promise' of, we should yet grow to better knowledge in those Sciences, and of the World by them. Moreover, as the Expedition of Alexander, and those flourishing, Monarchies in Asia, brought some knowledge thereof to the Ancients: So the Histories of later times, but specially the great Travels by Land of Marcus Panlus, Odoricus, William de Rubruquis, joannes de Plano Carpini, our Countryman Mandevile, and others, before this skill of Navigation, have given much light to the knowledge of the inland Countries of Asia, which we are first to speak of. As for the Circles, the Equinoctial, which parteth the Globe in the midst, the tropics of Cancer and Capricorn 23. degrees and a half from either side of the Equinoctial, the Arctike and Antarctike Circles 23. degrees and a half from the North and South Poles, or not much differing (which are usually set in Maps with read or double lines, for distinction:) The Meridian's, which are Circles passing over our heads, in what part of the World soever we be, and also through both the Poles: the Horizon, which divideth the upper half of the World which we see, from the neither half which we see not: the Parallels of Latitude, which the old Cosmographers make (saith Blundevile) but 21, from the Equinoctial to the North, and as many on the other side toward the South, but now the * P. Merula. Modern make them up 39: The Climes or Climates, which are the spaces betwixt two Parallels: Also the terms of Poles, which are two, the Arctike, and the Antarctike; and the axle-tree of the World (a right line imagined to pass from the one to the other, through the Centre of the Earth:) the Degrees, containing 60. miles (or after Cornelius de juddis, 68095 ¼ paces, which is a greater sum than the former) into 90 of which degrees every fourth part of the world is divided, and amount in the whole to 360. Also the Geographical terms of Littus, Fretum, Insula, Sinus, Continens, Promontorium, Isthmus, that is, Shores, Straitss, Islands, Bays, Continent, Capes, or Headlands, Necks of Land, and such like: All these (I say) and other things of like nature, needful to this kind of knowledge, the studious shall find in those Authors which teach the Principles of Astronomy and Geography, as Master Blundevile, and others. My intent is not to teach Geography, but to bestow on the studious of Geography, a History of the World, so to give him meat unto his bones, and use unto his Theory or Speculation, whereby both that skill may be confirmed, and a further and more excellent obtained. geography without History seemeth a carcase without life and motion: History without geography moveth, but in moving wandereth as a vagrant, without certain habitation. And whereas Time and Place are twins and unseparable companions, in the chief Histories to set down the true time of chief Accidents, will add much light to both; a great task in one Country: but to take up the whole World on my shoulder, which have not the strength either of Atlas or Hercules to bear it; and in the whole to observe the description of Places, order of Times, and the History of Actions and Accidents, especially Religions (olli robur & aes triplex, thrice happy he that could happily achieve it) I confess beyond my ability exactly to perform; but with the wisest, I hope that the haughtiness of the Attempt, in a thing so full of variety and hardness, shall rather purchase pardon to my slips, then blame for my rashness. And how can I but often slip, that make a perambulation over the World, that see with others eyes, that tell of matters passed so many Ages before I had a being? Yet such is the necessity of such a History, either thus, or not at all. But as near as I can, I purpose to follow the best evidence, and to propound the Truth: my fault (where it is worst) shall be rather mendacia dicere, then mentiri, and yet the Tales-man shall be set by the Tale, the Author's name annexed to his History, to shield me from that imputation. And first we must begin with ASIA, to which the first place is due, as being the place of the first Men, first Religion, first Cities, Empires, Arts: where the most things mentioned in Scripture, were done; the place where Paradise was seated; the Ark rested; the Law was given; and whence the Gospel proceeded: the Place which did bear Him in his flesh, that by his Word beareth up all things. Asia (after p A Maginus, 〈◊〉 〈◊〉 At●●●●r. jud. ●●●●●● Abr. Ortel. & alij. some) is so called of Asia, the daughter of Oceanus and Thetis; which was wife to japetus mother of Prometheus: Others fetch this name from Asius the son of Manaeus; both with like certainty and credit. It is greater than Europe and Africa: yea, the Islands thereof are larger, if they were put together, than all Europe. It is compassed with the Eastern, Indian, and Scythian, Oceans, on three parts: on the West it hath the Arabian Gulf, that neck of Land which divideth it from Africa, the Mediterranean, Aegean, Pontic Seas, the Lake Maeotis, Tanais, with an imagined line from thence to the Bay of S. Nicholas. Some make it yet larger, and make Nilus to divide it from Africa, but with less reason. Taurus divideth it in the midst: On the North side is that which is called Asia interior: on the South is Asia exterior. Moore unequal is that division into Asia the greater and the less, this being less indeed, then that it should sustain a member in that division. Io. Barrius divideth it into nine parts, Ortelius into five, Maginus into seven, which are these: First, That part of Tartary betwixt Muscovia, the Northern Ocean, the River Ob, and the Lake Kytai, and a line thence drawn to the Caspian Sea, and that Isthmus which is betwixt that and the Pontic Sea: secondly, the great Cham's Country, from thence to the Eastern Sea, between the frozen Sea and the Caspian: thirdly, That which is subject to the Turk, all from Sarmatia & Tartary Southwards, between Tigris and the Mediterrannean Sea: fourthly, The Persian Kingdom, between the Turk, Tartar, India, and the Read Sea: fifthly, India, within and beyond Ganges, from Indus to Cantan: sixthly, The Kingdom of China: seventhly, The Islands. These divisions are not so exact as may be wished, because of that variety and uncertainty in those Kingdoms. Many things doth Asia yield, not elsewhere to be had; Myrrh, Frankincense, Cinnamon, Cloves, Nutmegs, Mace, Pepper, Musk, and other like, besides the chiefest jewels. It hath also minerals of all sorts: It nourisheth Elephants, Camels, and many other Beasts, Serpents, Fowls, wild and tame, as in the ensuing discourse, in their due places, shall appear; yet doth it not nourish such monstrous shapes of men as fabulous Antiquity feigned. It brought forth that Monster of irreligion, Mahomet; whose Sect, in divers Sects, it fostereth with long continuance of manifold Superstitions. It hath now those great Empires of the Turk, Persian, Mogore, Cathayan, Chinois: it had sometimes the Parthian, and before that, the Persian, Median, Assyrian, Scythian: and first (as it seemeth) before them all, the Babylonian Empire under Nimrod, which is therefore in the next place to be spoken of. CHAP. X. Of Babylonia, the original of Idolatry: and the Chaldaeans Antiquities before the Flood, as BEROSUS hath reported them. COnfusion caused division of Nations, Regions, and Religions. Of this confusion (whereof is already spoken) the City, and thereof this Country, took the name. a Plin. l. 5. c. 12. Pliny maketh it a part of Syria, which he extendeth from hence to Cilicia. b Strab. l. 16. Strabo addeth, as far as the Pontic Sea. But it is usually reckoned an entire country of itself, which c Ptol. Geograe. l. 5.c.20. Ptolomey doth thus bound. On the North it hath Mesopotamia, on the West Arabia Deserta; Susiana on the East; on the South, part of Arabia, and the Persian Gulf. Luke (Act. 7.21) maketh Babylonia a part of Mesopotamia: Ptolomey more strictly divideth them: whereunto also agreeth the interpretation of the Land of Shinar, that it was the lower part of Mesopotamia, containing Chaldaea and Babylon, lying under the Mount Sangara. D Willet in Dan. cap. 1.9.15. In this Country was built the first City which we read of after the Flood, by the ungrateful world, moved thereunto (as some think) by Nimrod, the son of Cush, nephew of Cham. For as Cains posterity, before the Flood, were called the Sons of Men, as more savouring the things of men then of God; more industrious in human inventions, then religious devotions: so by Noah's Curse it may appear, and by the Nations that descended of him, that Chamlet was the first Author, after the Flood, of irreligion. Neither is it likely, that he which derided his old father, whom Age, Hobnesse, Fatherhood. Benefits, and thrice greatest Function of Monarchy, Priesthood, and Prophecy, should have taught him to reverence: That he (I say) which at once could break all these bonds and chains of Nature and Humanity, would be held with any bonds of Religion; or could have an eye of Faith to see him which is invisible, having put out his eyes of Reason and Cimlitie. Had he feared God, had he reverenced man, had he made but profession of these things in some hypocritical show, he could not so easily have sitten down at ease in that Chair of Scorning, whence we read not that ever he arose by repentance. From this Cham came Nimrod, d Gen. 10.9. the mighty hunter before the Lord; not of innocent beasts, but of men, compelling them to his subjection, although Noah and Sim were yet alive, with many other Patriarches. As for Noah, the fabling Heathen, it is like, deified him. The Berosus of fabling Annius, calleth him Father of the Gods, Heaven, Chaos, the Soul of the World. janus his double face might seem to have arisen hence, of Noah's experience of both Ages, before & after the Flood. The fable of e Saturn's filius Coeli, cui sub●ic●t virilia. Saturn's cutting off his father's priulties might take beginning of that act, for which Cham was cursed. Sem is supposed to be that Melchisedech King of Salem, the figure of our Lord, and the propagator of true Religion; although even in his posterity it failed, in which, Abrahams father, as witnesseth f josh. 24.2. joshua served other Gods. japhets' piety causeth us to persuade ourselves good things of him; Cham and his posterity we see the authors of ruin. g Philo de Antiq. Method. Revel. Philo and Methodius (so are the two books called, but falsely) tell, That in these days they began to divine by Stars, and to sacrifice their children by Fire; which Element Nimrod compelled men to worship: and that to leave a name to posterity, they engraved their names in the bricks wherewith Babel was builded. Abram refusing to communicate with them (and good cause, for h The building of Babel was An. Mund. 1757. and Abraham was born An. 1948. he was not yet borne) was cast into their Brick-kill, and came out (long after from his mother's womb) without harm. Nahor, Lot, and other his fellows, nine in number, saved themselves by flight. i Chronic. before the Bible. Others add, That Arane, Abraham's brother, was done to death for refusing to worship the Fire. Qui Bavium non odit, amet tua carmina Maeni. To come to truer and more certain reports, Moses saith, That * Gen. 10.9. the beginning of Nimrods' Kingdom was Babel, and Erech, and Accad, and Calne which three some interpret Edessa, Nisibis, Callinisum. And whereas commonly it is translated in the next words, Out of that land came Ashur, and built Ninive. Tremellius and junius read it, Out of this land he (Nimrod) went into Ashur or Assyria, and built Ninive and Rehoboth, Calah, and Resen. But k Ar. Montanus. Melanctbon Chron. Gramay. Asia. most usually this is understood of Ashur the son of Sem; who disclaiming Nimrods' tyranny, built Ninive, which after become the chief City of the Assyrian Empire, to which Babylon itself was subjecteth not long after. Xenophon de Aequivocis (if his authority be current) saith, That the eldest of the chief Families were called Saturni, their fathers had to name Coelum, their wives Rhea: and out of a pillar, erected by Semiramis to Ninus, allegeth this inscription; My father was jupiter Belus, my grandfather Saturnus Babylonicus, my great grandfather Saturnus Aethiops, who was son of Saturnus Aegyptius; to whom Coelus Phoenix Ogyges was father. Ogyges is interpreted Noah, therefore called Phoenix, because of his habitation (as is thought) in Phoenicia, not far from whence, in jerusalem, Sem reigned; Saturnus Aegyptius may be the name of Cham, of whose name Egypt is in Scripture termed l Ps. 78.51. the land of Cham. Saturnus Aethiops is Chush; Nimrod Babylonicus, the father of Belus, who begat Ninus. But this cannot be altogether true. For Ninive hath greater antiquity than Nimrods' nephew (howsoever the Greek Histories ascribe this to Ninus, and Babylon to his wife Semiramis) except we say, that by them these two Cities, formerly built, were enlarged and erected to that magnificence, which with the growth of the Assyrian Empire they after obtained. m Chron. Gr. Edit. Scal. pag. 9 & 13. Eusebius in the first book of his Chronicle attributeth the original of Idolatry to Serug the father of Nahor. n Bed. Chronic. Beda saith, In the days of Pbaleg Temples were built, and the Princes of Nations adored for Gods. The same hath Isidore. o Epiphan. can. her. l. 1. in initio. Epiphanius referreth it to Serug; and addeth, That they had not graven Images of Wood or metal, but pictures of men; and Thara, the father of Abraham, was the first Author of Images. The like hath Suidas. These times, till Abram, they called Scythismus. The reason of their Idolatry Eusebius allegeth: That they thus kept remembrance of their Warriors, Rulers, and such as had achieved noblest Enterprises & worthiest Exploits in their life time. Their posterity, ignorant of that their scope (which was, to observe their memorial which had been authors of good things, and because they were their forefathers) worshipped them as heavenly Deities, and sacrificed to them. Of their p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-making or Canonization this was the manner: In their sacred Books or calendars they ordained, That their names should be written after their death, and a Feast should be solemnised according to the same time, saying, That their souls were go to the Isles of the blessed, and that they were no longer condemned or burned with fire. These things lasted to the days of Thara; who (saith Suidas) was an Image-maker, & propounded his Images (made of divers matter) as Gods to be worshipped: but Abram broke his father's Images. From Sarueh the Author, and this Practice, Idolatry passed to other Nations: Suidas addeth, specially into Greece: for they worshipped Helen, a Giant of the posterity of japheth, a partner in the building of the Tower. Not unlike to this, we read the causes of Idolatry in the book of q Wisdom ca 14.14. Wisdom (supposed to be written by Philo, but, because the substance is Salomons, professing and bearing his name) which of all the Apocrypha-Scripture sustaineth lest exception, attaineth highest commendation: When a father mourned grievously for his son that was taken away suddenly, he made an Image for him that was once dead, whom now he worshippeth as a God, and ordained to his servants Ceremonies and Sacrifices. A second cause he allegeth, viz. the tyranny of men, whose Images they made and honoured, that they might by all means flatter him that was absent as though he had been present. A third reason followeth: the ambitious skill of the workman, that through the beauty of the work the multitude being alured, took him for a God, which a little before was honoured but as a man. The like affirmeth r Polid. lib. 1. dt inventorio. Polydore de inventoribus, alleging Cyprian de Idolis for his author. s Lactant. li. 4. ca 28. Lactantius (as before is showed) maketh that the Etymology of the word Superstitio, Quia superstitem memoriam defunctorum colebant, aut quia parentibus suis superstites celebrabant imagines corum doms, tanquam Deos penates: either because they honoured with such worship the surviving memory of their dead ancestors; or because surviving and out-living their ancestors, they celebrated their Images in their houses, as household-Gods. Such authors of new rites, and deifiers of t Omnia idola ex mortuorum errore creverunt. Hier. in Host 2. dead men they called Superstitious: but those which followed the publikely-received and ancient Deities, were called Religious, according to that verse of Virgil. Vana superstitio veterumque ignara deorum. But by this rule (saith Lactant.) we shall found all superstitious which worship false Gods, and them only religious, which worship the one and true GOD. The same * Lib. 2. c. 14. Lactant. saith, That Noah cast off his son Cham for his wickedness, & expelled him. He abode in that part of the earth which now is called Arabia, called (saith he) of his name Canaan, and his posterity Canaanites. This was the first people which was ignorant of GOD, because their founder & Prince received not of his father the worship of GOD. But first of all other the Egyptians began to behold & adore the heavenly bodies: And because they were not covered with houses for the temperature of the air, and that Region is not subject to Clouds, they observed the motions and eclipses of the stars, and whiles they often viewed them more curiously, fell to worship them. After that, they invented the monstrous shapes of Beasts, which they worshipped. Other men scattered through the World, admiring the Elements, the Heaven, Sun, Land, Sea, without any Images & Temples worshipped them, and sacrificed to them sub dio, till in process of time they erected Temples and Images to their most puissant Kings, & ordained unto them Sacrifices and Incense: so wandering from the knowledge of the true GOD, they become Gentilos. Thus far Lactantius. And it is not unlike that they performed this to their Kings, either u Bullinger de orig. erroris li. 1. ca 9 in flattery, or fear of their power, or because of the benefits which they received from them, this being (saith x Plin. l. 34. c. 4. Pliny) the most ancient kind of thankfulness, to reckon their benefactors among the Gods. To which accordeth * De Nat. D. l. 2. Cicero in the examples of Hercules, Castor, Pollux, Aesculapius, Liber, Romulus. And thus the Moors deified their Kings, and the Romans their deceased Emperors. The first that is named to have set up Images, and worship to the dead, was y Ambros. in epist. ad Roman. cap. 1. Ninus, who when his father * Some think, and with probable coniectture, that Belus was Nimrod. Belus was dead, he made an Image to him, & gave privilege of sanctuary to all offenders that resorted to this Image: whereupon, moved with a graceless gratefulness, they performed thereunto divine honours. And this example was practised after by others. And thus of Bel or Belus began this Imagery, & for this cause (saith z Lyra. in Sap. 14. Petr. Comest. Hist. c. 40. Lyra) they called their Idols Bel, Baal, Beel-zebub, according to the diversity of Languages. * Cyril. l. 3. cont. julian. Cyrillus calleth him Arbelus, and saith, That before the Flood was no Idolatry amongst men, but it had beginning after in Babylon, in which, Arbelus (next after whom reigned Ninus) was worshipped. Tertullian a Tertal. de idol. out of the book of Enoch, before mentioned, is of opinion, That Idolatry was before the Flood. Thus to continued the memory of mortal men, & in admiration of the immortal heavenly Lights, together with the tyranny of Princes, & policies of the Priests, begun this worshipping of the creature, with the contempt of the Creator: which how they increased, by the mysteries of their Philosophers, the fabling of their Poets, the ambition of Potentates, the Superstition of the Vulgar, the gainful Collusion of their Priests, the Cunning of Artificers, and above all, the Malice of the Devils, worshipped in those Idols, their giving Answers and Oracles, and receiving Sacrifices, the b Oenomaus out of●●esiod ●●esiod affirmeth the number of Gods in the world to be 30000: which number he saith was then much increased. Euseb. de preparat. l. 5. c. 15. Histories of all Nations are ample witnesses. And this Roman Babylon, now Tyrant of the West, is the heir of elder Babylon (sometimes Lady of the East) in these devotions, that then and still Babylon might be the mother of Whoredoms and all Abominations. To which aptly agreed the Parallels of Babylon and Rome in c OH cf. l. 2. c. 2, 3. Orosius, the Empire of the one ceasing, when the other began first to have a being; which he further prosecuteth in many particulars. But before we prosecute these Babylonian affairs after the Flood, it shall not be amiss to show here the Chaldaean fables of Antiquities before the Flood, out of Berosus, a Chaldaean Priest, which lived in the time of Alexander. Polyhistor d Polyhist in Eus. Chron. citeth out of Berosus his first Book this report of himself; and Tatianus e Tatianus apud Scalig. saith he was the Priest of Belus, and wrote his Chaldaean story to Antiochus, the third after Seleucus, in three books. His name by Scaligers interpretation signifieth the son of Osee. Alorus reigned the space of ten Sari (Sarus with them is three thousand six hundred years) Alasparus, three Sari; Amelus, thirteen Sari; Amenus, twelve; Metalarus, eighteen; Daorus, ten; Aedorachus, eighteen; Amphis, ten; Otiartes, eight; Xixnthrus eighteen: in his time, as is said before, the Flood happened. The whole space is an hundred and twenty Sari, which amounteth to four hundred thirty two thousand years. This I thought not unfit (although incredible) to report from Berosus, both because my scope is to declare as well false as true Religions (it being not Theological but Historical, or rather Historically Theological) and because the Ancients, Cicero, Lactantius, Augustine: have mentioned this monstrous Computation of the Chaldaean Calendar, which yet they rack higher to four hundred threescore and ten thousand years. Here you have the particulars, out of Apollodorus and Abidenus, which both borrowed them of Berosus. f Fragmenta hec e●●●● in Chron. gr. Euseb. l. I per Scalig. Polyhistor addeth, That there came one out of the read Sea, called Oannes, and Annedotus a Monster (otherwhere like a fish, his head, feet, and hands like a man, as saith Photius but Al. Polyhistor ascribeth two heads, one of a Fish, and the other of a man) the Image whereof was unto his times reserved. This Monster lived without meat, and taught them the knowledge of Letters, and all Arts, buildings of Cities, foundations of Temples, enacting of Laws, Geometry, and Husbandry, and all necessaries to man's life. Afterwards he returned to the Sea: and after him appeared other such monsters. Four of them came out of the Sea, saith Abidenus, when Daos (whom Apollodorus calleth Daorus) reigned; their names were Enedocus, Eneugamus, Enaboulus, Anementus. Pentabiblus (it seemeth) was then their chief City. That Oannes the first did writ of the first beginning: That all was darkness and water, in which lived monstrous creatures, having two forms; men with two wings, and some with four; with one body, two heads, one of a man, and another of a woman, with the privities of both sexes: others with horns and legs like Goats; some with Horse feet; some like Centaurs, the former part Men, the after part Horses: Bulls also headed like Men, and Dogs with four bodies etc. with many monstrous mixtures and confusions of creatures, whose Images were kept in the Temple of Belus. Over all these ruled a woman, named Omorka, which signifieth the Sea, and by like signification of Letters, the Moon. Than came Belus and cut her in twain, and made the one half of her Land, the other Heaven, and the creatures therein appeared. This Belus made Men & Beasts, the Sun, Moon, & Planets: These things reporteth Berosus in his first book; in the second he telleth of the Kings (before mentioned) which reigned till the flood. After the flood also the same Polyhistor out of him showeth, That Sisuthrus having, by Satur's warning before, built an Ark (as is before said) & laid up all monuments of Antiquity in Sipparis, a City dedicated to the Sun, & now with all his world of creatures escaped the flood, going out of the Ark did sacrifice to the Gods, & was never seen more. But they heard a voice out of the air giving them this precept, to be religious. His wife, daughter, & shipmaster were partakers with him of this honour. He said unto them, the Country where they now were was Armenia, and he would come again to Babylon, and that it was ordained, that from Sipparis they should receive letters, and communicate the same to men: which they accordingly did. For having sacrificed to the gods, they went to Babylon and digged out the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 letters, writings, or books, and building many Cities, and founding Temples, did again repair Babylon. Thus far out of Alexander Polyhistor, a large fragment of the true Berosus. CHAP. XI. Of the City and Country of Babylon: their sumptuous walls, Temples and Images. Leaving these Antiquities, rotten with age, let us come to take better view of this stately City. Herodot. l. 2. Philostrat. devita Apollon. l. I.C. 18. Plin. lib 6. c.26. & Solinus e. 60. report concerning the compass of Babylon, That the walls contained 480. furlongs, situate in a large plain, four square, environed with a broad & deep ditch full of water: Diodor. l.3. c. 4. saith, That there were but so many furlongs as are days in the year, so that every day a furlong of the wall was built, and 1300000. workmen employed therein. Strabo * Libr. 16. ascribeth to the compass 380. furlongs: and Curtius l. 5.358 (ninety furlongs thereof inhabited, the rest allotted to tilth and husbandry.) Concerning the thickness of the walls, or the height, they also disagree. The first Authors affirm the height 200, cubits, the thickness 50. They which say lest, cut off half that sum. * Politic. l.3.t.● Well might Aristotle esteem it a country rather than a city: and, not without cause, was it reckoned among the wonders of the world. It had 100 brazen gates, & 250. towers. It was indeed a mother of wonders: so many miracles of Art accompanied the same, the works partly of Semiramis, partly of Nabuchodonosor: which I would desire the Reader to stay his hasty pace, and take notice of. Every where I shall not, I can not, be so tedious in these kinds of relations. Diodor. lib.3. (or after the Greek l. 2. c. 4.) thus addeth of Semiramis; She built also a bridge of five furlongs. The walls were made of brick & asphaltum, a slimy kind of pitch which that country yieldeth. She built two palaces, which might serve both for ornament and defence; one in the west, which environed sixty furlongs; with high brick walls: within that a less, and within that also a less circuit which containeth the tower. These were wrought sumptuously with images of beasts, and therein also was game and hunting of beasts: this had 3. gates. The other in the east, on the other side the river, contained but 30. furlongs. In the lower country of Babylonia she made a great square lake containing 200. furlongs: the walls where of were of brick, and that pitchy mortar; the depth. thirty five foot. In the midst of the City she erected a Temple to jupiter Belus (saith Herodotus lib. 2.) with brazen gates (now in his time remaining) four square: each square containing two * ●●●●●, a furlong is six hundred foot . furlongs, in the midst whereof is a solid tower of the height and thickness of a furlong: upon this another, & so one higher than another, eight in number. In the highest tower is a chapel, and therein a fair bed covered, and a table of gold, without any Image. Neither, as the Chaldaean Priests affirm, doth any abide here in the night, but one woman, whom this God shall appoint. They say the God himself there lieth. In regard of this exceeding height, Diodorus affirms, that the Chaldaeans did thereon make their observations of the Stars. He also addeth, that Semiramis placed in the top three golden statues: one of jupiter forty foot long, weighing a thousand Babylonian talents; till his time remaining: an other of Ops, weighing as much, sitting in a golden throne, & at her feet two lions, & just by, huge serpents of silver, each of 30. talents: the third Image was of Inno standing, in weight 800. talents. Her right hand held the head of a serpent, her left, a sceptre of stone. To all these was common, 1 table of gold 40 foot long, in breadth 12, in weight 50 talents. There were also two standing Cups of thirty talents, and two vessels for perfume of like value: Three other vessels of gold, whereof one, dedicated to jupiter, weighed twelve hundred Babylonian talents: (every Babylonian talon is said to contain seven thousand drachma Atticae, sixty three pounds, nine ounces, and an half, and half a quarter Troy weight.) All these the Persian Kings took away. Without the Temple, by Herodotus testimony, was a golden Altar, and an other huge one beside, for their solemn sacrifices, the other being not to be polluted with blood, except of sucking things. In that greater the Chaldaeans burned yearly in their sacrifices a hundred thousand talents of Libanotus. One statue of gold twelve cubits high ' Darius, affecting, spared: but Xerxes both took it, and slew the priest that forbade him. I might here also tell of those pencil gardens, borne up on arches, four square, each square containing 4. hundred foot: filled on the roof with earth, wherein grew great trees and other plants. The entrance was (as it were) a hill: the arches were builded one upon another in convenient height, still increasing as they ascended: the highest which bore the walls were fifty cubits high, and twelve in breadth: There were within these arches, Inns. There was also a conveyance of water to the watering thereof. This garden was made long after Semiramis time by a Arege Syro. Diod. a king which herein seemed to lord it over the Elements and countermand Nature, being himself the servant of his wives appetite, who in this lowly valley wherein Babylon stood, would feign have some representation of her own hilly and mountainous country of Media. This King was Nabuchodonosor, as witnesseth b Beros. fragm. apud joseph. contra Appian. lib. 1. Berosus in josephus, who having conquered Egypt, Syria, Phoenicia, Arabia, enriched the Temple of Belus with the spoils, and added a new city to the old, without the same. And providing that the enemy might not after turn the course of the river, and approach to the city, he compassed the inner city with three walls, and the utter city with as many, these of brick, those also with bitumen, or pitchy slime of that country, adding thereunto stately gates. And near his father's palace he built another more sumptuous: and this he did in fifteen days. Therein he raised stone-works like unto mountains, and planted the same with all manner of trees. He made also a pencil garden. Many more things (saith josephus) doth Berosus add, and blameth the Greek Writers for ascribing the building of Babylon to Semiramis an Assyrian. This fragment of Berosus cited by josephus, doth well serve us to clear both the holy and profane History. In the one, Daniel c Dan. 4.27. induceth Nabuchodonosor walking in his royal palace in Babel, with words answerable to his pride, Is not this great Babel that I have builded for the house of the kingdom, by the might of my power, and for the honour of my majesty? His words (even in the speaking) were written in the Book of God, and an inditement thereof framed in the highest Court; where he was adjudged presently the loss of Reason, which he had thus abused, Till he knew that the most High bore rule over the kingdom of men, giving the same to whom soever he will. Well might he say he had built it, in regard of this new city & palace, with other miracles thereof: with more truth than some Expositors, which accuse him herein of a lie, for arrogating that which Semiramis did. And for Semiramis, profane histories generally make her the founder of this City, and among others d Pseudo Beros. lib. 5. Annius his Berosus, who (contrary to this fragment of the true Berosus in josephus) saith, that Semiramis made Babylon of a town, a great City, that she might be rather esteemed the builder thereof, than enlarger. Nimrod had before built the Tower, but not finished it, and did not e Nec designatam urbem sundavit. lib. 4. found the city, which he had designed and set out, and Belus his son had f Fundamenta designata Babyloniae, oppidi magis quamurbis, crexit. erected those designed foundations rather of the town than the city Babylon. Moses testifieth that at the first building, they were (by confusion of language) forced to cease their work, Genesis 11.8. leaving a name of their shame, instead of that renown and name, which they had promised to themselves. It may be that Semiramis did amplify this: and happily so did other Assyrian and Babylonian kings, as Augustine and Abydenus affirm; Hanc quidam putant condidisse Babylon, quam quidem potuit instaurare, August. de civitate Dei li. 18. ca 2. likewise Abydenus in Euseb. Praep. lib.9. saith, that the walls being by inundation fallen, were built again by Nabuchodonosor, and agreeth in other things with Berosus. But the Grecians are children, in comparison of ancient History, and little of this matter can we affirm on their testimony; their first Historian Herodotus living long after this age in the time of the Persian monarchy. Howsoever, Nabuchodonosor is he which (by divine and human testimony) there established that golden head of the Image, the seat of the Babylonian monarchy, raising it to that high top of worldly excellence. Yea Daniel cham 3. speaketh of one more sumptuous Image, than any mentioned by Herodotus and Diodorus set up by this king threescore cubits high, and six broad, enjoining a Catholic and universal idolatry thereunto, which the three Saints Shadrach, Meshach, and Abednego refused, and in a fiery trial, were found both Martyrs and Confessors. i Strab. lib. 15. Strabo out of Megasthenes (whom Aunius hath set out as truly as he hath done Berosus, save that he stutted at the name, and called him k Metasthenes Anny. Metasthenes) saith of this King whom he nameth Nabocodrosor, more esteemed of the Chaldaeans than Hercules', that he came in his expeditions as far as the Pillars of Hercules (the straits of Gibraltar) and as far as Tearcon the Aethiopian, and that he conducted an army out of Iberia into Thracia, and Pontus. This Tearcon is he whom the Scripture calleth Tirhaka, which warred against Senacherib. l 2. Kings 19.9. But to return to our pencil gardens, which Diodorus and Curtius attribute to a Syrian King (which was no other but this Conqueror of Syria, Nabuchodonosor) and both they and Strabo do at large describe and accounted among the world's wonders, as were also the bridge and the walls of the city. And no less wonderful was that Obeliske, or needle: a square stone made spire-fashion, cut by Semiramis out of the mountains of Armenia, one hundred and fifty foot long, and four and twenty thick, on many wanes brought to the river, thence to Babylon, and there erected. Pliny testifieth, that the Temple of Belus still remained in his days: and that Belus was inventor of Astronomy. This Temple was the same with the Sepulchre of Belus, which Strabo saith was razed by Xerxes: yet not so, but that Alexander would have repaired it; but in regard that it asked so much labour and time (for only the cleansing of the earth required ten thousand men two months work) he was not able to finish that which he had begun. In the Description he saith less than Herodotus, that it was a Pyramid or spire-worke a furlong or six hundred foot in height, and each of the four squares containing as much. Arrianus m Arrian de rebus gestis Alexand. lib.3. affirmeth that Alexander had the same of other Temples also. The Temples, saith he, which Xerxes had overthrown, he commanded to be repaired, and among them the Temple of Belus, whom the Babylonians with singular Religion worship. n Ar. lib.7. At his return homewards, Belus in thankfulness (it seemeth) sent his Chaldaean Priests to meet him, and forbidden him to enter the city, as he loved his life, whose oracle Alexander contemning, there ended his days. The cause why he listened not to them, is thought a mistrust that he conceived of the Chaldaeans. For whereas Xerxes, at his return out of Greece, had razed this and all other sacred places of the Babylonians: Alexander minding the repair hereof, having already removed the rubbish, thought with his whole army to achieve this enterprise. But the revenue which the Kings of Assyria had left for the maintenance of this Temple-sacrifices, after the overthrow thereof, was shared among the Chaldaeans; which they by this attempt were like to lose, and therefore were willing to want his presence. This Temple some suppose to be that Tower of Babel mentioned by Moses Gen. 11. and supposed still in part to remain. For about seven or eight miles from Bagdat, as men pass from Felugia a town on Euphrates, whereon old Babylon stood, to this new city on Tigris (a work of eighteen hours, and about forty mile's space) there is seen a ruinous shape of a shapeless heap and building, in circuit less than a mile, (some say, but a quarter of a mile) about the height of the stone-worke on Paul's steeple in London: the bricks being six inches thick, eight broad, and a foot long (as master Allen measured) with mats of Canes laid betwixt them, yet remaining as sound, as if they had been laid within a years space. Thus master Eldred, & master Fitch, master Cartwright also, and my friend master Allen, by testimony of their own eyes, have reported. But I can scarce think it to be that Tower or Temple, because Author's place it in the midst of old Babylon, and near Euphrates: although I will not contend about it. Some affirm, ( o Verst●ga● Antiq. I know not with what truth) that Nimrods' Tower was in height five thousand one hundred seventy and four paces. But it is now, as we see, come to confusion. Also there is yet beyond Tigris some ruins of a Temple, which is called the Temple of Bel, with high iron gates, as is reported. Dominicus Niger p Dom Nig. Asia Com. 4. hath these words: Seleucia in process of time hath changed her state and her site. For it was on the western bank of Tigris, which a Cut from Euphrates slowed into; in which place are now seen the ruins thereof, where the shepherds have erected them cottages: and on the Eastern bank have the Barbarians built the City and called it Bachdad, right over-against the old. If this be true, vain is the conceit of credulous travelers, which suppose those ruins to be the monuments of Babylon's burial, and confounded again this later world, with the reports of Babel's Tower. The Bitumen or slimy pitch which they used in stead of mortar in their building, is, as Dominicus Niger p Dom Nig. Asia Com. 4. out of Trogus reporteth, common in those parts. Herodotus telleth, that eight days journey from Babylon was another City, named IS, with a small rill of the same name, which runneth into Euphrates, carrying thither (as tribute) much of this slimy matter. Niger mentioneth one place, where out of a cleft or opening of the earth proceedeth such a stink, that it killeth the birds which fly over it. And at this day, two days journey from Bagdat r R. ●itche. Hak. Voy. to.3. at a place called Ait, is a mouth continually throwing forth boiling pitch, therefore by the Moors called Hel-mouth, which runneth into a great field always full thereof: and herewith they pitch their boats. The water, as my friend master Allen (who lived in Bagdat divers months) told me, is warm & accounted medicinable, for which cause he hath drunk largely thereof: the liquid pitch floateth on the top of the water, like clouted cream, to use his own phrase. The Country of Babylonia hath been the most fruitful in the world, s Hero. lib.2. yielding ordinarily two hundred, and in some places three hundred increase: the blades of the wheat and barley about four fingers broad. t Plinn et. hist. lib. 18.ca.17. Pliny, somewhat otherwise: They cut (saith he) or mow their corn twice, and feed it a third time in Babylonia, otherwise it would be nothing but blade: & yet so their barrener land yieldeth fifty, their best an hundred increase. Tigris and Euphrates overflow it, but bring not fatness to the soil, as Nilus in Egypt, but rather cleanse that superfluous fatness which naturally it hath. The soil is of a rosennie clay, saith master Allen, and would still retain in likelihood his ancient fertility, if it were watered with like diligent husbandry: In digging it yieldeth corrupt waters, savouring of that pitchy slime. In the ancient Babylon, it seemeth that in every garden of any citizen of sort were rilles made out of the river. The ruins from the tower aforesaid to Bagdat (which some call Babylon) & beyond on the other side of the river, contain twenty two miles, yet to be seen: which happily are the ruins, not of old Babylon, so much, as of the neighbour towns here built, Seleucia, Vologesocerta, and Ctesiphon: which I rather think, because they reach beyond Tigris as well as on this side. To return to the religious places in Babylon: Caelius Rhodig. lect. Antiq. lib.8. ca 12. tells, that in the Temple of Apollo, was found a golden Chest of great antiquity, which being broken by some accident, thence issued a pestilent vapour, that infected not those alone which were present, but the neighbouring Nations, as far as Parthia, Ammianus Marcellinus u Ammian. l.23 hath the like History of the Image of Apollo Chomens' at Seleucia, which was brought to Rome, and there placed by the Priests in the temple of Apollo Palatinus: and whenas a certain hole which the Chaldaean Wisemen had by Art stopped, through the covetousness of certain soldiers breaking in thither for spoil, was broken up, the world was thence poisoned with a contagion from Persia, as far as France. * Philost. de ●ita Apol. lib. I cap 18. Philostratus tells of Apollonius, that he saw at Babylon such stately Palaces, as scarce agreed with the state of Babylon in the time of Apollonius, which was while Domician reigned: amongst other things he saw Galleries full of Greek Images, as of Orpheus, Andromeda, etc. He came also into a Gallery, the roof whereof was made bowing like the heavens, and covered with sapphire, so to resemble Heaven, and the Images of their Gods, made of gold, were there set. From the roof there hanged four birds of gold, representing the Goddess of Revenge, which they called the tongues of the Gods, I know not by what art or mystery, admonishing the King not to exalt himself. CHAP. XII. Of the Priests, Sacrifices, religious Rites, and customs of the Babylonians. THe Chaldeans (saith a Dio. Sic.l. 3. cap. 8. Diodorus) were of reputation in Babylon, as the Priests in Egypt: Chaldaean, being a name sometime applied to the whole Nation; sometime appropriated to the Priests, who spent their whole time in religious services, and in Astrology. Many of them by Divination foretold things to come, as we have showed before in the History of Alexander; and the book of Daniel witnesseth this their profession. By their auguries, or divination by birds, by sacrifices and enchantments, they were accounted to do good or harm to mankind. They were most expert in their sacred Rites, in the knowledge whereof they were brought up from their childhood; and continued in that course of learning all their lives, the child being instructed in his father's science. They professed the interpretation of dreams, and prodigious accidents in Nature. Their opinions were, That the world is eternal, without beginning and end: the order and furniture of all was done by divine providence: all heavenly things were perfected, not by chance, or of their own accord, but by the determinate and firm decree of the Gods. By long observation searching the course and nature of the Stars, they foretold things to come. But the greatest Power they attributed to the five Planets, and especially to Saturn. They call them Mercuries, because when others are fixed, these have their proper motion, and show future things, as the Interpreters of the Gods, by their rising, setting, and colour. Under their course they give the title of Gods b Dij Consultores. to thirty other Stars, the one half, above; the other, under the earth, beholding all accidents. And in ten days one of the higher is sent to the lower, as an angel, or messenger of the Stars, and one from them to the higher: And this course they take eternally. They hold twelve principal Gods, each of which hath his peculiar month, and his sign in the Zodiac; by which the Sun, and Moon, and five Planets, have their motion. These Planets they esteem to confer much good or evil in the generation of men, and by their nature and aspect, things to come may be foreknown. Many things they foretold to Alexander, Nicanor, Antigonus, Seleucus, and to private men, beyond the reach of men. They number four and twenty constellations without the Zodiac, twelve towards the North, and as many towards the South. These Northernely are seen, which they attribute to the living: those Southernely are hidden; and present (they think) to the dead, which they hold the judges of all. Concerning the site, motion and eclipse of the Moon, they hold as the Greeks'; but of the suns Eclipse they have divers opinions, and dare not utter their opinion thereof, nor foretell the time. The earth they conceived to be hollow like a boat. They reckoned 43000. years, until the coming of Alexander, since first they had begun their observations of the Stars. These years Xenophon de aquivocis interpreteth of months: for so (saith he) the Chaldeans reckoned their antiquities; in other things they kept their computation according to the Sun. But of their fabulous antiquities we have heard before: where we have also touched, that one beginning of Idolatry did arise of this curious & superstitious Stargazing, especially in the countries of Egypt, where not at all usually; and in Chaldaea, where divers months b Eight months together, Master Eldred. Hak. Voy. tom 2. together they have neither rains nor clouds. Strabo divideth the Chaldeans into sects, Orchent, Borsippeni, & others, diversly opinionate of the same things. Borsippa was a City sacred to Diana and Apollo. Some c Philost●at. de vita Apol. lib. 1. do call the Babylonian Priests, Magis; but because they were by this name best known & most esteemed among the Persians', which in that vicinity of regions had as near neighbourhood in religions, we will speak of these Magis, in our Persian relations. And it is thought that the Persian Magis came from these Chaldeans. Mornaeus d Ph. Morn. de Verit. C.R. reckoneth among the Chaldean opinions, that of Oromases, Mitris, & Ariminis, that is to say, GOD, Mind & Soul: which he applieth to the Christian doctrine of the holy Trinity. The Oracle of Apollo, pronounced the Chaldeans & Hebrews to be only wise. The Chaldean opinion concerning judicial Astrology, was not received of all the Chaldeans, as Strabo reporteth. And Bardesanes Syrus, the best learned of the Chaldeans (it is Euseb. testimony e Euseb. de praeyar. Eu.l. 6. c.8. ) doth at large confute that opinion (which yet many Wizards, carcases of Christians, still follow) He affirmeth that in those things which a man hath common with a beast, eating, sleep, nourishment, age, etc. a man is ordered by Nature, as the beasts are. But Man having also a reasonable soul, & freedom of will, is not subject to that natural servitude; which at large he proveth by the divers customs of men, both in divers, & in the same countries, in diet, government, and religion: as the Reader, willing to read so worthy a discourse, may found related at large in Euseb. Alexander Polyhistor f Euseb. de praeyar. lib.9. cap. 4. out of Eupolemus, telleth that in the tenth generation after the Flood, in Camyrine a city of Babylonia, which other call Vr, Abram was borne, which excelled all in knowledge, & was the inventor of Astrology among the Chaldeans. He by divine precept went into Phoenicia, and taught the Phaenicians the course of the Sun & Moon: & when the Armenians, warring upon the Phaenicians, had taken his brother's son prisoner, he by a band of his servants recovered him, & freely dismissed the captives, which he had taken. He after lived with the Priests at Heliopolis in Egypt, & taught them Astrology; confessing that he had received that Art by succession from Enoch. He addeth that Belus reigned the second in Babylon, and was called Saturn, the father of a second Belus, and Canaan; which Canaan was the father of the Phaenicians, and the Aethiopians, brother of Mizraim the Author of the Egyptians: with many other things not much differing from the Divine History. Astronomy in all likelihood was known to Abraham, to whom the heavenly stars might be Remembrancers of that promise, so shall thy seed be: his country also, where it was practised, might therein further him, & the excellence of the Science in itself. But this Stargazing destiny, judicial, Coniectural, Genethliacal Astrology, Reason, & Experience, GOD and Man have condemned. Vr signifieth light, which agreeth to the Fire, the Chaldean deity, h Ammian. l. 23. Plutar defacie in orb Lunae. which the Persians' & Chaldeans feigned to have received from heaven, & kept ever burning; as the Vestals in Rome. They held Water and Fire to be the beginning of all things. They made a challenge of this their fiery God, to contend with any other gods of the godless Heathen: an Egyptian encountered & overcame them thus: he caused his Canopus to be made full of holes, stopped with wax, & hollow in the middle, which he filled with water: & the Chaldeans putting their fire under, the wax melting, opened a quiver of watery arrows, that cooled the heat of their devouring god, and devoured him. They had yet a more foolish God, even an i Alex. ab Alexand. l. 6. 26. Onion which they worshipped. They observed divers wicked Sciences, of divining, by Fire, air, Water, Earth, consulting with the dead, and with wicked spirits.— Chaldaea vocatis Imperat arte dijs, saith Claudian. Every day the King k Coelius l. 8. c. 1. offered a Horse, furnished, unto the Sun; as did also the Persians'. Philostrat. saith, that it was a white Horse of the Nisaean race, sumptuously trapped, lib. 1. cap. 20. They observed a feast in Babylon (Athenoeus l Athen. lib. 14. cap. 17. citeth it out of Berosus) on the sixteenth Calendss of September, which continued five days; in which the Masters were subject to their servants, and one of them, royally attired, was carried out of the house, whom they called Zoganes. Baruch cap. 6. in the Epistle of jeremte (Apocrypha) rippeth up their idolatrous Rites, Idols, Processions, bearing Idols on men's shoulders, the people before and behind worshipping: their Priest's collusiens to make gains of the Idol-offerings, together with their Priests shaven heads and beards, their rend clothes, their roaring before the Idol: their Temples wherein they stood with sceptres, axes, or other weapons in their hands, having candles lighted before them, with other such rites; that, in the reading, one would think he were telling the discourse of the mysteries of mystical Babylon in the West; so evenly they accord. The Chaldeans innocate their Belus, to do: miracles also saith he, innocating a dumble I doll, to give speech to another, which himself wanteth. But above all, one beastly rite was in use among them. The women, saith he, m Bar. 6.42. sit in the ways girded with cords of rushes, and burn straw: and if one of them be drawn away, and he with any, such as come by, she casteth her neighbour in the teeth, because she was not so worthily reputed, nor her cord broken. Thus was their glory their shame. n Hero. Clio. Strabo. lib 16. mentioneth the same. Herodotus will yield us a Commentary on this place. The Babylonians have an abominable law (saith he) that all their women once in their life do sit at the Temple of Venus to have familiarity with strangers: the richer sort coming in chariots, richly furnished and attended to this ungodly purpose. Their manner of sitting is, crowned on their temples with garlands, their retiring places distinguished with cords, by which the stranger may have access to which of them he liketh best. And thus do these Votaries of Venus sit, holding it religion to be irreligious, none of them ever returning home, till some guest have cast money into her lap, whom it is not lawful for her to refuse, but to accept of him and his price, whatsoever he be, and follow him aside from the Temple, where he defileth her. At the giving of the money he useth these words, Tantitibi deam Mylitt am imploro: that is, at this price, or for so much, I implore unto thee the Goddess Mylitta (so the Assyrians call Venus) and this money is consecrated to a sacred use. After this, with the Goddess good leave, she may return home, although for no great price again (saith our Author) to be hired. By this means the fairest are quickly dispatched, the rest endure a restless & irksome penance, sometime a year, two, or three, before they can be discharged of their honesty & the law together. And hence might arise that former ambitious upbraiding in Baruch. Among their many Idols, Bel bore the bell, not here alone, but in all the countries of Assyria, & adjoining thereto; as appeareth in the History of the Bible: where Bel or Baal is so often mentioned, as the Idol of so many nations, & the sin of the apostatical synagogue. They o jer. 19.5. Icrem. 32. 1. Reg. 18. & 16. 2. Reg. 23. & 10. Ose. 2. Es. 46. built unto him high places: or else in stead therofused the roofs of their houses to his worship: they built him houses, they made him Images, erected Altars, planted groves, bended to him the knee, & kissed him in token of subjection, used perfume & intense, observed to him holy days, cut & lanced themselves in his service, with other extaticall furies, & religious frenzies, with ornaments of gold and jewels, invocations and immolations, yea of their own children: he had also his peculiar Prophets & Priests. These and such like doth the Scripture mention of this Babylonian Idol, whose contagion infected the East with a Catholic Idolatry that could pled Antiquity, Universality, and Consent, by evidence of Scripture-historie (which later Babylon cannot do) and yet was but Catholic and general error. Ribera affirmeth p Rib. in Host 2. that divers later Authors, & before them * Inler 32. Theodcret, do esteem the name Bel or Baal to be a general name, agreeing to all the Gods of the Gentiles, according to the signification of the word, to wit, a Lord * Nic. Strar. in judic. It was a name general to their Idols, when it was put alone, but particular with some addition, as Bel-zebub, Baal-zephon. And Servius * On those words of Virgil. 〈◊〉, nicro pateram, quam Belus & omnes à Beln sol●●, etc. Aeneid. 1. is author, that Belus the father of Dido descended of that ancient Belus the first King of the Assyrians, which people worshipped Saturn & juno, which were after worshipped in Africa, whereupon the Punikes called God, Bal, (from whence came those names Hannibal, Adherbal, and such like) whom the Assyrians in some respect call Bel, and Saturn, and the Sun. This opinion that in Bel they worshipped the Sun, is followed by Tremellius and junius in their notes on Esaias, chap. 46.1. because the Assyrians, Persians', and Babylonians, accounted the Sun the greatest God, and worshipped the Fire as a particle thereof: To him the jews, with this borrowed foreign Idolatry, dedicated horses and chariots, which josias q ●. King. 23.11 abolished, together with the Altars on the roof of Ahaz his house, and the high places, where their God might see their devotions. Jerome, on that place of Easie, saith, that Bel was Saturn, which Suidas confirmeth. Augustine r Aug. tom.4.quaest.lib.7.16. relateth the usual opinion (on those words, jud. 2. They served Baal and Astaroth) that Baal in those parts was the name of jupiter, and Astarte of juno, and produceth the Punic language, in which Baalsamen signifieth the LORD of Heaven; and for Astaroth (which he readeth Astartibus) he saith it is in the plural number, in regard of the multitude of Juno's Images, each bearing the name of juno. This also is exemplified in the blessed Virgin by Ribera, sometime called our Lady of Loretto, sometime our Lady of Monteferato, etc. according to the diversity of places, wherein they worship, not Mary the Virgin, but their own Idols; the daughters of their whorish mother Babylon. For the Tyrians, Sydonians, Philistims, and other Syrian, and Assyrian nations, the Scripture brandeth them with this Bell or Baal-Idolatry: in hatred of which name, the jews called the Prince of Devils, as the Acaronites did their principal Idols, by the name of Beelzebub. Thus the Greeks' and Latins have confounded the Assyrian and Tyrian Bel, which by josephus f Scalig. Can. Isagog. lib 3. pag 314. Scaliger (who not unworthily is called t Od. Drayton. Polyolb. the Dictator of knowledge and great Prince of learning's state) are distinguished and made two: the one (saith he) is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the later 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reproveth Jerome for making Belus, the father of Ninus, and the Virgilian Belus to be one: In Photius (559. 3.) is mentioned, that the Phaevicians and Syrians called Saturn ΗΛ, and Βὴλ, EL, and Bel, and Bolathes. Doctor Willet in his Comment upon Dan. cap. 1. q. 16.hath these words: The Chaldeans had five Idols, three Gods, and two Goddesses. Their first God was Bel, a name contracted of Behel, which cometh of Bahal, which signifieth a Lord: to whom was built that Temple before mentioned. The second was the Sun, which they called Rach, that is, a King; because he is chief among the Planets: and the Persians' call him Muhra, as justinus Martyr saith, Dialog. in Triphon. the Priests of this Idol were called Racrophantoe Observers of the Sun. Their third God was Nego, the Fire; so called of the brightness, which was carried about among them. Their first Goddess was Shacha, which was the Earth, worshipped also of the Romans under the names of Tellus and Opis: of the Syrians called Dorcetha. In the honour of this Goddess they used to keep a feast five days together in Babylon; during which time the Masters were under the dominion of their servants. This festival time was called Shache, whereof Babylon was called Sheshach, of keeping this feast, I erem. 25. 27. and 51.41. Their other Goddess was Mulitta, which was Venus, whose Priests were called Natitae, or Natophantae Polan. But the chiefest of their Idols was Bel. He also interpreteth * Quaest 16. those words Dan. 1.4. Whom they might teach the learning and tongue of the Chaldeans, of Schools wherein youth were brought up in goodletters, to be after employed in the State. So among the Egyptians they had the like use, where Moses was taught the learning of the Egyptians. Among the Israelites eight and forty Cities were appointed for the Levites, which were as the common Schools and Universities for the whole kingdom. Samuel and Elizeus had their Schools and Colleges of Prophets: yea the rude Indian's had their Gymnosophists; and the Romans had their Colleges of Augurs. Thus far Doctor Willet of their Idols and Schools. In the seventeenth chapter of the second book of Kings is mentioned Sucoth Benoth and Idol of the Babylonians. Beda interpreteth it the Tabernacles of Benoth: and so the word Sucoth used, Amos 5. 25.is by Saint Stephen, Act. 7.43.interpreted. And so doth the u Ra. in Glossordin. Gloss on that place of the Kings interpret; where Lyra x Lyra. in 4. Reg. 17. according to the signification of the words (a Tabernacle of wings) relateth out of Rab. Sal. that this Idol was made like to a Hen brooding her chickens: which Idols the Babylonians framed in worship of that Constellation, called by the vulgar, the Hen and chickens, and of the learned, Pleiades; as others did to the Sun, others to the Moon. Some y Wolph. in a. Reg. 17. apply it to the mystery of their Idol, (which CHRIST the Truth, truly saith of himself) protecting his worshippers, as a hen her chickens. In the fourteenth chapter of Daniel, as the Latins read, is a large history both of Bel, a dead statue, and of a living Dragon, which the Babylonians worshipped. The Priests of Bel were seventy, besides their wives and children, whose fraud and cozenage Daniel detected, making it manifest by their footsteps in the ashes, which he had strewed in the Temple, that they were the devourers of that huge portion of forty sheep, twelve measures of meal, and six great pots of wine, daily consecrated for Bells breakfast. He after slew the Dragon also; for which the Babylonians forced the King to lodge him six days among the Lions. But howsoever generally more authority is to be ascribed to the Apocryphal books, then to any human history, or other Ecclesiastical Authors, as Zanchius in his Confession religiously holdeth; yet for this fragment of Daniel, it is accounted z Whitak. de Scrip. quaest. 1.cap.9. the work of Thedotion a bad man, who foisted it into his translation. And not only the Reform Churches accounted it as it is, but Driedo a learned Papist, Erasmus a Semi-christian (so Bellarmine calleth him) julius Africanus of old, and the jews generally, reject it out of the Canon, as the Cardinal himself * Bel. de verb Dci lib. I cap. 9 hath observed: and he is feign to tell us of another Daniel of the Tribe of Levi, to maintain the credit hereof. But Hicrome in the Preface of his Commentaries styleth them, Belis Draconisque fabulas, quas veru anteposito eoque. iugulante, subiec●t, ne videretur apud imperitos magnam partem voluminum detruneasse: and allegeth Eusebius, Origen, Apollinarius, and other Ecclesiastical Doctors, which were of his mind, and thought that they needed not to answer Porphyry, who had hence raked some objections against the Christians, for these things which had not authority of Scripture. As for Pyramus, and Thysbe, with Cyparissus and such like, I leave them to a Metamorph. 4. & 10. Ovid and the Poets. It seemeth worthy relation that fell out at Aslus, a Babylonian City, where a Dolphin so loved a Boy, that following too far after their wont sport, he stuck fast in the sands: b Solinus c. 18. which Alexander interpreting to be ominous, preferred the Boy to the Priesthood of Neptune. For the present Saracenicall Religion, now observed in these parts, our third book shall largely relate thereof. Concerning other Babylonian customs: Herodotus, l. 2. telleth of three families in Babylon which lived on fish. It may be the Carthusians of our Western Babylon are of their ofsping: for whose sparing, their fellows may eat the more flesh, with which those of old, and these later, may not (forsooth) pollute themselves. c Duint. Curt. lib.5. Curtius telleth generally that, for fleshly vices, the Babylonians were most corrupt. They prostituted their wives and daughters to their guests for rewards. They were addicted to excessive banqueting, and drunkenness. In the beginning of their feasts, their women were modestly attired; by degrees they stripped themselves of their clothes, beginning with the upper-most, till nothing was left to cover their shame, or forbidden their shamelesseness. And not their Courtesans alone, but their Matrons, (yea, in token of civility) did thus prostitute themselves to those flames of lusts which have come from hell, and carry thither. Hear was Alexander's manly and victorious army made effeminate, unfit after to have encountered with a strong enemy. d Coe'ius Rhod. lib. 8. cap. 11. Some ascribe the lose lives of the Babylonians, to a law of Xerxes, who to chastise them for a rebellion, enacted that they should no longer wear arms, but addict themselves to Music, riot, and such like. CHAP. XIII. The Chaldean, and Assyrian Chronicle, or Computation of Times, with their manifold alterations of Religions and Government, in those parts until our time. WE have before a Chap. 10. showed the prodigious chronology of the Chaldeans, reckoning the reigns of their Kings before the Flood, 43 2000 years. They tell also after the Flood of divers Dynasties or governments, in this country of Babylon. First, b Scaliger. Can. Mag. lib. a. & 3 the c The Chaldean dynasty. Chaldeans, Euechoos reigned 6. years, Chomusbolos, 7. Pores, 35. Nechubes, 43. Abios. 48. Oniballos, 40. Zinziros, 45. He being dispossessed by the Arabians, d The Arabian dynasty. Mardoecntes began the second Arabian Dynasties, and reigned 45. years, and after him, Sisimardacoes, 28. Abias', 37. Parannos. 40. Nabonnabos, 25.— 41. The space of these two Dynasties is reckoned 440. years. Thus Scaliger relateth: but in my mind, as the former was beyond all possibilicie of Truth (which they tell of before the Flood) so this hath no great likelihood, at lest for so long a space before Belus, with whom the most histories begin their relations, and Scaliger his e The Affyrian dynasty. Moses, Gen. 14.1 speaketh of Amraphel King of Shinar, that is, of these parts of Babylonia, as his companions reigned not far hence. third dynasty, of one and forty Kings in this order. 1 Belus, 55 2 Ninus, 52 3 Semiramis 42 4 Ninyas Zames 38 5 Arius 30 6 Aralius 40 7 Xerxes 30 8 Armamithres 38 9 Beluchus 35 10 Balaeus 52 11 Sethus 32 12 Mamythus 30 13 Aschalios 28 14 Sphaerus 22 15 Mamylus 30 16 Spartbeus 42 17 Aschatades 38 18 Amyntes 45 19 Belochus 25 20 Balatores 30 21 Lamprides 30 22 Sofares 20 23 Lampraes 30 24 Panyas 45 25 Sofarmos' 42 26 Mithraeos 27 27 Tentamos 32 28 Teutaeus 44 29 Arabelus 42 30 Chaiaos 45 31 Anabos 38 32 Babios 37 33 Thinaeos 30 34 Dercylus 40 35 Eupacmes 38 36 Laostbenes 45 37 Pyritiades 30 38 Ophrataeus 21 39 Ephatberes 52 40 Acracarnes 42 41 Tones Concoleros qui & Sardanapalus 20 The sum of this dynasty, 1484. years. The fourth dynasty was f The Median dynasty. of the Medes, begun by Arbaces, who deprived Sardanapalus, he reigned 28. years, his son Mandauces 50. Sosarmus 30. Artycas 50. (In the 19 year of this King, Nabonassar, the Babylonian, rebelled, and began a new dynasty in Babylonia. And in the 43. year of his reign Salmanassar captived the ten Tribes) Arbianes, or Cardiceas 22. Arfaeos', or Deioces 40. Artynes called also Phraortes 22. Astibaras or Cyaxares 40. Apandas' alias Astyages 40. In all 322. years. The fifth g The Persian dynasty . dynasty was of the Persians', begun by Cyrus, which overthrew Astyages, and reigned 30. years: His son Cambyses 8. the Magis 7. months. Darius' son of Hystaspes 36. years, Xerxes' 20. Artabanus 7. months, Artaxerxes Longimanus 40. Xerxes' 2. months, Sogdianus 7. months, Darius Nothus 19 years, Artaxerxes Mnemon 40. years, Artaxerxes Ochus 26. Arses 4. Darius' 6. in all 231. years. The sixth h The Macedonian dynasty. dynasty was of the Macedonians, the first of which was Alexander, who after the conquest of Darius reigned 6. years, Antigonus 12. Seleucus Nicator 32. Antigonus Soter 19 Antigonus Theos 15. (In the 12. year of his reign, Arfaces the Persiam rebelled) Seleucus Callinicus 20. Selencus Ceranuns 3. Antiochus Magnus 36. Seleucus Philopator 12. Antiochus Epiphanes 11. Antiochus Eupator 2. Demetrius Soter 12. Alexander Bala 10. Demetrius Nicanor 3 Antiochus Sidetes 9 Demetrius D. F. 4. Antiochus Grypus 12. Antiochus Cyzicenus 18. Philippus 2. In all 237. And from the beginning of the first dynasty 2633. These I have here inserted out of Scaliger, rather to show the continued succession of the Eastern Empire, then with any intent to persuade, that all these were Kings, and ruled the country of Babylonia. For after Arsaces rebelled, the Parthians dispossessed the Syrian Kings of these parts: and before, the Babylonians often rebelled: as in the time of the Persians', when Zopyrus by a strange stratagem, recited by justin and others, restored them to Darins: but especially in the times of the Medes, whose dynasty was much disquieted: sometime the Scythians ( i Oros. lib. 1. cap. 19 saith Orosius) and sometimes the Chaldeans, and sometimes the Medes prevailing. Sometimes also (as the Scripture witnesseth) the Assyrians renewed their ancient power. Yea in the time of the Assyrian dynasty, the Chaldeans are said to war (in the reign of Panyas) against the Phaenicians, which argueth that they were then free. The Scripture and other Histories speak of Phul, Teglath-Phalasar, jareb, Sargon, Salmanasar, Senacherib, Asarhaddon: which were great and mighty, not only strong enough to defend themselves against the Medes, but to invade foreign Nations, yea did translate people from one kingdom to another, and k 2. Reg. 17. 24. seated the captives of Israel in the Cities of the Medes, and sent Babylonian Colonies to Samaria; which they could not do, if they had not commanded both Assyria, and Media, with Babylonia. Nabonassar rebelled, as is said, against Artycas, and began the Chaldean dynasty, from whom, for this restitution of liberty, the Chaldeans began their Astronomical computations: he reigned 14. years, Nassyus 2. Chinzerus and Porus 5. DiIulans 5. Mardokempadus 12. * Called Merodach. He sent Ambassadors to Hezekia. Arkeanos' 5. Interregnum 12. Belithus 3 Aporonadicus 6. Herigebalus 1 Nesnoemondacus 4. Interregnum 17. jeracdin 13. Saosducinus 9 Kiniladachus 14. Nabopellasarus 29. (In the seventeenth year of his reign, he sent his son Nabuchodmoser into Syria with an army.) Nabuchodonosor 30. Euilmerodach 6. Neregasolarus 5. Nabonidus 17. This was a Mede by lineage (not as some say, King of the Medes) and therefore called Darius Medus, deprived by Cyrus, who after that reigned nine years. From the beginning of Nabonassar, to the end of Cyrus, are 217. years. From thence to the Asiatike Empire of the Macedonians 201. From thence to the rebellion of Arsaces' the Parthian, of whom the Parthian Kings were called Arsacidae 79. And the dynasty of the Parthians continued 479. years: the last of them Artabanus, being slain. These Kings, and the times of their reigns are not easy to set down, and Onuphrius is therefore reproved of Scaliger, for undertaking this task, in which Authority faileth him. Of them we shall speak in due place. The l The second Persian Dynasties. second Persian Dynasties continued till the Mahometans deprived them. The first, Artaxares reigned 12. years, Sapores 31. Ormisdas 1 Wararanes 3 Wararanus 2.— 17. Wararanes 3. four Months. Narses 7. Ormisdas 7. Sabores was borne King, and reigned 70. years, Artaxerxes 4. Sabores 5. Wararanes 4.— 11. Izdigerdes 21. Wararanes 5.— 10. Isdigerdes 2.— 17. Perozes 24. Obalas 4. Cabades 11. Zamaspcs' 4. Cabades again— 30. Cosrees Magnus 48. Ormizda 8. Cosroes 39 Sirees 1. Adeser 7. months, Barasas 6. months, Baram 7. months, Ormizda jezdegird 3. in all 402. The Saracens succeeded, whose names and times you may see in our m Lib. 3. cap. 1. Saracenicall relation. After the Saracens, reigned the Tartars; and since, sometime one family, sometime another, among the Persians', till Solyman dispossessed the Sophian of the Babylonian dominion, under which Turkish feruitude it groaned, till our days, in which the present Persian hath recovered it. I dare not take upon me to be umpire and decider of those many altercations among Chronologers: but have simply followed Scaliger, whose very name is able to shield me from contempt, if not to yield me commendation. Let others, that have more lust and leisure, traverse these matters at their pleasure: my intent is, most of all, the Histories of Religions: and the successions and alterations of States I have lightly touched: But precisely to determine in what year of the world every King began his reign, and to dispute the same with all opponents, would be somewhat tedious to the Reader: to me (perhaps) in these varieties of opinions, impossible. Leaving therefore the more studious, to the Chronologers, let us take a little review of some principal occurrents in the former Catalogue. Africanus begins the Assyrian Monarchy at Belus, and not, as the most, with Ninus. That Belus some think to be the same with Nimrod, whom Ninus as we said before, consecrated. Semiramis is n Coeïus R lb. 13. cap. 29. reported to be the first, that caused eunuchs to be made. Ninias, which succeeded, left not like monuments of his great exploits, as his Predecessors before him. Buntingus thinks him to be that Amraphel King of Shinar, mentioned, Genes. 14. and that Arioch King of Elasser was his son. How ever, it breeds much difficulty, to reconcile the ancient history of the Babylonian and Assyrian great and long continued Empire, with the kingdoms and Kings in that Chapter by Moses mentioned. Eupolemus, as before is cited out of Eusebius, saith that those Kings were Armenians; Diodorus Tarsensis, as Percrius affirmeth, reckons them Persians, josephus. Assyrians: Pererius himself thinks them vassals, and tributaries to the Assyrian: Genebrara suspects the History of the Assyrian greatness: and truly, not altogether unjustly, as all the History of: Moses and joshua concerning the Kings in those parts, for aught can be gathered, yielding no subjection to Babylon. And the Sodomite and his neighbours had been the tributaries of Chedarlaomer King of Elam, and not of Amraphel King of Shinar: unless we say that violent things are not permanent, and the yoke imposed before by the Assyrians, was now in Ninias' days rejected: Semiramis being weakened with her Indian expedition, and Ninias by kill her, giving occasion of discontent to her followers, the men of war, which might hereupon (contemning this effeminate King, who had suffered his mother to possess the Sceptre so long) fall to sharing for themselves, and erect petty kingdoms. Arius (happily) restored the Empire thus decayed, if it be true that Buntingus writeth, that he was a great warrior, therefore called Arius and Mars, and, as the God of war, invocated by the Assyrians. When Tentamos reigned, o Diodor. Sic. lib. 3. cap. 7. Diodor. lib. 3. testisieth, that Priamus, then besieged by Agamemnon, as vassal and tributary to the Assyrians, sent to him for aid, who sent to his succour Memnon, with 20000. soldiers. But to descend unto times nearer both us and the truth, and to view the ruin of that great estate: we read in the same Author, and in * justin. lib. 1. Orosius lib. 2. c. 2. others, that Arbaces (whom justin calleth Arbactus; Orosius, Arbastus) was by Sardanapalus made captain of the army which was yearly sent to Nina, or Ninive, where a conspiracy was contracted between him and Belesus a Chaldean Priest, Captain of the Babylonians, who by his Chaldean skill in divination, had foretold Arbaces this destined Empire, and was promised, for his share, the Babylonian principality. Thus the Medes, Babylonians, and Arabians, enterprising rebellion, assembled to the number of 400000. whom Sardanapalus overthrew in battle twice; but being still animated by p Some think t●● s Belesus to be Din●el, whom the Babylonian King called Belesh zzar. Bi●● h in's Consent. Belesus predictions, which (said he) the Gods by the Stars foresignified: and by corrupting of the Bactrian army, sent to secure the King, and adjoining themselves to the enemy, they at the third battle overthrew the forces of Sardanapalus, led by Salamenus his wives brother. The King fled into Ninive, trusting to a prophecy, That the City should never be taken till the river were enemy to it. After two years siege, by extreme rains, the river swelling overflowed part of the City, and cast down twenty furlongs of the walls. Whereupon despairing (as seeming to see GOD and Man against him) he, which before had chambered himself with women, and accustomed himself to the Distaff, in a woman's both heart and habit: now in a manly resolution (if it may not more sitly be called a Feminine Dissolution, which thus runneth from that danger which it should encounter) gathered his treasures together, and erecting a frame in his Palace, there burnt them, himself, his wives, and eunuches together. The Ashes, under pretence of a Vow thereof, made to Belus, Belesus obtained of Arbaces the new Conqueror and Monarch, to carry to Babylon. But the cozenage being known, and Belesus condemned for the treasures, which with the ashes he had conveyed, Arbaces both gave it, and forgave him; adding the praesecture of the Babylonians, according to promise'. q Phrygio. carrion. lib. 2. Some say that Belesus, whom they call Phul Beloch, shared the Empire with him, Arbaces reigning over the Medes and Persians', the other over Niniveh and Babylonia: following herein the forged Metasthenes, who (as Annius maketh him to say) out of the Susian Library penned his History, having before fabled a Catalogue out of Berosus of the ancient Kings, contrary to that which out of the fragments of the true Berosus before is delivered. Sardanapalus is written (saith r Euseb, Chron. per Scalig. Scaliger in his Notes upon Eusebius) with a double ll. Sardanapallus, a name, sitting to his effeminate life. ●αλλὸς and φαλλὸς signify the same, whence are those words of Cicero 3 De Repuh. Sardanapallus ille vitijs multò quàm nomine ipso deformior. Sardanapalus built Tarsus and Anchiale (saith Eusebtus) at the same time: the one famous for the most famous Divine that ever the Sun saw, (except the Sun of Righteousness himself) Paul the Apostle and Doctor of the Gentiles: The other for the Author's Monument and stony Image, s Strabo lib. 14. with this Assyrian Epigram; Sardanapalus, the son of Anacyndar axis, built Anchiale and Tarsus in one day: and thou OH stranger, Eat, drink, play. And Verses were annexed, which I have thus englished. Mortal, thou know'st thyself: then please thine appetite With present dainties: Death can yield thee no delight. Lo, I am now but dust: whilom a Prince of might. What I did eat, I have; and what my greetly mind Consumed: how much (alas) how sweet, left I behind? Learn this, (OH man) thus live: best wisdom thou canst find . This his Legacy he hath bequeathed to all Epicures, the living Sepulchers of themselves, breathing graves (not of so many Creatures only better than themselves, which they devour, but) of Reason, Nature, Religion, Soul, and (if it were possible) of GOD, which all lie buried in these swine, covered with the skins of Men. t 1. Cor. 15.32. Let us eat and drink, for to morrow we shall die. Who knoweth whether Paul did not allude to this speech of the Founder of his City? This subversion of the Assyrian Empire was Anno mundt 3145. after Buntingus account. Of the Medes see more in their proper place. The Babylonian Empire renewed by Nabonassar, continued till Cyrus, of which times we have little record, but in the Scripture, as neither of those Assyrian Kings, which before had captived Israel, and invaded juda. Senacherib is famous, even in the Ethnic history, although they had not the full truth. For thus Herodotus u Herod. lib. 2. telleth, That Sanacharib King of the Arabians and Assyrians warred on Egypt, where Sethon (before, Vulcan's Priest) then reigned: who, being forsaken of his soldiers, betook him to his devotion, amidst the which he fell asleep. And the god appearing, promised aid which he performed, sending an Army of Mice into the Army of Sanacharib, which did eat his Soldiers quivers, and the leathers of their shields, and armour, in so much, that the very next day they all fled. In witness whereof, the Image of the King, made of stone, standeth in the Temple of Vulcan, holding a mouse in his hand, uttering these words; He that looketh on me, let him be religious. This History the Egyptians, in vanity and ambition, had thus perverted and arrogated to themselves. Funcius and Osiander make Nabopollasar and Nabuchodonosor to be one and the same, and diverse Commenters upon Daniel hold the same opinion, whom Scaliger and Caluisius confute at large. Nabopollasar is supposed to begin his reign Anno mundi 3325. which he continued nine and twenty years: in his * Sc. canon. ●. 3. seventeenth year Nabuchadnezzar (so the Masorites miscall him, saith Scaliger) or Nabuchodonosor his son was sent by him, to subdue the rebellious Egyptians, jews, and Palestinians: at which time he carried away Daniel into captivity. y Berosus apud josephum contra App. libr.1. Caluisius. He began his reign Anno mundi 3354, and in the year 3360. destronyed jerusalem. In the year 3386. Euilmerodach his son succeeded him, whom Neriglessoorus, (as Scaliger z Animaduers. in Eusebium pag 85. affirmeth) slew, thereby to advance his own son the nephew of Nabuchodonosor, called Laborosoarchadus, to the Sceptre; which himself swayed as Protector in the minority of his son. But he being dead, & his son more fit for a Chamber then a Throne, Nabonidus conspired against him, and slew him. This Nabonidus, saith he, is Darius Medus, and Laborosoarchadus is that balthasar mentioned by Daniel, after Scaligers interpretation of the Prophet out of Berosus and Megasthenes. It is a world to see how the Catholics (so they call themselves) sweat in finding out that Nabuchodonosor mentioned in judith 1 Pintus would make it a common name to the Babylonian Kings, as Pharaoh to the Egyptians: Pererius will have two of the name; others will have him to be Cyrus; others, Cambyses, Artaxerxes, Ochus. Once, Babel is a mother of confusion to her children, and makes them babble, while they will canonize Apocrypha-scriptures. Cyrus' ended the Babylonian monarchy, and having won Babylon, and taken Darius Medus at Borsippa, he gave him his life, and the government of Carmania. An. mundi 3409. As Nabuchodonosor had by Edict proclaimed the God of Daniel, so Cyrus ended the captivity of his people; giving liberty to such, as would, to return. But many jews abode there still, and thence sent their yearly offerings to the temple. In the time of Artabanus the Parthian (when Caligula tyrannised at Rome) * joseph. Antiq. lib. 1S. ca.12. Asimaeus and Anilaens, brethren of the jewish nation, grew mighty, and haughty withal, forgetting God and themselves, which caused the Babylonians to conspire against them, & (after the death of the brethren with thousands of their partakers) they slew in Seleucia fifty thousand of the jewish Nation. Neerda and Nisibis were then much peopled by the jews. And thus Religion partly held the ancient course, partly was mixed (according to the custom of Conquests) with the Persian, Macedonian, Parthian, besides the jewish and Syrian, until the Apostles preached here the Christian verity. About the same time, Helena and her son Izates King of Adiabena (which is in these parts of Assyria) become jewish Proselytes. * Seleucia was built by Seleucus Nicator on a channel digged out of Euphrates into Tigris. Plin. lib.6.ca.26. Seleucia built by Seleucus (as it were the marriage-Chamber of Euphrates and Tigris, which there meet and mix their waters: Nature being by man's industry forced to yield to the match) as Pliny saith, for that purpose, emptied Babylon of her Inhabitants, and inherited her name also, with her people. It was from Babylon ninety miles, or, as some read it, forty, inhabited with six hundred thousand citizens. To spoil the spoiler, the Parthians built Ctesiphon three miles from thence, and failing of their purpose, Vologesus built another town by, called Vologesocerta. Yet did Babylon itself remain (but not itself) in the time of Ammianus Marcellinus, and after. Ortelius thinketh that Bagdat was called Babylon (as Seleucia before had been) because it stood near to the place where Babylon had stood. For that old Babylon in a Pausanias' Arcad. lib. 8. Pausanias' time, had nothing left standing but the Temple of Bel, and the walls; sometimes, saith he, the greatest City that ever the Sun saw. In Ieromes time, b Hieron in Es. 13. within those walls were kept beasts for the King's game. It was after inhabited with many thousands of jews, and was laid even with the ground, as jos. Scaliger c Scal. animadversan Euseb. pag. 126. affirmeth, in the year, after the jewish account, four thousand seven hundred ninety and seven, and after the Christian, one thousand thirty and seven. Master Fox hath a little d Act. & Mon. ex M.S. Caricus. lengthened the date and fate thereof, showing that Almaricus King of jerusalem razed and ruined it, and that it was never after inhabited. Before that time was Bagded built by Bugliafar as e I di Bar. As. dec.1. lib. 1. Barrius calleth him, or after f Scal. can. Isa. lib.2. & 3 Scaliger, Abugephar Elmantzur, who began to reign in the one hundred thirty and six, and died in the one hundred fifty and eight year of their Hegeira. Scaliger and g Lidyat Em. Tem. Lydyate agreed of this place (which in their Emendations of Time disagree so eagerly) that it was Seleucia, or built in the place, & of the ruins thereof: an opinion not improbable, as theirs is altogether which think the present Bagded to be the old Babylon. The story of this Bagded or Baldach, and her Chalifs, ye may read in * Lib. 3.ca●.2. our Saracenicall History. h Joys le Roy. libr. 8. Knolls T. H.pag.113. M Polo Ven. Haiton Armen. Authors agreed, that Haalon the Bohemian-tartar sacked it, about the year one thousand two hundred and three score. Mustratzem being then Chalipha, the four and fiftieth, and last of those Saracenicall Popes. He found a miserable death, where others with miserableness seek a blessed life, being shut up and starved amidst those Treasures, whereof he had store, which Nigardise forbade him to disburse in his own defence. There is yet a bone left of this Calipha's carcase; or some ghost and shadow of that great and mighty body, I mean that ancient name and power of the Calipha's, which, magnificent Solyman the Turkish Emperor in his conquest 1534. would seem to acknowledge, in accepting the royal ensigns of that new conquered state at the hands of their Calipha: a ceremony which the Sultan's in Egypt and Persia used, more for form them necessity; this Assyrian and that Egyptian Caliph having but gesture and vesture, the Souldan's themselves enjoying both body and soul of this authority. In the year one thousand one hundred fifty nine, the river Tigris overflowed Bagded, and desolated many Cities. Barrius i Decad. As. li.2. affirmeth out of the Arabian and Persian Tarigh, which he saith he had seen, that Bagded was built by the counsel of an ginger, a Gentle named Nobach, and hath for ascendent Sagittarius, was finished in four years, and cost eighteen millions of gold. These studies of Astrology did there flourish. One Richardus k Rich. contra Alcoran. ca.13. a Friar Preacher saith, That here was an University, the Students whereof were maintained at public charge, of which number himself was one. That Caliph, that founded it, for the preventing of Sects, banished Philosophy out of these Schools, and accounted him a bad Saracen which was a good Philosopher. The reason whereof grew from some, which, reading Aristotle and Plato, relinquished Mahomet. l M. Po.lib.t, ca 7. Marco Polo or Paulus the Venetian saith, that they studied here in his time, the Law of Mahomet, Necromancy, Geomancy, Physiognomy, Physic, and Astronomy: And that it was then a great Staple of the Indian Commodities. This was within few years after the Bohemian-tartar had won it. He addeth that there were many Christians in these parts: and that in the year one thousand two hundred twenty and five, in derision of the Gospel, the Chaliph commanding by a day, that the Christians should remove a mountain in testimony of their faith, according to the words of CHRIST, or else to abide the peril; this was effected by a Shoemaker, and the day in remembrance thereof yearly solemnised with fasting the Even. The jews go still to visit the Den which is there showed, as the place of ' Daniels imprisonment, with his terrible Gaolers or fellow-prisoners, as Master Allen told me. A certain Merchant, (the Discourse of whose voyage * Cap. 8. Ramusius hath published) speaketh of Orpha, a town in the way from Byr to Babylon, wherein the people foolishly suppose, that Abraham offered Isaac: at which time (say they) there sprang a fountain which watereth their Country, and driveth their mills. Here was a Christian Temple called Saint Abraham, after turned into a Mahumetane Moschee, and now called Abrahams well, into which if any enter so many times (they have a set number) with devotion, he is freed of any fever: The fishes which are many, have taken Sanctuary in these waters, and none dare take them, but hold them holy. Six miles from hence is a Well, holden in like sacred account, which cureth Leprosies. Nisibis, Carrae, and m V●later. ls.11. Edessa, were chief Cities of Mesopotamia: at Edessa reigned Ab igarus, betwixt whom and our Saviour passed (if we may believe it) those Epistles yet extant. At Carrhae n Alex. ab Alexand. gen.dier.lib. 4. cap.8. there was a Temple of the Moon, in which, they which sacrificed to the goddess Luna, were subject to the government of their wives: they which sacrificed to the god Lunus, were accounted their wives Masters. He saith, that the Babylonians allowed marriages of parents and children. o Lib. 2.cap.24 Cafe is two days journey from Bagdet, p Cartweight. religious for the burial of Hali and his sons, Hassan and Ossain: whereunto is resort of Pilgrims from Persia, whose kings were wont here to be crowned. But this city Curio q Curio Sar. Eist. lib.1. calleth Cusa, assigneth it to Arabia, & saith that of this accident it was called Massadale, or the house of Ali, slain here by Muavi his cópetitor. Mesopotamia is now called Diarbeth. r Maginus. The chief Cities in it are Orfa, of seven mile's compass, famous, say some, for the death of Crassus. s Assyrias Latio maculavit languine Cariola as: saith Lucan. Caramit the mother-city of the Country, of twelve mile's compass: Mosul and Merdin, of which in the next Chapter. Between Orpha and Caramit, was the Paradise of Aladeules, where he had a fortress destroyed by Selim. t Cartwright. This his Paradise was like to that which you shall find in our Persian History. Men, by a potion brought into a sleep, were brought into this supposed Paradise, where at their waking, they were presented with all sensual pleasures of music, damosels, dainties, etc. which (having had some taste of an other sleepy drink) after came again to themselves. And then did Aladeules tell them, That he could bring whom he pleased to Paradise, the place where they had been: And if they would commit such murders, or haughty attempts, it should be theirs. A dangerous devise. Zelim the Turk destroyed the place. CHAP. XIIII. Of Ninive and other neighbouring Nations. WE have hitherto spoken of Babylonia, but so, as in regard of the Empire, and some other occurrents, Necessity now and then compelled us to make excursions into some other parts of Assyria, Mesopotamia, etc. And I know not how, this Babylon causeth confusion in that Sea of affairs, and in regard of the division of the Pens (as sometimes of Tongues) of such as have written thereof. Hard it is to distinguish between the Assyrian and Babylonian Empire, one while united, an other while divided, as each party could most prevail: and no less hard to reconcile the Ethnic and Divine History touching the same. Ptolomey a Libr. 6.cap. I straitneth Assyria, on the north, with part of Armenia near the river Niphates; on the west with Mesopotamia; on the south with Susiana; and Media on the east. But her large Empire hath enlarged the name of Syria, and of Assyria (which names the Greeks did not well distinguish) to many Countries in that part of Asia. The Scripture deriveth Syria from Aram, and Assyria from Ashur. Both were in their times flourishing, and mention is made from Abraham's time, both of the wars and kingdoms in those parts: yea before, from Ashur and Nimrod, as already is showed. Mesopotamia is so called, and in the Scripture Aram or Syria of the waters, because it is situate between Euphrates and Tigris: the Countries Babylonia, and Armenia, confining the same on the North and South. Whereas therefore we have in our former Babylonian relation discoursed of Assyria, extending the name after a larger reckoning: here we consider it more properly. The chief City thereof was Ninive, called in jonas, b jon ●● 3.3. A great and excellent City of three days journey. It had (I borrow the words of our reverend Diocesan) c Doctor King on jonas Lect. 2. an ancient testimony long before in the Book of * Genes. 10.11. Genesis. For thus Moses writeth, That Ashur came from the land of Shinar, and built Niniveh and Rehoboth, and Calah, and Resin. At length he singleth out Ninive from the rest, and setteth a special mark of pre-eminence upon it, This is a great City: Which honour, by the judgement of the most learned (though standing in the last place) belongeth to the first of the four Cities, namely to Ninive. Others d Annius upon Eeros. imagined (but their conjecture is without ground) that the four Cities were closed up within the same walls, and made but one, of an unusual bigness. Some ascribe the building of Ninive to Ninus the son of Belus: of whom it took the name, to be called either Ninus, as we read in ' Pliny; or after the manner of the Hebrews, Ninive: and after a few words; By the confession of all, both facred and Gentle Histories, the City was very spacious, having four hundred and fourscore furlongs in circuit, when Babylon had fewer almost (as some report) by an hundred: and as afterwards it grew in wealth and magnificence, so (they writ) it was much more enlarged. Raphael Volaterranus affirmeth, That it was eight years in building; and not by fewer at once than ten thousand workmen. There was no City since, by the estimation of Diodorus Siculus, that had like compass of ground, or stateliness of walls: the height whereof was not less than an hundred foot; the breadth sufficiently capable to have received three Carts on a row: and they were furnished and adorned beside with fifteen hundred Turrets. Thus far our reverend and learned Bishop. Diodorus e Diod, Sic. i 3. c. 1. telleth out of Ctesias. That Ninus, after he had subdued the Egyptians, Phoenicians, Syrians, Cilicians, Phrygians, and others, as far as Tanais, and the Hyrcanians, Parthians, Persians', and other their neighbours, he built this City. After that, he led an Army against the Bactrians of seventeen hundred thousand footmen, and two hundred thousand horse: in which Expedition he took Semiramis from her husband Menon, who therefore (impatient of love and grief) hanged himself. He had by her a son of his own name, and then died, leaving the Empire to his wife. His Sepulchre was nine furlongs in height (each of which is six hundred feet) and ten in breadth. The credit of this History I leave to the Author, scarce seeming to agreed with Moses narration of the building of Ninive, any more than Semiramis building of Babylon. Some writ, That f Aelian. vat. hist. l. 7. c. 1. Semiramis abusing her husband's love, obtained of him the swaying of the Empire for the space of five days; in which time she deprived him of his life, and succeeded in his Estate. But lest the name of this City call us back again too much to those Assyrian Relations, before dilated as much as concerneth our purpose; let us see what can be said of their Religion here. Of this we find little, but as before is showed of the Babylonians. Nisroch was the Idol, in whose Temple Senacherib was slain by his own sons. But what this Nisroch was, I cannot find. Certain it is, that he which had upbraided confidence in the true GOD, finds his Idol, even in the place and time of his Worship, his Traitor; and he which had blasphemed the GOD of Heaven, finds Heaven and Earth, and his own bowels, against him. Venus' Urania g Wolpb. in 2. Reg. 19 is reckoned among the Assyrian devotions, and Adad was their chief God, which they interpret One, (and Macrobius, the Sun, which, as before is said, they worshipped) and Atargatis, the Earth. Belus also was here worshipped, as witness Dion, Eusebius and Cyrillus. Lucian h Luc. in lone Tragoedo. saith, That the Assyrians sacrificed to a Dove; the touching of which Fowl required much ceremony for expiation: Whereto accordeth the fable, i Metam. 4. that Semiramis was turned into a Dove. Concerning Adad and Atargatis, Macrobius k Saturnal. l. 1. 23. saith, That the Assyrians ascribe all power to these two. The Image of Adad shined with rays or beams downwards, designing the suns force: That of Atargatis, with beams upwards, as it were ascribing to the heavenly influence all her plenty: under the same Image were the shapes of Lions, as also the Phrygians feigned the mother of the Gods, that is, the Earth, to be borne on Lions. But of this Atargatis more in the next Chapter. jonas was sent to preach to the great City of Ninive, as some l Gramay. As. Sigon. in Sulpit. think in the days of Sardanapalus his next predecessor. Broughton (with some other) thinketh in the days of Pull, or Phul-Assur. Their repentance stayed that judgement. Nahum after denounced the like judgement, which accordingly came to pass. Phraortes King of the Medes (mentioned in the former Chapter) besieged it. His son Cyaxares succeeded in the Kingdom, and in this siege. After that, the Scythians invaded Media, and held it eight and twenty years, according to the prophecy of jeremy, 49. 34. and in the same Expedition obtained Ninive. But Cyaxares after prevailed against the Scythians, and Astyages his son over-turned and destroyed Ninive, that it should no more be a receptacle or encouragement to the Assyrians, to rebel against the Medes. Nahum threateneth m Nab. 2. 6. opening of the gates of the Rivers, and destruction to the Temple, as Tremellins' readeth it, noting thereon the casting down of the Forts on Tigris, and amongst them the Temple of Belus there erected; out of whose notes on the first Chapter of Nahum, I inserted the former relation. Herodotus in the History hereof saith, That Phraeortes there perished in the siege, with most part of his army. Cyaxares, to revenge his father's death, renewed the siege, but was not able to hold his own against the Scythians, until, after eight and twenty years, that the Scythians had enjoyed the Empire of Asia (under pretence of feasting being entertained in a banquet) the most of them, in their drunkenness, were slain by the Medes: and so the Scythians losing what before they had gotten, Cyaxares recovered the Empire, and destroyed Ninive. Thus was that City destroyed n ●arothaeus in his Synopsi affirmeth, that by an Earthquake the lake which compassed the City drowned it, and ●● fire consumed the upper part thereof. whose Richeses, Beauty, Antiquity, Largeness, and Puissance, the Scripture so often mentioneth. A man may compare Ecbatana of the Medes, Babylon on Euphrates, and Ninive on Tigris, to the Triumvirs at Rome: So did they both emulate and share the Eastern Empire, as each could make herself strongest; now Babylon, another while Ninive, and sometime Ecbatana prevailing: which is the cause of no small difficulty in these Histories, M. Cartwright, an eye-witness, hath beheld (he saith) the ruins of this City, and agreeth with Diodorus in the inequality of the sides: two of which contained an hundred and fifty furlongs, the two other but fourscore and ten on a side. Mosul is supposed to be Ninive, happily for the nearness, or for that (as a posthume issue) it hath sprung from the former. The ashes yet have not yielded such a Phoenix as the former was. o G. Bo. Ben. part. 1. lib. 2. Mosul is in fame for Cloth of Gold and Silk, for fertility, and for the patriarchal Sea of the Nestorian Christians, whose authority stretcheth to Cathay and India. Merdin, a Town on the same River, is also a patriarchal Sea of the Chaldees (or Mahumetane Sect.) In Paulus Venetus his days p M. Paul l. 1. c. 6. they were in the Province of Mosul, partly Mahumetans, partly Christians: and in the Mountains dwelled the Curdi, that were Participles or Mongrels in Religion, professing partly Christ, partly Mahumet in practice robbers and wicked. The Christian Patriarch hath Archbishops and Bishops under him, as the Roman Pope. The Mahometans are called Aratri. Assyria (saith q Magin. Geogr. Maginus) is now called by Niger, Adrinsa; by Garara, Azemia; by Pinetus, Mosul; by Mercator, Sarh; and of Castaldus, Arzerum. It sometime contained the Provinces, Arapachite, Adiabena, and Sittacene, now called (after some) Botan, Sarca, and Rabia. Boemus r l. Boem. l. 1. telleth of a strange fashion anciently used in Assyria; That the maids which were marriageble were yearly brought forth in public, and set to sale to such as would marry them. The money which was given for the fairest, was given to the more deformed for their portion in marriage. The Assyrians used to wash themselves daily, but chiefly after carnal company. As for the Saracenicall Religion, we shall more fitly handle the same by itself, then tediously repeat the same things. For this therefore, and other Country's subject to Turkish or Persian servitude, the Reader may read of their superstitions in their due place, when we speak of the Saracens, Turks, and Persians'. The relation of their Christian Rites belong to another Tome. But let us come out of Assyria into Syria; the Histories of which are not a little, as is said, confounded together, and many Rites were common to them both, and to all these parts, from the Persian gulf to Asia the less, as being so often subject to one Empire, or rather still parts of that one Empire, which received often alterations under the Assyrians, Babylonians, Medes, Persians', Macedonians, Scythians, Parthians, etc. CHAP. XU. Of Syria, and the ancient Religions there: of the Syrian Goddess; and her Rites at Hierapolis: Of the Daphnean, and other Syrian superstitions. SYRIA is called, in Scripture, Aram, of Aram the son of Shem, Gen. 10. 22. as before is said. And Strabo (lib. 1.) calleth the Syrians Arammaei. Hence also his Arinsi are derived and Arami (lib. 13.) It is diversly bounded by divers Authors: some confounding the names of Syria and Assyria. Eustathius doth reckon these five parts thereof, viz. Commagena, Seleucide, Coelesyria, Phoenicia, and judaea. Mela extendeth it further, lib. 1. and Pliny, lib. 5. cap. 12. nameth, as part of Syria, Palaestina, judaea, Coele, Phoenicia, Damascena, Babylonia, Mesopotamia, Sophene, Commagene, Adiabene, Antiochia. And in this large sense doth a G. Post. Bar. Sir descrip. Broc. descrip. Ter. sand. Postellius and Brocardus stretch it beyond Tigris Eastward from the Mediterranean sea, and from Armenia to Arabia. But Dom. Niger, and before him b Lib. 5. c. 15. Ptolomey (whom we especially follow) make it abutte on the North upon Cilicia, and part of Cappadocia, by the Mount Amanus; on the South, upon judaea, and part of Arabia Petraea; on the East, upon Arabia Deserta and Euphrates; on the West, upon the Syrian sea. This Country is thought to have been the habitation of our first parents, before the Flood, and of Noah and his sincerer family (as we have said) after. Yet how soon, and how much, they degenerated in the wicked offspring of cursed Cham whose posterity peopled a great part hereof, till they were thence by the Israelites expelled, the Scripture is sufficient record. Yea, even from Noah's time did they derive their Idolatry, as appeareth by c Lucian. de D● a Syria. Lucian's narration of the Syrian Goddess, which he partly saw with his eyes, and partly received of the Priest's report. This Goddess was with godless Rites served and observed at Hierapolis; which, although Strabo d Lib. 16. placeth it beyond the River in Mesopotamia, is by Pliny e Lib. 5. c. 23. accounted in Coelesyria, called also Bambyce, and, of the Syrians themselves, Magog; and by Ptolomey named among the Syrian Cities of the division Cirristica, in 71. 15. Longit. and 56. 15. Latit. And Lucian (who himself was there; for f Gilh● Cognat. in Annot. he calleth himself an Assyrian, and was borne at Samosata in Commagena) placeth it on this side the River. Pliny and Strabo (deceived in the name) mention the worship of Atargatis (called of the Greeks' Derceto) in this place: but Lucian (otherwhere a scoffer, here an Historian) at large describeth it, making this difference between This and That, that Atargetis was half a fish, but the Syrian Goddess wholly resembled a woman. The City he thinketh to have received the name Hierapolis (Holy City) of these holy things here observed; in which respect in giveth place to none other place in Syria: having a stately Temple, enriched with gifts, Statues, and (as they esteemed them) Miracles. Arabia, Phoenicia, Babylonia, Cappadocia, Cilicia, and Assyria brought her Presents, and celebrated her solemnefeasts. This Temple was (in the Syrians opinion) first founded by Deucalion, whose History you would think Lucian had learned of the Hebrews, not of the Syrians, or Greeks'; so lively doth he express the infidelity and cruelty of the old World; the manner of the Flood; the Ark wherein, with himself, his wife, and children, he saved also all other creatures that lived on the earth, which came to him by couples, by dispensation of jupiter. Hereunto these Hierapolitans add, That in their Territory was made a great Clift, which swallowed up those waters: which Clift (but then very little) was showed to our Author: to whom also they reported, That, in memory hereof, Deucalion instituted that Rite, which to his time continued; that twice every year, not the Priests only, but many out of all Syria, Arabia, and beyond Euphrates, went to the Sea, and from thence brought water, which they poured down in the Temple which he had built over that Clift unto juno; all which water was received into the same. Some ascribe the building of this Temple to Semiramis, in honour of her mother Derceto: others to Attes, for the worship of Rhea: which Attes was a Lydian, and was author of the superstitions of Rhea, to the Phrygians, Lydians, and Samothracians: but the opinion most probable was, that Dionysius or Bacchus was founder of it; two substantial witnesses, besides others, affirming the same, namely two Phalli, or Priapi (huge Images of the privy part of a man) erected at the entry of the Temple, with an inscription, That Bacchus had consecrated them to juno. That ancient foundation being consumed by time, this later Temple was erected by Queen Stratonice, who being in a dream enjoined this office of juno, and, for neglecting the same, punished with sickness, vowed upon her recovery to perform it. The King joined in Commission with her, as General of his Army, and overseer of these holy works, a beautiful young man, named Combabus: who fearing what might happen, gelded himself, and closing those his dismembered members (first for their preservation embalmed) in a box sealed, as some great treasure, he committed to the King's fidelity, to be safely reserved to his use. Which his practice saved his life accordingly, being after produced to clear him of adultery with Stratonice, which had been laid to his charge by his envious accusers, and by the jealous King greedily apprehended. In memory whereof, a brazen Statue of Combabus was set up in this Temple, and both then (whether to solace Combabus, or by inspiration of juno) and yearly ever after, many in this Temple gelded themselves, and put off together the nature and habit of men, attiring themselves like women. These Man-women Priests were called Galli. The Temple was built in the midst of the City, compassed with a double wall; the Porch looking Northwards, almost an hundred fathom high; where stood those Priapi aforesaid, about the height of three hundred fathom: up to one of these one ascendeth twice a year, and abideth in the top thereof seven days. He carrieth with him a long chain, which he letteth down, and thereby draweth up to him such things as he needeth. Many offer Gold, and Silver, and Brass, and one appointed receiveth their names, which he showeth to him above, and he maketh his prayers for every of them, sounding, while he prayeth, a little Bell. The Temple within shineth with gold, and the Roof is wholly of this metal; it yieldeth so fragrant a smell, that the Garments of those, which come thither, retame this sent long after. There is also another inner Room or Choir, whereinto the chief of the Priests only have entrance; yet is it open without any door. In this Sanctuary are the Images of the Gods; jupiter, supported with Bulls, but juno sitteth upon Lions, holding in one hand a Sceptre, and in the other a Distasfe, in some thing or other resembling divers other Goddesses, by the Egyptians, Indian's, Armenians, Babylonians, Aethiopians, and Medes, adorned with many jewels: and among the rest she hath on her head a stone called the lamp, of the effect, yielding light in the night season, as if all the Temple were hanged with Lamps. This statue goeth twice a year to the sea, for the water before mentioned: neither of the Syrians is called by any name, but only the Image, not expressing of whom. In the temple is the image of Apollo clothed, with a beard, (contrary to the custom of the Greeks', and in a far more glorious manner) giving forth Oracles: for it moveth itself, which, the Priests espying, lift it up aloft (otherwise it sweateth and moveth itself forward nevertheless) and being thus supported, it turneth itself and them about, and leapeth from one place to another. Than doth the chief of the Priests, make supplication and request for all things: which if it misliketh, it goeth backwards; if it approveth, it carrieth them forwards: and without these Oracles they enterprise nothing neither private nor sacred: and Lucian saith he saw it leaving the Priests (the supporters) and moving itself above in the air. Here are also the statues of Atlas, Mercury, and Lucina, and without, a great brazen Altar, and many brazen images of Kings and Priests, and many others recorded in poets and histories. Among others standeth the image of Semiramis pointing to the temple with her finger, which (they say) is the sign of her repentance, who having given commandment to the Syrians, to worship no other God but herself, was by plagues (sent from heaven) driven to revoke that former edict, and thus seemeth to acknowledge and point out another Deity. There were also places enclosed, wherein were kept and fed; sacred Oxen, horses, Eagles, Bears, Lions. The Priests were in number above 300. some for kill sacrifices: some for offerings: some ministering fire to others at the altar: their garment all white: their head covered: and every year was chosen a new Highpriest, which alone was clothed with purple, and a golden head-tire. A great multitude there was beside of Musicians, Galli, and Prophetical women: they sacrificed twice a day, whereat they all assembled. To jupiter they use neither song, nor instrument, in sacrifice: as they do to juno. Not far hence was a lake of 200. fathom depth, wherein were preserved sacred fishes, and in the midst thereof an altar of stone, crowned always with garlands, and burning with odours. They have a great feast which they call the going down to the lake, when all their idols descend thither. Their greatest and most solemn feast was observed in the spring, which they called the fire: which they solemnifed in this sort. They felled great trees, and laid them in the Churchyard (as we may term it) and bringing thither goats, sheep, and other beasts, they hanged them on these trees; & together with them, fowls, and garments, and works of gold and silver, which being set in due order, they carry the images of the gods about the trees, and then set all on fire. They resort to this feast out of Syria, and the coasts adjoining, & bring hither their idols with them: and great multitudes resorting to the sacrifices, the Galli, and those other sacred wights beaten and wound each other. Others play on instruments, and others, ravished by divine fury, prophecy: and then do the Galli enter into their orders: for the fury ravisheth many of the beholders. Whatsoever young man cometh prepared to this purpose, hurling off his garments, with a great voice he goeth into the midst, and drawing his sword geldeth himself; and runneth through the City, carrying in his hands, that which he would no longer carry on his body. And into whatsoever house he casteth the same, he receiveth from thence his womanish habit and attire. When any of them die, his fellows carrying him into the Suburbs, cover him and his horse with stones, and may not enter into the Temple in 7. days after: nor after the fight of any other carcase in one day, but none of that family where one hath died, in 30. days: and then also with a shaven head. Swine they hold for unclean beasts. And the Dove they esteem so sacred, that if one touch one against his will, he is that day unclean. This causeth Doves in those parts to multiply exceedingly: neither do they touch fishes: This because of Derceto, half a woman, half a fish: that, for Semiramis which was metamorphosed into a Dove. * Euseb de praep. l. 8. c. 5. Many are the ceremonies also to be performed of the religious Pilgrims, or Votaries that visit this holy City: for before he setteth forth, he cuts off the hair of his head and brows, he sacrificeth a sheep, and spreading the fleece on the ground, he kneeleth down on it, and layeth upon his head the head and feet of the beast, and prayeth to be accepted: the rest he spendeth in the banquet. Than doth he crown himself, and his fellow pilgrims, and after sets forward on his pilgrimage, using for his drink and washing cold water, and sleepeth always on the ground till his return home. In this City were appointed public Hosts, for divers Cities divers, called Doctors, because they expounded these mysteries: They have also one manner of sacrificing, to hurl down the beasts destinied hereunto, from the top of the porch, which die of the fall. They have a like rite to put their Children in a Sack, and carry them down, branded first on the neck or palm of the hand: and hence it was that all the Assyrians were branded. The young men also consecrated their hair from their Nativity, which being cut in the Temple, was there preserved in some box of gold or silver, with the inscription of the owner's name thereon. And this did I (saith Lucian) in my youth: and my hair and name remain in the Temple still. Of Atergatis see more in the chapter of Phoenicca. Suetonius tells of Nero, that he contemned all Religions but this of the Syrian Goddess: of which also he grew weary, and defiled her with Urine. After which he observed a little Needle, supposed to have a power of foresignifying danger: and because soon after he had it, he found out a conspiracy intended against him, he sacrificed thereto three times a day. Plutarch * De conso' at. ad Ap. calleth the Syriane an effeminate Nation prove to tears: and saith, that some of them after the death of their friends have hidden themselves in Caves, from the sight of the sun many days. Rimmon the idol of the Syrians, and his temple is mentioned, 2 King. 5. 18. But I have little certainty to say of him. Antiochia built by Selencus, (to whom, in honour of his memory, in mount Cassius they observed sacred solemnities, as to a demigod) sometimes the seat royal of the Syrian Kings, third City of the Roman Empire, third seat of the Christian patriarchs, and first, where that melodious name of Christian was heard: is now the Sepulchre (saith Boterus) of itself, or, (as Niger) a greater wilderness, wherein itself is lest part of itself, being left but a small Village (saith h Cartwright. another) in the midst of it's own walls. About five miles from Antiochia, was that fair and sacred Daphne, which Ortelius in his Theatre hath presented to the spectators, with a peculiar description, and of which the elder Authors i S●zomen. l. 5 18. Niceph. l. 10. c. 18. Euogr. l. 1. c. 16. Strab. l. 16. have plentifully written. It was 10. miles about: a place every way environed with many stately Cypresses, besides other trees, which suffered not the Sun to kiss their mother (Earth:) whose lap was according to the diversity of the season replenished with variety of flowers, her breasts flowing with streams of watery nourishment. A spring there was, deriving (as men supposed) her water from the Castalian Fountains, to which ancient superstition (and therefore superstitious Antiquity) attributed a divining faculty with like name and force to that at Delphos. This also was furthered by the Legend of Daphne, k Ou. Metam. l. 1 recorded by the Poets, believed (and what will not Superstition believe, but the truth?) by the credulous multitude: who was said to have fled from Apollo, and here turned into a tree. But thus could not Apollo be turned from his love, which he continued both to the Tree and place. This was Lettuce suitable to the lips of vain youth. l Ter. in Eunicho. Et quia confimilem luserat (saith amorous Chaerea of jupiter in the Comic) I am olim ille ludum, impendio magis, Animus gandebat mihi, etc. Ego homincio non sacerem? There needed no other lecture of sensuality to them, than this Legend, especially in this school, where every place might be a place of argument (under presence of reason and religion) to shut true Religion, and reason out of the place, especially with scholars greedy of this conclusion. Here you might have heard the whisking winds in a murmuring accent breathing this lustful Oratory: the Enameled floor did offer her more than officious courtesy, (a soft, sweet, and inlaid bed) to lie in; the air with Temperature, seemed to further Intemperance: The eye of the Day, & watchmen of the Night, were prohibited by the Cypress roof, with their unwelcome light, to testify those works of darkness, which those guilty boughs covered from discovering: Once, the concurring objects of each sense, did in silence speak and persuade to sensual pleasure, insomuch that by a general Decree, Temperance and Temperate men were hence exiled, and scarce would the vulgar allow him the name of a man, which here would not be transformed into a beast, or would presume, without a Courtesan, to tread on this holy ground. Needs must they go whom the devil driveth: such God, such religion. Here were erected sumptuous buildings: the temple of Apollo Daphnaus, with a stately Image therein; the work (as was thought) of Seleucus: also Diana's chapel & sanctuary. julius Capitolinus writeth that Verus a voluptuous Emperor spent his summers here, and wintered in Antioch. Severus (more truly answering his name) did to death certain Tribunes (saith Lampridius) by whose negligence the Soldiers here were suffered to riot. The Oracles added renown to the place, which were deluered out of these Daphnaean waters by a certain wind or breath. Hadrian the Emperor is reported to have hence received the faculty of Divining, by dipping a Cypress lease in the Fountain. julian resorted hither often for that purpose. But his elder brother Gaellus, whom Constantius had called to be Caesar, & after (saith Ammianus) for his outrages executed, had in the time of his abode at Antioch, removed the bones of Babylas their Bishop & other holy Martyrs his companions in suffering, to this place, where also he built a church. Now when as julian in his Persian expedition had sent others to visit all the other Oracks in the Roman Empire, himself here consulted with Apollo, (an Apostata Emperor with an Apostata Angel) about the success of those wars. But all his sacrifices obtained no other answer, then that he could not answer, by the countermand of a more divine power there living in those dead bones. Hereupon julian commanded the Christians to remove those ill neighbours: which they did (saith Theodoret,) with a solemn procession, singing the Psalms, & dancing with the heart of Danid; making this the burden, and foot of each verse, Confounded be all they that worship graven images: where with julian, enraged, persecuted the Christians. Euagrius affirmeth, that he built a temple in honour of Babylas: how truly, I know not. But the True GOD confounded both the Idol & Idolater, shortly after, calling the one to give account of his-ill employed stewardship; uncertain whether by divine or human hand: and for the other, his temple was consumed with fire from above, together with the Image, one pillar whereof remained in Chrysostom's days. The Pagans' attributed this fire to the Christians: and no marvel: for what did not that fire of blind Idolatry (kindled with Zeal) attribute to the innocent Christians? herein testifying that it came from hell, & must to Hell again, by that hellish Character and impression, of so great fire, and as great Darkness. Such is Hell, & such is ignorant Zeal: a fire but no light. Apollo's priest by no torments could be forced to contesse any author thereof: & the officers of the temple affirmed it was fire from heaven, which certain country people confirmed by their own sight. julian to satisfy his rage caused some temples of the Christians to be burned. Nicophorus m Nic. l.16.23, & 17.14. telleth of the continuance of this Daphnaean grove, honoured with Buildings and spectacles, by Mammianus and Chosroes. Apollo's image was made of wood, covered over with gold. Theodosius forbade the cutting of any of those Cypresses. Orontes is a river which ariseth in Coelesyria, and payeth Tribute to all the three Brethrens: it visiteth Pluto's palace, running with a long tract under the Earth, and then heaving up his head, maketh his gladsome homage to jupiter; and after his customs paid to the Antiochians, in fine poureth himself into the lap of Neptune, entering the Sea near to Seleucia. n Strab. l.16. It was called Typhon, until Orontes, building a bridge over it, caused it to be called by his name. They had here a tale of Typhen a huge Dragon, which divided the earth, as he went seeking to hide himself, and perished by the stroke of a thunderbolt. Thus did he indent a passage for this river. Not far hence was a sacred Cave called Nymphoeum: also Mount Casius, and Anticasius, and Heraclia,: and nigh thereto the temple of Minerus. In Laodicea was this Goddess honoured, to whom they offered o Eusanius de laudib. constantini. in yearly sacrifice in old time a maid, after that in steed thereof a hart. I may here mention also that, which Tacitus p Tacit. l.2.bist. reporteth of the Mount Carmel (as he placeth it,) betwixt judea and Syria, where they worshipped a God of that name with Ethnic rites. They had not any Temple or Statue to this God, an Altar only and Reverence was here seen: Vespasian did in this place offer sacrifice, where Basilides the Priest viewing the entrails, foretold him of his good success. Laodicea, a city of Syria, used this sacred butchery once a year, to offer a maiden in sacrifice: as testifieth Euseb. de praep. evang. l.4.c.8. CHAP. XVI. Of the Syrian kings, and alteration in Government, and Religion, in those countries. SYria quickly grew into peoples and kingdoms, although Time hath long since devoured both them and their memories. Of Menon the husband of Semiramis (mentioned by Diodorus) is spoken before. Adadezer was in David's time, king of Aram Zoba, which some take for Chobal in Syria, some for Sophene in Armenia, and some for the Nubei: whatsoever they were, David made them tributary Anno mundi. 2903. Benhadad, Hazael, and others the scripture also mentioneth: but certain succession we find not recorded of these Syrian kings, till the time of Alexander, which conquering all from Macedonia, to India, by his inexpected death, left his huge Empire to be shared among his chief followers. Seleucus, the son of Antiochus, a Macedonian, first, master of the Elephants; then Tribune; after that Deputy of the Babylonians, at last obtained the kingdom of Asia, Anno M 3638. of whom Appianus thus writeth: The first King of Syria after Alexander was Seleucus, called Nicator, because he was of very great stature; and as a wild bull had in a sacrifice of Alexander broken lose, he held him with both his hands. He built 16. Cities, called by the name Antiochia, of his father Antiochus: and five Laodicea's, in memory of his mother Laodice: nine Seleucia's of his own name: three Apameas, and one Stratonicea, after the names of his two wives. He prospered in his wars, took Babylon, subdued the Bactrians; pierced to the Indian's, which had slain Alexander's governors (placed amongst them) after Alexander's death. He slew Lysimachus, and seven months after was circumvented and slain of Ptolemy (whose sister Lysimachus had married) being seventy three years old. To him succeeded his son Antiochus, surnamed Soter. A. 3667. who had obtained Stratonice his mother in law, of his father (moved thereunto by his sons violent love, and his Physicians subtle persuasion.) His son Antiochus These was (contrary to his name) poisoned by his wife: whose sons Seleucus, Callinicus, and Antiochus succeeded: and after them Antiochus Magnus, the son of Callinicus, who much enlarged his Empire, adding thereto Babylonia, Egypt, and judea: but invading Graecia, provoked the Romans against him, with whom he compounded on base and mean conditions: He did yet comfort himself for his loss among his friends, saying, that he was a Val. Max. l.4.c.1. beholden to the Romances, that eased him of so weighty a burden, and lessened his cares of government; (for they had coped him in a corner of his kingdom beyond Taurus.) After this he was shine: exhibiting in himself a true example of the world's falsehood, that playeth with Sceptres, and vieth Diadems, using men like Counters or Figures, in numbering and casting accounts, where the same, with a little difference of place, is a pound, shilling, or penny, one, 10. or 100 And yet as earthly happiness herein comes short of heaven, that it is never mere and unmixed, but hath some sour sauce to relish it: so falleth it as far short of hell, that not only hope, but the most miserable hap, hath some glumpse of comfort. But to come to our history. Antiochus his son, surnamed Epiphanes, and after Epimanes for his furious insolence, (who began his reign A. M.3774.) was first sent to Rome in hostage, for security of his father's faith: and after that Seleucus, his brother (which sent b 2. Mac. 3. Heliodorus to rob the Temple at jerusalem) had a while warmed the throne, succeeded in the Syrian kingdom. Of him and his tyranny Daniel had long before prophesied in the interpretation of Nahuchodonosors' Image, c Dan. 2. whose legs are interpreted to be this Syrian, and the Egyptian kingdoms, both heavy and hard neighbours to the Church in judes lying betwixt them: but more especially in his visions in the 7. chapter. d Dan. 724. Where, after other things, he foretelleth of the 10. horns, e Trem. jun. in Dan. D. Downam of Antichrist. D. Willet on Dan. 4.c.7. which are the eight kings aforenamed, and two Egyptian Ptolemy's, Euergetes, & Philopater, in their times prevailing in Syrio, and infesting judea. And the last shall subdue three Kings, which were Ptolomey of Egypt, driven out of Syria, Seleucus his brother, and Demetrius, to whom, after Seleucus, the right of the Sceptre belonged. His policy, and blasphemy, and tyranny, are also by Daniel plainly foresignified, and in their event as fully in the history of the Maccabees related. There you may read his wicked life, and wretched death: He took jerusalem f Calves. Anno M. 3781, and slew 80000. people, rob the Temple of 1800. talents, and of the holy vessels; polluted the Temple; forbade the Sacrifice; named it the Temple of lupiter Olympius; forced men by tortures from their religion; with other execrable outrages, which would require a just volume to describe. As he was thus mad and raging against the true religion: so g Atb. l.5.c.4. Athenaus showeth his vanity in his own, whose pompous solemnity at the Daphnean feast he thus relateth. Antiochus, in emulation to Paulus Aemilius, proclaimed this solemn festivity in the Cities of Greece, and performed it at Daphne. First passed in order 5000. men, armed after the Roman manner: next followed 5000. Mysians, and 3000. Cilicians, with crowns of gold: of Thracians, 3000. of Galatians 5000. of whom some had shields of silver. 20000. Macedonians, and 5000, with shields of brass: after these, 240. couples of champions which should fight in single combat. There followed 1000 Pisaean horsemen, and 3000. of the City, the most whereof had crowns and vials of gold, others trappingss of silver: Next came the band, called Socia, nothing inferior in pomp or number: then 1000 extraordinary, and another thousand in the band called Agema. Lastly, the barded horses 1500. all these in purple vestures, which many had embroidered, or embossed with gold: Chariots drawn with 6. horses, ICO. & 40. drawn by four; one drawn by Elephants attended with 36. other. The rest of the pomp is incredible and tedious: 80O. youths with golden crowns: 1000 fat Oxen, and 300. persons to attend the sacrifices: 800. Elephant's teeth. There were also the Images of all the gods, & Heroes that can be reckoned, some gilded, some clothed with golden vestures, their fabulous histories being with great pomp annexed. After all these, the Images of ' Day, Night, Earth, Heaven, Morning, and Noon. Than came a 1000 boys, each having a piece of plate of a 1000 drams: 600. with vessels of gold: 80. women were carried in chairs footed with gold, and 500 in others footed with silver, very sumptuously attired: 200. of them out of basons of gold strewed sweet odours. These spectacles lasted 30. days. A thousand (and sometimes 1200.) halies or dining rooms, were furnished for banquets, the king himself affecting too officious familiarity therein, visiting the tables of the base people. So base is the pride of Ambition, tempeting a confused distemper; according (in a strange harmony) the harshest discord of proude-aspiring, and dejected baseness; where a base and servile mind begetteth pride, and pride produceth a servile baseness, a changeling, which the doting world fathereth on Humility. Of the death of this Antiochus, the former & second books of the Maccabees seem to disagree: and, which is more strange, the second book in the first chapter saith, he and his company were destroyed in the temple of Nanaea in Persia: and in the ninth chapter saith, that in Media, at Ecbatana, he was smitten with an uncouth disease, and a fall from his Charlot, whereof he died. Some h Mel. Canus, loc. l.2. C. .11 that would have this history Canonical, apply it to two Antiochi, as Lyra and Rupertus, and after them Canus: but Bellarmine i Bel de ver. L. I.C 15. seeing that they will not agreed with the times of any other, but Epiphanes, proveth himself Epimanes, and runneth mad with love of that Trent-minion: affirming that in the temple of Navaea he fell, but escaped as k Gen 14.16. Lot when he was captived, and after parished, as is in the afterpart of the history expressed; whereas it is there said, that they shut the doors on him, and cut him and his fellows in pieces, and made them shorter by the heads: who yet after this (forsooth) could go into Media, and there have a fall from his Chariot. They must have no delicate stomachs, that will be jesuits, any thing must down, when they will up, especially, if Trent or the Vatican command, though manifest reason and sense (that I say not, Religion) countermand. I envy not the read hat with these labels. Well far that modesty of the Author l 2. Macc. 15.39 that confesseth his weakness: but Anathema to their Anathema's, that enact m Conc. Trident. contradictions to be Canonical. I omit the successors of Antiochus, to wit, Antiochus, Dometrius, Alexander, (who took away the golden Image of Victoria out of the temple at Antioch, in his necessity: jesting that jupiter had lent him victory, and when he would have added jupiter n justin. 1..33. to his sacrilege, was chased away by the multitude, and after slain by Grypus.) The rest with the times of their reign are before expressed. o Supra tap. 12 Pompey set an end to these Seleucidan Kings: and the Romans enjoyed the countries of Syria, till the Saracens dispossessed them: whose history you may read p l. 3.c.2. in their due place. The Turks displaced those Saracens: the Christians of the West, by war, made those parts Christian: but were expelled again by the Turks, and they by the Tartars. The Mamaluke q Lib. 6.c.6. slaves, and their Egyptian Sultan after, held the Syrian dominion, until Selim the great Turk subdued it to the Ottoman Empire, under which it still groaneth. Of these things this our history will acquaint you in the proper reports of these Nations. Aleppo, is now chief City of Syria: but Damascus both in elder and later times hath born the greatest name, being the head of Aram, as r Es. 7.8 Easie affirmeth: called of julian the City of jupiter, and eye of the whole East, Holy and Great. It is interpreted drinking blood, by s Higher Com. in Ezec. l.8. Hierom, who telleth (from the Hebrews tradition) that in this field Kain slew his brother: t Chytr. Oilomastic. Chytreus expoundeth it saccus sanguinis, u Wolphij come. i. l2. Ke. 16. Wolphius deriveth it of two words, signifying blood and to spoil: which in the times of Hazael and Benhadad, and of Resin it performed: but never so much as when the Saracens made it the sink of blood and spoil, which they executed on the Christians: and Noradine, Saladine, and the Turks, sitting themselves and this City to the name, before the Egyptian Sultan's, and Ottoman Turks were Lords of it. Stephanus ascribeth the name to one Ascus a giant, which cast Dionysius there into the river: Or because Damascus, the son of Mercury, coming hither out of Arcadia, built it: or because Dionysins their fleyd of the skin of Damascus, which had cut up his Vines. The Turks now call it, as Leunclanius and Chytreus testify, Scham, and so is the whole region called in the Arabian Chronicle, whose extract you may find x x l. 3. in our Saracenicall history. The Armies of David, Ahab, Teglath-phalasar prevailed much against it: The Babylonians subverted it: After that the Ptolemies repaired it: Pompey wan it: Paul hallowed it: The Saracens (as is said) polluted it. The Christians in vain besieged it, in the year one thousand one hundred forty and seven. y Ch. Adrichom. ●beatrum Terrae sanct. Ty●bell. Sanst. libr. 17. Herold contin. 6. Haalon the Bohemian-tartar, one thousand two hundred threescore and two, obtained it, and about one thousand four hundred Tamerlane besieged it; and as he had done at Aleppo, filling the ditch with the bodies of captives and slain carkasles, cast wood and earth upon them, and at last forced it and the Castle. He spared the City for the Temples sake, which had forty Porches in the circuit, and (within) nine thousand Lamps of gold and silver. But the Egyptians by a wile possessing it, he again engirt it, and recovered it. He commanded Mahomet, the Pope or Chalife, and his priests, which came to meet him, to repair to the Temple, which they did with thirteen thousand Citizens, where he burned them all: and for monument of his victory, left three Towers erected of skulls of dead men. The Egyptians regained and held it till Selim the Turk dispossessed them 1517. Now in thus many alterations of State, who doubteth of diversity in Religions in Syria: First, the true Religion in the time of Noab, and the first patriarchs. Next, those superstitions of Rimmon, and the rest before related, in the Assyrian, Babylonian, Persian, Macedonian, and Roman governments: After which long night, the Sun of Righteousness shone unto the Syrians, and made a more absolute Conquest than all the former, not by Legions and Armies, but by a handful of Fishermen, (manifesting his Power in their weakness) the Reason of Men, and Malice of Devils, not being able to withstand their evangelical weapons, which a 2. Cor. 10.5. were mighty through GOD to cast down holds & bringing into captivity every thought to the obedience of CHRIST, b Acts 11.20. insomuch, that hence the Christianworld received first that name. And, how sweet would thy name remain. OH Syrian Antiochia, even now in thy latest fates, which first wast christened with the name Christian, hadst thou not outlived thy Christanitie, or rather; (after the soul departed) remained the carcase of thyself; which ceasing to be Christian, hast long since ceased to be, had not the Divine hand reserved a few bones of thy carcase to testify this his justice to the world! And what harmony could have been more grateful to the Gentiles ears, than thy memory (Damascus) where the Doctor of the Gentiles was first taught himself, and made a Teacher of others? But in thee was the Chair of Pestilence, the Throne of Satan, the sink of Mahometan impiety to the rest of the world, infecting with thy contagion, and subduing with thy force more Nations than ever Paul by preaching converted. Syria, first in the first and principal Privileges of Mankind, embracing in her rich arms (if some be right Suruciours) the promised Possession (the Seal of a further and better Inheritance) was with the first subdued to Saracene servitude: under their Caliph, under the Turks, under the Christians from the West, under the Tartars from the East, under the Mamalukes from the South, and from the North the Ottoman, by new successions and vicissitudes of miseries and mischiefs, become a common Stage of blood and slaughter. And in all these later changes of State, and chances of War, Religion was the life that quickened those deaths, and whetted those murdering swords: no cruelty or sacrilege against GOD, or man, so irreligious and inhuman, but Religion was pretended to be the cause, and bore the Standard to Destruction; a new Religion always erected with a new Conqueror. The rest of which, as professing their own peculiar rites, have their peculiar standing in this field of our Narrations assigned them: this one (which followeth) as a confusion and gallymaufry of divers, I thought fittest here to insert. The Drusians are accounted relics of the Latin Armies, which here warred against the Turks for recovery of the Holy Land: These c Giv. Bo. Ben●, are circumcised as the Turks, they take the liberty of Christians, in drinking Wine, and the licentiousness of beasts, in incestuous copulations with their own daughters. They serve their own Lords, and are not subject to the Turks. Their habitation is not far from Damascus. Knolles in his Turkish History saith, That the right Drusians are not circumcised, otherwise agreeing with the former report; and addeth: That they follow one Isman a prophet of their own. A friend of mine, one master john Pountesse, who hath been acquainted with them, saith they are circumcised. Selim and Amurath laboured to deprive them of their freedom, which was in part by Turkish policy, and their own discords, achieved by Ebratm the Turkish Bassa Anno 1585. Only Mon-ogli or Ebneman, a Drusian Lord, kept himself out of his hands, and deluded his subtle practices: And thus these Drusians. with some Arabians in the midst of the Ottoman Empire, retain some freedom from the Turkish thraldom. Maginus saith, That Tyrus, now called Suri, or Sur, is an habitacle of those Drusian Robbers. Some place them between joppa and Damascus: I though this the fittest place therefore for their mention, as being accounted to Syria, and neighbours to Damascus, and of this hodge-podge Religion. CHAP. XVII. Of the Theology, and Religion of the Phoenicians. PHoenicia is the Sea coast of Syria, after Pliny, or that coast and tract bordering on the Sea from Orthosa (now Tortosa) to Pelusium. Strabo lib. 16. Sachoniatho a a Euseb. de praep. evang. lib. 1. ca,6. & 7. Phoenician, supposed to have lived before the Trojan war, wrote in his own language, the History of his Nation, which Philo Biblius translated into Greek. This Philo in the beginning of his Work saith, That his Author, Sachoniathe, as he was generally learned, so especially he searched out those things, which Taantus, called of the Egyptians Thoyth, of the Greeks' Mercury, the first inventor of Letters, had written: he also blamed those, that by Allegories and Tropologies pervert and obscure the History of their Gods; affirming plainly, That the ancient Phoenicians, Egyptians, and others adored those men for Gods, that had been the Authors of good things to men, applying to them also the names of those Natural Gods, the Sun, Moon, etc. so making some Gods mortal, some immortal. According to this Taautus therefore, the first beginnings of all things were a dark disordered Chaos, and the spirit of the dark air. Hence proceeded Moth, which we may interpret Mire, from whence issued the seeds and generation of all creatures in the Earth and Heaven. The Sun by his heat separating these new-formed Creatures, their conflict in the air produced Thunder, which noise awaked, and caused to leap out of their earth, this slimy generation; after of the Wind Colpia, and Baan (which signifieth Night) were borne men, named Age and first-born, of whom descended in succeeding generations those Giants, that left their names to the hills where they dwelled, Cassius & Libanus, that contended against their brother Vson, who first adventured the sea in the bodies of trees burned, (in which manner the Indian's, even yet, make their canoas or boats) and he erected two Statues to the Wind and the Fire, whom he adored with the blood of beasts. These first men after their death had Statues consecrated to them by posterity, and yearly solemnities. To these succeeded others, inventors of Arts, hunting, fishing, building, yron-workes, tents, and such like. To Misor, one of these, was borne Taautus, first Author of Letters. At that time was borne Elius, and Beruth his wife, which dwelled in Biblos, the Parents of Caelus, and Terra, (his wife and sister) who deified with rites and ceremonies their father Elius, being torn of wild beasts. To these were borne Saturn, Batilus, Dagon and Atlas. But Caelus taking other wives, there arose a great quarrel betwixt him and his former, aided herein by her sons: of whom Saturn the eldest, created Mercury his Scribe, by whose Magical Arts, and by those Weapons (first by him, and Minerva the daughter of Saturn devised) Coelus was overthrown: who, after two and thirty years war betwixt them, was taken by his son, and deprived of his genitories. Saturn had issue (besides his daughters Minerva and Proserpina) Amor, Cupido, Saturn, jupiter Belus, and Apollo, of his sisters, Ascarte, Rhaea, Dione. Than also were borne Typho, Nereus, Pontus, the father of Neptune. Saturn suspecting his brother Atlas, buried him in the ground, and cast up a high hill over him: where, not long after, was a Temple erected to him. Dagon was inventor of Tillage; and therefore called b jupiter Ar●trius. jupiter of the Plough. But Saturn becoming a great Conqueror, bestowed Egypt on Taautus or Mercury, who first made a mystery of their Theology, as the son of one Thaion first did among the Phaenicians; applying allegorical interpretations thereof to Nature; and instituting rites to Posterity. This allegorical Theology of Taantus was interpreted by Surmobolus and Thurro. It followeth in the History, That it was then a custom, in great calamities, for the Prince to appease the angry Daemon with his best beloved son, and thus (in the time of a perilous war) was Leüd the son of Saturn, by a Nymph, named Anobreth, clothed in royal apparel, offered on an Altar erected for that purpose. This was practised long after by the King of Moab 2. King. chap. 3. who being besieged by three Kings of Israel, juda, and Idumaea, sacrificed his eldest son: which yet some interpret of the eldest son of the King of Idumaea. Taautus ascribed Divinity to the Serpent, c Trem. & Ius. as being of a most fiery and spiritual nature, moving itself swiftly, and in many forms, without help of feet, and a creature which reneweth her age. The Phaenicians and Egyptians followed him herein, they calling it a happy Spirit or GOD; these, Eneth, and framed thereto the head of a Hawk: of which in his place we have spoken. And thus far have we been indebted to Euseb. de praep. evang. lt. I In the time of those wars betwixt Saturn and Caelus was borne Hercules: to whom was a Temple of great Antiquity at tire. To Hercules were also celebrated games at Tyrus, every five years, to which jason sent three hundred drams for a sacrifice 2. Mac. 4. 19 Hiram in Solomon's time pulled down the old Temples of Hercules and Astarte, and built new. He first erected a statue to Hercules, and in the Temple of jupiter consecrated a golden Pillar. joseph. antiq. lt. 8. The Sydonians also worshipped Astarte in a stately and ancient Temple to her builded: whom * Petr. Mart. Comm. in 1. Sa. 7. some interpret Luna, * Ci. de Natur. dear. lib.3. So Chytraeus, & before him, Eusebius and Plxutm in Mercator. some Venus, and one of her Priests, to d Lu●. Dea Sir cum annotat. Gilberti Cognat. Lucian, Europa. It is more probable, that Astarte was juno: for she was worshipped of the Punickes (a Phaenician colony) by that name. Lucian saith, that he saw also at Biblos the Temple of Venus Byblia, wherein are celebrated the yearly rites of Adonis, (who they say, was slain in their Country) with beat and woeful lament; after which they perform Obsequys unto him, and the next day they affirm him to be alive, and shave their heads. And such women as will not be shaven, must prostitute their bodies for one day unto strangers, and the money hence accrueing, is sacred to Venus. Some affirm that this ridiculous lamentation is made, not for Adonis, but Osiris; in witness whereof, a head made of paper once a year in seven days space cometh swimming from Egypt to Byblos, and that without any human direction: Of which Lucian reporteth himself an eye-witness. Hereby runneth the River Adonis also, which once a year becometh read and bloody: which alteration of the colour of the water, is the warning to that their Mourning for Adonis, who at that time they say is wounded in Libanus: whereas that redness ariseth indeed of the winds, which, at that time blowing violently, do with their force carry down alongst the stream a great quantity of that red Earth or Minium of Libanus whereby it passeth. This constancy of the wind might yet seem as marvelous as the other, if diverse parts of the world did not yield us instance of the like. In Libanus also was an ancient Temple dedicated to Venus by Cinyras. Astarte or Astaroth was worshipped in the forms of sheep, not of the Sydonians only, but of the Philistims also. I Sam. vlt. in whose Temple they hanged the armour of Saul. And wise Solomon was brought by doting on women to a worse dotage of Idolatry e 1. Reg., 11.5. with this Sydonian idol among others. And not then first did the Israelites commit that fault, but from their first neighbourhood with them, presently after the days of joshua. f jud. 2.13. This Sidon, the ancient Metropolis of the Phoenicians (now called Saito) in likelihood was built by Sidon, eldest son of Canaan, Gen. 10.15. and fell to the lot of Asher. jof. 16. 28. whence it is called Great Sidon. It was famous g Chytrays O. nomast. for the first Glasse-shops, and destroyed by Ochus the Persian. This fair mother yielded the world a daughter far fairer; namely, Tyrus, now called Sur, (whose glory is sufficiently blazed by the Prophet's Esuy, and Ezechiel) being situate in an Island seven hundred paces from the shore, to which Alexander in his siege united it; whom it held out eight months (as it had done Nabuchodonosor thirteen years, which long siege is mentioned Ezec. 26. 7.) in nothing more famous, then for helping Solomon under Hiram their king, h Anno mundi. 2933. & d. to build the Temple a hundred fifty five years before the building of Carthage. This Hiram ( i jof. contr. Ap. libr. .1. josephus reports it out of Dius a Phoenician Historiographer) enlarged the City, and compassed within the same the temple of jupiter Olympus, & (as he addeth out of Menander Ephesius) therein placed a golden Pillar: he pulled down the old temples and built new, and dedicated the temples of Hercules and Astarte. Ithobalus, Astartes priest, slew Phelles the King, and usurped the Crown. He was great grandfather to Pygmalion the brother of Dido, Founder of Carthage. The Phoenicians, famous for Merchandise and Marinership, sailed from the read sea round about Africa, and returning by Hercules pillars, arrived again in Egypt the third year after, reporting (that which Herodotus k Herald libr.4. doubted of, and to us makes the Storle more credible) that they sailed to the Southward of the Sun: They were sent by Pharaoh Neco. Cadmus' a Phaenician was the first Author of Letters also to the Greeks'. At Tyrus was the fishing for purple: not far off was Arad, a populous Town, seated on a rock in the sea, like Venice. Alongst the shore is Ptolemais, near which runneth the River Belaeus, and nigh to it the Sepulchte of Memnon having hard by it, the space of a hundred cubits, l joseph. de bell. in libr. 2.ra 9 Pli. 5.19. & .36 26. Strabo 16. yielding a glassy sand: and how great a quantity so ever is by ships carried thence, is supplied by the Winds, which minister new sands to be by the nature of the place changed into glass. That would seem strange, if this were not yet stranger, that this new glass if it be cast upon the brinks of this place, receiveth the former nature of sand again. Belus and Hercules Tyrius and the Sun, called of them Heliogabalus, were Phoenician Deities. m Euseb. de laudib. constant. orat. & de Prep. lib. 4.ca.7. Eusebius also relateth other Phoenician abominations, both bloody and beastly: the one in yearly sacrifice of the dearest pledges of Nature to Saturn: the other in that temple of Venus, built in the most secret retreat of Libanus, where Sodom (burned with fire from above, and drowned in a dead sea) seemed to revive: such was their practice of impure lusts, intemperately using the Natural sex, & unnaturally abusing their own: worse in this then the Sodomites, that these intended sensuality; they pretended Religion. Constantine razed these suburbs of Hell, & destroyed both the customs, statues, and temple itself. n Aug. de Civi. Dei lib. 4.ca.10. Augustine saith, That the Phoenicians prostituted their daughters to Venus, before they married them. Of Melcanthor, Vsor, and other their gods (sometimes men) I forbear to speak. Alexander o Libr. 2.ca.8. ab Alexandro, affirmeth, That the priest of the Sun in Phoenicia, was attired with a long sleeved garment, hanging down to the feet, and a golden Crown. We may add to these Phoenician superstitions, their mystical interpretation by p 〈…〉 Macrobius. He expoundeth Venus and Adonis, to signify the Earth and the Sun. The wild Boar which wounded Adonis, is the Winter, which for the absence of her Lover maketh the Earth to put on her mourning weeds (at whose approach she af●●● putteth on her new apparel, saith q 〈…〉 our English Arcadian Oracle;) This was shadowed in a certain Image in mount Libanus, portrayed in mourning habit. And to this sense he applieth the Egyptian rites of Osiris and Isis, and of Orus, which is Apollo or the Sun, and likewise the Phrygian mysteries of Atinis, and the mother of the Gods. He saith that they abstained from swine's flesh. The Philistims and all that Sea-coast, by r Strabo. lib.1● P●n. li.5.ca.12. Strabo and Pliny, are reckoned to the Phoenicians. Their original is attributed to Misraim; They had five principal Cities, Ascalon, Accaron, Azotus, Gath, Gaza. Of their sheepish Astarte ye heard even now, and of their Legend of Dagon. Their superstitions the Scripture often s jud. 16.23.1. Sam. 5.2. mentioneth. What this Dagon was (saith t Comm. Petr. Mart. in Ind. 16 Martyr) is not well known. But by the derivation of his name (which signifieth a fish) it seemeth he was a Sea-god. For such Sea-deities had the Greeks' and Latins, as Neptune, Leucothea, Triton: above his belly he was of human shape, beneath like a fish. Such is Idolatry, divine it will not be, it cannot content itself with human, but proveth monstrous in the ugly and deformed image, exhibiting the character of the true Author of this falsehood. When Cicero u Cic de Natur. dear. lib. 3. saith, the Syrians worshipped a fish; it may be construed of this Dagon. Happily (saith Martyr x Petr. Mart. come. in 1. Sam. 5 ) they intended Neptune, or I know not what Devil. y Tremel. annot. in jud. 15. 23. y Drul. Quaest beb. lib.1.q.82. Tremellius thinketh Triton. This may we see and say, when men are given over to themselves, than they become beasts, monsters, devils: yea, worse than such, for while they worship such, they profess themselves as Clients and Votaries to be worse and base than their Deities. Drusius deriveth not this Dagon of Dag a fish; but of Dagan, which signifieth Wheat, whereof Eusebius saith, Dagon invento frumento & aratro vocatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Philo Byblius, Dagon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, is called Wheat or Bread-corne. When the Philistims had placed the captived Ark in Dagons' Temple, he fell on his face before the Ark: But they placing him again in his room, with a second fall, his head and hands were cut off upon the threshold: The stump (or as Tremellius and Vatablus read it) Dagon, or that part of him which resembled a fish, remained. And, therefore the Priests of DAGON, and all that come into DAGONS' house, tread not on the threshold of DAGON. Thus true Religion, the more opposed, the more it flourished: the prisonhouse of her captivity is the throne of her Empire: blind superstition, the more it is detected, the more enraged, addeth new devotion, to increase, not caring to amend the former. Of Astaroth, we have before showed, why it is used in the plural number, as z Ribera in Host 2. Ribera affirmeth for her many Idols, as we say our Lady of Walsingham, our Lady of Loretto, etc. The word Astar signifieth a flock of sheep: and it is likely, this their juno was in the form of a sheep worshipped, as jupiter Ammon in likeness of a Ram. Their Dagon, it seemeth (seeming we have, no true being nor being of truth, in Idols) was the same which Poets a Metam. lib.4. call Derceto or Dercetis, the mother of Semiramis, whose Image Lucian b Luc dea syr. saith he saw in Phoenicia, not unlike to that which is reported of the Mermaid, the upper half like a woman, the other like a fish: (therefore of Pliny c Plin. li.5.c.25 called Prodigiosa;) in reverence of whom the Phoenicians were said to abstain from fish. Authors do also call this Idol Atergatis: and d Athen. l.8.c.6 Athenaeus reporteth, That the Country-lawe of the Syrians deprived them of fish: and that Gatis (a Syrian queen) prohibited the eating of fish Ater Gatis, that is, without Gatis, without her licence, and therefore was called Atergatis, as a forestaller of the fish to her own delicate tooth. Mopsus, a Lydian, after drowned her in the lake of Ascalon, where this fish-devourer was of fishes devoured. They yet esteemed her a Goddess, and offered unto her fishes of gold & silver: and the Priests all day long set before her true fishes roasted and sodden, which after themselves did eat; & it is not to be doubted but the mettall-mawes of those Ostriges could also digest the other. Diod. Siculus e Diodo. Sic. li.3.ca.2. telleth, That hard by a lake, full of fish, near unto Ascalon was a Temple dedicated to this fishwoman: her Story followeth, That she yielding to the lust of a young man, had by that copulation Semiramis, whom (now too late repenting of her folly, she exposed on the rocks, where she was nourished by birds: of which birds (called in their language Semiramis) she received that name. The Shepherds after espying this hospitality of the birds, found the child, and presented her to Simma the King's shepherd, who brought her up as his own daughter. The mother (not able to swallow her shame and grief) cast herself into the lake to be swallowed of the water, but there by a new Metamorphosis, was turned into a fish, and hallowed for a Goddess; and (for company) the fishes of that lake, and the Birds of that Rock were canonised also in this deifying devotion. In Ascalon was a Temple of Apollo: and Herod father of Antipater, f Niceph. lib.1.ca.9. grandfather to Herod the Great, hence called Ascalonita, was servant to Apollo's Priest. At Accaron was worshipped Baalzebub, that is, the Lord of Flies, g Pet. Mart. in 2. Reg. 1. either of contempt of his idolatry, so called; or rather of the multitude of Flies, which attended the multitude of his sacrifices; or for that he was their Larder-god (as the Roman Hercules) to drive away slies: or for that h D. Chytr.on●mast. form of a Fly, in which he was worshipped, as Nazianzeno against julian reporteth. He was called Sminibius or Myiothes: and was their Aeseulapius or Physicke-god, as appeareth by Ahaziab i 2. Reg. 1.2. who sent to consult with him in his sickness. And perhaps for this cause the blaspheming Pharises, rather applied the name of this then any other idol to our blessed Saviour, k Matt. 10.25. whom they saw indeed to perform miraculous cures, which superstition had conceived of Baalzebub, and if any thing were done by that idol, it could by no other cause be effected, but by the Devil, as tending (like the popish miracles) to the confirmation of idolatry. What the devil had at Beelzebubs Shrine to this end performed, blinded with rage and malice, they imputed to the miracles of CHRIST, which, in regard of the Efficient, were more excellent than could be Satan's impostures, as countermaunding him and all his projects: for the matter, were merely supernatural; in the Form were acted by his will, signified by his naked word: and for the end (which is l Deut. 13.2. the only touchstone for us to try all miracles) were to seal no other truth than was contained (for substance) in the Law and the Prophets, whith he came not to destroy, but to fulfil. If an Angel from heaven, yea with heavenly miracles, (if it were possible) should preach unto us otherwise, Paul biddeth us to hold him accursed: and cursed be that devil of Hell, that under colour of miracles (one of Antichrists ensigns, 2. Thess. 2.9.) hath taught the World to worship the m Lipsijs vir go Halensis etc. Lipsian n Historia Lauretana Turselini. Lauretan, and I know not what other Ladies: not that Virgin, on Earth holy, in Heaven glorious; but their idol-conceits, and idol-blockes of her. Our Lord hath taught us plainly in Matthew, chapter 4. verse 10. to serve God only, without sophistical distinctions. As for these Heathenish & Popish, and all those other packets of miracles, which we receive by the jesuits annual relations from the East and West Indieses; I esteem them with Doctor Hall (a hall of Elegance, all-Elegance) Dec. I epi. 6. That they are either falsely reported, or falsely done, or falsely miraculous, or falsely ascribed to Heaven. But I know not how (pardon it Reader) I am transported to Hale, Zichem and Loretto, from our Phoenician ports. The name of Beelzebub hath been occasion of this parenthesis. But the power of Beelzebub (I fear) hath induced Bellarmine, to fall down, and thus to worship, him, for his purple advancement. For amongst the Notes of the Church, he hath reckoned for one, this of miracles: Maiusipses miraculum, a greater miracle he, that now will not believe without miracles that gospel, which at first was thereby sufficiently proved. We read that the o Matt. 12.39 jews seek for signs, and are therefore called, an evil and adulterons generation; and not only * Matt. 24.24. false Christ's and false Prophets, and Antichrist himself, but the heathens had their Legends of miracles: as the whole course of our History will show. Go now and reckon a Catalogue of miracles through all Ages, even to the time of blessed Ignatius and his Society: and ask of us miracles for proof of our doctrine. Our doctrine hath already by the Apostles and Prophets (Penmen of holy Scriptures) been proved that way; and we leave to you the style of Mirabiliarij Miracle-mongers, which August. Tractat. in Io. 13. for like brags of things miraculous-ly wrought by them, giveth the Donatists'. With us, Miracles must be proved by the Truth and the Church, and not they by miracles. But let us come back to Phoenicia. The Phoenicians are accounted first authors of Arithmetic and Astronomy; as also of the Art of Navigation (Primaratem ventis credere docta Tyrus, saith Tibullus) and observed the North-star to that Sea-skill. The Sidonians are reputed first authors of Weights and Measures. q Herod. Terpsic. Herodotus affirmeth, That the Phoenicians, which came with Cadmus into Greece, taught the Grecians both other Sciences, and also Letters, which before that time they knew not. These letters after changed their sound and form, being by the jonikes principally learned, who called them Phoenician, and called their Skins or Parchments biblos (haply of Byblos in Phoenicia.) He saw the Cadmean letters engraven in a Temple at Thebes, much like the jonike letters. r Animad. in E●seb. chron. pag. 103. & d. ad 113. Scaliger hath given us a view of the one and the other, the ancient jonike, than the only Greek letters, out of certain old inscriptions, much resembling the present Latin letters; and the ancienter Phoenician (I may say with him, the ancientest) used by the Canaanites and Hebrews of old, and by the Samaritans at this day: For those which the jews now use, he affirmeth to be new, corrupted from the Syrian, and these from the Samaritan. His learned discourse thereof were worthy the reading, but here would be too prolix. Of the Phoenician Kings here might be inserted a large History; but I fear tediousness. Their Catalogue is thus in Scaligers s Can. Isagog. l.2. Canons; first Abibalus, two years; Hirom, the son of Abibalus, 38. years; Baleazaros, 7; Abdestartus, 9; the nurses son, 12; Astartus Dalaeastri F. 12; Aserymus, 9; Pheles, 8. months; Ithobaal, the Priest of Astarte, 32. years; Bad●zorus, 6; Margenus, 9; Pygmalion, 47. In his time Dido fled into Lybia. A long time after this reigned another Ithobalus 19 years; Baal, 10; and then judges ruled: Ecnibalus, 2. months; Helbes, 10. months; Abbarus the high Priest, 11. months; Balator, 1. year; Mytgonus and Gerestratus, 6; Merbal (sent from Babylon) 4; Hirom his brother, 20. Thus much out of the Phoenician Antiquities: the rest of their History is for substance, the same with the Syrian before handled. jop t P. Mela.l.1. c. 11. Plin. l.5. c. 13. (saith Mela and Pliny) was built before the Flood; and Cepheus reigned there, witness certain ancient Altars, there observed religiously, and bearing titles of him and his brother Phineus. They show monstrous bones, the Relics of the Whale, from which Perseus freed Andromeda. Mount Casius had in it the Temple of jupiter Casius, and Pompey's Tomb. CHAP. XVIII. Of Palaestina, and the first inhabitants thereof, the Sodomites, Idumaeans, Moabites, Ammonites, and Canaanites, with others. PHoenicia is stretched by some (as you have read) even to Egypt, all alongst that Sea-coast, and in that respect partly, and partly because they observed some nearness in Religion, I have adjoined the Philistims to the Phoenicians: howbeit, others doc confine Phoenicia betwixt the River Valania and Mount Carmel. Thus hath a Brocard. descript. Terrae sanc●iae, Magmud Geog●. Brocard written, and after him Maginius; who do reckon unto Palaestina, Galilaea, Samaria, judaea, and Idumaea, leaving out Phoenicia, bounded as aforesaid, to make a part of Syria by itself. Of this Region I purpose to make larger discourse in the next Chapter; here intending to rake out of their dust the ancient Nations which inhabited this Land, before the Israelites were Lords thereof. The Sodomites sometimes inhabited a pleasant and fertile valley, watered by jordan, which Moses compareth b Gen. 13.10. to the Garden of the LORD, and the Land of Egypt, for pleasure and plenty. To the Sodomites I reckon also those other City's partakers of the same fertility and vengeance, Gomorrha, Adma, Zeboim, and little Zoar, saved at the request of Lot. Their Kings and their Wars are mentioned, Gen. 14. Their wickedness in many places of Scripture; which Ezechiel c Ez. 16.49. reduceth to these four heads, Pride, Gluttony, Idleness, and Cruelty, or hard-heartedness. Their judgement both Moses and others, and the place itself do record. Their Religion was an irreligion, and profane contempt of GOD and Man Europe (I would I could not say England) can now yield the like: saving that in our subtle, and more wary age, Policy, having eaten up Religion, hath with the blood thereof died her cheeks, and would seem more shamefast than those former Sodomites. Thus did d Es. 1.10. Easie speak to the Princes of Sodom (in his time) and the people of Gomorah, in respect of that their wickedness, which survived them, and hath fructified unto us, among whom yet the LORD of Hosts (as with them) hath reserved a small remnant from this worse plague than Sodoms' brimstone, a Reprobate sense. The difference betwixt ours and them is, that they were more open, ours more close, both in like height. but not in like weight of wickedness; our darkness excelling theirs both in the sin, and in the punishment, in as much as a greater light hath shined, which we withhold in vurighteousnesse. And if you will have the main character of difference betwixt these and those; the one were beastly Men, the other are Devils in the flesh. First, from a spark of Hell Concupiscence, (guided by Sensual Lust, attended by e Pro. 1.32. Ease and Prosperity, and further inflamed and blown by the Devil) an unnatural fire, (which still beareth the name of Sodomy) was kindled, which gave coals to a supernatural flame, reigned by the LORD in Brimstone and Fire from the LORD out of Heaven, and burning even to Hell again (the α and ω of wickedness) where they suffer (saith * Jude, u 7. Jude) the vengeance of eternal fire. This f 2. Pet. 2.6. is written for our learning, on whom the ends of the world are come, their ashes being made an example unto them that should after live ungodly. Let not any object the Preacher here, and require the Historian, seeing that History builds not Castles in the air, but preacheth both civil and divine knowledge by examples of the passed, unto the present Ages. And why should not I preach this, which, not my calling alone, but the very place itself exacteth? They being dead, yet speak, and the place of their burial is a place to our memory, being turned into a Sea (but a Dead Sea g jordan runneth into the Dead Sea, and there stayeth without issue to the Ocean. ) which covereth their sins, that it may discover ours; which, as astonished at their unnaturalness, hath forgotten her own nature: It drowneth the Earth, which it should have made (as whilom it did) fertile: it stays itself with wonder and indignation, and falling in a dead swoon, sinketh down with horror, not wakened, not moved with the winds blustering; refusing the light of the Sun, the lap of the Ocean, the commerce of Strangers, or familiarity of her own, and (as it happeneth in deep passions) the colour goeth and cometh, changing three times every day: it gaps forth from her dying entrails a stinking and noisome air, to the near dwellers pestiferous, sometimes avoiding (as it were excrements) both lighter ashes, and gross Asphaltum: The neighbour-fruits participate of this death, promising to the eye toothsome and wholesome food, performing only smoke and ashes. And thus hath our GOD showed himself a consuming fire, the LORD of anger, to whom vengeance belongeth; all creatures mustering themselves in his sight, and saying at his first call to execution, Lo we are here. That which I have said of these miracles, still living in this Dead Sea, is confirmed by testimony of many h joseph. de bell. jud. l.5.c.5. Cornel. Tacit. bi●. lib.5. These two describe it at large. Also Strabo, lib. 16. Plin. lib 5. c.16. beside the modern and elder Christians. Ptolo●ey placeth the midst thereof in 66.50. & 31 10. l. 7.c.16. Authors. Brocard telleth of those Trees, with ashes, growing under Engaddi, by this Sea; and a vapour, arising out of the Sea, which blasteth the neighbour-fruits; and the * Gen. 14.10. slime-pits on the brinks of this Sea, which he saw. Neither strangers nor her own have access there, where Fish (the natural inhabitants of the Waters) and Water-fowles (the most usual guests) have no entertainment, and men or other heavy bodies cannot sink. Vespasian proved this experiment by casting in some bound, unskilful of swimming, whom the waters (surfeited with swallowing her own) spewed up again. The Lake, josephus saith, is five hundred and fourscore furlongs in length (Pliny hath an hundred miles) the breadth, between six and five and twenty miles, Strabo telleth of thirteen Cities still, (whereof Sodom was chief) of threescore furlongs compass; whereof some were consumed by fire, or swallowed by Earthquakes and sulphurous Waters, the rest forsaken: some Remainders (as bones of those carcases) then in his time continuing. i L. Vert.l.1. c. 9. Vertomannus saith, That there are the ruins of three Cities on the tops of three Hills: and that the Earth is without water, and barren, and (a greater miracle) hath a kind of bloody mixture, somewhat like red Wax, the depth of three or four cubits. The ruins of the Cities are there seen still. Idumaea lieth Southward from judaea: it had name of Edom, the surname of Esau, son of Isaak. The History of this people, and the Horites, joined with them, is related by k Gen. 36. Moses. It was subdued by David, according to the Prophecy, The elder shall serve the younger. They rebelled under joram the son of jehosophat; as Isaak had also prophesied. From that time they continued bitter enemies to the people of GOD, l jos. Antiq. 13. 17. till Hircanus, the son of Simon compelled them to accept both the jewish Dominion and Religion: after which they were reckoned amongst the jews. Of the Idumaeans were the Amalekites, m 1. Sam. 15. destroyed by Saul. They were South from juda. n job. 2.11. Elphaz the Themanite, it seemeth, was of Esau his generation, and of the right Religion. The Idumaeans, Moabites, and Ammonites are by some placed in Arabia, of which I will not contend: I here mention them, as both borderers and subjects to the Israelites; of which we read much in the Scripture; little elsewhere that maketh to our purpose. South from Amalek was Kedar, a country abounding with flocks of Sheep and Goats. But I may not now devil in the Tennis of Kedar, till I come to the Ismaelites. o Moabltes & Madianites. On the East side of the Lake of Sodom is that Region which the Moabites (so often in Scripture mentioned) sometime inhabited: and before them the Emims, which were Giants, tall as the Anakims', Deut. 2. 10. The Moabites were the posterity of Lot, by incest with his daughter. p Arias Montanus. Moab had on the East the Mountains of Horeb; on the West the salt Sea, and part of jordan; Arnon on the South, and the North border stretched from jabbok to the Mountains of Pisga. That part of their Country, between jabok and Arnon, Sihon King of the Amorites had taken from them, and lost again to the Israelites. Balac their King, fearing to lose the rest, sent for Balaam the Wizard to curse the Israelites; who yet, by Divine power, was forced to bless them. Yet the lustre of Balacs' promises so dazzled his eyes, that q Apoc. 2.14. he taught Balac to put a stambling-blocks before the Israelites, and by sending amongst them their women, to draw them to carnal and spiritual whoredom; so to provoke the wrath of GOD'S icalousie against them. But the zeal of Phineas stayed it; and Balaam, in his return home ward to his Country of Mesopotamia, was slain by the Israelites among the Madianites, partakers with the Moabites in Balaams' idolatrous proicct. These Madianites descended of Abraham, r Abraham's children by K●urah were authors of the Nations called Filij orientis, the children of the East, which inhabited the parts of Arabia between the Moabites, Ammonites, and the Persians' & Chaldaeans, from Mesopotamia to the Persian gulf. Ar. Mont. Ch●n●●n. by Keturah, and dwelled in a part of Arabia, near to the Moabites, on the East. Some of them dwelled near to Mount Sinai, Exod. 2. 15. and in the Desert, on the East side of the Read Sea. Their mighty Army was mira culously destroyed by s jud. 7.20. the Sword of the LORD, and Gedeon. The Moabites were subjecteth to Israel by David, and so continued to the Kings of Samaria, till, that State being rend, they freed themselves. It seemeth they worshipped the Sun; as the names Kirchereseth, Beth-Baalmeon, and Balacs high places do show, and we have observed before in the worship of Bel and Baal. Chemosh was another Idol of theirs, to which Solomon built an high place. Pehor also, and Baal pehor, and the rest, whose Rites are now rotten, and the memory worn out. In their rebellion against jehoram King of Israel, he and jehoshapat, King of juda, with the King or Viceroy of Idumaea, went to recover them by force. The Moabite, in despair, offered a bloody Sacrifice of his eldest Son and Heir; or, as Tremellius readeth it, t K●g3. 27. The King of Edom's son: which caused the Israelites return. The Ammonites and Moabites might not enter into the Congregation of GOD, unto the tenth generation, because u Deut. 23.3. they met not the Israelites with bread and water in their way, when they came out of Egypt, and for hiring Balaam against them. Ar. Montanus saith, That the Moabites were circumcised in imitation of the Israelites, but worshipped not their God, but their own Idols. x The Ammonites succeeded the giants called Zamzummias, Deut. 2.20. The Ammonites (their brethren in the evil both of Lot their father, and their own) inhabited Northward from Moab; on the East were the hills Acrabim; on the West the Amorite; the hills Luith, Basan, etc. made it a valley. Their chief City was Rabbath, after called Philadelphia. These Ammonites had been troublesome to the Israelites, in the times of y jud. 11.5. jephte and of z 1. Sam. 11. Saul. And after, David in just revenge, for violating the Law of Nations, destroyed them. Moloch, or Melchon, was their Idol, which is supposed a P Mart. in 2. Reg. 2. Vatab. in Leu. 18. to be Saturn, whose bloody butcherly sacrifices are before spoken of. It was a hollow Image (saith b Lyra in Leu. 18. Lyra) of Copper, in form of a man. In the hollow concavity was made a fire, with which the Idol being heated, they put a child into his arms and the Priests made such a noise with their Timbrels, that the cries of the child might not move the parents to compassion, but they should rather think the child's soul received of the God into rest and peace: others c A●et in Act. c. 7. ex P. Fag. resert l. White. add, That this Moloch had seven Rooms, Chambers, or Ambries therein; one for Meal; a second for Turtles; a third for Sheep; the fourth received a Ram; the fift a Calf; the sixt an Ox: if a man would offer son or daughter, the seventh was ready for that cruelty. Some interpret Moloch and Remphan, Act. 7. to be the Sun and Moon. There was a valley near jerusalem (sometimes possessed by the son of d P. Mart. in 2. Reg. 2. Chytr. O●omast. Hinnom) where the Hebrews built a notorious high place to Moloch: it was on the East and South part of the City. It was also called Topheth, or Timbrel, of that TymbrellRite which those Corybantes and bloody Priests did use; or else for the spaciousness of it. e jer. 7.31,32. Icremie prophesieth, That it should be called the Valley of slaughter, because of the judgements for the idolatrous high places in it. Upon the pollution hereof, by slaughter and burials, it grew so execrable, that Hell inherited the same name, called Gehenna, of this place: first, of the lowness, being a Valley: secondly, for the Fire, which here the children, there the wicked, sustain: thirdly, because all the filth was cast out of the City hither, it seemed they held some resemblance. The Ammonites also were (as Montanus affirmeth) circumcised. Canaan was the son of Cham, Father of many Nations, as f Gen. 10.15. Moses declareth, Sidon and Heth, jebufi, Emori, Girgashai, Hivi, Arks, Sini, Arvadi, Zemari, Hamathi; the most of which were expelled their Country, slain or made Tributary by the Israelites. Their border was from Sidon to Gaza West, and on the East side from Sodom to Lasha or Callyrrhoe. g Antiq judaic. l 3. c.7. Arias Montanus is of opinion, That according to the number of the twelve Tribes of Israel, so were the people of Canaan: and therefore to those eleven before rehearsed, he addeth their father Canaan, who left his name to them all; and where he lived, retained a part to himself, between the Philistims and Amorites. Of those his sons, Sidon, the eldest, inhabited the Sea-coast: and Eastwards from him Heth unto the hill Gilboa: of him came the Hittites. jebus went further, on the right hand: Emor inhabited the midland Country Westward from the jebusites. The Girgashite dwelled above the Hittite, next to jordan, and the Lake Chinereth (so called, because it resembleth the form of a Harp) after called Gennezareth. The Hevite or Hivite inhabited between the Amorite and the Philistim. The Arkite possessed the roots of Libanus. The Sinite dwelled beyond the Hittite, Eastward, nearer to jordan. Arvadi enjoyed the Country next to the Wilderness of Cades. Zemari obtained the Hills, called of him Scmaraim. The Hamathite possessed the Country nigh to the Fountains of jordan. As for the most notable Mountains and Cities, which each of these Families enjoyed, they which will, may read further in the same Author. Of these and their ancient Religions and Polities we find little or nothing but in the Scripture, where the Lord testifieth, that for their sins the Land spewed them out. Some of them (as some think) fled into Africa: where Augustime h Exposit. ep.ad Rom. ●nchoat. saith, That the Country people, inhabiting near Hippon, called themselves in their Punic Language Chanani. Procopius, in the fourth book of the Vandale War, affirmeth, That all the Sea-coast, in those times, from Sidon to Egypt, was called Phoenicia: and that when joshua invaded them, they left their Country, and fled into Egypt, and there multiplying, pierced further into Africa; where they possessed all that Tract, unto the Pillars of Hercules, speaking half Phoenician. They built the City Tinge or Tanger in Numidia, where were two pillars of White stone, placed near to a great Fountain, in which, in the Phoenician Tongue, was engraven: We are Canaanites, whom JOSHVA the Thief chased away. Which if it were so, the name of Hercules might therefore be ascribed to those Pillars, as accounted the chief Phoenician Idol. Philo i Pseudo Phile. de Ant. Bib. (or the Author of those fabulous Antiquities) saith, That the Israelites found, among the Amorites, seven golden Images, called Nymphs, which, as Oracies, directed them in their affairs, and wrought wonders: the work of Canaan, Phut, Selath, Nebroth, Elath, Desvat, of admirable workmanship, yielding light in the night, by virtue of certain stones, which could not by metal be broken, or pierced, or be consumed by fire, but must needs have an Angel to bury them in the depth of the Sea, and there let them lie. This people was not utterly at once destroyed, but sometime, as in the days of k jud. 4.2. jabin and Sisera, conquered their Conquerors, and retained some power and name of a people, till the times of David, who destroyed the jebusites, and dwelled in the Fort of Zion, calling it after his own name, l 2. Sam. 5.7. The City of David. And in the days of Solomon, Pharaoh, King of Egypt, took and burnt Gezer, and slew the Canaanites that dwelled in the City, and gave it for a present to his daughter, Salomons wife. And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and jebusites, whom the children of Israel were not able to destroy, those did Solomon make tributaries unto this day. 1. King. 9.16,20,21. The posterity of these servants of Solomon are mentioned m Nebe. 7.60. among the Israelites, which returned from the Babylonian Captivity, and accrued into one People with them. THE FIRST PART OF THE RELATIONS OF THE WORLD, AND THE RELIGIONS OBSERVED IN ALL AGES, AND Places discovered, from the Creation, unto this present. THE SECOND BOOK. CHAP. I The Preface of this Book: and a Description of the Region of Palestina, since called judaea, and now Terra Sancta. IN the former book we have traced the footsteps of Religion, following her in her wander from the truth, and herself through divers Nations, till we came into this Land, sometime flowing with milk and honey, whose first inhabitants we last took view of. The Hebrews were, by the Sovereign Lord of all, made heirs of their labours, and possessed both their place and wealth: Houses and Cities which they builded not, Vineyards which they planted not, and which is more, these were a type unto them of the true and heavenly Country, which, not by their merits, but by the mere mercy of the Promiser, they should enjoy. These did GOD choose out of all the kindreds of the Earth, to make unto himself a Exod. 19.5.6. a Kingdom of Priests, a holy Nation, and his chief treasure above all people, though all the Earth be his: He made them the keepers b Rom. 3.2. of his Oracles, bestowing on them c Rom. 9 4.5. the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the Service of GOD, and the Promises: of whom were the Fathers, and of whom, concerning the flesh, CHRIST came, who is GOD over all, blessed for ever, Amen. These things were not only communicated, but appropriated to them: He d Psal. 147.20. showed his Word unto jacob, his Statutes and his judgements unto Israel: He dealt not so with any Nation; neither had the Heathen knowledge of his Laws: He was their Prerogative, and they his peculiar: In e Psal. 76.1.2. jewrie was GOD known, his name was great in Israel: In Shalem was his Tabernacle, and his dwelling in Zion. And CHRIST himself ratified it, acknowledging himself f Mat. 15.24. sent to the lost sheep of the house of Israel, * Rom. 15.8. a Minister of the Circumcision, and said to the Cananite woman which besought him for her daughter, It is not good to take the children's bread, and to cast it to dogs. Such, in spiritual reputation before God were all people, excluded (as unclean dogs) out of his heavenly jerusalem, till this g Ephes. 2.14. etc. partition wall was taken down, and they which had been far off, were made near by the blood of CHRIST, who abrogated through his flesh that hatred, and made of twain (jews and Gentiles) one new man in himself. So that the Gentiles (the name of all the world, excepting this people) which had been without CHRIST, and aliens from the Commonwealth of Israel, strangers from the covenants of promise, had no hope, and were without GOD in the world; were now no more strangers and foreigners, but citizens with the Saints, and of the household of GOD : built upon the foundation of the Prophets and Apostles, JESUS CHRIST himself being the chief corner stone. Let it not be tedious to hear of this which the Angels rejoiced to learn, h Ephes. 3.9.10. a mystery which from the beginning of the world had been hid in GOD: and unto principalities and powers in heavenly places, was made known by the Church. But the word (whereby we have fellowship in this mystery) came out of Zion, and the preaching began at jerusalem. This (and not Rome) by the confession of Espensaeus, a learned Papist, on 1. Tim. 4. was Emporium fidei Christianae, & Ecclesiae matter: The mart of Christian faith, and mother of the Church. Yea it was i Act● 13.45. necessary that the word of GOD should first be spoken unto them, which they by incredulity put from themselves, and gave place to the Gentiles. k Rom. 11.22. The fall of them become the riches of the world, and the diminishing of them the riches of the Gentiles, as a glass wherein we may behold the bountifulness and severity of GOD, and in both the deepensse of the riches of the wisdom and knowledge of GOD, whose judgements are unsearchable, and his ways past finding out. I may fitly compare them to Gideons' Fleece, l jud. 6. which received the dew, when all the earth beside was dry, and after, it was dry upon the Fleece only, when the dew covered all the ground. Sometimes they alone received those dews, showers, rivers, seas of Saving bounty, and all the world beside was a parched wilderness. Now m Psal. 107.34, 35. he turneth the fruitful land into barrenness, for the wickedness of the inhabitants; but that wilderness he turneth into pools of water, and the dry land into water-springs. He hath n Rome 9.24: called them his people, which were not his people, and her beloved which was not beloved; and where it was said, ye are not my people, there they are now called the children of the living GOD. Thus hath the o Rom. 11.3●. shut up all under unbelief, that he might have mercy upon all, that his free election might appear (not of works, jest any should boast themselves but) of grace. Behold therefore, all Atheists, and wonder! The jews branded with judgement, wander over the world, the contempt of Nations, the scum of people, the hissing, derision, and indignation of men, for refusing him whom they expect, denying him whom they challenge, hating him whose name is in life and death unto them, the sweetest tune, and most melodious harmony, still waiting for, and glorying in that Messiah, whom (unknown) they crucified and slew: and still pursue with the deadliest hatred in all his followers: God they please not, and are contrary to all men. Yet such is God's manifold wisdom in his deepest judgements, that his enemies shall fight for him, even against themselves: the Midianites p jud. 8. shall sheathe their swords, which they have drawn out against God, in their own bowels, and Christian Truth shall prevail, and let our q Deut. 32.31. enemies themselves be judges. Out of their premises which they maintain, as earnestly as thou (OH Atheist) securely deridest, which they will seal with that which thou makest thy heaven, thy God; we will and do conclude, against thee and them, that, in which, with which, for which we will live and die. Let the old Testament yield the Proposition in prophecy, and the new Testament will Assume in History, and even be thou the judge, if that Reason, which thou hast as a man, and pervertest as a Devil, will not by force of their Scriptures, which they prefer before their lives, necessarily in the Conclusion demonstrate the Christian Truth. Neither (I appeal unto our common Reason) canst thou more wonder at us for Believing, things in thy seeming incredible, absurd, and impossible, then at them (upon such grounds which with us they hold) not r The jew is a witness against the Atheist, that we feign not those prophecies of Christ, seeing the jew holds the prophecies dearer than his blood, and yet hateth Christianity more deadly than the Atheist. believing. For what believe we but, for the main and chief points of our faith, are as plainly in their evangelical Prophets, as in our prophetical Evangelists? All the History of Christ, in a more Divine way, seemeth rather told then foretold, a History, not a Prophecy: as is easy by conference of both to show, and thou, if thou be'st not idle, or wilfully malicious, mayest found. That than which thou seest come upon them, a spirit of slumber, eyes that they should not see, and ears that they should not hear; which yet have the light of the first Scriptures (had they not a veil over their hearts) the same see in thyself, that when greater light doth offer itself, willingly shuttest thine eyes, as though there could be no light, because thou livest in, and lovest, thy darkness. It is the same hand that giveth up both thee and them, s 2. Thess. 2. because ye will not believe the Truth, to be saved, to strong delusions, that ye might believe lies, and be damned. To me, and all Christians, let the jews be both real and verbal teachers of the Truth, which they let fall, and we take up; the one in their Oracles of sacred writ, the other in their exemplary judgement. And to them, Let (OH thou LORD of all hear and grant it) let all Christians be that which Moses prophesied, t Deut. 32.21. a provocation to emulation, not of envy and hatred, which hitherto hath been in these, amongst all the Christian enemies, the most implacable and despiteful, but of imitation, that as u Rom. 11. their casting away hath been the reconciling of the world, their receiving may be life from the dead, which Paul seemeth plainly to foresignify. THus much being premised as a preparation to our jewish history, which, as of more importance than any other, deserveth more ample view: let us in the next place survey that country which their progenitors had with those privileges, and their posterity (together with those privileges) have lost. This country was first x The name of the Country. called the Land of Canaan, after that the posterity of Canaan, the son of Cham, had possessed it. Moses and joshua conquered it to the posterity of jacob, of whom it was called the Land of Israel: after the division of the ten Tribes from the house of David by jeroboam, in the time of Rehoboam the son of Solomon, the name of Israel was more particularly appropriated to those ten rebellious Tribes, and the other two were known by the name of the kingdom of juda. Yet Israel remained in a general sense the name of them all, especially in the new Testament. Paul of the Tribe of Beniamine y Rom. 11.1. & 26. calleth himself an Israelite, and all Israel, saith he in that Chapter, shall be saved. After the Babylonian z jos. Antiq. 11.5. captivity they were called jews, of the chief and royal Tribe, and their country judaea: It was also called Palaestina, of the Philistims, which inhabited the sea-coast. And after in the times of the Christians it was generally called the Holy-Land, Phoenicia also being under that name comprehended. It is situated between the Mediterranean sea, and the Arabian Mountains, Ptolemy a Ptol. lib.7. cap. 16. calleth it Palestina Syriae, and judaea, abutting they on the North with Syria, on the East and South with Arabia Petraea, on the West with part of Egypt, and the sea. Adrichomius, who hath bestowed a large volume on this subject, which he calleth the Theatre of the Holy-Land, on the East confineth it with Syria and Arabia; on the South the desert Pharan, and Egypt; on the North Mount Libanus; on the West, the Sea. Maginus placeth a part of Phoenicia on the North; on the northeast Libanus; on the South, and part of the East, Arabia; on the West, part of the Mediterranean sea. It is extended from the South to the North, from the one and thirtieth degree, to the three and thirtieth, and somewhat more. Others set it down in other words; but these and they agreed for the most part, in substance. It is commonly holden to be an hundred and sixty Italian miles in length from Dan to Bersebee, and sixty in breadth. An exact division thereof into twelve shires or shares, joshua setteth down at large, with their bounds and Cities, from the thirteenth Chapter of that book, to the one and twentieth, as they were by lot and Divine dispensation allotted to the twelve Tribes, the posterity of jacobs' twelve sons; only Ephraim and Manasses, the sons of joseph, constituted two Tribes, and therefore had the double portion, descending of jacobs' eldest son, by Rachel his first intended wife: and Levi had no portion, but was scattered in Israel, to keep Israel from scattering, and to unite them in one religion, to one God, who disposed that curse unto a blessing. Reuben, Gad, and half the Tribe of Manasses, had their portion on the eastside of jordan: the other half of Manasses, with Simeon, juda, Benjamin, Ephraim, Naphthali, Aser, Dan, Izachar, Zabulon, had their portions assigned betwixt jordan, and the Western sea. They which would be fully acquainted with their several divisions, may find in joshua himself to satisfy them, and in the Commentaries which divers have written on that Scripture. Moore, Stella, Adrichomius, and Arias Montansus have in Maps presented them to the eye. Neither in the whole world beside is there (I think) found any region having more Cities in so small a space, than this sometime had, except we believe that which is told of the thousands of b See lib. 6. cap. 2. Egypt. Some reckon c A●●chom. P●●●at. in each Tribe, these, as royal Cities: in Aser. Achsaph, besides Sidon and Tytus: in Benjamin, Bethel, Gabaa, jerusalem, jericho: in Dan, Lachis, besides Acaron and Gath: in Ephraim, Gazer, Samaria, Saron, Taphua: in Gad, Rabath: in Isachar, Aphec: in juda, Arad, Bezee, Eglon, Hebron, Lebna, Maceda, Odolla, Taphua: in Manasse, 1. Dor, Galgal, jezrael, Mageddo, Tanac, Thersa: in Manasse, 2. Astaroth, Edrai, Gessur, Machati, Soba, Theman, and Damascus: in Nepthalim, Asor, Cedes, Emath: in Reuben, Heshbon, Madian, Petra: in Simeon Dabir, Gerara: in Zebulon jeconan, Semeron. The like Catalogue he maketh of Episcopal Cities in this Land, while it was Christian. My purpose is not to writ of all, but especially of such as are in some respect eminent. And first let me dip my pen in jordan. This, saith Pliny, d Plin lib. 5. cap. 15. is a pleasant River, and as far as the situation of places will permit, ambitious; prodigally imparting itself to the inhabitants, and (as it were unwilling) passeth to that cursed Lake Asphaltites, of which at last it is drunk up, losing his laudable waters, mixed with those pestilent. As soon therefore as the valleys give opportunity, it spreadeth itself into a Lake called Genesara, sixteen miles long, and six broad, environed with pleasant Towns; julias' and Hippo on the East; on the South, Tarichea; and Tiberias on the West, made hole some with his hot waters. The fountains of this River are two, called e Ex sontis no●ac atque d●clius dis●en●a jarden d●●tas. Ar. M●ntan. jor, and Dan, which compounding their streams, do also compound their names, as Tame and Isis with us bring forth (happy parents) our Tames or Thamisis. This is the beginning of the apparent stream: But the true f ju●. Edelbert jud. lib. 3. 18. Brocard. and first conception of it is in Phiale, one hundred and twenty furlongs from Caesarea, a fountain of unsearchable depth, which yet (like some miserable Churl) always containeth the waters in itself, till sinking, and as it were buried in the earth, those treasures being by Nature's stealth conveyed under ground, unto Dan or Paneas, who is liberal of that usurers wealth (for into that Phiale power as much as you will, it never increaseth or decreaseth) and thence it becometh a river. Philip the Tetrarch of Trachonitis, by casting chaff therein, which was paid him again at Dan, first found out this under-earth passage. The Saracens call that Phiale, in this respect, Medan, that is, the waters of Dan. Before it maketh the Lake of Genezareth, it maketh another called Samachonitis. This is especially filled, when the snows on Libanus are melted, which causeth g Weissenburg. & T●em. 1. C ●●●o. 12.15. jordan then to swell, and overflow his banks, in the first month, yearly, (and made the miracle in joshuas' h josh. 3. passage thorough it the more miraculous) but in Summer it is almost drien up. It is called the waters of Meron, halfway between Caesarea Philippi, where the marriage between jor and Dan is solemnised, and the lake of Genezareth. Elias, and after his assumption, his cloak, divided these streams: Naamans' Leprosy was here cleansed; and a greater Leprosy than Naamans' is daily cleansed in the Church by the laver of Regeneration, first sanctified to that use in this stream, where the holy Trinity i Milth. 3. did first yield itself in sensible apparition to the world, thereby to consecrated that Baptism, whereby we are consecrated to this blessed Trinity, the Father, Son, and Holy Ghost. In which respect, k Adrichom. Timberley. Pilgrims in memory thereof, do still wash themselves in this River, spotting themselves further (I fear) by this washing with some mire of superstition. I cannot blame this sacred stream, if it seem loathe, as Pliny saith, to leave so fertile a country, and lingereth as long as it may in lakes by the way, not only for that Salt sea or hellish lake, which shuteth up his guiltless waves in perpetual imprisonment, but also for those pleasures in the passage the first-fruits of the earth without exaction freely yielded, as Roses, Sage, Rue, etc. of the trees, in Olives, Figs, Pomegranates, Dates, and Vines (which last the Mahometan superstition doth not cherish, and the western Christians did so husband, that one Vine l Erocard. by their art and industry, yielded three Vintages in August, September, October.) The Grapes of Eshcol, which could lad two men with one cluster, were not so famous, as m Num. 13.24. I●rem. 8.22. & 46.11. Gen. 37.25. Trem. jos. Antiq. 15.5. the Balm of Gilead, which the first Merchants we read of, from that mart, vented to other parts of the world. These Balmtrees grew in the vale of jericho, which being cut, yielded this precious liquor; whereof, besides the admirable effects in Cures, other wonders are told by ancient and later Writers, too long here to relate. Bellonius n Bellon lib. 2. cap. 39. will do it for me, if any list to read his observations. He is not of their mind, which think there is now no true Balsam in the world (these in judaea being perished) but thinketh in Arabia-Faelix it groweth naturally, from whence some shrubs he saw in Cairo. But I should be too tedious if I should insist on this argument: That instance of such a world of people, in such a patch of the world, doth sufficiently declare the fertility, when as David o 1. Chron. 21. See Tr●mel. notes on 2. Sam. 249. numbered them, 1100000. Israelites, and of juda, 470000. or as in 2. Sam. 24.9. 500000. which drew sword; and yet Benjamin and Levi were not reckoned in this number: and in the days of jeroboam, p 2. Chron. 13. Abija King of juda brought into the field 400000. and jeroboam 800000. and on this part were slain in one battle 500000. all choice men; which History cannot be matched with the like in all ages and places of the world: that a Country, an hundred and sixty miles long, and not above sixty in breadth, should nourish at once, or loose in a battle such multitudes, not to speak of impotent persons, women and children. But this multitude by evil wars and invasions of enemies decreased, till first the relics of Israel, and after, the remnant of juda, were by the Assyrians, and Babylonians led captive, and the Land enjoyed her Sabbaths. For the Kingdom of Israel consisting of ten Tribes (some reckon Simeon also to Inda, because of his portion mixed with Inda's as Benjamins was adjoining thereto, to whom the Levites q 2. Chron. ●. 14. likewise, and Priests forsaking their Cities, and all the religious Israelites annexed themselves) forsook r A great part of Benjamin, and Simcon was subject to David's postetitie. not the house of David only, but the house of the Lord, and set them up Calves (Egyptian superstitions) at Dan and Bethel, and made Priests for their Idolatrous purpose. This their rebellion and Apostasy God plagued with civil dissension and foreign hostility, until at last the Assyrians s 2. Reg. 17. removed them altogether, and repeopled those parts with new Colonies. Such is the end of Religion, which hath not God for the beginning, but is grounded on human policy, a sandy foundation. juda could not take warning, but provoking God by Idolatrous courses, at last was carried to Babel, and thence, after seventy years, returned. The history of these things, so fully related in Scripture, I should but mar in the telling. After this their return the Land was not, as before, named after the portions of the several Tribes: but was called by a general name, t jos. Antiq. 11.5. judaea, and the people jews, because the Tribe of juda had before inhabited those parts, or at lest the principal of them, dilating themselves further, as they increased in number and power. But more especially judaea was the name of one u Palaestina divided into 3. parts Galilee samaria judaea. third part of the country, by that name distinguished from the other two, Samaria, and Galilea, which two last are sometimes referred to Phoenicia. Galilaea was the most Northerly, confining on Libanus and Antilibanus toward the North, Phoenicia Westerly, Coelesyria on the East; and Samaria, with Arabia, enclosing her Southerly borders, jordan parteth it in the midst. It was divided into the higher and lower Galilee: the higher called also Galilee of the Gentiles, containeth the springs of jordan, and those Cities which Solomon gave to Hiram. The lower was also called Galilee of Tiberias, that City giving name both to the lake and region: in which Nazareth was famous, and the hill Thabor. Samaria is seated betwixt Galilee and judaea much less then either of them. judaea is the most Southerly; between the Mediterranean and Dead seas, Samaria, and Idumea. Pliny maketh Galilaea a part of it, and Peraea another part, separated from the rest by jordan. The rest he divideth into ten Toparchies; jerico, Emaus, Lidda, joppes, Acrabatena, Gophnitica, Thamnitica, Betholene, Tephene, Orine, in which was jerusalem far the fairest of the Cities of the East, not of judaea alone: Herodium, with a famous town of the same name. He addeth unto these the Region of Decapolis, so called of the number of the Towns, and the Tetrarchies; Trachonitis, Pancas, Abila, Arca, Ampeloessa, Gabe. Those ten Towns of Decapolis were Caesarea, Philippi, Asor, Cedes, Neptalim, Sephet, Corozain, Capharnaum, Bethsaida, jotapata, Tiberias, and Bethsan, otherwise called Scythopolis, and before Nysa, where Bacchus buried his nurse. But these are parts of those former parts above mentioned; and so may we say of the rest, sustaining, in divers respects, divers divisions, best fitting to the present polities, and little to our purpose. Those things which of old were famous in those places, are mentioned in the Scripture: Those things which since have been more remarkable; I purpose in the next part of this Work, of Christian Religions, to handle, and especially the rarities of jerusalem, sometimes the holy City, and City of the great King, now a den of thieves; a habitation of Mahumetans, or rather now not at all: for this which is now, is a new City, called by the Founder, Aelia Capitolina, built by Aelius Adrianus, who caused the plough to pass thorough, and Salt to be sown in the old, as testifying her eternal desolation; and fulfilling Christ's Prophecy to the utmost, not leaving a stone upon a stone, if Titus had not fully accomplished the same before. Arias Montanus in his Nehemias affirmeth, that jerusalem was founded on three hills; to wit, Zion, on which the jebusites built their Tower; and which in David's time was further builded on, and called the City of David. The second hill was Mount Moriah, which David bought of Aranna, to erect thereon the Temple. The third was the higher Acra, called the Suburb. These were compassed with one wall without; and within divided with three walls, by which the City of David, and Moriah, and the higher Acra were divided: In the circuit of the walls were nine gates. He that desireth further to read, or rather to see the old jerusalem, with her holy fabriques', let him resort to Arias Montanus his Antiquitates judaicae, where he both relateth, and in figures presenteth these things. It is supposed that Melchisedech built it about the year of the World, 2023. and called it Salem. The jebusites after possessed it (and of them some derive the name jerusalem, quasi jebussalem) till David expelled them: who had before reigned in Hebron (called Cariatharbe, the City of four men, say some, because of Adam, Abraham, Isaac, and jacob, both dwelling and burial there; yet Adam, others say, was buried in Mount calvary, with other speculations curious and uncertain.) He translated the highest seat both of spiritual and temporal regiment to jerusalem, where he reigned after, three and thirty years, to whom succeeded Solomon, and the rest in order. It then contained in circuit fifty furlongs, compassed with a great ditch sixty foot deep, and two hundred and fifty broad. Nabuchodonosor destroyed it, Nohemias' re-edified it, three and thirty furlongs in circuit: The Macchabees, Herod, and others added to her excellence, till Titus besieged and took it; in which siege are said to have perished 1100000. people; and being now a sepulchre of dead carkaffes, was made a spectacle of Divine vengeance, for murdering the LORD of Life. But those struggling spirits, and small remnants of life which remained in this forlorn carcase of the sometime jerusalem, breathed a new rebellion, in the time of Adrian and thereby breathed her last, as before is said. The History of this City the Scripture hath recorded; and where Divine History endeth, josephus and Hegesippus (that I speak not of late Writers) have largely supplied, especially concerning her latest fates, and, as I may term it, in her funeral Sermon. x justin. lib.36. Strabo lib. 16. Strabo, justine and others have written of this people, but not sincerely. But the fountains are clear enough to acquaint us with their true original, which cometh next to be considered. CHAP. II Of the Hebrew patriarchs, and their Religion before the Law: also of their Law and Polity. THe name of Hebrews some derive from Abraham, as if they were called Hebraei quaesi Abrahaei. Arias Montanus a Mon. de Antiq. Iud. Canaan, vel lib. 3.cap.9● telleth us, that this name of Hebrews was not appropriate to any family, but common to all such, as having passed over the river Euphrates fixed their tents, and abode between that river and the great sea. He gathereth this from the Hebrew word, which signifieth to pass over. Such an one first of all was Heber, seeking a life answerable to his name: whose example (saith he) There imitated: and after, Abram for his twofold transmigration from Chaldea, and from Haran, deserved that name, and left it to his posterity. But b jos. Antiq. lib.1. cap. 6. josephus, c Aug. De Civit. Dci. l.26.c.13. Augustine, and others, more fitly and truly, of Heber the fourth from Shem, the son of Noah, with whose family, as we have said, continued the ancient Language of the world, called of his name, Hebrew: his son Peleg, or Phaleg, bearing the name of that division, which at the time of his birth the rest of the world in their languages sustained. This Peleg was Grandfather to Serug, whom some affirm to have been the first maker of Idols, which were afterwards worshipped by Nahor his son, and There his nephew, the father of Abram, who preached openly that there was but d jos. Antiq. lib.1. cap. 7. one GOD, Creator and Governor of all things; and by this doctrine provoking he Chaldaeans against him, warned by Oracle, departed towards Canaan. Bellarmine e Bel. de Not. Eccles. l.4.c.9. so eagerly swalloweth this opinion, that he taxeth Caluine of Heresy, or attributing to Abraham the contrary; namely, that Abraham, before GOD called him out of Vr, was an Idolater: an opinion so much more probable, than the other, as having better authority. For joshua * jos. 24.2. objecteth to the Israelites their forefathers Idolatry, and nameth Abraham amongst them. And Genebrard f Genebrard. Chron. lib. 1. doth so interpret it; and Mazius g Maz. in los. 24. in his Commentaries on that place, both zealous and learned Papists: yea Lindanus h Lindan. i● Panop. specifieth the Idolatry, and calleth him a worshipper of Vesta. Suidas i Suidas. saith, that Abraham by the observation of the Creatures in his study of Astronomy, lifted up his mind above the Stars, and by the glory, and order of them, learned the knowledge of God, never ceasing that Divine search, till God appeared to him. Which opinion may reconcile both the former: that first he was, and after ceased to be, and Idolater, before God appeared in vision to him. Hec allegeth philo for his Author, that at fourteen years Abraham reproved Thara for seducing men unto Idolatry (moved by his private lucre) with Images: and seeing the Heaven sometime clear, sometime cloudy, he gathered, that that could not be God. The like he concluded of the Sun, and Moon, by their eclipses (for his father had taught him Astronomy). At last God appeared, and bade him leave his country. Whereupon he took his father's Images, who (as before is said) was an Image-maker, and partly broke, partly burnt them, and then departed. Suidas further thinketh him the first inventor of Letters, of the Hebrew tongue, and of the interpretation of dreams; which I leave to the Author's credit. But for the fault of Abraham before his calling, and other blemishes after, in him and the rest of the patriarchs; what do they else, but in the abounding of man's sin, set out the superabounding grace of God? and are profitable, as learned Morton k Mort. Ap. p.1. lib. 1.cap.30. in answer of this cavil, hath out of one of their own l Sixtus Senens. Bib. lib 7. cap. 8. observed against them, what he had observed out of Augustine, to these four purposes: Faith, Instruction, Fear, and Hope: the Faith of the History which slattereth, or concealeth the faults of none: Instruction to virtue, by seeing others faults taxed: Fear, for what shall shrubs do, if Cedars fall? and Hope, that we imitate their repentance, by seeing their pardon. But to return to our History. Many of the Ethnic histories mention him: Berosus commendeth him for his justice, and skill in Astronomy. Nic.' Damascenus saith, that he reigned at Damascus, & that in his time, his house continued in Damascus, & was still called by his name: Hecataeus wrote a book of him: and Alexander Polyhistor telleth that he was borne in the tenth generation after the Flood in Camarine (or Vrien) a City of Babylon. josephus m Antiq lib. 1. cap. 3. addeth, that when famine drove him into Egypt, Gen. 12. he disputed with the Priests, and most learned Egyptians, in questions of Divinity; and in their divided sects, having confuted one by another, he communicated to them the truth, both in this, and in Arithmetic and Astronomy, whereof before the Egyptians were ignorant. Abram (saith M. Broughton in his Consent) was borne sixty years later than the common account; as appeareth n See the chronology, chap 11. by computation of Terahs' age, who died at two hundred and five years, and after his death o Gen. 12.4. Abram went from Charan into Cannon, the threescore and fifteenth year of his own life; and therefore was borne in the hundred and thirtieth, and not in the seuentieth year of his father, in the 352. year after the Flood; whereas the common opinion reckoneth the 292. To Abram God had given commandment, saying: Go from thy country, and from thy kindred, and from thy father's house into the Land which I shall show thee, and I will make of thee a great nation, etc. His history is fully related by Moses, and his progeny also, whereof Ishmael his son by Agar, and other his sons which he had by Ketura his second wife, he sent to inhabit. the East country (Arabia) in his lifetime: but Isaac was made his heir, both Temporal and Spiritual: to whom jacob succeeded in the promised blessing: who with his sons and family went down into Egypt, where his posterity multiplied exceedingly, and were called sometime hebrews of their ancient pedigree; sometime Israelites, of the name Israel, given to jacob by the Angel, Gen. 32. 28. Their whole history so largely and plainly in holy Writ recorded, I fear to make Mine, by evil reciting: Those Fountains are more open to all, then that any should need ours, or others Brook●●, mixed with some miry earth (at lest) in the passage: (and my intent is to be largest in relation of those things which are not in the Scriptures; touching the same briefly for order sake). Their religion, mean while, was the best amongst the best, though stained in some, as Rachel, which stolen her father Laban's Idols; and jacob was forced after to reform his family in this respect; and after in Egypt they were corrupted with the Egyptian superstition, as Ezechiel in his twentieth Chapter protesteth against them. The manner of Divine worship was not so straightly limited, as after, to persons and places. By revelation and tradition they received the religious worship, wherein they instructed their posterity: until that in their extremest thraldom God sent Moses and Aaron to deliver them: under whose conduct they passed thorough the sea and wilderness to the brinks of jordan, receiving in the way that Law; which as a Tutor, or Schoolmaster was in that their nonage to train them up, until that full and ripe age; when p Galath. 4.4. God sent his Son made of a woman, made under the Law, that he might redeem them that were under the Law, that we might receive the adoption of sons. Of this Law, although Moses hath given us an absolute relation in the Scripture, whereof he was the first penman (of that at lest which remaineth unto us) yet if we shall out of him, bring them into their order, and rank them under their several heads, as Sigonius q Car. Sigon. de rep. Hebr. and others have done; it shall not be, I think, over-tedious to the Reader. The Law is divided usually, into the Moral, Ceremonial, and judicial, as parts of the same: the first delivered on the Mount Sinai, by the dreadful voice of the Almighty GOD, and by the finger of GOD, written after in Tables of stone, called ten words, summarily abridged into two Commandments, by the Lawgiver himself; m Mat. 22.38. The first and great Commandment enjoining the love of GOD, the second, of our neighbours, that GOD, who himself is Charity, imposing nothing but the lovely yoke of Love and Charity unto his servants. This Law is Eternal, written first in the hearts of our first parents, which being defaced, it was written again in the stony Tables of the Law, where it was but a kill letter, till Grace and Truth by JESUS CHRIST indicted and indented it in the fleshy Tables of the Gospel, as n Io. 13.34 CHRIST'S new Commandment written in renewed hearts, and shall for ever be then graven in those spiritual Tables, when we that here are o 1. Cor. 15.44. natural men, shall rise again spiritual men; and shall be the law of that holy City, the new jerusalem; this being then perfected, when p 1. Cor. 13. Faith, and Hope, and this World shall be finished. The other parts Ceremonial and judicial, were (for the particulars) proper unto that nation; the one respecting the manner of Divine service, the other of Civil government: not given (as the other) immediately to the Israelites by God himself, but communicated in the Mount to Moses, that he might acquaint the people withal. This nation was divided, as is said already, into Tribes, according to the number of jacobs' sons, amongst whom Levi had no portion (but the Lord was their portion, they serving at the Altar, & living of the Altar) but 48. cities with their suburbs assigned for their habitation, amongst other Tribes, that being so dispersed, they might disperse also, and preach the Law to the rest: and were reckoned q jud. 17.7. to that Tribe with which they dwelled: and whereas others might not marry, for fear of alienation of their inheritances; into another Tribe, this of Levi either had, or took liberty herein, as Indg. 19 and 2. Chro. 22. joiada married the King's sister; and thus Elizabeth, wife of Zachary the Priest, might be cousin to Mary the mother of our Lord The number of twelve remained yet entire, in reckoning of these Tribes, because that joseph had a double portion, and his sons, Ephraim and Manasses, made two Tribes. Neither were they alone reckoned Israelites, that naturally descended from some one of these twelve sons of Israel, but such also of other nations as embraced their Ceremonies and Religion, being for distinction sake called Proselytes. The Hebrew r Ar. Montan. in Mattb. 23. word which is interpreted a Proselyte, signifieth extracted, or drawn forth, because they esteemed such, drawn forth of hell: whom yet they made the children of hell, more than themselves, in burdening their consciences, not only with those Ceremonies whereunto the Law and their tradition tied them, but with divers others also. The name Proselyte, as Drusius affirmeth, s Drus. de 3. sect. lib. 2. is either taken largely for any stranger, or strictly for a convert to their religion. A Proselyte was made with observation of three things, Circumcision, Baptism or washing, and Oblation. The first was a sign of the Covenant, in which they were received: the second, as a badge of their cleanness; (for all the Gentiles were unclean) the third, for the atonement with God. This was while the Temple stood, and now is not in force: but whether Baptism be still used, I know not. He aught to be circumcised in the presence of three. A woman Proselyte was admitted by Baptism only, and the offering of two Turtles, or two Pigeons. Serarius saith, Baptism and circumcision are still required: the like is written by t Munster in l. Precept. Mos. cum expos. Rab. Et in Euangel. Matth. Hebr: Anot. cap.22. Munster, who addeth, that when any desireth to become a Proselyte, they propound to him the hardest things of the law: with the promises of future happiness: and if he continued his purpose, they circumcise him, & when he is whole, Baptizm him; & then accounted him an Israelite. The same Author elsewhere handleth the same their ceremonies more at large: he saith that they propound to him their strictest observations, as of the Sabbath, not eating fat, etc. with some penances, that he should not after say, had I witted; and they would seem to be willing by these means, to drive them from their religion, as being corrupted by such new comers: but CHRIST affirmeth otherwise. Matth. 23. The government of this state was after Moses & joshua managed by judges of divers Tribes, not by election nor inheritance succeeding in that office, but by appointment of God, till they desired a King, whereas before God was their King, and by his law partly, partly by oracleruled, the State, being as some think an aristocraty. There were beside these judges, Princes of each Tribe, and the heads of families: there was also a government in each City by the Elders or Senate, exercised in the gates thereof. They had accordingly their Counsels or assemblies, either of the whole nation, or of a whole Tribe, or of some one city: they had their Elders or Senators in like manner, having authority, some for the whole nation, some u Car. Sigmi. de rep. Heb. lib.6. & 7. (if we follow some men's conjectures) for their own tribe; some in their proper city. The first of these was the Sanhedrin or 70. Elders appointed by GOD, Num. 15. & continued unto the destruction of that nation, & their court was kept in the seat Royal, or mother-City of the Kingdom: to which, appeal was made from the inferior Courts in obscure & difficult cases. They had judges also appointed, and Magistrates, having jurisdiction over a thousand, a hundred, fifty, or ten. They had beside, their Officers in time of war, & Officers of the Temple: which I have but named to the Reader, who, if he desire fully to be informed, concerning their polity, and State-affairs: Carolus Sigonius (not to mention others) in his sixt and seventh book. De Repub. Hebraica, will reasonably satisfy him. Yet I hold it not impertinent to mention (somewhat more largely) what Petrus Galatinus x ●. Galat. de A●ca●s. lib. 4. cap. ●. & 6. hath written of this judiciary power of the Israelites, by the ceasing whereof, he proveth, that the Messiah is already come, according to jacobs' prophecy, Gen. 49. He showeth therefore that the Sanhedrin were the successors of those seventy Elders, which were appointed assistants to Moses, Num. 11.18. to whom belonged the determination of all difficulties and hardest questions of the Law; as appeareth, Den. 17 from whom was no appeal. They were called Sanhedrin, whom we may call ordinary judges, and Mehokekim, that is, Scribes, or lawgivers, because whatsoever they delivered or writ, was received as a Law. Their College represented that Sceptre, by the holy Ghost in jacob promised to juda: and therefore not only under the Kings and judges did exercise judgements, but also when there was no King, or judge in Israel. Of their quality it is thus written in the book Sanhedrin. They appointed none (said R. johanan) but men of wisdom, stature, and of goodly * Apparentie. presence, and of old age, and cunning in exorcisms, and understanding the seventy tongues, that they might not need interpreters. Their stature and comeliness, Rabbi Selomoh saith, was required, to acquire them reverence; & skill in enchantment, to convince such wizards. Of their power in Sanhedrin Babilonice, is thus written: Four kinds of Death was in their power, Stoning, Burning, kill with the Sword, & strangling. R. Akiba affirmed, that they fasted all that day in which they adjudged any to death. Mony-matters were ordered by three judges, as were all movable goods: judgement of life by 22. of these 70. under which number they could not condemn any to death. But in cases of a Tribe, or Sceptre, or false prophet, or high Priest, were required the whole number of seventy and one: the like was in going to war, in adding to a city, or the revenues of the Temple, or in conventing the ordinary judges of the Tribes, To constitute one of this number they used imposition of hands; R. judas saith of five. A wolf, lion, bear, leopard, & serpet, were to be slain by the 23. The great College called Sanhedre ghedola, consisted of 71. the less of 23. That odd number above 70. was to supply the room of Moses, which was over those first 70. Thus far the Talmud. Whereby Galatinus gathereth, that in the Council that condemned CHRIST, there was the whole number of 71. which is true, if Herod had not before disannulled that society. The greater Sanhedrin ordained the less; for those 70. ordained all the Sessinos of judges, which in other cities & places ruled the people: and to this Court of the 70. in jerusalem they were all subject. The place where they sat was called Gazith, that is, Carved, whereof this Court had the name (as the starchamber with us.) Other Courts or houses of judgement, they had divers, of the 23. One of them sat in the gate of the mountain of the Temple: another in the gate of the Court: others in every city. And when there was a controversy, it was first brought to that city or town, & so to the rest, if occasion required (in order) to that in the gate of the Mount, after to that in the Courtgate, & last to the Gazith consistory, in which they sat from morning till night. But on Sabbaths & solemn days they sat on the wall. But when Herod obtained the Sceptre, he slew Hircanus and his son Antigonus, which had been King and Priest, and also all of the seed royal, and burned the Genealogies of their Kings: and further to establish his throne in blood, he killed the Scribes and Doctors of the Law, and caused all the Sanhedrin to be done to death. Because the Rabbanan (they are the words of the Talmud) had said according to Deut. 17. From among thy brethren thoushalt set a King over thee: he slew the Rabbanan or Masters, reserving only Baba, the son of Bota, whose eyes he after put out. And therefore the Sanhedrin perished: for, as is said, five, or at lest after R. Ishmael, three were necessary to the ordination by the imposition of hands. But there were by Herod's permission other judges instituted to be under the King, like the former College, but had no authority of sentence in weighty and criminal causes: and therefore they said to Pilate, it is not lawful for us to put any man to death. And then for self sentence pronounced against CHRIST, they were expelled from the Consistory Gazith, forty years before the destruction of the Temple, and afterwards, by the commandment of the Romans, were all slain. They being expelled Gazith, held their Consistory at Hamith, another place in jerusalem but, saith R. Abdimi, with the place they lost their power in criminal judgements; which might not be given but in Gazith. So do the Rabbins interpret the words; Deut. 17.10. According to the words which they of that place show thee, thou shalt do. Thus much out of Galatinus. The word Sanhedrin, saith Drusius, y Quaest Heb. lib 2. signifieth not the judgements (as some mistake) but the judges, the seventy Senators of the great Court at jerusalem, called in the new Testament, Elders, Match. 16 21. Now concerning the jewish Excommunications, the same Author z Quaest Heb. lib.1. & 2. hath observed, that the jews had three kinds and degrees of Excommunications, Niddui, Herem, Samatha the first signifieth a Removing; the second, Anathema; the third, the same which the Apostle calleth Maran-atha: By the first they are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (of which is an example, Genes. 4.4) excommunicated from the Ecclesiastical assemblies: and if they did not amend, they were excommunicated with a greater curse, or Anathema: and if they persisted obstinate, they did Samatize them. The word Anathema is sometimes taken generally, but here, for a particular kind. Maran-atha, signifieth the LORD cometh; and so doth Sem-atha. For by Sem, and more emphatically, Hassem they used to signify the name, meaning that Tetragrammaton and ineffable name of God, jehova. It may also be compounded of Sama, after the Chaldee form; or of Sam and mitha, which signifieth, There is death. Some Authors ascribe this to the institution of Henoch: which they gather out of Jude 14. CHAP III Of the Religious places of the Israelites. IN the discovery of their ancient Religion, it seemeth fittest to discourse first of places, secondly of times, thirdly, of Rites, fourthly of People consecrated to Religion. And first, of the first. Neither were the first men, * Hosplnian. de Templis cap. 1. nor first Hebrews, very religious in this point of dedicating places to religion; as appeareth in Histories both holy and profane: and if for some vision, made unto them in some places, they did for a time hollow the same with Altars, and Sacrifices: yet neither were they always, or only thus esteemed. But He, whose is the earth and all that therein is, did by his law appoint, as it were, a place of his residence amongst these, whom he had chosen for his own people: and commanded them to erect a Tabernacle in the wilderness, fitting that their peregrination. Afterwards Solomon built him a house in jerusalem: which therefore is called the holy City and the City of the great King. The Tabernacle (a movable Temple that might be taken asunder, and joined together again) was, by God's commandment, erected in the wilderness, in the same manner, and of the same matter, which God had both commanded and showed to Moses in the Mount; the matter and form whereof, with all that thereunto appertained; the Ark, the Candlestick, the Altar, etc. in the book of Eoeodus are lively declared. It was after (as we read in the book of a josh. 3.14. 15. joshua with great solemnity carried miraculously thorough jordan, by the Levites deputed to that service: and, after their conquest of the Country, b ●os●. 18.1. placed in Shilo, a City of Ephraim. There did joshua divide the Land to her new conquerors: there were their solemn assemblies for state and religion. In the time of Helt they removed the Ark from the Tabernacle into the army, which they had gathered against the Philistims; of whom the Ark was taken. The Tabernacle, in the time of Saul, was carried to Nob, and, in the time of David, to Gibeon, where Solomon offered a thousand burnt offerings. The Philistims forced by Divine judgements, sent back the Ark, received by the Bethsamites, curious to their cost, it was after placed in Kiriathiarim, in the house of Aminadab, next of Obed-Edam, and then by David in the place, which he had fitted for the same in jerusalem; whence it was removed into the Temple, which Solomon had built: where it was till the time of the deportation: in which time c 2. Maccb. 2.5. it was hidden by jeremy the Prophet. But that Author is beholden to the Council of Trent for his credit, the jews themselves in that point, not believing him; d R. Samuel in lib. Sanhedrim. Hierosol. cap. Ellu hen baggol. Pet. Galatin. l. 4. Genebrard. lu Chron. who affirm, that the second Temple came short of the former, by the want of the fire from heaven, of the Ark, of the urim and Thummim, of the succession of Prophets, and the glory of God between the Cherubims. The Temple was built on Mount Moriah by Solomon, according to the e I Chron. 28. 11.12. pattern, which he had received of David: to which work he had gathered a greater mass of wealth, then easily we shall read of in the Persian, Greek, Roman, or any other Christian, Turkish, or Heathen Empire; f I Chron.22. 14. namely, 100000. talents of gold; 1000000. talents of silver, and afterward 3000, talents of gold, and 7000. talents of silver: to which was added, by the offerings of the Princes, 10000 talents of silver, and more than 5000. talents of gold, besides jewels, and brass, and iron, without weight, with Cedars and stones without number. The gold alone amounteth after the common computation of the common talon, at 6000. crowns, to six hundred forty eight millions of crowns, and upwards; the silver to about the same sum. This beautiful frame I should deform with my description, if (after a double narration of all the parts; form, and contents thereof in the History of the Bible) I should recite the particulars. This Temple, fleeced by some, repaired by others, continued in variety of state, till the sacking and ruin of it, together with the City by Nabuchodonosor. And after their return, by the edict of Cyrus, and other the Persian Kings, it was rebuilded (but far inferior in glory) in the space, as the jews say, g joh. 2.20. unto Christ, of six and forty years: after others it was longer in hand, by reason of impediments from their cavilling, and malicious neighbours. This second Temple having received access of magnificence in succession of times, was spoiled and polluted under Antiochus, who dedicated the same to jupiter Olympius; but being freed and dedicated anew by Maccabaeus, it recovered great part of the former beauty; till as h jos. Antiq. lib. 12. josipp. debel jud. josephus saith, and his abbreviator josippus, it was pulled down by Herod, and built anew. Herein both that allegation of the jews of six and forty years, is against this assertion of josephus, and the History also of Hegesippus i Egesip. lib. I who reporteth that he only compassed the circuit about the Temple with a wall, and beautified the same with costly buildings, erected from the foundation the porches about the Sanctuary, and fortified it with the castle Antonia. chrusostom k Chrysostom. in Ican. hom. 22. understands those words, of the jews, Forty and six years was this Temple a building, of the Herodian, Temple: and herein l Hospinian. de Tem. cap. 3. Caesar Baron. To. 1. Annal. An. 31. Hospinian, and the great Cardinal Baronius follow him: accounting exclusively from the eighteenth year of Herod's reign, which Functins reckoneth A. M. 3947. to the year 3992. in which john baptized, and CHRIST uttered these words: in all which they conjecture that somewhat was still a doing about the new building thereof, although the principal part thereof was performed and finished by Herod in eight years. This they gather by josephus his own testimony, that the building continued till the time of Nero, and in an other place, where he affirmeth that the East porch, which Luke calls m Act. 5. 12. Salomons porch, was still remaining of the ancient building, in the days of Nero, and elsewhere, that Herod repaired the Temple. * jes. de bells jud. lib.1.c.16. josephus is therefore herein contrary to the truth, and himself. Neither do the jews in the Talmud speak of any third Temple: nor can the Prophecy of * Hag. 2.10. Haggaus be fulfilled, that the glory of the second Temple should exceed the glory of the former; if CHRIST (of whose coming it is interpreted) had not by his presence, preaching, and miracles, not only supplied the defects (before mentioned) but made it surmount the other in effects of Majesty and glory. And the zeal unto this testimony, not the meanest which the Christian Verity * Morn. deverit. Christ. Relig urgeth against the jewish Incredulity and Apostasy, which is necessarily demonstrated and evinced, whiles yet they continued their vain hopes of a Messiah, so many Ages after the desolation of that Temple whereof Aggee prophesied, hath caused me to use so many words in this matter. But to satisfy the fancies of great men, their great works are commonly made greater: For howsoever it was very great in itself, that Herod should have, eight years together, many workmen at work (which josephus numbereth for some part of the time ten thousand and a thousand Priests) yet sustaining, no doubt, some intermission after his time, either wholly, or in part, it could not be so great as to have accomplished it wholly from the foundation, wherein Solomon spent seven years: and beside, what any of the natural Israelites performed in this work, he employed an hundred three and fifty thousand and six hundred workmen of the Strangers or foreigners found in the Country. And whereas the second Temple was but half the height of the former, perhaps it is true, that (according to josephus) he perfected it to that height of an hundred and twenty cubits, whereof twenty cubits sank down in the settling of the foundations. It was builded by Herod of white stones five and twenty cubits long, eight thick, and twelve broad. He that would further read the particulars, let him have recourse to josephus in his fifteenth book of Antiquities. This Temple was burned by Titus, in the sack of the City, the same day that before it had been fired by the Chaldaeans. Adrian the Emperor n Dion Nicaeud in Adriano. did after destroy the Relics thereof, that a stone was not left upon a stone, and there, in the same place, dedicated another Temple to jupiter, that former being overwhelmed with earth. julian gave leave to the jews to re-edify the Temple, in despite of Christian Religion, and contributed frankly thereto: but Ammianus Marcellinus o Amm. Marcellinus, lib. 23. , a Heathen Writer, witnesseth, That fire issued out of the Earth, * Metuendi slammaruns globi prope sundamenta crobris assultibus erumpentes, secere locum exustis aliquoties operantib●, inaccessum. and burned both work and workmen: when as an Earthquake (which had before, saith p Sozomen. li. 5. Sozomen, killed a great many, in the very attempting of this Work) could not deter them from proceeding in their purpose: and Crosses, miraculously fallen on the garments of many, did both teach them to forsake their judaisme, and to become Christians. chrusostom q Chrys. hom. 3. contra judeos. mentioneth this, and saith, that under Adrian the jews sought to recover their liberty, and lost their Country, Under Constantine they attempted the like, who therefore cut off their ears, and branded their bodies for rebels, as the elder of you (saith he to his Auditors) do know. And in our days, about twenty years since, julian the Emperor was at great expenses, appointed officers, sent for workmen from all places, thinking to frustrate CHRIST'S Prophecy concerning the Temple, and to bring the jews to Idolatry. But so soon as they had attempted this business, and bared the foundation, had drawn forth the earth, and were now ready to begin their building; a fire burst forth from the foundations, and burned many, which caused them to cease. And if you now go to jerusalem, you may see the foundations naked: Hereof we all are witnesses. Neither did this happen under Christian Emperors, jest any should impute it to the Christians, but under an Ethnic, when Christianity was persecuted. Thus much in effect, chrusostom. Gregory Nazianzen * Greg. Naz. orat. 1. in julian. also testifieth the same, affirming that the Earth (as it were taking a Vomit from the Divine hand) spewed out the stones, which yet till this day had continued therein, and dispersed them to the great damage of the neighbour buildings. Other holy places they had which the Scripture mentioneth as high places, which were high hills, or other open and lofty places, shaded for the most part with Trees: the Prophets inveigh against them, and r Deut. 12.3. they were commanded to be destroyed, together with the Groves: some yet were permitted, either by extraordinary command for a time, as to Gedeon s Ind. 6.24. and to Manoab t jud. 13.19. ; or because of the Tabernaclent Gibeon, or of the Ark at jerusalem. The not reforming this toleration of high places is reckoned as an eclipse of Iehoshaphats and Asas glory; which Ezekiuh and josiah quite removed and polluted. These high and open places, it seemeth, were consecrated, as fitting to the celestial bodies; to which, and to Baal (who is interpreted the Sun) they used for the most part on them to sacrifice. They had also their Houses and Temples for Baal, in Israel and juda; and Dan and Bethel were by jeroboam dedicated to his Egyptian Idolatry: and Gilgal was a place of request in this kind. Solomon also built Temples or Houses for his idolatrous wives. And to reckon every particular in this kind were a work endless: in the 2. Reg. 17. & 23. and other places enough is of them recorded. Two other Temples were erected of some reputation: one by Sanballat at Samaria, on Mount Garizin, by licence obtained of Alexander the Great, whose part he followed, rebelling against Darius his true Lord The occasion was, because Manasses, brother of jaddi the High Priest, had married, contrary to GOD'S Law, Nicaso u jos. Ant. l.11. daughter of Sanballat, and was forced either to leave his Priestly Function or Heathenish bed. Whereupon Sanballat, having obtained licence to build that Temple aforesaid, constituted him the high Priest thereof, many other Priests for the like fault, resorting thither to him. But of these Samaritans we shall have fit occasion to say more when we come to handle their Sects. Ptolomaeus Philometor x jos. Ant. l.13. 6. abovesaid, granted licence to Onias (the son of the high Priest Onias, whom Antiochus had slain) who for the same cause had here shrouded himself, to build a Temple, induced hereunto by a false interpretation of the prophecy of Easie, Easie 19.19 at Leontopolis, in the shire, as I may term it, or nomus of Heliopolis: having Priests and Levites ministering therein, and other things answering in some sort to that of jerusalem. When the Temple of jerusalem was burnt by Titus, this Temple was shut up also of Lupus, the Deputy, three hundred and thirty years after it had been builded: and after by his successor Paulinus utterly despoiled both of the wealth and the religion. The City was called of Onias, Onion. a jos. l.7.c.30. de Bel. jud. It had a Tower and an Altar like that of jerusalem, but in stead of a candlestick, a lamp of gold hanging on a chain of gold, enriched by the king with large revenues. Synagogues the jews had many, both in jerusalem where are said to have been four hundred and fourscore, and in all cities of judea, and among the Gentiles where the jews were dispersed. When they first began to be builded, is uncertain. Cornelius Betramus thinketh, That the eight and forty Cities of the Levites had their fit places for Assemblies, whence Synagogues had beginning. b Car. Sig. l.2.c.8 Sigonius conjectureth, That their Babylonian exile ministered occasion to them to help themselves with these Houses of Prayer and Instruction. The word Synagogue c Erastus de excommunicate. Thesis'. is taken both for the Assemblies, whether in this place, or out of it, and for the Place itself; having a civil as well as a religious use. And these Synagogues they have in the places of their dispersion unto this day. The order they observed in their Synagogues was this: they disputed and preached sitting; * Ambros●in. 1. Cor. 14. the Elders sat in Chairs which were set in order, of which CHRIST saith, They love the chief Seats in Synagogues: those of meaner sort sat in Seats, and the meanest of all on the floor upon Mats. The Synagogue was governed by the Scribes, and the chief of them called Archisynagogus, resembling the High Priest and the inferior Priests in the Temple. Besides these Temples and Houses consecrated to GOD, Ambition, the Ape of Devotion, founded some of other nature. Herod the Great erected a sumptuous Temple and City in the honour of Caesar, which sometime had been called Stratonis turris. and after Caesarea. The Temple of Caesar, was conspicuous to them which sailed far off in the Sea, and there in were two Statues, one of Rome, the other of Caesar. The sumptuousness of Herod's ambition in this City, Temple, Theatre, and Amphitheatre, etc. josephus amply describeth. d Ant. l.15.13● He built another Temple at Pahiuni, the fountain of jordan, in honour of Caesar; and lest this should stir up the people's hearts against him to see him thus devoutly profane and profanely devout, he remitted to them the third part of the tributes. He consecrated gains, after the like Heathenish solemnity, in honour of Caesar. to be celebrated every fift year at Caesarea. He built also the Pythian Temple at Rhodes of his own cost. He gave yearly revenue to the Olympian Games, for maintenance of the Sacrifices and solemnity thereof: Quis in rapacitate avarior? Quis in largitione effusior? He rob his own to enrich (or rather vainly to lavish out on) others. He spared not the sepulchers of the dead. For the Sepulchre of David had lent before to Hyrcanus' three thousand talents of silver; which filled him with hope of the like spoil: and entering it with his choice friends, he found no money but precious clotheses; and whiles he in a covetous curiosity searched further, he lost two of his company, by flame (as fame went) breaking out upon them. Hereupon he left the place, and, in recompense, in the entry of the Sepulchre, built a monument of white Marble. He built also e jos. de Bell. jud. l.1.c.16. Sebaste in the Region of Samaria, wherein he erected a Temple, and dedicated a Court of three furlongs and a half of ground before it, to Caesar. Thus Caesar was made a God by him, who would not allow CHRIST a place among men, but, that he might kill him, spared not the infants of Bethleem, not not his own son amongst the rest, as this his GOD jested of him f Macrob. Saturn. l.2. , saying, That he had rather be Herod's Hog then his Son. For his jewish devotion prohibited him to deal with Swine, but not Religion, not Reason, not Nature could protect those innocents from slaughter. CHAP. FOUR Of the jewish Computation of Time, and of their Festival days. THe day amongst the jews was (as amongst us) Natural and Artificial: this from sun-rising to sun-setting, to which is opposed Night, the time of the suns absence from our Hemisphere: that comprehended both these, called of the Greeks' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containing one whole revolution of the suns motion to the same point of the Horizon or Meridian, in 24. hours. This a Plin. l.2.c.77. Fabrit. Paduani Catena temp. an.28. Scal. de Emend. Temp. l.1. Natural day the Babylonians began at the rising of the Sun, the Athenians at the setting, the Vmbrians (as the Astrologians) at Noon, the Egyptians and Roman Priests at Midnight, The jews agreed in their reckoning with the Athenians, as did the Galls in b Caes. Com. l.6. Caesar's time, reporting Pluto to be the Author of their Nation: and some relics hereof is in our naming of time by a seven-night and a fortnight; although otherwise we reckon the day between two midnights. The most natural computation of this natural day is to follow that order of Nature, wherein darkness had the priority of time, c Gen. 1.5. and the evening and the morning were made one day, or the first day: which (saith Hospinian d Hospinian de fest. Ethnic. l.1.1. ) the Italian and Bohemian Clocks do yet observe. The day was not divided of the first Hebrews (before the Babylonian Captivity) into hours, but was distinguished by Vigiliae, or Watches, of which they had four; the first began at evening, the second at midnight, the third in the morning, the fourth at noon. Neither is there any Hebrew word signifying an hour; although some interpret the degrees of the Dial of Ahaz e Esa. 38.8. to be hours; some (as Tremellius) half hours. Afterwards it was divided into hours, 12. in the night, and as many in the day; not equal as ours, but longer or shorter, according to so many equal portions of the day or night: so that with them the 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, hour was answerable with our hours of 7, 8, 9, 10, 11, 12, 1, 2, 3, 4, 5, 6, if we consider them in the Equinoctial, otherwise they differed from our equal hours more or less, according to the unequal lengthening or shortening of the days, but so, that an easy capacity may conceive the proportion. These hours sometimes they reduced into four, the first containing the 1, 2, 3, or with us the 7, 8, 9, hours: the second the 4, 5, 6, or after our reckoning 10, 11, 12, of the clock, and so forwards. This was the Ecclesiastical Computation, according to the times of Prayers and Sacrifices, imitated still in the Church of Rome in their Canonical hours. Thus is Mark reconciled to himself and the other Evangelists, f Mark. 15.25. & 33. in relating the time of CHRIST'S Passion, the first calling it the third hour when they crucified him, or led him to be crucified, whereas john saith, That it was about g joh. 19. the sixt hour when Pilate delivered him. Thus may the parable of the labourers in the Vineyard be understood, Matth. 20. and other places of Scripture. The night also was divided into four Watches, each containing three hours, accordingly. Seven days were a h Septimana, res omnibus quidem Orientis populis ab ultima usque Antiquitate usitata: nobis autem Europaeis vix tanden●ost Christian smum receptae. Scal. de Emend. T. l.1. week, whereof the seventh was called the Sabbath; others had no peculiar name, but were called the first day of the week, or the first day of (or after) the Sabbath, and so of the rest. Their months, as with us and the Grecians, took their name of the Moon, and with them also their measure, reckoning the order of their days according to the age of the Moon, and by courses they contained, one 30. days, the next 29, and therefore were constrained every second or third year to intercale, or add, as in a Leap-year, one month of 22. days, and in every fourth year of 23. days. This they called * Vcadar, that is, And-Adar, or Adar doubled. Veadar, because it followed the 12. month Adar, for the supply of 10. days, 21. hours, and 204. scruples, which the 12. months of the Moon came short of the year of the Sun. And this they were forced to do for the observation of the Passeover, and their other Feasts. i Ar. Montanus in his Daniel, or 9 book of jewish Antiquities saith, That the ancient year had twelve months, as appeareth by the history of Noah: but those months had no proper names, but of their order, the first, second, third month, etc. Those names which after they were known by, were Chaldean. Before their Babylonian thraldom, four only of these months were known by proper names; the first called Ethavim, the second Bullaker, the seventh, which after was made the first, Abib; the eight Zif: but afterwards the rest received names, which had been before distinguished only by order, and the former names also were altered; that being reckoned the first month of the year, in which befell the 15. day of the Moon after the Equinoctial Vernal, and their names follow, Nisan, jar, Sivan, Thamuz, Ab, Elul, Thischri, Marcheschvan, Cisleu, Tebeth, Schebath, Adar. The Hebrew year, before Moses, began k H spinian, Ar. Montanus in his Daniel, and others, begin the world in Autumn; but our English Church and joseph scaliger suppose the world was created in the Equinoctial vernal. And of this opinion is R jehosua, Basil, Ambrose, Jerome, Augustine, Bed ●, Isidorus, Damascen, and other later Divines & Astronomers, whose reasons Hospinian laboureth to confute, & adhuc sub judice his est. at the new Moon next after the Autumnal Equinoctial, that being supposed by some to be the time wherein the World was first created, every Plant and Tree having the fruit and seed ripe: and this reckoning of the year, in civil affairs, is observed of the jews unto this day: and from hence they began their jubilee and seventh sabbatical year, lest otherwise they should have lost two years profits, not reaping the fruit of the old year, nor sowing in the next. Their Ecclesiastical or festival year began at the Spring, as we have said afore, by the commandment of GOD, at and in remembrance of their departure out of Egypt at the same time, Exod. 12. as with us we have an Ecclesiastical year movable, according to the fall of Easter, differing from the Civil beginning at our Lady, as with others at Christmas or newyears day. l jos. Scal. de Emend, Temp. lib.4. Scaliger thus observeth concerning the jewish year. The jews (saith he) use a double reckoning of their year; one after the course of the Moon, the other after the Tekupha's or course of the Sun. Tekupha * Tekupha is the fourth part of a year. anciently was that moment in which the passed year ended, and the following began. But the later jews divided the year of the Sun into four equal parts, each whereof consisted of 91. days, 7. hours ½. And they divide the said year into 12. equal parts, each containing days 30. hours, 10. 30. They begin at the fifteenth of April, moved by the authority of R. Samuel an ancient Critic, who ascribed the first Tekupha to that month which before they began in Autumn: the reason was, because at that time Moses led the Israelites out of Egypt. The modern jews are so superstitious in the observation of their Tekupha's, that they esteem it danger of life to altar their reckoning of them. They also attribute to each of them his proper element, as to the Tekupha Tamuz (the Summer Solstice) the Fire; and he which should drink or eat in the moment of that Tekupha, they think should be taken with a burning fever. Tekupha Nisan is on the fifteenth of April, Tekupha Tamuz on the fifteenth of july, Tekupha Tisrs on the fourteenth of October, Tekupha Tebeth on the fourteenth of januarie. In times passed they observed superstitiously the beginnings of every month, thinking, that then the Sun entered into that Sign which was attributed to that month. Now they only observe the four Tropical signs. Such is their folly, as though now the entrance of Aries were not more than five and thirty days before the Tekupha of Moses. But their leaden brains know not what Tekupha is, nor why, nor when it was instituted. So much Scaliger. If the new Moon happened after noon, than the moveth and their New-moon Feast began the next day, and the year likewise, which began at the New Moon. Although, in regard of use, some days were more holy than other, yet had every day appointed Sacrifices l Exod. 29.38. Num. 28. Leu. 23. morning and evening. Their Feasts were either weekly, of which was the Sabbath; or monthly, every New Moon; or yearly, of which were the Easter or Passeover, Pentecost or Whitsuntide, the Feast of Tabernacles: These were chief, to which were added the Feast of Trumpets, of Expiation, and (as some account) of the Great Congregation * At the end of the Feast of Tabernac. . To these we may reckon the seventh years Sabbath, and the year of jubilee. These Feasts GOD had prescribed to them, commanding, that in those three principal Feasts every male (as the jews interpreted it, that were clean, and sound, and from twenty years of their age to fifty) should appear there where the Tabernacle or Temple was, with their offerings, as one great Parish. Deut. 16. hereby to retain an unity in divine worship, and a greater solemnity, with increase of joy and charity; being better confirmed in that Truth, which they here saw to be the same which at home they had learned, and also better strengthened against the errors of the Heathen and idolatrous Feasts of Devils. To these were after added upon occasions, by the Church of the jews, their four Fasts, in memory of their calamities received from the Chaldaeans, their Feast of Lots, of Dedication, and others, as shall follow in their order. They began to celebrated their Feasts at Even: so Moses is commanded, m Leu. 23.32. From Even to Even shall ye celebrated your Sabbath: imitated in the Christian Euensongs on holy evens: yet the Christian Sabbath is by some supposed to begin in the morning, because CHRIST did rise at that time. CHAP. V Of the Festival days instituted by GOD in the Law. AS they were enjoined to offer a Lamb in the morning, and another in the evening every day, with other Prayers, Praises, and Rites: so had the Sabbath a double honour in that kind, and was wholly sequestered and sanctified to religious duties. Which howsoever it was ceremonial, in regard of that seventh day designed, of the Rites therein prescribed, of that rigid and straight observation exacted, of the particular works prohibited, and of the deadly penalty annexed, yet are we to think, that the eternal LORD, who hath all times in his hand, had, before this, selected some Time proper to his Service, which in the abrogation of ceremonies * See lib. 1.c.4. Legal, is in Moral and Christian duty to be observed to the end of the World: even as from the beginning of the World he had sanctified the seventh day to himself, and in the Moral Law (given not by Moses to the jews, but by GOD himself, as to all creatures) is the remembrance of that sanctification urged. Frivolous are their reasons who would renew the jewish Sabbath amongst Christians, tying and tiring us in a more than jewish servitude, to observe both the last and first days of the week, as some have preached, and of the Aethiopian Churches is practised. Neither can I subscribe to those, who are so far from paying two, that they acknowledge not the debt of one upon divine right, but only in Ecclesiastical courtesy, and in regard of the Churches mere constitution; and have thereupon obtruded on many other days as religious respects or more, then on this (which yet the Apostles entitled in name and practise the LORDS day) with the same spirit whereby they have equalled traditions to the holy Scriptures. Thus Cardinal Tolet a Tolet. Instruct. lib. 4. c. 24,25. allows on the LORDS day journeying, Hunting, Working, Buying, Selling, Fairs, Fencing, and other private and public works, by him mentioned: and saith, a man is tied to sanctify the Sabbath, but not to sanctify it well: (a new kind of distinction) the one is in hearing Mass, and ceasing from servile works; the well-doing it, in spiritual contemplations etc. Another b Bellarm. de cultu sanct. l.3.c.10. Cardinal is as fast as he is lose, affirming, That other holidays also bind the conscience, even in cases voided of contempt and scandal, as being truly more holy than other days, and a part of divine worship, and not only in respect of Order and Polity. But to return to our jewish Sabbath. Plutarch thought, that the Sabbath was derived of Σαβὰζειν which signifieth, to keep Revell-rout, as was used in their Bacchanals of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is interpreted Bacchus, or the son of Bacchus, as Coelius Rhodiginus c Coel. Rhodig. Lect. Antiq. l.4.c.15. showeth out of Amphitheus and Mnaseas; who is therefore of opinion, That Plutarch thought the jews on their Sabbaths worshipped Bacchus, because they did use on that day to drink somewhat more largely (a Sabbatising too much by too many Christians imitated, which celebrated the same rather as a day of Bacchus, than the LORDS day. d Apoc. 1.10. ) Bacchus his Priests were called Sabbi, e Plutarch. Sympos. lib 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this their reveling and misrule. Such wide conjectures we find in others, whereas the Hebrews call it Sabbath, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to rest, because of their vacation to divine Offices, and not for idleness, or worse employments. And for this cause all the festival Solemnities in the Scripture f E●●●. 20.12. are styled with this general title and appellation, as times of rest from their wont bodily services. Likewise their seventh year was sabbathical g Levit. 25. 2. , because of the rest from the labours of tillage. In those feasts also, which consisted of many days solemnity, the first and last were Sabbaths h Levit. 23. , in regard of the strictness of those days rest. Luke i Luk. 6.1. hath an obscure place, which hath much troubled Interpreters with the difficulty thereof, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our English reads it, The second Sabbath after the first. * Isid. in Thom. Catena. I sidore saith it was so called of the Pascha and Azyma coming together. chrusostom thinks (as Sigonius cites him) it was when the k Car. Sigon. de Rep. Heb. l. 3.c.13. New Moon fell on the Sabbath, and made a double Festival. Sigonius, when they kept their Passeover in the second month. * Stella in Luc. c. 6. Stella takes it for Manipulus Frugum, alleging josephus his Author. l Ambros. in Luc. Ambrose, for the Sabbath next after the first day of the Easter Solemnity. m Hospin. de fest. judeor. c.3. Hospinian, for the Octaves or last day of the same: * Maldonat. in Matth. 12. Maldonatus, for the Feast day of Pentecost, which was the second of the chief Feasts: But joseph Scaliger n Scaliger. Can. Isag. l. 3. saith, That the second day of the Feast was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (being the sixteenth day of the month, called Manipulus Frugum) and the Sabbaths which fell betwixt that and Pentecost received their denomination in order from the same; Secundo-primum, secundo-secundum, etc. And hence doth Luke call that first Sabbath which fell after that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second day of the Feast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of this we shall have occasion to say more when we come to the Samaritans. o Infra, cap. 9. The name Sabbath is also taken for the p Luc. 18.12, bis in Sabbat. whole week. But I list not to stand on the divers significations of the word. q jos. de Bell. jud. l.7. c. 24. Inter Arcas & Raphanaeas. Plin. l. 31.c.2. in judaea. josephus and Pliny tell of a River in Syria, in the Kingdom of Agrippa, called Sabbaticus, which on other days ran full and swift, on the Sabbath rested from his course. Petrus Galatinus r P. Galat. de Arcan. l.11.c.9. allegeth the ceasing of this sabbatical stream for an argument of the abrogation of the jewish Sabbath. The jews were superstitiously strict in the observation of their Sabbath: Ptolomey without resistance captivating their City and themselves by this advantage, as did Pompey afterwards. And in the days of Matathias, father of judas Maccabeus, a thousand were murdered without resistance, till that by him they were better advised: which appeared by the Pharisees, that cavilled at the plucking and rubbing of a few ears of Corn, by the hungry Disciples, and at their Master for healing on that day, though by his word: Which their superstition, the jew that fell into a Privy at Maidenburg, 1270, on his Sabbath, and another at Tewskburie, 1220, (and were, the one by the Bishop of the Place, the other by the Earl of Gloucester constrained to abide the Christian Sabbath, whence on their own they would not be freed) testified to the world by a stinking penance, and the later leaving also his stinking superstitious soul behind to seal his devotion. They added of their own, fasting that day till Noon, their Sabbath days journey, which was (saith S. Jerome) s In vita josephi. by the institution of Barachibas, Simcon and Hellis, (Rabbins) not above 2000 paces * Dras. saith 2000, Cubits, his authors are the Chaldee paraphrast. jarius. Throphil. Occumenius giveth the reason, because the Ark and Tabernacle did so far go before the people. or two miles. Thus did this holy ordinance, which God had instituted for the refreshing of their bodies, the instruction of their souls, and as a type of aeternal happiness, vanish into a smoky superstition amongst them. The sacrifices and accustomed rites of the Sabbath are mentioned. Num. 28. & Levit. 23. & 24. Where we may read, that the daily burnt-offering, and meate-offering, and drinke-offering, were doubled on the Sabbath, and the showbread renewed, etc. The sanctification of days and times being a t Hooker l. 5. Ecclesiast. Polit. token of that thankfulness and a part of that public honour which we own unto God, he did not only enjoin, by way of perpetual homage, the sanctification of one day in seven, which Gods immutable Law doth exact for ever, but did require also some other part of time with as strict exaction, but for less continuance; besides accepting that which being left arbitrary to the Church, was by it consecrated voluntarily unto like religious uses. Of the first of these (the Sabbath) we have spoken: of the Mosaical Feasts, the New-Moones are next to be considered. The institution hereof we read, Num. 28. and the solemn sacrifice therein appointed: so to glorify God, the Author of time and light, which the darkened conceits of the heathens ascribed to the planets and bodies celestial, calling the months by their names. Besides their sacrifices they banqueted on this day, as appeareth by u 1. Sam. 20.5. David and Saul: Where the day after was festival also, either so to spend the surplusage of the former days sumptuous sacrifice, or for a farther pretext of religion and zeal, as Martyr x P. Mart in 1. Sam. hath noted. Sigonius y Sigon. de Rep: Heb. l.3.c.4. maketh these New-moon days to be profestos, that is such wherein they might labour, the sacrificing times excepted: but those covetous penny-fathers seem of an other mind. When z Amos 8.5. (say they) will the New-moon be go that we may cell corn, and the Sabbath that we may sellwheate: and Es. I the Sabbaths and New-moones are reckoned together. Their Passeover, called of them Poesach, so called of the Angels passingover the Israelites in the common destruction of the Egyptian first born. For Poesach, the Grecians use Pascha; of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer, fitly in regard of the body of that shadow CHRIST himself, who a 1. Cor. 5.7. was our paschal Lamb, in his suffering sacrificed for us. The institution of this Feast is set down Exo. 12. as Hospiniax hath noted in the year after the creation of the world. 2447. b Scaliger & Caluisius accounted 2453. Lydiat 2509. others otherwise. after the flood 791. after the promise made to Abram, 430. it was celebrated from the fifteenth to the one and twenty day of the month Abib or Nison, those two days being more especially sanctified with a holy Convocation and abstinence from work, except the dressing of their meat: the other being observed with unleavened bread: and the fourteenth day being the Parascene, or preparation in the evening of which fourteenth day, as some men hold opinion, after sun set in the twilight, others in the fourth hour, or fourth part of the day, as containing three hours space, before the going down of the c jos. de Bel. 7.17. saith à nona usque ad undecimam hostias coedun●. sun, the Paschal Lamb was slain, about which time (the ninth hour) Christ, the true Pascha, yielded up the ghost. From which ninth hour the jews began their Vespera or Evening: and therefore it was enjoined them inter duas Vesperas, to kill the Passeover. This Lamb or Kid was chosen a male of a year old, the tenth day of the moon, which they kept till the fourteenth day tied (after their traditions) to the foot of some bench or form, so to minister occasion to their children, of questioning about it, to themselves of preparation and meditation, and to espy in this mean while, if any default were in the Lamb. It was first a private sacrifice to be performed in every house, after in that place only where the Tabernacle or Temple was, they there dispersed by companies, according to josephus, not fewer than ten, sometime twenty, in a company; with Christ there were thirty: and of these sacrifices and companies in time of Cestins, were numbered 256500. so that reckoning the lest number there were ten times so many, besides those that by diseases or other manifold lets were not partakers thereof: and in regard of this Feast being assembled thither through God's just judgement, their whole huge multitudes were couped or caged together in the walls of this City to destruction, under Titus. The blood of the Lamb they were to receive in a vessel, and to sprinkle the same with a bunch of Hyssop on the door posts, and to eat it in the night, which was the beginning of the fifteenth day, roast with fire, with sour herbs, and unleavened bread, both the head, feet, and purtenance; girded, shod, with staves in their hands, in haste, standing, burning whatsoever was left of the same. There are that d Hovinian. think, that after the eating the sacramental Lamb, standing, they had other provision which they eat sitting, e Lipsius. or after their manner of lying at table, in remembrance of their liberty, as appeareth by john's leaning on his breast, and judas his sop at Christ's Supper. They were in the even of the fourteenth day to purge their houses of leaven, and that throughout the land, where the Lamb might not be eaten. All the Israelites were enjoined this duty: and they which by occasion of journeying or uncleanness could not now celebrated the Passeover, were to observe it the next month. Num. 9.. The day after, or second day of this paschal Feast, they were to bring to the Priest a Gomer of the first-fruits of their corn, and a Lamb, with other duties for a burnt offering to the Lord: before which time they might not eat of the new years first-fruits, which at that time in those countries began to ripen, and so to acknowledge God the giver thereof. f Philo. jud de vita. Mos. l.3. Philo saith, that each private man, which otherwise brought in his sacrifice to the Priest, sacrificed or slew this sacrifice with his own hands: and elsewhere g In decalog. he affirmeth the same. Eleazarus, h Hospin. de festis. jud. c.3. Maldonat. in Mat. 26. or as other say the Synedrium, ordained 350. years before the birth of Christ, that the Passeover should not be solemnised on the second, fourth, or sixt day of the week: and therefore when it fell on the sixt day, which we call Friday, it was deferred to the seventh, at the time of Christ's Passion, and he with his Disciples eat it the night before, according to the law of God. This Eleazarus ordained, that the Feast of Lots should not be celebrated on the second, fourth, or seventh: Or Pentecost on the third, fift, or seventh: Or that of the Tabernacles on the first, fourth and sixt: Or the Fast of Expiation, on the first, third, or sixt: Or their newyears day, on the first, fourth, and sixt, which decree is extant in the book of Gamaliel, Paul's Mr. which they did superstitiously, to avoid two Sabbaths (in so strict a rest) together, and carrying boughs on the Sabbath, if that feast fell thereon, and on other such reasonless reasons, After this sixteenth day of the month, or second day of unleavened bread, in which first of all sickle was thrust into the harvest, to offer the first first-fruits thereof unto God, were numbered seven entire weeks, and the next day which was the fiftieth, (accounting inclusively) was celebrated the Feast of Pentecost, receiving his name of that reckoning of fifty: and Schefuoth, that is, of weeks, because of this reckoning of seven weeks, it is called also the Feast of the harvest of the first first-fruits: * Exod. 23.16. the rites thereof are prescribed. Leu. 23. The institution was in respect of the law then given on Mount Sinai, and a type of that evangelical law, which Christ, having ascended up on high, did writ not in Tables of stone, but in fleshy tables of the heart, when (at the same Act. 2.4. time) he gave the holy Ghost to his Disciples, as a remembrance also of the author of their haruest-fruits and every good gift. As the seventh day in the week, so the seventh month in the year, was in a great part festival: fittest for that purpose, as the first-fruits of the Earth being now inned. The first day of this month was, besides the ordinary kalends or Festival New-moon, the Feast of Trumpets, in respect of that rite then observed of sounding Trumpets, being their newyears day, after the civil account: the institution is read Leu. 23. and Num. 29. Whether, as some of the Rabbins will have it, for Isaac's deliverance, that in remembrance of that Ram, these Rams-horne trumpets should be sounded, or in regard of their wars, or in respect of that spiritual warfare which continueth our whole life, or that this was so festival a month, or the beginning of their year for civil accounts, and for the sabbatical and jubilecyeares or for some other cause, let the wiser reader judge. On the tenth day of this month was the Feast or Fast of Reconciliation or Expiation, a day of public penance, fasting & afflicting themselves, described in Leu. 16. throughout the chapter, and chap. 23. wherein is lively in that type showed the office of JESUS CHRIST, the eternal high Priest, who hath alone wrought our atonement, entered into the Holy place of heaven, and laid our fins on the scape-Goate, bearing them, and satisfying for them in his own person on the Cross, and by the sprinkling of his blood sanctified us for ever to GOD his Father. Paul Heb. 9. doth unsold the mystery of this days rites, wherein only, the High Priest alone might enter into the holy place, and himself alone perform the other offices of Expiation. The jews thought, that this fasting & afflicting themselves was in respect of their Idolatry with the golden Calf, and therefore it seemed, that in Theodoret's k Theodoret qu. 32. in Levit. time they did not afflict themselves, but sported rather in obscene and profane manner. The sacrifices are set down. Num. 29.8.9.10.11. The next Feast was that of Tabernacles; in remembrance that howsoever they now dwelleu in strong Cities, goodly houses, etc. yet their fathers lived in tents in the wilderness, where God by a cloud in the day time, and fire in the night, protected that people. It is expressed Leu. 23. Num. 29 Deut. 16. It was observed from the fifteenth to the one and twentieth, the first and last of them being (as at the Passeover) more solemnly festival, with abstinence from labour, and a general Convocation. They were the first day to take boughs & branches of trees, and to make therewith booths, and to devil in booths seven days. This was neglected from the time of josuah, till the days of Nehemiah, l Nebem. 8. when he and Ezra solemnised this Feast seven days with booths on their housetops, and in their Courts and streets, with lectures every day out of the Law, and solemn assembly on the eight day. The Hebrews report that they made them bundles of that matter, which they carried, every day of the seven, up & down in the morning before they might eat, whereupon it was called the Feast of Palms or Willows. The seventh day saith Paulus Fagius, m Fag. in cap. Leu. 23. they compassed the Altar with these boughs seven times, in remembrance of the fall of jericho. Andrew Osiander, n And Osiand. Annot. Harmon. evan. l.3.c.36. affirmeth that they used this carrying about boughs every day, especially the seventh, in which they observed a kind of procession or Litany singing, Ana jehova Hosanna ana jehova hatz elicha-na: first reckoning up a great number of the names of God, then of his attributes: thirdly, of the things which they wish to be saved, then of themselves and other things interlacing every particular of these with singing Hosanna, like their Ora pro nobis in the Popish Litany. Than they altar it in another form, Pray redeem the Vine of thy planting, Hosanna, etc. then in another, As thou savedst the strong, in Egypt, when thou wentest out for their deliverance, so Hosanna, etc. Than in a longer form of prayers, with this foot of the song Hosanna: and lastly all ring's Hosanna, Hosanna: and hereupon the later jews called this Feast Hosanna, as also those bundles of boughs: and although that the later jews have now added much, 21 moth. 9 the jews of Italy differing from them of Germany, yet in Christ's time the acclamations of Hosanna, when he came riding on an Ass into jerusalem, testify some such observation then amongst them. The sacrifices of every day are designed Num. 29. The first day, thirteen bullocks, the second, twelve, and every day one less to the seventh: in all 70 (as the Rabbins interpret it) according to the number of the 70. languages of the Nations, which shall be subdued to the Messiah; and 98. Lambs, in respect of so many curses in the law, against the transgressing Israelites. The eight day was the Feast which they called Haaziph, job. 7.37. Num, 29.35. and Azaereth, that is Collection, called also the great day of the Feast, in the two and twentieth day of this month Tisri. In this they were to Contribute to the continual sacrifices, and public thanksgiving was made for the first-fruits of the Earth, and the first first-fruits of the later first-fruits were offered. jeroboam * Hospin. de fest. c. 7. in an irreligious policy removed the Feast of Tabernacles from the seventh month to the eight, from Tisri to Marchesuan. The seventh year was appointed a sabbatical year wherein they were neither to so we nor to reap, but to leave that which should voluntarily grow in their fields and yards to the poor, and secondly should not, exact debt of their brethren of the same Nation, but remit it. Deut. 15. Exod. 23. Leu. 25. and the observation here of is expressed in the time of Nehemiah * Nehem. 10.31. After seven times seven years which make forty nine, they were to reckon jobel or year of jubilee. Leu. 25. beginning on the day of Reconciliation: Wherein servants were freed, debts remitted, possessions, that had been alienated, returned, the law allowing no further sales, proclaimed with sound of a Trumpet of a Rammes-horne, and therefore called jobel, which signifieth a Ram, or Rammes-horne. Touching this year of jubilee is much controversy. The ancient Authors accounted it the fiftieth year. Scaliger o jos. Scal. Animad. in Euseb. pag. 1●. refuseth their authority herein. Many modern writers hold the same opinion, as p Hospin. de Temp. & de Fest. jud. Hospinian, q Melan. Chron. l. ●. Melancthon, Fabritius r Fab. Pad. Catenatemp. annul. 40. Paduanus, etc. s Caluis. Isag●ge c. 23. Caluisius at large disputed this question against Crentzhemins and Bucholcerus, by divers arguments proving that the jubilee was but forty nine years complete, and that the fiftieth year was the first onwards of another jubilee or Sabbath of years: Yet is this space reckoned by fifty, as Ovid calls the Olympiad, quinquennis Olympias; Aristophanes, t Aristoph. in Pluto. & Ausonius u Ansonius de ludis. affirming the like: and yet the olympiad is but four years complete, and reckoned from the fifth to the fift exclusively. Otherwise they should have had two sabbatical years together, namely the forty ninth being the seventh year, and the next which was the fiftieth year. As for the later writers, they might be deceived by following the stream, and beguiled by the Popish jubilee, which Boniface the eight, before called Benedictus, (and yet neither was good sayer nor doer) instituted, Anno 1300. to be observed every hundredth year: and Clement the sixt abridged to the fiftieth: as aventinus, Trithemius, Cranizius, and other have written. Whether they were heathenish in imitating the Ludi seculares, or jewish in following the legal jubilee: Certain it is, Rome thereby becomes a rich mart, where the x Apec. 18.11. Merchants of the Earth resort from all places of the Earth to buy heaven: and Babylon * V 16. the great City is clothed in fine linen and purple and scarlet, and gilded with gold and precious stone and pearls, with the games of her wares giving in exchange * V 13. the souls of men washed from their sins; A thing more precious to CHRIST then his most precious blood. But his pretended Vicars have learned to effect it (the filling of their purse) with greater ease: devout Pilgrims from all parts, visiting Saint Peter's stairs, whence they go truly Saint Peter's heirs, y Act. 3.6. Silver and gold have I none, and yet find their pardons too cheap to be good. But to return to our Pilgrimage, and to obsserue the observation of the jewish jubilee; This Feast was partly civil in regard of the poor, of the inheritances, of the Israelitish Families, specially that of the Messiah, and of the computation of times, as amongst the Greeks' by Olympiads, and amongst the Romans by Lustra and Indictions: partly also it was mystical in regard of the Gospel of CHRIST, preaching liberty and peace to the Conscience, the acceptable year of the Lord And thus much of those Feasts which God himself instituted to this Nation: which how the jews of later times have corrupted, and do now superstitiously observe, instituting others also of their own devisings, shall be handled in due place. We are next to speak of those Feasts, which upon occasions they imposed upon themselves before the coming of CHRIST: to which we will add a brief Calendar of all their Fasts and Feasts. CHAP. VI Of the Feasts and Fasts, which the jews instituted to themselves: with a Calendar of their feasts and fasts through the year as they are now observed. THE Prophet Zacharie, in his 7. and 8. Chapters mentioneth certain fasting days which the jews by Ecclesiastical Injunction observed. One in the tenth day of the tenth month, because that on that day jerusalem began to be besieged. 2. Reg. 24. A second fast was observed on the ninth day of the fourth month, in remembrance that then the Chaldeans entered the City. A third fast they held on the ninth day of the fift month in respect of the City and Temple burned on that day, First by Nabuchodonosor: Secondly by Titus, on the same day: which the jews do yet observe with strict penance, going barefoot and sitting on the ground, reading some sad history of the Bible, and the Lamentations of jeremy, three times over. Their fourth fast they celebrated on the third day of the seventh month, in remembrance of Godoliah slain by Ishmael, jer. 41.42. 2. Reg. vlt.. To these are reckoned the fast of Ester, in the thirteenth day of Adar, their twelfth month; and on the seventeenth day of the fourth month, in the remembrance of the Tables of the Law broken by Moses: the institution whereof seemeth to be late, seeing the scripture doth not mention it. In this month the Egyptians kept the feast or fast of their Ofiris, lamenting for him, which seemeth to be the same that is mentioned. Ezech. 8 Where women are said to mourn for Tamuz, whom Plutarch calleth Amuz, and from thence deriveth jupiters' title of Ammon. Of him was this fourth month called Tamuz. On the a Ester. 9.21. fourteenth and fifteenth days of Adar, they kept the feast of Phurim, or lots instituted in remembrance of that deliverance from Haman; by the authority of joachim the high Priest, as Funccius relateth out of Philo. Anno M. 3463. * Caluis. 3477. Antonius Margarita a christened jew, reporteth that on these days the jews read the history of Ester, and so often as Haman is mentioned, they smite on their seats with their fists and hammers, otherwise spending the time of this feast in Bacchanal riots and excess. They had the feast also of wood-carrying called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by b joseph. de bells jud. l.2.c.17. josephus, in which the custom was for every one to carry wood to the Temple to maintain the fire of the Altar. The Feast of Dedication, otherwise called the Feast of Lights, and the institution thereof is largely described. Mac. 4. in remembrance of the restitution of divine worship and sacrifice in the Temple, which had been by Antiochus polluted, and sacred to jupiter Olympius, all the services appointed by the law being abolished. By judas Macabeus, the Temple and Altar, and other holy instruments, were dedicated the same day three years after their first pollution, called therefore the Feast of Lights, as I think saith c jos. Ant. 12.c.2. josephus, because so unexpected a light shone forth unto them. But Franciscus junius, in his Annotations upon the Syrian translation of the tenth of john, where this Feast is mentioned, allegeth out of the Talmud an other cause as followeth. When on the 25 day of Cislen they entered into the Temple, they found not pure oil, except in one little vessel, which contained sufficient for the lamps but one day, of which oil they lighted the lamps in order, which lasted eight days, till they prested out of the olives clean Oil. And therefore the Wisemen of that time decreed, that yearly those eight days beginning at the 25. of Cisten should be days of joy, and that every one in the doors of their houses every evening during those eight days should light lamps, for declaration of that miracle, wherein they must not fast nor lament. Likewise I Mac. 13.is ordained festival the 23. day of jar, for the expiation of the Tower of jerusalem by Simon Mac. Sigonius reckoneth also the feast of jephta, in the end of the year, which yet is not like to have continued in succeeding ages: and of the fire that we have mentioned in 2. Mac. 1. and the Feast of judith, for kill Holofernes: and on the fourteenth day of Adar, for the victory against Nicanor, jos.l. 12. Their later feasts I shall mention, and declare their several ceremonies, when we come to speak of their later times, and of the present jewish superstition. In the mean time I think it not amiss to set down here out of Scaliger, a view or Calendar of their months, with the feasts and fasts, as they are observed therein at this day. jos. Scal. Can. Isag. l.1.c.6. TISRI habet dies 30 Tisri Plenus. 1. Clangor Tubae 3. jeiuntum Godoliae qui cum Iudoe's occidebatur in Mazpa. jer. 41. 5. jeiunium. Moriuntur 20. Israelitae. Rabbi Akiba filius joseph conijcitur in vincula ubi moritur. 7. jeiunium. Decretum contra Patres nostros, ut persrent gladio, fame, ac pest, propter vitulum fabricatum. 10. jeiunium Kippurim. 15. Scenopegia. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22. Octava Scenopegias. 23. Festivitas Legis. Marches. 29. Marches. Cavus. 7. jeiunium: Excaecarunt oculos Sedekiae etc. post. 29. Intercalatur dies una in Anno pleno. Casleu. 30. Casleu plenus. 25. Encoenia. 28. jeiunium: joiakim combussit volumen quod scripser at Baruch dictant jeremia. 30. Eximitur dies in Anno defectivo. Tebeth. 29. Tebeth Cavus. 8. jeiunium. Scripta est lex Graece diebus Ptolemaei Regis. Tenebrae triduo per universum orbem. 9 jeiunium. Non scripserunt Magistri nostri quare ea dies notata. 10. jeiunium. Obsidetur jerusalem à rege Babylonis. Sebat. 30. Sebat plenus. 5. jeiunium: Moriuntur Seniores qui fuerunt aequales joshua filij Nun. 23. jeiunium. Congregati sunt omnes Israelitae, contra Beniaminem propter pellicem & idolum Micha. 30. Locus Embolismi. Adar. 29. Adar Cavus. 7. jeiunium. Moritur Moses Magister noster qui in pace quiescit. 9 jeiunium: Schola Sammai & schola Hillel inter se contendere coeperunt. 13. Festivitas decreta: interficitur Nicanor. 14. Maidochaeus Phurim. Nisan 30. Nisan plenus 1. jeiunium. Mortui sunt filij Aaron. 10. jeiunium. Moritur Mariam. Eligitur agnus mactandus 14. die. 14. PASCHA. Exterminatio Fermenti. 15. Azyma. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manipulus frugum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. Solemnitas finis Azymorun. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. jeiunium. Moritur joshua filius Nun. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jiar. 29 jiar cavus 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. jeiunium. Moritur Eli Pont. Max. & ambo silij eius: capitur arca testimonij. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23. Solemnitas. Simon Gozans capit. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jeiunium: Moritur Samuel Propheta. plangitur abomnt populo. Siwan. 30 Siwan plenus 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23. jeiunium. Desistunt far primogenita & primitias jerosolymae in diebus jeroboam filij Nabat. 25. jeiunium. Occiditur Rabban Simeon filius Gamaliel, Rabbi Ishmael, R. Hanania secundus a pontificib. 27. jeiunium. Conbustus est Rabbi Hanina filius Tardic●unà cum libro legis. Tamuz. 29. Tamuz Cavus 17. jeiunium. Franguntur Tabulae legis. Cessat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. urbs fissa. Epistemon cremat librum legis. Ponit statuam in temple. Ab. 30. Ab plenus. 1. jeiunium. Moritur Aharon Pontifex. 9 jeiunium. Decretum contra patres nostros ne ingrederentur in terram judaeam. Desolatio Templi prioris & posterioris. 18. jeiunium. Extincta est Lucerna vespertina in diebus Ahaz. Elul. 29. Elul cavus. 17. jeiunium. Moriuntur Exploratores qui diffamaverant terram. 22. Xylophoria. As for the Sabbaoths. New-moones, and days not solomnized with feasting or fasting, I have passed over in this Calendar, as impertinent, or needless. CHAP. VII. Of the ancient Oblations, Gifts, and Sacrifices of the jews: and of their Priests, and persons Ecclesiastical, and Religious. ALthough Moses doth handle this matter of their Rites and Sacrifices, and is herein seconded and interpreted by the succeeding Prophets, so fully, that it may seem a pouring of water into the Sea, to speak needlessly, or by our Discourse, to obscure, rather than illustrate, that which is so largely and plainly there expressed; yet because of that subject which we have in hand, I cannot altogether be silent (at lest of the kinds and heads) referring the desirous Reader for his more perfect satisfaction in particulars, to those clearer prophetical fountains. Their rites for time and place we have already described: The next intended part of this jewish relation shall be of their Oblations, which were either Gifts or Sacrifices. Their sacrifices were such oblations, wherein the thing offered was in whole or part consumed in divine worship, for the most part by fire or shedding of blood. These were of eight a Car. Sigon. de Republ. Heb. l.4. sorts. Burnt-offerings, Meate-offerings, Peace-offerings, Sinne-offerings, Trespass-offerings. the offerings of Consecration. Cleansing and Expiation. b Philo de Sacrif. Philo reduceth them to three: Burned, Peace and Sinne-offerings, according to the three causes of sacrificing; The worship of God the obtaining of good things, and freedom from evil. The Burnt-offerings were by fire consumed, the rites and manner here of is expressed, Leuitic. 1. the fire was to be perpetual on the Altar, being that which GOD miraculously sent from heaven to consume Aaron's sacrifice; for neglecting which, and using other, his two sons Nadab and Abihu were stricken by a revenging fire from GOD. The Meat offering was made of fine flower, without honey or leaven, and with oil and incense on the altar, or frying pan, or oven, or cauldron, according to the rites prescribed, Levit. 2. partly sacred to the LORD by fire, the rest to be the Priests. The Peace-offerings are with their proper ceremonies enjoined Leu. 3. and 7; the fat and kidneys were to be burned on the Altar (the fat and blood being universally forbidden them for food) the breast and right shoulder was the Priests: the rest to the sacrificer, to be eaten the first, or at furthest on the second day: or else on the third to be burnt with fire. The offering for sins of ignorance for the Priest, Prince, people or private man, is set down Leu. 4. and 6. The sin-offering in case of contempt, where the sin is committed against GOD & man willingly, with the due manner thereof is expressed, Leu. 6. To these were adjoined Prayers & praises, with musical voices, and instruments, cymbals, viols, haps, and trumpets resounding For he is good, for his mercy endureth for ever. The sixt kind of sacrifices was proper to the Priests at their consecration, recorded Lemot 6. 20. The seventh mentioned sacrifice is of purification or cleansing, as of a woman after childbirth, Le. 12. or of a Leper 13. 14. or for unclean issues of men and women, cha. 15. The eight is the sacrifice of Expiation or Reconciliation, on that festival or fasting day before spoken of, Le. 16. Hereunto may we add the lights and the daily offering of incense, morning and evening, Exod. 20 on a golden altar, whereunto the Priests only had access, with such perfume only as is there prescribed. The Gifts, which we have reckoned a second sort of Oblations, that were not as the former in whole, or in part consumed in their offering, but preserved whole and sound, were given, either according to the Law, or by Vow, or of free will. The Law prescribed First-fruits & Tithes, and the personal halfe-shekel The first-fruits of Man, of beasts, and of the first-fruits of the earth, the Law exacteth, Exod. 22. 23. and are assigned to the Priests, Num. 5 and 18. which, of men and unclean beasts, were to be redeemed, of others to be sacrificed. Of Tithes. when we consider the assignment of them to the Tribe of Levi, we must so far acknowledge them levitical and Ceremonial. But some, considering the paying of them to a Priest, so soon as we read of a Priest, n 14 Gen. 20 in Scripture, and that by the father of the faithful (which the Apostle urgeth against levitical Ceremonies, in that Levi himself in Abraham paid them) and his nephew jacob vowed the payment thereof so soon as GOD should give him whereof to pay Tithes; and that (the first times of the Christian Church excepted, wherein there was no such settled order for things of this and like nature) Tithes were paid to the Church, until the Arch-enemy of GOD and his Church, in his Antichristian supremacy rob the Ministers of that due, which in GOD'S right they before held, impropriating the living of the Altar to them that lived not at the Altar but yet ordinarily leaving them to the Church (as they then accounted the Church): cannot so easily subscribe to that opinion perhaps more common than true, which disannul divine right of the non-paying Tithes, as being then a jewish and levitical ceremony. But I leave the Reader to discuss this matter further, with Master Carlcton in his Treatise of that Argument; whose reasons, if they want weight in any man's judgement, yet let the same consider an other supply, not at all favouring of judaisme: namely, that c M. Dow●am. Tithes are due to Christian Ministers by Vow: Christian Commonweals, and Counsels having consecrated them to GOD and his Church: neither is it now time after the Vows to inquire, and without Divine dispensation to altar it, without satisfaction sufficient. But leaving this sore too tender to be touched, and yet little touching and moving some consciences pretended tender; let us view the Tithes, as they then were, jewish. In Leu. 27.30. is a declaration of the Lords right, All Tithes are the Lords; and an assignation of the same, Numb. 18.21. Behold, I have given the children of LFVI all the tenth etc. S. d Hicron. super Ezech. Jerome reckons four sorts of Tithes: first, that which the people paid to the Levites: secondly, that which the Levites hence paid to the Priests e Num. 18.26. : Thirdly, that which they reserved for expense in their solemn feasts when they went to the Tabernacle or Temple f Deut. 14.22. . The fourth was a third years Tenth, which was then laid up for the Levite, and the poor amongst them g Deut. 14.28. . The practice hereof Nehemiah restored in the reformation of Religion, Neha. 10. when the First-fruits and Tenths were brought to the treasury or chambers of the house of GOD. Besides First-fruits and Tithes, they paid to the treasury personal offerings, as Exod. 10.12. every man paid half a shekel, which the Hebrews interpreted to be perpetual for the maintenance of the Sacrifices; others temporary, then only put in practice. As for that collection 2. Reg. 12. made by joas for the repairing of the Temple, and that after by Nehem. ca.10. the circumstances show much difference. This treasury, in regard of this Poll-money, grew very rich, as appeared in h I●ss. Int. 14. 12. Crassus' robbing the same of ten thousand talents at one time, besides a great beam of gold, which Eleazarus the Treasurer, upon Croesus his oath, (afterwards violated nevertheless) to redeem the rest delivered to him, weighing three hundred minae, every mina being two pounds, two ounces, and a quarter Troy. Tully i Cic. Pro Murena. and other Authors mention these Oblations of the jews to their treasury yearly. These Gifts and Offerings the Law exacted: they performed many other also, either of their Freewill or of Vow, otherwise little differing from the former, Levitultim. Many other Ceremonies of their meats, garments, fastings, trumpets, and in other cases, I hope I shall have leave to omit in this place, and remit him that would further know of them to the Scripture itself: having pointed out the principal. But by this is apparent, which Doctor Downam k Downams' Sermon of the Dignity, etc. hath observed, that all these being delivered them in the Lord's treasury, without their labour or cost, together with their 48. cities assigned them, amounted to a far greater proportion for the maintenance of that small Tribe, than all the bishoprics, Benefices, Colledgelands, or whatsoever other Ecclesiastical endowments and profits in this land, although the profane Ammonites or hypocritical cloisterers had never conspired to shave off our l 2. Sam. 10. beards, and our garments by the buttocks, not leaving to m D. Smith ser. Blacksmith. cover our nakedness, or their shame: And yet how sick is Ahab for Naboths' vineyard? And would GOD we had no jezabels' to play the (too cunning) Physicians in this disease. Let me have a little leave to say no more than others (for the substance) in Books and Sermons have said already: although those Bellies to whom we speak, have no ears. The first stroke which wounded us, and causeth us still to halt, was from Rome, the mother of abominations and rohoredomes. Here, as in the suburbs of Hell, were founded the Church's ruins: our Bulls of Bashan, (Abbey-lubbers, and cloisterers) with the leaden horns of those Roman Bulls have pushed down our Churches, (our Chauncells at lest) and made them to fall into those * Apoc. 18 2. Cages of unclean Birds, the Popish Monasteries. Of nine thousand two hundred eighty and four parishes in England, n Camden Bri●tan. Edit. vlt. after M. Camden's account, three thousand eight hundred forty five were (it is properly termed) impropriated. And who knoweth whether those Appropriations did not supplant these Supplanters, and dispropriate them of that which in a juster propriety was given them in their first foundations, for that threefold maintenance of themseluaes, of learning, and of the poor: yea happily yet (if we observe the course of Divine justice) we may see many, whose former inheritances have by the additions of these, as of a contagious garment, been infected, and have either died, or been sick at the lest, of this plague. How fitly and fully do those words of Habacuk o Hab. 2.9, 10, 11, 12. agreed to the houses founded for religion, by this and like irreligion perverted, and at last subverted * Vbi supra. They coveted an evil covetousness to their houses, they consulted shame to their own houses, by destroying many people, and sinned against their own souls. The stone hath cried out of the wall, and the beam out of the timber hath answered it, Woe unto him that buildeth a town with blood, and erecteth a City by iniquity. Thus we see, the stones have cried out of their walls indeed, and by their demolished heaps may receive Laban's name, jegar sahadutha, the p Gen. 31.47. heap of witness, their ruins remaining testimonies of GOD'S judgements. A violent stream (saith master Camden * Vbisupra. ) breaking through all obstacles, hath rushed out upon the Ecclesiastic state of this Land, and overwhelmed, to the World's wonder, and England's grief, the greatest part of the English Clergy, with their most beautiful buildings; and those riches which the Christian piety of the English had from the time of their first Christianity consecrated to GOD, were (as it were) in a moment dispersed, and (if I may so say) profaned. Let none traduce me as a troubler of Israel, and a traducer of our Law and State, which have thus both changed & settled these things. I inveigh against Absoloms conspiracy, and Achitophel's devices, which were the troublers of Israel, and so disturbed the just heart of righteous David, that on the sudden he a little forgot the exact rule: and commanded, Thon q 2. Sam. 19.29 and Ziba divide the Lands. So (if losers may have leave to speak) our Parliament (perhaps with some ecstasy of joy, for removing the sinks and stinks of superstition) had in those busy times but negligent consideration of Mephibosheths' right: and our Vicar- Mephibosheths', the Clergy then, did not much urge it, yea we would still say of these our halting Zibaees, Let them take all, rather than we should want our Lord and his Gospel, to come home to us in peace. And in peace, let them rest which were Authors of this peace to us; and let us pray that a worse generation of vipers do not arise, and that the r joel 1.4. canker-worm eat not what the Grasshopper hath left, and the Caterpillar the residue of the Canker worm. I mean those Latron-patrons, and Patron-latrons, whereof these extend to the utmost whatsoever might, and whatsoever colour of right, in Exemptions, Customs, * Let me have the like liberty to inveigh against vices here, as Espensaeus was allowed among the Papists, who speaking of the Romish proceed, saith, Sedis Apostolice summ● iura, hoc est summae, inioriae, privilegia hoc est abusus, consuetudines, hoc est, corruptelae: I speak only against abusers of law & right. Privileges and pravileges, whereby every john-a-stile shall intercept the Churches due, or by a weightier fee, force a composition, or wrangle out some broken Title, or break the neck of the Case with a Prohibition: the other having a trust committed, maketh himself a bawd, and selleth his Church (which cost no meaner price than the blood of CHRIST) for money. O Christ, overthrow the Tables of these Money-changers, and with some whip drive them, scourge them out of thy Temple, which supplant thy plantations, and hinder the gaining of Souls for gain. Withstand these Balaams', which for Balaks blessing, care not what curse they bring upon Israel, which present for presents, and scrape to maintain their carnal living, out of our spiritual livings; to bestow on their Hawks, their Hounds, their! But whither hath this passion, or zeal (Truth I am sure) transported me? Truly, the fixed Stars in our Westminster firmament (and may not I so call it, where is such a starchamber, shining with the bright beams of justice?) I admire, and almost adore in silence: only those wandering planets, which self-guiltiness accuseth, do I here accuse. And for these, and all the Church's enemies, Let GOD arise, and his enemies, (or their enmity) be scattered, that there be no more such s t. Reg. 21. Ahabs', as I mentioned, which having more then enough, seem to have nothing, as long as Naboth hath something which they can long for: and that there be no t Nehem. 13. Eliashibs, which shall provide Tobias the Ammonite a Chamber in the house of the LORD: that neither any abuse the profession of Law, directly; nor the possession of Patronage, indirectly; (for abuses only I tax) so to discover our Church's nakedness, that every Cham (the profane Atheist, and superstitious Papist) may espy and deride the same, wherein themselves are the most guilty amongst us; although none are more ready to u 1. Sam. 1.20. tell it in Gath, or publish it in the streets of Ashkelon, that the daughters of Babylon may triumph. After that we have spoken of the Times, Places, and Rites sacred to GOD, order requireth next to speak of those People, whose office and function it was to procure and manage those Divine and Religious affairs. And first, amongst the first Hebrews, we find no Priest named before Abraham's time, in which Melchizedech was interpreted by the most, to be Shem the son of Noah. Father both of this and other Nations: and Master Broughton hath written a whole Book in confirmation hereof. The heads of Families then exercised the Priestly office of teaching, praying, and sacrificing in their own households, as we read of x Gen. 18.19. Abraham, Isaac, y Genes. 37. and z Gen. 49. ● jacob. After that, the first borne of all the Tribes of Israel were consecrated to this business, when as GOD had destroyed the first-born of Egypt, a Exod. 13.2. & 15. and these offered Sacrifices b Exod. 24.5. until that the Levites were chosen in their room; c Num. 3.41. GOD turning that prophetical curse of jacob, of d Gen. 49.7. scattering them in Israel, into a blessing, for the instructing of the Israelites. The cause of this their consecration was, because they, e Exod. 32.29. in a zeal of GOD'S glory, had sanctified their hands to this ministery in the blood of the nearest of their idolatrous kindred, that had sinned in adoring the golden Calf. Now in the third of Numbers, where the first-born of the Israelites, and the Levites are numbered, appeareth a difficulty, which most of the Interpreters which I have read of that place, have neglected: namely, that of the Israelitish first-born there were found, from a moneth-old upward, two and twenty thousand, two hundred seventy and three, and of the Levites, but two and twenty thousand; so that therefore there must be five shekels a piece paid for the redemption of every of those two hundred seventy and three in surplusage more than the Levites; whereas yet in the parcels of the levitical account, are found more of the Levites then of the Israelites, as appeareth; the family of the Gershonites containing seven thousand and five hundred, the Kohathites, eight thousand six hundred, and the family of Merari, six thousand and two hundred, which being added together, amount to two and twenty thousand and three hundred; and therefore are seven and twenty more than the Israelites. To this * Lyra in Num. Diony● Carthus. jun. addeth also in the number of Priests. Lyrae, Dionysius Carthusianus, and junius (for the most are wholly silent) answer, that those three hundred over and above the two and twenty thousand were first-born themselves, and therefore in right of the former challenge of the first-born, were the LORDS already. And if it seem as much wonder, (which Authors observe not) that of two and twenty thousand were but three hundred first-born; * But one of 74. That their exploit of executing their kindred for idolatry (before mentioned) in which sin, the first-born, as Priests, were likeliest to have followed Aaron, a chief man of their Tribe, might answer for me. And that cruel Edict f Exod. 9. of Pharaoh, and their miraculous fruitfulness, may make it less strange, that both in these Levites there were so few first-born, and in the other Israelites also, with whom amongst 603550. men from twenty years old upwards, there were (though reckoning but from a month old, as is said) but 22273. which is little more than one of seven and twenty, besides that inequality of the persons numbered. This excursion upon this occasion, wherein I have found diverse Interpretets mute, will (I hope) find pardon with the Reader, who happily himself may find some better resolution. To return to our History; GOD had before appointed Aaron to be high Priest, and his sons g Exod. 28. to be Priests, to whom the Levites were assigned after (as we have said) as assistants in inferior offices of the Tabernacle. Aaron, from whom is reckoned the succession of the high Priests in the same office, had appointed to him eight holy garments, a breastplate, an ephod, a rob, a broidered coat, a mitre, a girdle, a plate of gold, and linen breeches. Also his sons had appointed to them coats, and bonnets, and girdles, and breeches: which their attire is described at large, Exo. 28. josephus writeth of the Stones there mentioned, That that on the Priests right shoulder shined forth very bright, when GOD was pleased with their Sacrifices, as did also those twelve in the breastplate, when in the time of war GOD would assist them, which ceased miraculously to shine two hundred years before his time; or as the Talmudists say, from the building of the second Temple. The consecration of the Priests, and rites thereof are mentioned, Exod. 29. The conditions required in the high Priest, as that he should not have the bodily defects of blindness, lameness, maimednes, etc. nor should uncover his head, and many other such like, are expressed, Leu. 21. His * Levit. 244. office was daily to light the Lights at the evening, and to burn incense at morning and evening, and once every Sabbath to set the showbread before the LORD to sacrifice, and once a year to make reconciliation in the holy place, etc. This office they executed till the Captivity, after which they ruled also in the Commonwealth, and the family of the Maccabees obtained temporal and spiritual jurisdiction, being both Priests and Kings. But the state being usurped by others, they also appointed high Priests at their pleasures: and thus were Annas and Caiphas high Priests, although Caiphas alone administered the office, which was abrogated to Annas, the name only remaining: and thus josephus saith, that Anna was most happy, who had himself been high Priest, and seen all his sons in that office, whereas in the institution, and before the Captivity, this office continued ordinarily with their lives: which after they enjoyed longer or shorter, at pleasure of the Conqueror. Next unto the high Priest, were the Priests lineally descended from Eleazar and Ithamar the sons of Aaron, as in number many, so in their priestly raiments, consecration, condition, and office, much differing from the sormer, as appeareth; for their garments, Leuitic. 28. their consecration 29. their conditions required in them, Leu. 10. and 21. and their office in some things, as preaching, praying, sacrificing, not much unlike to the former, but in degree, sometime assisting him in these things, sometime alone, and in some things, nothing participating, as in Moses plainly may be seen. These priestly families, being of the house of Eleazar sixteen, and of Ithamar eight, which David by lot distributed into four and twenty orders, according to the number of the heads of families, those four and twenty men, chief of those orders, being to the high Priest, as Aaron's sons were unto him in their ministry, 1. Chronic. 24. and took turns by course, in performing of the same as Luke showeth h Lu. 1.5. in the example of Zachary. josephus i joseph. in App. & in vita. testifieth the same, and affirmeth, That in each of these ranks were more than five thousand men in his time: and in the history of his life, saith, that himself was of the first of these orders, betwixt which was no small difference, and the heads of these were called also Chief Priests k Ez. 8. Mar. 14 Acts 4. in the old and new Testament. The Levites had the next place in the legal ministry: all that descended of Levi, except the family of Aaron, being thus called: and Num. 3. according to the descent of the three sons of Levi had their Offices assigned them, which so continued till the days of David. He distributed them according to their families unto their several functions, twenty four thousand to the service of the Temple: six thousand to be judges and Rulers, four thousand Porters, and four thousand which praised the LORD upon instruments. These were divided under their Heads or Principals according to their l 1. Chr. 23.24, families. The levitical Musicians, with their Offices and Orders are reckoned. 1. Chron. 25. and 2. Chron. 7. These in stead of the silken stole, which they ware, obtained in the days of Agrippa, to wear a linen one, like the Priests. The Porters are in the 26. of 1. Chron. described according to their families, orders and offices. They kept, in their courses, the doors and treasures of the Temple: to keep the same clean, and to keep that which was unclean out of the same: and these all are mustered in their offices 2. Chron. 35. The Gibeonites, called after Nethanims, were at hand unto the Levites in the meanest offices about the Tabernacle and Temple, jos. 9.21. and 1. Chro. 9 assigned hereunto first by Ioshu. 1, after by David and the Princes, for the service of the Levites to cut wood, and draw water, for the house of GOD, Ezra 8. Besides these Ecclesiastical persons in the ordinary ministery of the temple, were other, which may no less be counted holy: either in regard of Vow, as the m See the institution of them, Num. 6.2 Nazarites for a time: Samson is an especial example hereof, and james the Just, brother of our LORD: or else they were Prophets by extraordinary calling, as Samuel, Easie, jeremy, and others: to whom GOD manifested his will by dreams, visions, and revelations; whose ordinary habit seems to be a rugged hairy garment, by the example of n 2. Reg1s. 8. Isu. 20.2. Elijah, and the false o Zach. 13.4. Prophets, and of p Mat. 3.4. john Baptist afterward. And thus much of those persons, which according to the Law were sacred to GOD: it followeth that we should observe their superstitious devoting of themselves, according to their own devices and traditions, unto a supposed service of GOD. In a more strict manner then ordinary, or someway in opinion and practice differing both from the law, and the rest of the jewish people. Of this kind were many Sects, whereof we are next to speak. CHAP. VIII. Of the divers Sects, Opinions, and Alterations of Religion, amongst the Hebrews. IN this matter of Alterations, and altercations amongst them about Questions and practice of Religion, we are in the first place to observe their often apostasies a Philastrius reckoning therein their idolatries, numbereth 28. jewith sects: and as Scaliger observeth, and the Scripture will bcare i●, might by that rule have reckoned many other. from the truth of the Law to the idolatrous superstitions of the neighbouring Nations: as the Relics of their Egyptian idolatry in the golden Calf Exo. 32. their often murmurings in the desert, the presumption of Nadab and Abihu, and after of Aaron and Miriam, the conspiracy of Korah, Dathan, and Abiram, Balaams' stumbling-block, to couple them in idolatrous service to Baal-Peor, the idol of the Moabites: And after their possession of the Land, when joshua and the Elders were dead, they served b jud. 2.12,13. the gods of the people that were round about them, as Baal and Ashtaroth: of the idols and their rites is before spoken. And although Gideon cut down the grove, and destroyed the altar of Baal, c jud. 6.27. yet he made an Ephod of the ear-rings of the prey, and put it in Ophrah his City, and all Israel went a whoring there after it d jud. 8.27,33. : and after his death, made Baal-berith their god. They served also the GOD'S of Aram, Zidon, Moab, Ammon, e jud. 10.6. and the Philistims: Michah f lud. 17 & 18. an Ephramite made an house of gods, an Ephod, and Teraphim, and consecrated one of his sons to be his Priest; and after set a Levite, jonathan, in his room, the occasion of apostasy to a great part of the Tribe of Dan, all the while the house of GOD was in Shiloh: besides the corruption of state and religion by the Beniamites g jud. 19. and by h 1. Sam. 2.12. Hophni and Phinehas the sons of Elimine But after the reformation of Religion by Samuel, David, and Solomon, (who yet become after an idolator) befell their greatest Apostasy, to wit, of the ten Tribes; from GOD, their King, and Religion, by the overwise policy of jeroboam, which corrupted and subverted both it and himself. He (lest those revolted Israelites should, by frequenting GOD'S appointed worship at jerusalem, recknowledge their former and truer LORD) consecrated two Egyptian Calves at Bethel and Dan i 1. King. 12. , and made an House of High Places, and Priests of the lowest of the people. judah also made them, in the same times, High Places, Images, and Groves, on every high Hill, and under every green Tree. Yet had the Kingdom of judah their intercourses of corruption and reformation, according as they had good or bad Kings; but in Israel, the Commonwealth and Church received, by that sin of jeroboam, an uncurable wound and irrecoverable loss, until that, in GOD'S just punishment, they were carried away by the Assyrian Kings into Assyria, and into Hala, Habor, and the Cities of the Medes, as 2. King. 17. appeareth, where is recorded a summary collection of these and other their idolatries. Of these exiled Israelites (if we believe the reports and conjectures of diverse Authors) are descended those Tartarians, which since ouer-ran, with their Conquests, a greater part of Asia and Europe, then ever any other Nation, before or since: of which their Original and Exploits, we shall in fit place further discourse. The other Kingdom of judah, although it received sometime some breathing and refreshing under her more virtuous and religious Kings, yet for the most part, groaning under Tyranny and Idolatry, was at last a prey to the Babylonians: from which servitude being freed by the Persian monarchs, under varieties of adverse and prosperous fortunes, it was afterwards rend and tome by the Macedonians, being made a common Stage for the Arms and Armies of the successors of Ptolomey in Egypt, and Seleucus in Asia; remaining meed unto the Conqueror, and receiving no small impressions and wounds in Soul as well as Body, in Religion as in Polity. But being after delivered from Macedonian thraldom by the Family of the Macchabees, the Government, Ecclesiastical and Temporal, become theirs, but the minds of this jewish people was in those Times divided in diversity of Sects and Opinions, of which the evangelical and other Histories make mention. The opinions of the jews may be reduced k Hall's Pharisaisme and Christianity. Synagoga judaic. cap. 2. into these two general Heads: the one were such as contented themselves with the Law of GOD, and were called Karraim, or Koraim, of which sort there are diverse at this day in Constantinople, and otherwhere: The other Rabbinists, supererogatory (as Master Hall calls them) and Popish jews, called Hasidim, professing a more strict Holiness than the Law required: Yet at first these both pleased themselves, and did not, by opposition of Science, displease each other, and disagreeing in opinion, they yet in affection agreed. But when these voluntary Services began to be drawn into Canons, and of arbitrary become necessary, they were rend into sundry Sects. Of these and their original let us hear Scaliger speak. There were l jos. Scal. Elench. Triber. Nich. Serrar. c. 22. He calls these two sects cap. 2. Karraim, of Kara, which signifieth the Scripture: and Rabban●m, which were the Wisemen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after called Pharisees. (saith he) before the times of Hasmonaei, two kinds of Dogmatists, men holding differing opinions, among the jews: the one only accepting the written Law; the other Tradition, or the addition to the Law. Of the former kind arose the Karraim, of whom came the Sadducees; of the later, the Pharisees. These Pharisees were the issue of the Hasidees. The Hasidees were a Corporation, Guild, or Fraternity, which voluntarily addicted themselves to the Offices of the Law, I Macchabees, Chap. 2. verse 42. m junius translateth it Aschidaei, & saith, they were such as for religion were scattered and dispersed about forfeare of the King. Their original was from the times of Ezrah, or Esdras, Haggai and Zacharie, the Prophets, being authors of this Order. These, in regard of their institution, were called Holy, Hasidim; and in regard of their Combination, Hasidaei. And besides that which the Law enjoined (which is just debt) they supererogated, and of their own free accord disbursed upon the Temple and Sacrifices. They professed not only to live according to the Prescript of the Law, but if any thing could by interpretations and consequences be drawn thence, they held themselves bound to satisfy it, and when they had done all, to seem to have done nothing, but accounted themselves unprofitable servants notwithstanding. Every one paid a tribute to the reparations of the Temple, from the times of Esdras and Nehemias. n Neh. 10.32. The Hasidaeans added further (of their own freewill) to the Sanctuary, Walls, and Porches, never (almost) going from the Temple, which they seemed to hold peculiar to themselves, and by which they used to swear, By this Habitacle, or, By this House: Which the Pharisees, their posterity, also did o Mat. 23.16. & 29. , as likewise they learned of them to build the Sepulchers of the Prophets. They were therefore called Hasidim, either because their College was instituted of the Prophets; or of their holy and religious works, and the sacred buildings by them either repaired or reared from the foundations. And therefore, when wicked Alcimus had killed threescore men of this Corporation or Guild, the people thought their death was prophesied in the p Ps. 79.2. Psalm, such reputation was there of their holiness. These Hasidaei were not in proper sense a Sect, but a Fraternity, which every day assembled in the Temple, and offered in daily Sacrifice a Lamb, which was called the sin-offering of the Hasidim. One day was excepted, the eleventh of Tisri, in which that Sacrifice was omitted. They offered not themselves (for they were not Priests) but the Priests in their name. Abraham Zachuth q Abr. Zachuth lib. johasm. saith, That Baba, the son of Bnta. daily of his own accord offered a Ram for a sin-offering, except one day, which was the day after the Expiation: And this was called the Sacrifice of the Saints for Sin: And he swore, By this Habitacle, that is, the Temple. Of this kind, or much like thereto, Scaliger r Scal. ibid. cap. 24. thinketh the Rechabites were, which jeremia s ler. 35.19. mentioneth, whose immediate father he accounteth jonadab, (not him which lived t 2. Reg. 10.15. in the days of jebu, but another of that name) and that their austere order began but a little before it ended (namely, in the same Prophet's time) quickly ending, because of the Captivity. After the Captivity, those sons of jonadab, renewing their former observations, were called Hasidaei, which went not from the Temple, and observed the order's abovementioned: so Scaliger interpreted jeremies' Prophecy, that jonadab should not want one to stand before the LORD, that is, to minister and attend holy duties in the Temple, like to Anna the Prophetess u Luk. 2.37. . This (saith he) is the true beginning of the Hasidaei, which abstained from wine, as did also the Priests, as long as they ministered in the Temple. Thus much Scaliger. Drusius x Drus. de 3 ser. l.1.c.11. proveth, That divers of the Pharisees and Essees also were of these Hasidaei, whereby it appeareth, that it was rather a Brotherhood, as Scaliger calleth it, than a Sect. He showeth their Rites and Discipline, out of juchasin. y or johasin Ab. Zac. They spent nine hours of the day in prayer. They believed that a man might sin in thought, and therefore they had care thereof; their will was not without the will of Heaven, that is, of GOD. Ten things were peculiar to them: Not to lift up their eyes above ten cubits: secondly, Not to go bareheaded: thirdly, To establish three refections: fourthly, To dispose their hearts to prayer: fifthly, Not to look on either side: sixthly, To go about, that they might not be troublesome to any company: seventhly, Not to eat at the Tables of great men: eightly, If they had angered any man, quickly to appease him: ninthly, To have a pleasant voice, and to descend to the interpretation of the Law: tenthly, To accustom themselves to their Threads and Phylacteries. Rab (one of this Fraternity) did not lift up his eyes above four cubits. Ten or twenty days before their death they were diseased with the Colic, and so all clear and clean they departed into the other life. To return unto Scaliger. touching the original of Sects, and to leave those Hasidaean obseruants. As long (saith he) as Supere rogation only was used, there was no Sect in the people of GOD: but when the Precepts thereof were brought into Canons, and committed to writing, than arose many doubts, disputations, altercations, growing and succeeding daily, from whence sprang two Sects, differing in opinion; the one admitting only the Law, the other embracing the interpretations and expositions of their Rabbins. The former, in process of time, was divided into two. For at first the Karram were only such as observed the Law and the Prophets, till the times of Sadok and Boethi or Baithi, who first doubted of the punishment of sins, and rewards of good works, from whom sprang the Heresy of the Sadducees. The Karraim were not, before this, divided in Sect from the Hasidim, but only in those voluntary Functions and Supereogations, wherein the Law, by Injunction, ruled the former, and these, as is said, supererogated. But when Canons and Injunctions began to be written, then of these Hasidim arose Dogmatists, which called themselves Perushim, Holy, and Separated both from the other Hasidim, and from the Vulgar; making a necessity of that observation, which before was voluntary. This sort was again divided into those which retained the name Perushim, or Pharisees; and the Essens: both receiving from their Authors the Rules and Precepts of their Sect. After this, the Pharisees were divided into any kinds: The jews reckon seven. The Essens also were divided first into cloisterers, or Collegians, which lived in a common Society; and Eremites, or Solitraric persons; and those former into such as married; and others which remained continent. Now let us consider of these more particularly; and first of the Pharisees. Drusius z Drusius de 3 Sectis, li. 2. deriveth the name from the Syrian, as most of the names in the New Testament are, and not from the Hebrew; for than it should it not be Pharisees, but Pharusees: as after the Hebrew, it should rather be Masias, than Messiah. The Etymology some fetch from Phares, which signifieth Division, as Epiphanius, and Origen, with others a Ambros. in Luc. l. 3. Damascen. de haeres. Suidas. : against which, Drusius excepteth, because in Phares the last letter is Tsaddi, here it is Schin. Others b Fr. Forerius, Es. 1.10. Forsic●rus' lexic. derive it from Parash, signifying to explain, because, they did all things openly, to be seen of men: it is not likely: or Hypocrisy loves her works should be seen, but not her humour (than should it not be hypocrisy;) she would not be seen in her affection to be seen: and this name, in this sense, would have been to their infamy, and not to their reputation, which they most aimed at. A third derivation of this name is from another signification of the same Verb, to expound. But to expound the Law, was more proper to the Scribes; and some of the Pharisees were not Expositors. Howbeit, the most probable opinion is, that they were so called of Separation; because they were, or would seem to be, separated from others: first, in cleanness of life; secondly, in dignity; thirdly, in regard of the exquisiteness of those Observations, whereto they were separated; fourthly, in their habit, wherein they were (as our Monks) distinguished from the people; yea, they did abhor the garments of the people. Their opinions are gathered by josephus c joseph. de Antiq. l.18.de bell. jud. l.2. , and others, out of whom Drusius. They attributed (saith josephus) all things to Fate. Abraham Zacuth interpreteth their opinion thus, They believe that GOD knoweth and disposeth all things, and the Stars help; yet so, as freewill is left in the hand of man. And if a man by his freewill chooseth the good, GOD will help him in his good way. They say, That there is no Herb in the Earth which hath not his proper Planet in Heaven. They ascribed immortality to the Soul, holding, that judgement passed on it under the Earth; and that if it had done evil, it was adjudged to perpetual prisons: if well, it had easy return unto life by a transmigration d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Christ was, after this opinion, called Elias, or one of the Prophets. , or going into another body. So Zacuth: The good Souls take delight of their good works; the bad descend, and ascend not. They believed that there were both Devils and good Angels. They conceived, that he which kept the most of the Commandments, although he transgress in some, is just before GOD: against which opinion e Burgens. Addit. 1.in epist. ja. 2.10. Burgensis thinketh, that james alleged that saying in his Epistle, He that faileth in one, is guilty of all. He citeth Rab. Moses for this Pharisaical opinion, That GOD judgeth according to the plurality or paucity (to use his own words) of merits or demerits. Like stuff have I read in S. Francis Legend, of the balance wherein men's deeds are weighed, and the Devil lost his prey by the weight of a Chalice, which one had given to the Saint; which heavy metal caused the Scale wherein his good deeds were put (before too light) to weigh heaviest. They (the ancienter Pharisees) confess the Resurrection of the flesh. Hereof are three opinions f Drus. l. 2. c. 14. : one, That all, good and bad, shall rise again; another, That the just only shall rise; a third, That the just, and part of the wicked, shall rise. They call their Traditions the Law given by Word, and the unwritten Law, which they equal to the written, deriving both from Moses, as more fully elsewhere shall be said. These Traditions they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as both Epiphanius and Hieronynius witness: the Teachers thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Wisemen; and when they Lectured, they were wont to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. The Wisemen teach Traditions. Of these Traditions were, concerning the Sabbath, That they might journey from their place two thousand cubits; (Jerome g Hierom. ep. ad Alg. accounteth feet, Origen h Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 4.c.2. Elnes) That none might carry any burden that day; but they interpreted, if one carried on one shoulder, it was a burden; if on both, it was none; if his shoes had nails, they were a burden, otherwise not. Concerning Fasting, the Pharisee boasteth, Luk. 18. 12. I fast twice in the week: which they observed (saith Theophilact i Theoph. in Luc. 18. ) on the second and fifth day, Mundayes and Thursdays. Happily out Wednesdays and Fridays succeeded in this Penance, that we might not seem to be behind them in duty, howsoever woe disagree with them in their time. And yet Mercorus saith, The jews fasted the fourth day, Wednesday, because they held that unlucky, in which children are taken with the Squinancy. Further, the Pharisees eat not unwashed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mark 7. 3. Except they wash with the fist, as Beza translateth. Scaliger k Scalig. Elench. Ser. cap.7. expoundeth it, not by washing one fist in the other, but composing the fingers into such a frame, that all their ends meet on the top of the thumb, which for want of another name is called πυγμὴ, a Fist, although it be not properly so. In this form they hold up their hands in washing, that the water may slide down to the elbow, and thence fall to the ground, as the jews use to this day. They washed l Mar. 7.4. when they came from Market, because sinners and unclean persons were there, whose touch might pollute them. They washed also Cups and Brazen Vessels and Beds not chamber-beds to lie on (Drusius m Drus lib. 2. ubi supra. expoundeth) but dining-beds, which they used instead of Tables. They would not n Luc. 7.3●. Es. 65.5. eat with Publicans or Sinners, yea they accounted themselves polluted with their touch. Their Hypocrisy in prayer CHRIST mentioneth, that it was long, and open in the streets etc. It was thrice in the day, at the third, sixt, and ninth hour: Their words submiss and softly, as of Hannah, 1. Sam. 1. and toward the Temple. They tithed all, Luk. 18. Matth. 23. even the smallest matters. For Tithes (saith Aquita) are the Hedge of thy Richeses. And another Proverb (learn it) Tithe, that thou mayest be rich. Epiphanius o Epiph. haer.16. addeth, they paid First first-fruits, thirtieths, and fiftieths, Sacrifices, and Vows. Their Phylacteries or Seruatories, Defensives (so the word signifieth) in Hebrew Totaphoth * Of these read the 15. chapter following. , they used as preservatives, or Remembrancers of the Law, and ware them larger than other men. Jerome calls them Pittaciola, resembling to them herein some simple superstitious women, wearing little Gospels, and the wood of the Cross, and such like, of zeal not according to knowledge, straining a Gnat, and swallowing a Camel. This superstition, than complained of by Jerome, yet remaineth (saith Scaliger p Scal. Elench. c. 8. ) among Christians, and mahumetans, which wear about them the Gospel of S. john. CHRIST condemneth not the Rite, but their ambition, for dilating, not for wearing them, to which all the jews were bound, and all the jews and Samaritans observed. They used the like ambition in their Fringes or twisted Tassels, which the jews call Zizis, and use them still, as after shall appear. Their oaths were, By jerusalem, the Temple, the Heaven, Earth, their Head, by the Law. Fagius q Fag. annot. ad Onk. ap. Dr. observeth, That the jews, in swearing, lay their hand on the book of the Law, at this day. Other oaths are little esteemed. Hence it seemeth came our corporal Oaths on a Book. The jews (saith Capito r Capit. in Host ) think it no oath, if one forswear by Heaven or Earth, unless he say by him which dwelleth there, etc. And none is subject to that Curse, in which the Name of GOD is not added. That of Corban pertaineth to this place, mentioned Matth. 15: 5. & Mark. 7.11. which some interpret, as if a jew should say to his parents, That he had already dedicated all that to GOD (to whom vows are to be performed) wherewith he might have helped them. Doctor Rainolds s Rain. & Hart● c. 7.d.4. saith, That the jews, as they were prove to ungodly vows, so this was an usual vow amongst them, and they would bind it with an oath, That such or such a man should have no profit by them. The oath which they herein used as most solemn, was, By the Gift: for so they were instructed, t Matth. 23. That if any swore by the Altar, it was nothing, but if By the Gift, he was a debtor. The Pharisees therefore taught, if any had said to his father, By the Gift thou shalt have no profit by me, than he might in no case do them any good, against the Commandment, Honour thy Father, etc. The jews used to bind their vows with a Curse, as they which vowed u Act. 23.14. Paul's death, using yet to suppress the Curse itself, as, x Heb. 3.11. if they shall enter into my rest: So these, By the Gift, if thou have any profit by me, meant they should have none. Thus the Talmud (saith he) the book of their Canon Law, and Schoole-divinitie, saith, That a man is bound to honour his father, unless he vow the contrary. Masius y Mas. in jos. ap. Dr. explaineth it thus, That they did consecrated by saying Corban all, wherewith they should have benefited their parents: as if they had said, Let it be Anathema, or devoted, whatsoever it be, with which I may profit thee. And therefore those Rabbins, under pretext of Religion, allowed not to spend on his parents that which he had thus vowed to GOD. Scaliger z Scal. Elench. c. 9. thus interpreteth the place, as if a son being by his parents admonished of his duty, should put them off with this exception, unless that which I have offered for thee, free me of this burden. But let the more curious read it in himself. The Pharisees were esteemed pitiful; the Sadducees more cruel. a N. ●yra. in Mat. 16. They were much addicted to Astrology, and the Mathematics: whose names of the Planets Epiphanius b Epip. h●r. 16. rehearseth, as also of the twelve Signs. There were c Drus. de 3. see. l.2.c.22. seven sorts of the Pharisees, which the Talmud reckoneth: first, Sichemita, which measure piety by honour and profit, as the Sichemites, which for the marriage of Dina endured Circumcision: secondly, Nacphi, which lifted not his feet from the ground: the third Kisai, Drawbloud, which smiteth his head to the wall, to 'cause the blood to come; and also shutteth his eyes, that he behold not a woman: the fourth, that standeth on his perfection, called Mahchobathi: What is my sin? as if there wanted nothing to his righteousness: the fifth, Meduchia, which go lowly and stooping: the sixt, the Pharisee of Love, which obeyeth the Law for love of virtue or reward: the seventh, the Pharisee of Fear, which is holden in obedience by fear of punishment. This they call jobs Pharisee, the former Abrahams. Epiphanius d Epip. h●r. 16. describeth their strict observations. Some (saith he) prescribed to themselves ten years, or eight or four years continence. Some lay on planks, which were only nine inches broad, that when they slept, they might fall to the pavement, so to be awakened again to prayer, and keep themselves waking. Others put stones under them for the same end, by pricking to awake them: others lay on thorns for that purpose. Scaliger e Scal. El. c.13. reproveth Epiphanius for affirming, that the Pharisees ware woman's attire, as not agreeing to their austerity, which despised all beds, beaten themselves against walls, and put thorns in the fringes of their garments, to prick them: he thinketh him deceived by some jews report; and addeth, that the modern jews have little or no knowledge of those ancient Pharisees, but as they learn it of the Christians, or of Pseudo-Gorionides (so he calleth the Hebrew Book, ascribed to joseph been Gorion, whom Drusius esteemeth, and Scaliger proveth to be, a counterfeit.) We may here also insert the f Scal. Elench. c. 10. manner of the jewish School or Academy, with their promotion therein to the degree of a Doctor: which whosoever affected, was first a Disciple and being prostrate at the feet of the Doctor, heard him teaching: for the Disciple did read, being laid on the Floor or Pavement, and the Doctor interpreted what he read. All the time which he learned on this manner, was called his Minority. and the Scholar was called Katan, à Minor. Thus Paul saith he g Act. 22.3. was brought up at the feet of Gamaliel. All this while he was called by the name of his father, his own name not added; which, after laying on of hands, was annexed to his Title: as Ben Bethira before laying on of hands; after, Rabbi josua Ben Bethira, etc. For by laying on of hands he was promoted to his Mastership; which was done with a set form of words, whereof R. juda, the son of Baba, was Author. But although he had now received the Degree, he was not presently entitled Master, but Chaber. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greeks', Speusippus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Platonis, that is, such a Scholar as is able to teach. This word Chaber therefore is not put alone, but hath always his Relative adjoined, as R. Ishmael Chaber of R. Eleazar. And whiles he was so called, he never sat whiles his Master sat, but prostrate on the pavement: And when they were both Masters, the younger stood, while the elder sat and taught: as in the Primitive Church the younger Bishop called the elder Papa. Such was the reverence to their Rabbins. CHRIST at twelve years was otherwise honoured amongst them: but this was extraordinary. The Pharisees in a self-conceit and singularity called all but themselves, in a disgraceful scorn, h Ar. Mont. in evang. Mat. 23. Other men: so said he, Luk. 18. I am not as other men: whereas they accounted themselves masters of others, on whom also they bond heavy burdens, in their Rules and Cases, the breach whereof they judged Sin in the people, but yet held not themselves bound thereto. For example, Every Israelite aught every day, by their Rule, to say over the ten Commandments, and that in the first Watch, which might not be deferred, for danger of sin; and yet amongst themselves they esteemed it lawful at any hour of the night. But upon the Proselytes they imposed more than on the other Israelites, all which they were bound to (in their censure) underpaine of hellfire; and therefore CHRIST said, They made them twofold more the children of Hell than themselves; for they freed themselves from many of those impositions they laid on the consciences of others. And these Proselytes they less trusted, and therefore burdened them with more observations. After we have spoken of the Pharisees, which loved the first rooms (which they have here obtained) it followeth to speak next of the Sadducees * Sadducees. , who in the New Testament are often mentioned. i Beda in Act. 5. Beda giveth an unjust interpretation of their name, saying the Sadducees are interpreted Iust. Epiphanius k Epiph. h●r.14. also fetcheth their name from Sadec, which signifieth justice. Lyra l Lyra in Act. 5. allegeth a reason, because they were severe and rigorous in judgement, they gave this name of Just (not justly) to themselves. Burgensis m Burgens. ibid. otherwise; as of Arrius were the Arrians, so of one Sadoch (saith he) are the Sadducees called, who was the first inventor of their Heresy. The Pharisees were esteemed more just than they, as appeareth Luk. 18. 9 They counted themselves just, and despised others; Summum ius, summa iniuria. Their rigorous justice was unjust rigour. This n Drus de 3 Sec. l.3.c.3. Sadoc, or rather Saduc, lived under Antigonus Sochaens, who succeeded to Simeon the Just: His fellow-scholler was Baithos, of whom came the Baithosaeans. So saith Abraham been David in his Historical Cabball: Antigonus said, Be ye not as servants, which minister to their Prince on condition to receive reward. Sadoc and Baithos asked him of this thing, and he answered that they should not put confidence in the reward of this life, but in the world to come. But they denied his words, and said, We never heard any thing of the world to come; for they had been his disciples: and they dissented from him, and went to the Sanctuary of Mount Garizin, where the princes were. They upbraided the Pharisees with their Traditions, saying; The Tradition is in the hand of the Pharisees, to vex themselves in this world, whereas in the world to come they have no reward. Antigonus his words are in the Treatise Aboth. Be ye not servants which minister to a Prince, to receive of him reward: but be ye as servants which minister to their Prince, with this condition, that they receive no reward, and let the fear of God be upon you. Baithos had a divers family fro Sadoc, otherwise held the same opinions, as Hellel and Sammai among the Pharisees; so these were two chief Masters of the Sadducaean Schools. The Baithusaeans ministered to Baithos in vessels of silver and gold. These Sadducees were called Minim or Minaei, that is, Heretics. They are called Karraim, because they would seem textual, and Scripture-men, disallowing Traditions, o Scal. Elen. Tribaer. cap.2. of Kara, which signifieth the Scripture: which was called Kara or Cara, of Cara to read, saith Drusius, p Drus. quast. lib. 1.q.44. because of the diligence, which aught to be used in reading the Scriptures, whereunto men should design (after the jewish precepts) the third part of their life. Abraham Zachuth calls them Epicures. The Scriptures they interpreted after their own sense, nor regarded they the words of the Wise men; that is, the Pharisees. They were of the ancient Caraeans, or Karraim, but not of those which now are so termed; which as Zachuth confesseth, confess the Resurrection, and Reward. Scaliger q Scal. quosup. affirmeth, by the testimony of Philip Fredrick a Christian jew, who had great familiarity with these Karraim at Constantinople, and had been often present at their Synagogue, that they differ nothing from the other jews, but in rejecting Traditions, and are far more honest and faithful than the Rabbanim, of whom they are no less hated for their integrity, then for rejecting Tradition. Concerning the Karraim now remaining, it is reported that the other jews, and they, will not speak one to another: so inexpiable hatred do the other jews conceive against them. And Postellus saith, r G. Postel. Alphab. 12. ling. ap. Dr. There are three principal Sects of the jews in the Eastern parts; Thalmudists; Caraim, which reject those Glosses. They are rich, but so hated of the rest, that a great part of their virgins remain unmarried: And if (saith the common jew) it should so happen that a Caraim and a Christian should fall together into the water, with like possibility of saving either, he would make a bridge of the Caraim to save the Christian. The third sort is the Samaritan, of which afterward. Buxdorf. s Buxdorf. synagogue. jud. cap.2. saith, that there are of these Caraim also in Poland; and Leo t Leo. Africa. mentions some places in Barbary, where this sort of jews doth inhabit; as you may hereafter read in our sixth Book, and the eleventh Chapter. First, their difference from the Pharisees was about the future reward, which being denied, they by consequence of that error fell into the rest, to deny the Resurrection: the subsistence spiritual, etc. They couped up GOD in Heaven, without all beholding of evil. They denied Fate, which the Pharisees held. They denied Spirit altogether, saith Lira, u Lyra in Act. 23. for they held GOD to be corporeal: the soul to die with the body: Angels and Devils they denied: Good and evil they ascribed to a man's free-will x joseph de Bel. jud. lib.2.7. . They were inhospitall and cruel: and as cruelly, hated of the people. They are charged (the Devil may be slandered) to deny all Scripture but Moses y Read this Argument handled by Scaliger. Elenc. cap. 16. : But first in Scripture, this opinion of theirs is not mentioned: and josephus affirmeth, that they received the Scriptures, and rejected Tradition. Neither would the Zealous people of the jews, have endured them in the Temple, if they had denied their Prophets, for fear of whom, they durst not profess otherwise of john Baptist, although he had left no monument of miracle, or Scripture. Drusius z Drus. de 3. ●●ct. li.3.cap.10. would reconcile this opinion of the Fathers, which say they denied all but Moses; and the other, saying, that some of the Sadducees lived in judaea, others in Samaria. These later happily, with the Samaritans, denied all save Moses. Among these were the Apostatas, which lived in Sichem, mentioned by josephus Antiq. lib. 11. cap. 8. and Ecclesiasticus 50. 27. junius thinketh that they fell from the jewish religion with Manasses, in the time of Nehemias. The Sect of the Sadducees was diminished, if not worn out, after the destruction of the Temple, till in the year 4523. or after Scalig. 4515. and A D. 755. one Anan and Saul his son renewed that Doctrine, because he had not received his expected promotion to the degree of Gaon * Gaon was a degree, as a Doctor with us, created by imposition of hands, 8 c. . He wrote books against the other jews. The like did one Carcasuas But of these Sadducees too much. Of the * Essexs'. Essees or Hessees, followeth in the next place. Their name Scaliger a Scalig. Elenc. cap 26. deriveth of a b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be written Hessees not Essees. word which signifieth Rest, or quietness and silence: both which well agreed to their institution. He disproveth that opinion of Eusebius, & others, that therein followed him, which thought these jewish Heretics were Christian Monks and Catholics. Such Catholics, let Baronius c Baron. Annal. tom. I and Bellarmine d ● l de Mon. lib. 2. cap. 5. boast of, as the authors of their Monks, for so they would have them; which you may believe as well as before the Flood, Enosh; and after, Elias, john Baptist, the Nazarites & Rechabites, were Monkish Votaries, as the Cardinal would have you. As for these Essees, he makes no small ado against the Centuries, e Cent. I lib. 2. cap. 3. for understanding Philo of jewish, and not of Christian Monks. But the love to Monkery hath dazzled the eyes of men too much: and even their history (which followeth) will convince that opinion of falsehood. Besides, Christianity should have small credit of such associates. Indeed the later Monks are much like them in superstition and Idolatry, though far behind in other things. But he that will see this Argument disputed, let him read Scaliger his Confutation of Serarius the jesuite. He showeth also that the Ossens, Sampsaeans, Messalians, and divers heresies amongst the Christians, sprang from these Essees: that the Egyptian Essees, of which Philo speaketh, out of whom Eusebius first collected that conceit, and that Philo himself had no skill in the Hebrew, but knew only the Greek tongue: that Paulus the Eremite in Thebais, was the first Author of Monastical living. But now to come to our history of these men. These Essees, Hessees, or Essens, are placed by Pliny on the West of the Dead-sea f Plin. l.5.c.17. , a people solitary, & in the whole world most admirable, without women, without money, and a nation eternal in which none is borne, the weariness of others fortunes being the cause of their fruitful multiplying. Philo in that Book which he entitled, that all good men are free, saith that there were of them above sour thousand, called Essaei, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Holy, not sacrificing other creatures, but their minds, unto GOD. Some of them are Husbandmen, some Artificers, for necessity, not for abundance: They make no weapons of war, nor meddle with Merchandise. They have no servants, but are all both free, and mutually servants to each other. They live perpetually chaste, swear not at all, nor lie: esteeming GOD the Giver of all good, and Author of no evil: Their society is such, that one garment, one house, one food, one treasury, one getting, one spending, one life, is in common to them all; carefully providing for their sick, and holding the elder men in place of parents. josephus, who himself lived among them, doth more largely describe them. g joseph. de bell. jud. lib.2. cap. 7. He reporteth that they were by Nation Iewes, avoiding pleasures and riches as Sins; accounting continence and contentedness great virtues. They marry not, but instruct the children of others, respecting them as their kindred, in their manners: not denying the lawfulness of marriage, but the honesty of women. He which becometh one of their fraternity, must make his goods common. Oil and neatness they shun, yet wear always a white garment. They have Officers for their common provision. They have no one certain City, but in each, many of them have their houses: to strangers of their own Sect, they communicate their goods, and acquaintance; and therefore carry nothing with them in their journeys, but weapons for fear of thieves: and in every City have of the same College an especial Officer which provideth for strangers. The children under tuition of Masters are alike provided for; nor do they change their raiment till the old be worn: They neither buy nor cell, but mutually communicate. Devout they are in the service of GOD. For before the Sun riseth, they speak of no profane or worldly matter, but celebrated certain Prayers, as * The Essees were worshippers of the Sun: hence came the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Sampsai. praying him to rise. Than by their Officers are each appointed to their works, till the fifth hour, at which time they assemble together, and, being girded with linen garments, wash themselves in cold water. Than do they go into their dining room, as into a Temple, where no man of another Sect may be admitted; and there staying with silence, the Pantler sets them bread in order, and the Cook one vessel of broth. The Priest giveth thanks, as after dinner also. Than laying aside those their holy garments, they ply their work till the evening; and then sup in like manner. There is never crying or tumult, they speak in order, and observe even without the house a venerable silence. In other things they are subject to their Ouersoer, but at their own choice may help and show mercy to others. To their kindred they cannot give without licence. What they say, is certain: but an oath they hate no less than perjury. They study the writings of the Ancient, thence collecting such things as may benefit the manners of the mind, or health of the body. They which are studious of their Sect, must a years space endure trial, and then after that probation of their continency, must be probationers yet two years longer, and then upon allowance of their manners are assumed into their fellowship; making first deep proteestation of religion towards God, and justice towards men, to keep faith to all, but especially to Princes, and if they shall come to rule over others, not to abuse their power, not to exceed others in habit, not to steal, not to keep any thing secret from them of their own Sect, or communicate it to another, although upon peril of life: not to devise new doctrines: to keep the books of their own opinions, and the names of the Angels. Offenders they put from their fellowship: and he which is thus excommunicate, may not receive food offered of any other, but, eating grass and herbs, is consumed with famine, except they in compassion receive him again, in extremity. They give no sentence of judgement, being fewer than an hundred. If ten sit together, one speaks not without consent of the rest. They may not spit in the midst, or on the righthand. They will not so much as purge Nature on the Sabbath * They go not to stool on the Sabbath, because of that instrument which they cou●d not use to dig and cover their excrement, without Sabbath-breaking. Scaliger. , and on other days do it very closely, for offending the Divine light, and cover it with an instrument in the earth, and that in the most secret places; and are washed after. They are of four ranks, according to the time of their profession; and the younger sot of these are so far inferior to the rest, that if one of these do touch them, he washeth himself, as if he had touched a stranger. They live long: fear not death: nor by any tortures of the Romans, could be compelled to transgress their laws; but derided their tormentors rather: believing to receive their souls again presently, holding the bodies to be corruptible, and the prisons of the immortal souls: which if they have been good, have a pleasant place assigned them beyond the Ocean, but the evil to be in tempestuous stormy places of punishments. Some of these Essens also forertell things to come. And another sort is of them which allow of marriage, but make a three-yeares trial first of the women, and if by a constant purgation they appear fit for childbearing, they wed them, not for pleasure, but procreation: and therefore after conception do not accompany with them. These women when they wash, have their sacred linen garments also, as the men. Thus far josephus: who in his h jos. Antiq lib. 18.cap.2. Antiq addeth to these, their opinions of GOD'S providence ruling all things: and that they think their Ceremonies more holy than those of the Temple, and therefore sand thither their gifts, but do not there sacrifice, but by themselves following the same course of life, which the Plisti i Scaliger readeth not Plisti, but Pol●stae; called also Ctis●ae, Scythian Nemades. do amongst the Dacians. Some of these Essenes' lived solitary, like to Hermits, as is said before. Happily that Banus was of this sort, to whom josephus k In vita joseph. resorted for imitation. He lived in the wilderness, clothing and feeding himself with such things as the trees and plants of their own accord yielded him, and with often cold washing in the night and day, cooling the heat of lust. With him josephus abode three years. The Gaulonites or Galilaeans, * Galilaeans. had their l joseph. de Antiq. lib. 18. cap. 1. de Bello jud. lib. 2. cap. 7. beginning of judas (elsewhere he calleth him Simon) a Galilaean, whose doctrine was, That, Only GOD was to be accounted their LORD and Prince: in other things they agreed with the Pharisees: but for their liberty they would rather endure any the most exquisite tortures, together with their kindred and friends, then call any mortal man their LORD. Thoudas happily, mentioned, Act. 5. and that Egyptian, Act. 21. were of this rebellious and traitorous Sect, and those Sicarij which wore short weapons under their garments, therewith murdering men in assemblies. That Egyptian m joseph. de Bel. lib.2.cap.21. josephus calls a false Prophet, who under pretence of Religion, and name of a Prophet, assembled almost thirty thousand men to Mount Olivet: he was defeated by Foelix the Governor. Such were their Zelotae in the siege of jerusalem, under the mantle of Religion, all of them harbouring and cloaking Treason and villainy. The Scribes * Scribes. are not a Sect, but a function: of which were two sorts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the one expounders of the Law, the other public Notaries or Actuaries, Recorders, Secretaries. Epiphanius maketh difference betwixt the Scribes that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Teachers of the Law, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Lawyers, which prescribed forms of Law, Lawcases, and taught Civil actions. But these are often taken one for the other. Ezra is called a Scribe, whose Pulpit is mentioned, Nehem. 8. and Moses n D. Rainolds and Ha●t. Chair was the seat of the Scribes; that is, they taught the Law of Moses, which they used to do sitting: as CHRIST also did, Mat. 5. 2. Their expositions, Epiphanius o Epiph. Haer. 15. saith were of four sorts, one in the name of Moses; the second in the name of their rabbin Akiba (he is said to have lived an hundred and twenty years, and to be Standard-bearer to Barchozba) the third in Andan or Annan; the fourth after the Assamonaei. But little is to be said of these Scribes, more than what is before said of the Pharisees, this being not a differing Sect, but an Office or ministery, whereof the Pharisees also were capable, and are for false teaching blamed by our SAVIOUR, together with the Scribes. The Scribes are said in their expositions p D. Hall, Pharis. & Christian. to have been more textual, the Pharisees more in their Glosses and Traditions: the Scribes had chief reputation for learning, the Pharisees for holiness, taking more pains (saith our English josephus) to go to hell. The Scribes professed both disputation and observation of many things, saith Arias Montanus q Ar. Mont. in evang. Mat. 15. , but not so exact as the Pharisees. For the Pharisees, though not so learned as the other, thought themselves more holy than them, because they observed not only those things, which in the common opinion were thought meet, but those things which were lest, which the people observed not, which others had added. This they were ambitious of, as of some great perfection. For there was a threefold state of men, The Doctors, Pharisees, and People of the Landlord The proverb was The people of the Land are the footstool of the Pharisees. The people were tied to observe the precepts mentioned, or by necessity of consequence drawn out of the Bible. The Pharisees (as is said) added their Traditions. The Scribes manner r Ar. Mont. in Marc. 1.22. of teaching was cold and weak, consisting in certain arguments, which rather afflicted, then affected the minds of the hearers; in certain niceties, & scrupulous questions, sometimes inextricable. And therefore the people heard Christ, as speaking with authority, and not as the Scribes. But to let pass these Schoolmen, & those Canonists let us come to their other sects & sort of professions. The Hemerobaptists * Hemerobaptists. are numbered by Epiphanius s Epiph. her.17. among the jewish heresies, which, saith he, in other things differ not from the Scribes and Pharisees; but in their doctrine of the resurrection & in infidelity are like to the Sadducees: And every day in all times of the year they are baptized or washed, whence they have their name. But this custom of daily washing, saith Scaliger, t Scal. Elench. cap. 31. was common to all the ancient jews, which would seem better than their fellows, & not only observed of the Pharisees, Essees, & Hemerobaptists (if such a sect may be added). At this time in Palestina many do it, not once, but often in the day. The Mahometans observe it. The Priests when they kept their courses in the Temple, abstained from wine, and eat not of the Tithes before they had washed their whole body. The Pharisees and Essees composed themselves to this sanctity: the greater part of the Pharisees, and all the Essees abstained from wine, & both used daily washing, especially before they ate. And as many heretics professing themselves Christians, retained many things of judaisme; so these Hemerobaptists learned them this daily washing. It seemeth by him, that, these were Christian rather than jewish heretics. And so were the Nazaraeans * Nazaraeans. also, which some reckon among the jewish sects, who embraced the Gospel of CHRIST, but would not relinquish their judaisme; unless we say with Jerome, that whiles they would be both jews and Christians, they were neither jews nor Christians. These Nazaraeans, or Nazoraeans, Scaliger affirmeth, were mere Karraim, Scripture-Iewes, but because of their obstinacy in the Law, the first Council of the Apostles determined against them. As for the Nazarites of the old Testament, Moses describeth them and their observations: Not to cut their hair, not to drink wine and strong drink, etc. Such was Samson. But these could be no Sect, holding in every thing the same doctrine with the jews, and only, for a time, were bound by vow to these rites. But for those Nazaraeans, Epiphanius u Ep ph her. 18. maketh them a jewish Sect, not without cause, if such were their opinions, as he describeth them. Their dwelling was beyond jordan in Gilead and Bashan, as the fame goeth (saith he) by Nation Iewes: and by observing many things like to the jews. Herein they differed: They did not eat any thing which had life: they offered not sacrifice: for they counted it unlawful to sacrifice, or to eat flesh. They disallowed the five Books of Moses: they indeed confessed Moses, and the Fathers by him mentioned, and that he had received the law, not this yet, which is written, but another. Next to these doth x Haeres. 19 Epiphanius place the Ossens * Ossens. , dwelling in Ituraea, Moab, and beyond the Salt or Dead sea: to these one Elxai in the time of Traian joined himself: he had a brother named jexai. Scaliger (here and every where acute) saith y Scal. Elenc. cap.27. that the Essens and Ossens are the same name, as being written with the selfsame Hebrew letters, differing only in pronunciation, as the Abyssines pronounce Osrael, Chrostos. for Israel. Christus. And the Arabian Elxai, and his brother jexai, were not proper names, but the appellation of the Sect itself; as he proveth. But they agreed not so well in profession, as in name, with the Essens, for they were but an issue of those ancient Essens, holding some things of theirs, others of their own: as concerning the worship of Angels, reproved by the Apostle, Col. 2. 21. in which the Essens and Ossens agreed, & other things there mentioned, Touch not, taste not, handle not: and in worshipping of the Sun, whereof they were called Sampsaeans, or Sunners, Sun-men, as Epiphanius interpreteth that name. Those things wherein they differed, were brought in by that Innovator, who (of this his Sect) was called Elxai. He was, saith Epiphanius, a jew, he ordained, Salt, and Water & Earth, and Bread, and Heaven, and the Sky & the Wind, to be sworn by in Divine worship. And sometime he prescribed other seven witnesses; Heaven, and Water, and Spirits, and the holy Angels of prayer, and Oil, and Salt, and Earth. He hated continency, and enjoined marriage of necessity. Many imaginations he hath, as received by revelation. He teacheth hypocrisy, as in time of persecution to worship Idols; so as they keep their conscience free: and if they confess any thing with their mouth, but not in their heart. Thus ancient is that Changeling, equivocation. He bringeth his author, one Phineas of the stock of the ancienter Phineas, the son of Eleazar, who had worshipped Diana in Babylon, to save his life. His followers esteem him a secret virtue or power. Until the time of Constantime, Marthus and Marthana (two women of his stock) remained in succession of his honour, and were worshipped in that country for gods, because they were of his seed. Marthus died a while since, but Marthana still liveth: Their spittle, and other excrements of their body, those Heretics esteemed, and reserved for relics to the cure of diseases, which yet prevailed nothing. He mentioneth CHRIST, but it is uncertain whether he meaneth our LORD JESUS. He forbids praying to the Eastward, and bids turn towards jerusalem from all parts. He detesteth sacrifices, as never offered by the Fathers: he denieth the eating of flesh among the jews, and the Altar, and Fire, as contrary to GOD, but water is fitting. He describeth CHRIST after his measure, four and twenty Schaeni in length, that is fourscore and sixteen miles, & the fourth part thereof in breadth, to wit, six Schaeni, or four and twenty miles; besides the thickness, and other fables. He acknowledgeth a HOLY GHOST, but of the female sex, like to CHRIST, standing like a statue above the clouds, and in the midst of two mountains. He bids none should seek, the interpretation, but only say those things in prayer: (words which he had taken out of the Hebrew tongue, as in part we have found). His prayer is this, * Scaliger thinketh they are three sentences, and not a prayer. Abar, anid moib nochile daasim an daasim nochile moib anid abar selam. Thus Epiphanius relateth it, and thus construeth, I cannot say expoundeth (although they, like our devout Catholics, needed no exposition) Let the humility pass from my fathers, of their condemnation, & conculcation, and labour; the conculcation in condemnation by my fathers, from the humility passed in the Apostleship of perfection. Thus was Elxai with his followers opinionate: otherwise jewish. Epiphanius speaketh of his sect elsewhere often, as when he mentioneth the Ebionites y Epiph her. 53. , and the Sampsaeans: This book both the Ossees and Nazoraeans, and Ebionltes used. The Sampsaeans * Sampsaeans. had another book (they said) of his brothers. They acknowledge one GOD, and worship him, using certain washing. Some of them abstain from living creatures, and they will die for Elxai his posterity; which they had in such honour, that if they went abroad, the people would gather up the dust of their feet for cures, & their spittle, & used them for amulets & preservatives. They admit neither the Apostles, nor Prophets: they worship Water, esteeming it as a god, believing that life is from thence. Scaliger also affirmeth, that the Massalians * Massalians. (which word Epiphanius interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as pray, according to the opinion and practice of those Heretics) were z Scal. ele. c. 28. first a jewish sect, and a slip of the Essees, and after by marriages with some false Christians, made such a gallimaufry, as after when we come to speak of the Pseudochristian sects shall (GOD willing) be related: for of jewish they become Christian Heretics. The Herodians * Herodians. were jews, a Epiph. haer.20. otherwise agreeing with the rest; but they thought Herod to be the Messiah, moved by jacobs' prophecy falsely interpreted, That the Sceptre should not departed from juda till Shilo came. When as therefore they saw Herod a stranger to possess the kingdom, they interpreted as aforesaid. Some make question whether this was the name of a sect, or of Herod's soldiers. Drusius b D●us. de 3. see. lib.1.cap.3. observeth out of a Commenter upon Persius, Sat. 5. Herodis venere dies, etc. these words, Herod reigned among the jews in the parts of Syria, in the days of Augustus. The Herodians therefore observe the birthday of Herod, as also the Sabbaths: in the which day they set lamps burning, and crowned with violets in the windows. Arias Montanus c Ar. Mont in Fuang. Malth. 22.16. thinketh that the Herodians were politicians, that little respected religion. They thought the Commonwealth should be established, and that could not stand without Princes, nor could Princes nourish themselves or theirs without money, and therefore propounded that question to our Saviour touching Caesar's tribute. Others think they made hodge-podge of judaisme and Gentilism, as Herod had done: in which it is like his succesiors succeeded him. This conjecture is mentioned by Beza, d Beza Annot. in Mat. 22. who yet rather thinketh that the Herodians were Herod's courtiers, moved thereto by the Syrian translation, which hath debeth Hiraudis, Herod's domesticals. Thus thinketh junius e I●n. in Annot. Syc. Tran. of them also, who saith that when the Pharisees could not entrap him in the Law, they sent their disciples to question him of Tribute, having before agreed (which usually they did not) with the Herodians to stand by (unknown) as witnesses, if he had answered any thing, whereat Caesar might have been offended. And this seemeth most likely: for after Herod's death, how could they hold him for Messiah? Another sect amongst these of the Circumcision, Eusebius f Euseb. hist. Eccles l. 4. c. 21. out of Hegesippus nameth the Masbothoaei * Masbothaei. or Masbotheani; for Thebulis (saith Hegesippus) was of their number, which arose out of seven sects in the jewish people: Which sects had their beginning Simon, of whom the Symonians: and Cleobius, of whom the Cleobians; Dositheus, of whom the Dositheans; and Gortheus, of whom the Gortheans; and Masbotheus, of whom the Masbotheans. And from the same fountains issued the Menandrians, Marcionists, Carpocratians, Valentinians, Basilidians, and Saturnilians. And a little after, There were divers sects amongst the Israelites; Essees, Galileans, Hemerobaptists, Masbotheans; Samaritans, Sadducees, Pharisees. The word Masbothaet, Scaliger g Scalig. Elenc. cap. 3. saith, signifieth Sabbatists, or Sabbatarians, because they professed to have learned the observation of the Sabbath from CHRIST, and therein differed from the other jews. He there nameth (and little else have we but their names, even the name also of the wicked shall rot) divers other sects; if they may bear that name: as the Genites * Genites. or Genists; which stood upon their stock and kindred: the Merissaeans * Merissaeans. or Merists, which were (as the name importeth) sprinklers of their holy-water: the Hellenians * Hellenians. , of Hellenius: the Cleobians * Cleobians. and Theobulians * Theobulians'. we can but mention. Of the Tubiens * Tubiens. as little, save that they are said to be a College or fellowship: and less of * Ganaei. Ganaei, and such like, if there be any other names that remain as the rotten bones of the consumed carcases of heresies and heretics: and either are unknown, or degenerated into some or other sect of pseudo-christians, which require another task. The Coelicolae * Coelicolae. were jews, h Scal elench. triber. Serar. c. 31. but corruptly embracing, Christianity, for they were Massalians, which had their houses or places of prayer abroad in the open air, of whom junenal is understood, Nil praeter nubes & coeli lumen adorant. So Scaliger readeth, not numen: & Petronius, judaeus licet & porcinum nomen adoret, Et coeli summas advocet auriculas. These also were an oftspring of the Essees: and from these proceeded the Massalians. They being baptized, revolted to their former judaisme, and bearing the name of Christians, retained the rites of those Coelicolae, or Heaven-worshippers. The * Cannaei. Cannoei were a devout Society & order, given to holiness of life, and observation of the Law: of whom was Simon Kannaeus, Mat. 10. called zealots, the interpretation of the former as i Beza. Annot. in Mat. 10. Beza, k Scal. El. c.1. and Scaliger show. Suidas calleth them obseruants of the Law, whom Ananus shut in the Temple. Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mourners * Mourners. were such as lamented with continual fasting, praying, and weeping, the destruction of their City, * See. cap.10. Temple and Nation: as elsewhere is said. CHAP. IX. Of the Samaritans. IT remaineth to speak of the Samaritane Sects. Samaria was the City royal of the ten Tribes, after that Omri (who, as other his predecessors, had reigned before at Tirzah) had bought the mountain Shomron a 1. Reg. 16.24. of one Shemer, for two Talents of silver, and built thereon this City, which he called after the name of Shemor, Lord of the Mountain. In vain therefore is it to seek the name of the Samaritans from the signification of the b Epiph. haer.9. chytr. Onomast. word (which is keeping) seeing they were so called of the place, and the place of this their ancient Lord It remained the chief seat of the kingdom as long as the same endured, and namely till the days of Hosheae their last King, in whose time c 2. Reg. 17. Salmanasar the Assyrian carried the Israelites thence. Esarhaddon the son of Senacherib, otherwise called Osnappar (thus saith Hezra: d Ezr. 4.2.10. and therefore Epiphanius was deceived in ascribing this act to Nabuchodonosor in the time of the captivity forty years before the return) sent to inhabit that region, Colonies from Babel, and from Cuthan, and from Avarice, and from Hannah, and from Sepharuaim. Babel is known: Cutha and Avarice e Tremel. annot. in Reg. 2.17. josephus thinketh Cutha to be Persian. are esteemed parts of the desert of Arabia, the other of Syria and Mesopotamia. It seemeth that most of them were of Cutha, because all of them after passed into that name, and were of the jews called Cuthaei, as witnesseth josephus. f joseph. Antiq. l. 9.14. & l. 11.4 These heathens served not the LORD, and therefore the LORD sent Lions among them which slew them: Wherhfore they sent to the King of Assyria, who sent thither one of the captived Priests of Israel to teach them how to worship GOD (Epiohanius, calleth his name Esdras. g The Hebrews call him Dosthai, as Drusius citeth. Senacherib sent to Samaria R. Dosthai, the son of jannai to teach them the Law. Drus. l.3. de sec. c.4. Tertullion calls him Dositheus and so doth Hierom, fathering the Samaritan sect on him. ) He dwelled at Bethel: and as some conceive, taught rather that idolatrous worship, whereof Bethel had before been the Beth-aven, where jeroboam had placed his golden Calf, than the true worship of the True jehonah. Howsoever, every Nation (saith the Text) made them Gods, & put them in the houses of the high places, which the Samaritans had made. The men of Babel made Succoth Benoth: and the men of Cutha made Nergal, and the men of Hamath, Ashima: and the Avims, Nibhaz, and Tartak: & the Sepharusaims burnt their children in the fire to Adrammelech, and Anammelech their gods. Thus they feared the LORD, and served their gods after the manner of the Nations, and so continued: a apparel religion begotten of a bastard or heretical judaisme, and wild paganism. What those gods were, it is uncertain, and interpreters agreed not. Of Succoth Benoth is spoken h L.1 c. 13. already: Wolphius interpreteth i Wolph. in 2. Reg. 17. Nergal a wild hen, Ashima a goat, Nibhaz a Dog, Tartak an Ass, Adramelech a Mule, Anaemelech a Horse: thus (saith he) the Hebrews expound them: and he supposeth these creatures were among them Canonised and sacred: as the Persians' are said to worship a Cock; the Proembari of Africa, a Dog: other people, other creatures. Thus their Religion continued till after the return of the jews from captivity, to whom they would have been officious helpers in building of the Temple: which being refused they become their enemies, and hindered the building a long time. Ezra. 4. But the Temple being built, and religion established among the jews, and their state flourishing, Sanballat gave l jos. Antiq. 11.7. his daughter Nicaso to Manasses, the brother of jaddus the High Priest, in the time of Darius the last Persian Monarch. This Nehemia mentioneth, but deigneth not to name him, affirming that he chased him from him, of which some m Wolph. in Nehem. descant whether it were by exile, or excommunication, or some other punishment. R. Salomo interpreteth it of exile, Pelican of excommunication. Drusius n Drus. de 3. sec. l. 3.c.2. hath a discourse out of a jewish Author, which relateth the form of that first Anathema and judicial curse, (not unmeet here to be mentioned) denounced against the Samaritans for hindering the work of the Temple. Zorobabel and joshna (saith he) gathered all the Congregation into the Temple of the LORD, and brought three hundred Priests, and three hundred Trumpets, and three hundred books of the law, and as many children, and sounded. And the Levites singing and playing on instruments cursed with all kinds of Anathema's the Chutheans, in the secret of the name Tetragrammaton, and in Writing written upon tables: and with the Anathema of the house of the higher judgement, and the Anathema of the house of the lower judgement, that none of Israel should eat the bread of the Chuthean (whereupon it is said he which eateth a Samaritans' bread, be as he that eateth swine's flesh) and that a Chuthean should not be a Proselyte in Israel, nor should have part in the Resurrection of the dead. This they writ, and sealed, and sent unto all Israel which were in Babylonia, which heaped upon them Anathema upon Anathema. That, concerning their becoming proselytes, Drusius doubteth whether it may not be translated, that a stranger Chuthaean should not abide in Israel: which is more likely. The other had been more impious: their zeal to make proselytes of all Nations is known. To return to Manasses, josephus saith that the high Priest and the Elders put him from the Altar, who therefore went to Sanballat his father in law, and told him that he loved his daughter well, but would not for her lose his Priesthood. Sanballat replied, that if he would retain his daughter, he would not only maintain him in his Priesthood, but procure him a high Priests place, and make him Prince of all his province: and would build a Temple like to that of jerusalem in mount Garizin, which looketh over Samaria, higher than the other hills, & that with the consent of K. Darius. Hereupon Manasses abode with him, and many Priests and Israelites being entangled with like marriages revolted to him, and were maintained by Sanballat. But now Alexander prevailing against Darius, Sanballat (whose Religion was Policy) rebelled, and took part with Alexander, and in reward thereof obtained leave to build his Temple, whereof Manasses enjoyed to him and his successors the pontifical dignity. Than was the Circumcision divided, some (as said the Samaritan woman) o ●ub. 4.20. worshipping in this mountain, others at jerusalem. The Zeal which the Samaritans had to their Temple appeared p jos Antiq. l.13.c.6. in the time of Ptolomens' Philometor, when at Alexandria Sabbaeus and Theodosius, with their Samaritans, contended with Andronicus and the jews, these challenging to jerusalem, those to Garizin, the lawful honour of a Temple, both parties swearing by GOD and the King, to bring proof of their assertion out of the law; and beseeching the King to do him to death that should not make his part good: and thereupon the Samaritans failing in proof, were adjudged to punishment. The Samaritans in the prosperity of the jews professed themselves their kinsmen & allies: in adversity disclaimed them, & their GOD also, as appeareth q Antiq. l.12.c.7. in their Epistle to Antiochus that figure of Antichrist & persecutor of the jewish religion, in which they call themselves Sidonians dwelling in Sichem, and say, that moved by ancient superstition they had embraced the Feast of the Sabbath, and building a Temple of a nameless Deity had offered therein solemn sacrifices: whereas therefore their original was Sidonian and not jewish; pleased him to enact that their Temple might bear name of jupiter Graecanicus, and they might live after the Greekish rites. These things Antiochus easily granted. Hircanus by force tooks both Sichem and Garizin. Two hundred years after the foundation of this Temple, as testifieth josephus, r Ant. l.13 c. 17. happened this desolation thereof. The zeal yet continued as appeareth by many testimonies of Scripture. The jews meddled not with the Samaritans, which made the s Io. 4.9. woman wonder that CHRIST asked drink of a Samaritane. Another time the Samaritans would not receive him because his t Luke 9.52 behaviour was as though he would go to jerusalem, for which fact of theirs the sons of thunder would have brought lightning from heaven upon them. And the jewish despite could not object worse in their most venomous slander, then, u job. 8.42. Thou art a Samaritane. This jerusalem-iourney through the Samaritans country caused bloody wars and slaughter betwixt the Galileans x jos. Antiq. l.20.5. & them, in the time of Cumanus, to the destruction of many. And before that in the days of Pilate, a cozening Prophet abused their zeal, bidding them to assemble in mount Garizin y Antiq. l.18.c. ●. with promise there to show them the sacred vessels, which, said he, Moses had there hidden. Whereupon they seditiously assembling, & besiedging T●rabatha, Pilate came upon them with his forces, & cut them in pieces. Their opinions (besides those aforesaid) were, z Epiphan. har. 9 that only the five books of Moses were Canonical Scripture, the rest they received not. They acknowledge not the Resurrection, nor the Trinity: and in zeal of one GOD, abandon all idolatries, which it seemeth was received of them after the building of the Temple, and mixture with the Apostata jews; the Scripture testifying otherwise of their former devotions. They wash themselves with Urine, when they come from any stranger, being (for sooth) polluted. And if they have touched one of another Nation, they dive themselves, garments and all, in water. Such a profanation is the touch of one of another faith. They have a dead corpse in abomination presently. The Samaritan a Dr●s. de3.sect.l.2. if he meeteth a jew, Christian, or Mahometan, he saith unto them, Touch me not. Scaliger, out of the Arabian Geographer, b scal. de Em. T●m. l.7. telleth of an Island still inhabited with these Samaritans, in the read Sea, which appeareth by their custom, when any comes on shore, forbidding to touch them. This arrogant superstition remaineth with them. The Samaritan Chronicle is cited by Eusebius Chron. graec. l., 1. c Scal. Annot. in Eus. Chron & in Isag. Can. Scaliger saith he had a copy of their Chronicle translated out of Hebrew into Arabian: it differeth somewhat from the Hebrew account. The jews confounded the Samaritans and Sadduces, as if they were but one Sect. The difference hath appeared, for the Sadduces accept all the Bible; the Samaritans, Moses only. The Sadduces denied the soul's immortality and reward. The Samaritans in their Chronicle acknowledge both a place of reward, & punishment after this life. But whether they believe the Resurrection or not, he doubteth. The Sadduces deny spirits, Angels, Devils; the Samaritans confess them. The Samaritans also use still those ancient Letters called Phenician, which the Hebrews used before the captivity, which who so lisleth to view, let him see their Characters, and Scaligers large notes thereon in his Annotations upon Eusebius Chronicle. The Samaritans were divided also into divers sects, as Epiphan. d Epiph. hare.13 rehearseth: one whereof were called * Dositbeans. Dositheans: if it be lawful to reckon them Samaritans, which acknowledged (as Epiphan. acknowledgeth of them) the Resurrection of the Dead. They abstain from such things as have life: some of them from Marriage after they have been before married, and some continued in Virginity. They observe Circumcision and the Sabbath: and they touch no man, but hold every man in abomination. Report goeth also of their fasting and exercises. They had name of Dosithens: who being a jew, and having well profited in their law, but not receiving promotion suitable to his ambition, revolted to the Samaritans, and hatched this sect amongst them. And when afterwards in a singularity he had go aside into a Cave, and there mewed up himself, and persisted in hypocrisy & fasting, he there died (as the fame goeth) through his wilful want of bread and water. After a few days, some resorting to him found his dead body crawling with worms, and compassed with flies. § Of this name Dositheus there were divers. e Drus. de 3. sec.l.3.6. Two of them lived after the coming of CHRIST. One a jew, son of R. jannai, the other a Samaritan which endeavoured to persuade his countrymen that he was the CHRIST which Moses had prophesied of, as f Orig. cont. Cels. pomell 2. Origen reporteth, and saith: of him are the Dositheans named. Another is mentioned in g johasin. Ab. zach. johasin, who lived in the time of CHRIST, the disciple of Sammai. And before these was another Dosthai, the son also of jannai, of whom it is said in h Lib. Ilmedenu Ilmedenu, that Senacherib sent R. Dostha to Samaria to teach the Samaritans the law. This seemeth to be he, whom before out of Epiphanius we have called Esdras, the first founder of the Samaritan heresy. And so Tertullian i Ter. prescrip. advers. ●aer.lc1. saith of him; Dosubeus the Samaritan, was the first that rejected the Prophets, as not having spoken by the HOLY GHOST. The like testimony Hierom giveth of him. His colleague and companion is said to be one Sebua, the supposed Author of the Sebvaeans. In Ilmedenn k Ap. Drus. pag.260. he is called Sebaia: or Sebuia. l Orig. de princip. 4.c.2. Dositheus also taught, that how and in what position of body he was in the Sabbath morning, in the same he aught to continued all that day, without change of gesture or place: that if he did sit, he should sit in the same place all day long, and so of lying or other habit of body. The Author of this Dosithean sect, (properly so called) lived, as Scaliger q Scal. Elench. Serarij. tribaer.15. thinketh, about or at the destruction of the Temple, and could not be that first Dustai or Dosthaei. The Sebuaeans * Sebuaeans. you have heard, in Drufius opinion, have their name of Sebuia, the companion of Dosthai, sent by Senacherib, or rather by Esarhaddon: which if it be so, it seemeth this sect is ancient, haply nothing differing from the other Samaritans. Epiphanius maketh a difference, r Epiph. haer.11. but the cause he allegeth, was the jews refusal of their help at jerusalem, which was common to all the Samaritans. The difference he allegeth is the transposing of their solemnities (for that quarrel betwixt them and the jews) from the jewish times, so that they kept their Passeover in August (which they made the beginning of their year) Pentecost in Autumn, and that of Tabernacles, when the jews kept their Passeover: neither might they sacrifice in Garizin, observing such differing solemnities. Scaliger s Scal. Canon. Isagog. l.3. pag. 218.219. (whom I shame not thus often to name, in relation of these things too intricate for mine own, or for common wits to find) both in his Treatise against Serarius, cap. 1. & 21. and in his Canons Isagog. l. 3. dissenteth from Epiphanius: saying, that they dissented not from the other Samaritans, but that the name was a common name, which the jews ascribed to the Samaritans: It signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Weekers: which name they gave them because that every week between the Passeover and Pentecost, they observed that day of the week, in which the computation of the fifty days began, with as great solemnity as the feast of Pentecost itself. This day, from which the reckoning began, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second, because it was the next day after the Azyma or Feast-day. But the Samaritans reckoned the second after the Sabbath, and so in all that space of fifty days, kept the first day of the week, that is, Sunday, holy. Thus they kept seven Pentecosts in a year. And perhaps (he but conjectureth) as they had these imaginary Pentecostes, so they might at other times of the year have such imaginary solemnities of other Feasts. From that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second day, and next to the Feast of unleavened bread, the Sabbaths, saith Scaliger in the same place, were called in order, the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Sabbath after that day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the rest: and thus he expoundeth those words of Luke c. 6.u.1. secundo-primum Sabbatum, that is the first Sabbath after that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first day of the fifty which began to be reckoned the next day after Easter till Pentecost. A place hitherto very obscure. Epiphanius doth number for Samaritane sects, The Essens, * Esseni. of which is before showed that they were jews, and otherwise heretical and idolatrous in respect of their morning-devotions to the Sun, for which it seemeth they might not, (certain they did not) communicate with other jews in the Temple and sacrifices. These pertain not to this place; as not Samaritans. A fourth Samaritane sect he accounteth the Gortheni, * Gortheni. or Gortbaieni. which differed from the rest, at lest from the Sebuians, in keeping their solemnities, paschal, Pentecost, and of Tabernacles at the jewish times, and observed but one day holy: as likewise the fasting day. CHAP. X. The miserable destruction and dispersion of the jews from the time of the desolation of their City and Temple to this day. THE Curse threatened unto this superstitious and rebellious Nation, a Deut. 28.28. Madness, blindness, astonishment of heart, to grope at noon days as the blinds gropeth in darkness, to be a wonder, aprover be, and a common talk among all people, among which they should be scattered from one end of the world to the other, is this day fulfilled in our eyes, both in respect of their Polity and Religion, God's just judgement sealing that their own imprecation b Mat. 27.25. his blood be on us, & on our children, and pursuing them in all places of their dispersion through the revolutions of so many ages. Odious are they, not to the Christians alone, but to the heathen people that know not GOD: c P. Galat. pomell 4. c. 28. Bidalph. letter. nor will the Turk receive a jew into the fellowship of their Mahumetane superstition, except he hath passed first from his judaisme through the pargation of a Christian profession, unto that their no lest ridiculous and miserable devotion. d 1. Thes. 2.15. GOD they please not (saith Paul) and are contrary unto all men. This their wretchedness although it seemed to begin, when Herode a stranger seized their state, yet was that infinitely more then recompensed, when their Messiah, so long before prophesied and expected, came among his own, but his own received him not: yea, they crucified the Lord of glory. But even then also did not the long-suffering GOD reject them, CHRIST prayed for them, the Apostles preached to them remission of this and all their sins, till that (as Paul chargeth them) they c Act. 13.46. putting these things from, and judging themselves unworthy of eternal life, GOD removed this golden candlestick from amongst them to the Gentiles, and let out his Vineyard to other husbandmen. Famine, sword, and pestilence at once assailed them. (And what shall not assail what will not prevail against the enemies of GOD?) jerusalem, sometimes the glory of Earth, the type of heaven, the city of the great king, and mother city of the jewish kingdom, from this incomparable height, received as irrecoverable a fall, besieged and sacked by Titus, and yet more violently tortured with inward convulsions and civil gripes, then by outward disease, or foreign hostility. josephus and josippus * joseph. de Bello. Iud & Antiquit. josippus Hebr. both Englithed have handled the same at large, both which can acquaint the English Reader with the particulars. Besides many thousands by Vespasian and the Romans slain in other places of judea, jerusalem the holy City was made a prison, slaughter-house, and grave of her own people. First had divine mercy f Euseb. hist. Eccles. l.3.c.5. by Oracle removed the Christians to Pella out of the danger, that without any impediment the flood-gates of vengeance might be set wide open for Desolations black guard to enter. Here might you see the strong walls shaking and falling, with the bushes of the iron ram; there the Romans bathing their swords in jewish entrails: here the seditious Captains disagreeing in mutual quarrels, written in blood; there agreeing in robbing and burning the City, and in slaughter of the citizens: here hunger painted with pale colours in the ghastly countenances of the starved inhabitants; there, died in read with the blood of their dearest children, which the tyranny of famine forceth to re-enter into the tenderest-hearted mother's womb, sometime the place of Conception, now of burial: Every where the eye is entertained with differing spectacles of diversified Death's', the Ear with cries of the insulting Soldier, of the famished children, of men and women, even now feeling the tormenting or murdering hand of the seditious: the scent receiveth infectious plague and Contagion from those human bodies, with inhumanity butchered, whom no humanity buried: the taste is left a mere and idle faculty, save that it always tasleth the more distasteful poison of not-tasting and emptiness: what then did they feel, or what did they not feel? where all senses seemed to be reserved that they might have sense of punishment? where all outward, inward, public, private, bodily, ghostly plagues were so ready executioners of the Divine sentence. The continual sacrifice first ceased for want of Priests of the last course, to whom in order it had descended; after for want of a Temple before polluted with Ethnic sacrifices, and murders of the Priests and Soldiers, and lastly ruined, the sacred vessels thereof being carried to Rome for ornaments of the Temple of Peace which Vepasian had there * jos. de Bel. jud. l.7.c. 14. erected. Eleven hundred thousands are numbered of them which perished in this destruction: The remnant that escaped the Roman sword, for the most part, perished after in wars, or killed themselves, or were reserved either for solemnity of triumph, or (if they were under seventeen years of age) sold unto perpetual slavery. * josep. de Bell. Ind.l. 7. c.17. 97000, of these jewish slaves were numbered: Galatinus g P. Galat de Atcan. l. 4 c. 21. accounteth 200000. And that the hand of GOD might be the more manifest, they which at their Passeover-feast had crucified the son of GOD, are at the same time gathered together in jerusalem, as to a common prisonhouse of that whole Nation: and they, which had bought CHRIST of the Traitor judas for thirty pieces of silver, were sold thirty of them for one piece. Galatinus tells of two false prophets, whom, coming in their own name, they received for their Messiah, having before refused JESUS that came in his father's name: both these were called Ben-or Barchosba, that is, the son of lying. h Sanhedrin. lib.s. Helech. R Muse been. Maimon. The one, not long after the passion of CHRIST, (if the jews be not the sons of lying which writ it) the other in the time of Adrian, Rabbi Akiba, (famous for his wisdom, for his 24000. Disciples, and for his long life) received both in their succeeding ages: and interpreted to the first, that place of i Hag. 2. 7 8. Haggai, I wilshake the heavens, etc. But afterward they slew him as the Talmud witnesseth, which also affirmeth k Tractat. Meghila. that Titus enjoined the jews which he suffered to remain, that from thence they should no more observe Sabbaths', nor abstain from menstruous women. Forty eight years after the destruction of jerusalem the jews made the City Bitter * Bethoron. to be their chief City, and rebelled by the persuasion of Bencochab (so he called himself) that is the son of the Star. Of him did R. Akiba (which had been armour-bearer to the former) interpret l Talmud. jerosol. l. Taanith. that prophecy of Balaam, Num. 23. There shall arise a Star of jacob. Adrian then Emperor besieged them in Bitter, (where if you believe the jewish m Tract. Beeressith rabb. fables) were 80000 which sounded Trumpets, every one of them Captains of many bands, which helped Barcosba, (so they called him after) that is, the son of lying, who had 200000, soldiers, which to testify their love and valour had cut off every man a finger from his hand. After three years and six months the City was taken, and n Lib. Echa. rabbethi. this their Messiah slain, together with such multitudes that the blood reached to the horses mouths, and carried down great streams with the stream thereof, running to the Sea four miles from Bitter. And Adrian had a Vineyard eighteen miles square, which he hedged with those slain carcases, as high as a man can reach (a reacher I think.) There were two Rivers o Lib. Masseabeth G●itlin. in the region of jerico, and the third part of them by estimation of the Wisemen was the blood of the slain: and seven years together did the people of the Gentiles satin and hearten their Vines, only with the blood of the jews. Adrian slew also at Alexandria in Egypt, 700000. jews. Dion Niceus p Dion. Nicaei Adrianus. (a more credible Author) affirmeth that Adrian sent Senerus against the jews, who in regard of their multiudes would not try it with their joint forces in set battle, but taking his occasions and best opportunity, proceeded more slowly and more surely: took fifty of their fortified Castles, razed nine hundred and fourscore of their best towns, slew at sundry times 580000. of their men, besides innumerable multudes, which perished of famine, sickness, and fire, these glean being greater than the other harvest. Salomons sepulchre by falling down had foresignified this their downfall: and Hyaena's and Wolves prodigiously entering their cities, seemed to howl their Funeral obsequies. All judaea was left almost desolate. q Euseb. hist. Eccles. l.4.c. 6. Niceph. l. 3.24. Caes. Baron. anal. Eusebius out of Ariston Pellaeus addeth, that Adrian prohibited the jews by an Edict to come near to jerusalem, or once from any high place to look towards the same, or the region adjoining. We have already showed how he destroyed this City, and built a new (the present jerusalem) called of his own name Aelia. He made swine over the gates of this new City, which images were most faithful porters to prohibit the jews (faithfully superstitious in their faithless superstitions) to enter. And as he had erected a temple to jupiter, in, or near the place where the Temple had stood, so (to afflict the Christians also) he built another Temple of jupiter in Golgatha, and of Venus at Bethleem, which continued till the time of Constantine. The Christian jews gained by this loss: for when as they might not come to jerusalem, they afterwards relinquished their wont jewish ceremonies. This was the end of Barchosba. And such is the end of all which fight against God and their Sovereign, their arrows which they shoot against the clouds fall down upon themselves: he proves a falling Star, which being but a groser elementary exhalation, is elevated by his own aspiring course (not to the firmament, but) to some higher region of the air, where it shineth with the fire which burns it, and moveth with some short glance, till with selfe-ruine it returneth (whence it had beginning) to the Earth. Thus have we seen the jews banished their country (about the year 135.) agreeing to which their miserable Estate was that order of men, mentioned by s jos. Scal. Llenc. triher. Ser. c.13. Scaliger called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mourners, Heraclitus his heirs, which spent their time in weeping, and intended nothing but Lamentation for the Desolation of their Sanctuary. These have been among the jews (saith he) ever since this destruction, and were once a year, on the ninth day of the month Ab, allowed entrance into jerusalem by Adrians' Edict,. And it is written in an ancient journal of Bordeaux, * Itinerarium Burdegal. that not far from the Images there is a stone boared through, to which the jews come yearly, and anoint it, lamenting grievously, and renting their garments, and then departed. Benjamin * Benjamin. (an Hebrew Author) relateth of these Mourners that they give Tithes of all which they possess to the Wisemen, always sitting in the School, and to the humbled Israelites and devout persons which lament Zion, and bewail jerusalem. These devil in Caves, or in ruined houses, fasting all the days of their life, except on the Sabbaths and Festivals, beseeching mercy continually at the hands of GOD, touching the banishment and deportation of Israel. And so let them mourn which refuse t Luc. 2.11. the glad tidings of great joy to all people, that untous is borne JESUS a Saviour, which is CHRIST the LORD. But yet what rocky heart can but mourn with them, and for them, thus made spectacles to the world of bodily & spiritual misery, which both in these times mentioned, and (before) in the time of Traian, and in all ages since, hath pursued them in all places of their habitation, if that name may be given to this world-wandring and vagabond-people? In the time of Traian, u Euseb. li.4.c.2 Adrians' predecessor, the jews had rebelled in Egypt, and Cyrene, where they committed much outrage and mischief, under one Luke their captain, against whom the Emperor sent Martius Turbo, who destroyed many thousands of them; and fearing that the jews in Mesopotamia would do the like, commanded Lucius Quietus to destroy them utterly; in recompense of which service, executed to his mind, he made him Precedent of judaea. Dion x Dion. N. Traia●us. saith, That the Captain of the jews was named Andrew, and that they slew many Greeks' and Romans, did eat their flesh, gird themselves with their guts, were embrewed with their blood, and clothed with their skins; many they sawed asunder, from the crown downwards, many they cast to the beasts, and many were found to kill one an other with mutual combats, so that two hundred and twenty thousand persons perished by this unspeakable cruelty. In Egypt and Cyprus, under their Captain Artemion they destroyed two hundred and forty thousand. They were subdued by Traian's Captains, specially by Lucius: and it was made a capital crime for a jew (although forced by tempest) to set foot in Cyprus. Africa was repeopled (where they had destroyed) with new Colonies. Not marvel if the Romans (thus provoked) both in the time of Traian & Hadrian destroyed so many thousands of them. julian afterwards gave them leave to return into their country, and rebuild their Temple, more for hatred of the Christians, then for love to their Nation: whose wickedness and answerable success herein is plainly detected and detested by Gregory Nazianzene, y Greg. Naz. Orat. 4.cont. juliaen. and other Fathers, as * Cap. 3. we before have related. To add further of their bodily confusions and illusions of their bewitched minds: Nicephorus mentioneth a Pseudo-Moyses of the jews in the parts of Arabia destroyed by the forces of the Empire, together with his Complices in a like rebellion. Socrates z Socr. li.7.c.37 describeth a further madness of theirs (for true is that saying of Saint Paeul. That they which will not believe the Truth, are given over to strong delusions to believe lies.) In the I'll of Crete was * Anno 434. a false prophet, that affirmed himself to be Moses, which led the Israelites through the read Sea, and to be sent from heaven to those jews to conduct them through the read Sea, into the continent of the Holy Landlord This he persuaded them for the space of a whole year, going from city to city: and at last induced them to leave their riches to them that would take them, and to follow him: at a day appointed he went afore them unto a Promontory of the Sea, and there bids them leap in; which many obeying, perished in the waves, and many more had perished, had not some Christian Merchants and Fishers been at land, which saved some, and forbade the rest to follow. The jews seeking to be revenged of this sergeant Moses. could no where find him: and therefore thought him to be some Devil in human shape, which sought their destruction, and thereupon, many of them become Christians. Of their miseries sustained in all places of their abode, all histories gave mention. And yet their superstition is more lamentable than their dispersion, as also their pertinacy and stubbornness in their superstition. And certainly me thinks, that even to him that will walk by sight, and not by faith, not obliging his credit to mere authority, as the case standeth betwixt us and the Scriptures, but will be drawn by the cords of Reason only and Sense, even to such a one me thinks this History of the jews may be a visible demonstration of the truth of Christian Religion: not only because the truth of the prophecies of a Genesis 49. jaacob, of b Deut. 28. Moses, of c Esa. 6. Easie, and other the Prophets is fulfilled in them; and because GOD'S justice still exacteth the punishment of the betraying and murdering that Just one; but especially in this, that the bitterest enemies, cruelest persecutors, and wilfullest haters that ever were of the Christian truth, are dispersed into so many parts of the world, as witnesses of the same truth; holding and maintaining to death the Scriptures of Moses and the Prophets; than which, even Reason being judge (as is said before) we will not desire sounder and fuller proofs of our profession. Neither is our Gospel wherein we differ from them, any other than the fulfilling of their Law: and CHRIST came not to destroy the Law, but to fulfil the same. In him the Promises, in him the Figures, in him the righteousness of the Law, righteousness in doctrine, righteousness in practice, righteousness of doing, righteousness of suffering, to satisfy the debt, to merit the inheritance, are the witnesses, that in him they are all, yea and Amen, have received their perfect being and accomplishment. But * ●. Cor. 3.15. the veil is over their hearts; eyes they have and see not, ears and hear not: They hold out to us the light of the Scripture, themselves walking in darkness, and reserved to darkness; like to a Lamp, lantern, or Candlestick, communicating light to others, whereof themselves are not capable, nor can make any use. But to return, to consider further of their dispersions. We have showed how they were utterly cast out of their Country: and Italy, and the Empire was filled with jewish slaves. Nor was this their first dispersion: but as the Aslyrians had carried away the other ten Tribes, whose offspring, as is thought, about the year of our Lord God, one thousand two hundred, founded that mighty Empire of Cathay; so the Babylonians carried away the two Tribes remaining, which might have returned under the Persian Monarchy; but many remained in those Countries till the dissolution of that jewish state, and after. They had a famous University at Babylon, which endured till the year of CHRIST one thousand three hundred (so writeth Boterus. d G. Botero Ben., Terza part. libr. 2. ) At which time they fleeing the persecutions of the Arabians dispersed themselves into India, where many are found at this day. These, through continual conversing with the Gentiles and Christians, have small knowledge of the Law, and less would have but for other jews, that resort thither out of Egypt. Before that time also, if we believe the Aethiopian History, twelve thousand e Damian a Goes. Ludonic. Car. jews (of each Tribe a thousand) went with the Queen of Saba's son, which they say she had by Solomon, into that country, and there remain their posterity to this day. Thus is Asia and Africa fraught with them, but Europe much more. Adrian f Boter. Ibid. banished five hundred thousand into Spain, where they multiplied infinitely, and founded an University at Corduba, about the year of our Lord one thousand: and at Toledo was a School of twelve thousand jews, about the year of our Lord, one thousand two hundred thirty and six, as writeth g Rab. Mosche Mik. apud Ruxd. ca 1. Rabbi Mosche Mikkotzi: from hence it seemeth they swarmed into England and France. Their miseries here in our Land endured, are by our Authors mentioned h Fox Act and Monuments. History of ●●●well etc. in the days especially of king Richard the first, and King jahn; and the whole Land gave a fift part of their goods to King Edward the first to banish them, Ann. one thousand two hundred ninety and one. Out of France they were thrice banished by three Philipss although in Auinion there still remain some of them. Being expelled France, they sought habitation in Germany, where Conradus the Emperor admitted them into the country of Suevia: and thence they flowed into other parts, into Bohemia (in the city of prague, are about fifteen thousand of them) and into Austria, and into Hungaria, whence, for the crucifying of a child, they were banished by King Mathias: as at Trent for the like fact, and poisoning of Wells, they sustained much trouble in Germany: and many passed to Venice; many also went from thence into Russia (where the people cannot abide to hear them named) and Poland, where Cassimere the Great for love of an Hebrew Lass, gave them many privileges. They live dispersed in the towns and villages, occupied in handicrafts, and husbandry. They have great Synagogues in Cracovia, Leopolis, and at Trochi, a town of Lituania: and Master Barkeley a Merchant of London, who hath spent many years in Livonia, Polonia, and other of those cold countries, told me, That the jews farm the Custom of the Kings, and at Samaiden in Curland one of these jewish Customers beaten out the brains of a Polonish Merchant, for deferring to open his pack: but in regard of the people's hatred, provision is made, under great penalties, for their security; and yet many jews were there executed by occasion of a murrain, procured (as was suspected) by jewish exorcisms intending a plague to the men, and not a murrain to the beasts, if their working had sorted: but the jews said it was but a pretence to deprive them of their riches. They here in Poland print what Books they list. They were cast out of Spain by Ferdinand and Isabel, in the year, one thousand four hundred ninety and two. It is thought * joannes Reuclinus Cabal. l.1 saith 420000. persons. Ghachami●●. , that there went out of Spain a hundred and twenty thousand families of them (besides moors) and out of their kingdoms of Naples and Sicill. Hence they passed Anno Domini one thousand five hundred thirty nine, into Tuscan, and the Pope's Dominions, whence they were banished by Paul the fourth, and Pius the fift; and received again by Pius 4, and Sistus the fift; Rome and Venice having great store of them. This is the Pope's holiness: he that would not willingly endure a Protestant in the world; besides the Stews under his Holiness nose, can endure the Grecians: yea and these jews, Rome itself having ten thousand, or, * Relat. of Rel. West. after others reckoning, twenty thousand of them privileged, with their fine Synagogues, Liturgies and public Sermons; and to strain up their Usury to eighteen in the hundred: having also in some places (it may be in all) a peculiar magistrate to decide controversies between Christians and them, with particular direction to favour them in their trade. Dulcis odor lucriex requalibet The beastly trade of Courtesans and cruel trade of jews is suffered for gain, these paying a yearly rent for the heads they wear, besides other means to rack and wrack them in their purses at pleasure, they being used as the spunge-like Friars, to suck from the meanest, to be squeezed of the greatest; insomuch that the Pope, besides their certain tribute, doth sometimes (as is said) impose on them a Subsidy for ten thousand crowns extraordinary for some service of State. So well is the rule of Paul observed by this Bishop, not to be a lover of filthy lucre. Out of Spain they went into Barbary and divers other Countries, and some into Portugal: where john the second made them pay eight crowns for a poll, and yet limited them a short time of departure. Emanuel his successor did the like 1497. except they would become Christians, for which he assayed divers means. But not prevailing, he caused their children, under the age of four and twenty years, to be baptized; some rather hurling their children into pits, some kill themselves: many for fear were baptized; some went into Italy and abode in Ferrara, Mantua, Venetia, in the name of Maranes, and have a Synagogue at Pisa. But the greatest part of them went into the East to Constantinople and Salonichi, in which two Cities there are about a hundred and sixty thousand of them. There are of them in all the chief Cities of traffic in the Turkish Empire. * Theatrum urbi●m Ad. Ro. Tyberias is wholly inhabited with jews, which City Zelim gave to Gratiola a jewish matron. In jerusalem there are about a hundred houses of them. There abide not many, because of a superstitious opinion, That before the Messiah shall come, a great fire from heaven will consume that City and Country, to purge it of the abomination committed there by profane Nations. At Zante they are so hated, that from Mawndy Thursday until Saturday noon, they dare not come abroad: for the people, in a foolish zeal, would stone them: and some refuse to eat of their meat or bread. The Turks in their reproach use such a kind of imprecation; If this be not true, would GOD I might die a Iew. The old Testament is read of them in these parts in the Hebrew * Let. Bidulp. , but their Cakamins and Cohens, that is, their Wisemen and Priests preach in Spanish. Only at Salonichi (anciently Thessalonica) in Macedonia, and at Safetta in the Holy Land, (two Universities) they speak Hebrew. They will rather in blasphemy testify their hatred of CHRIST, then be able to dispute. CHAP. XI. A chronology of the jewish History from the beginning of the world, briefly collected. THe Flood happened (as Moses reckoneth the parcels in the Ages of the Patriarches) in the year of the world 1656, 1656. which are thus accounted. Adam at the 130 year begat Seth. Seth at 105 begat Enos. Enos at 90 Kainan. He at 70 Mahalaleel, who at 65 begat Iared. Iared being 162 years old begat Henoch, who at 65 begat Methuselah: and he at 187 begat Lamech, who in his 182 year begat Noah: in the six hundredth year of whose life the Flood came. The second age of the world is reckoned from the Flood to Abraham: whose birth was after the Flood 292 years: Sem two years after the Flood begat Arphacsad. He at 35 years Selah, who in his thirtieth year begat Heber. Heber at 34 Peleg, who being thirty years old begat Regu, and he at 32 Serug, in whose thirtieth year Nahor was borne, who at 29 begat Terah, who at 70 years begat Abram. Thus Scaliger; Calnisius, Buntingus, Arias Mont. Genebrard, Pererius, Adrichomius, Opmeerus, etc. But junius, Bronghton, Lydyat, Codomannus etc. add 60 years more. For Moses saith, Gen. 11. 32. That Terah died in Charan, aged 205 years, and then Abram (as it is in the next chapter) was 75 years old; so that Terah, when Abram was borne, was 130 years old. Whereas therefore he is said at 70 years to beget Abram, Nabor, and Haran; it is to be understood, that he then began to beget: * A●no mundi ●008. Abram borne. Abram being named first for divine privilege, not because he was eldest. The like phrase is used Gen. 5. 32. Noah being five hundred years old, begat Shem. Ham, and japhet: and yet neither were they all borne at once, nor was Shem the eldest; let the Reader choose whether of these opinions he best liketh. In the 75 year Abram went out of Charan, having received the promise: from whence, to the departure of the Israelites out of Egypt, are numbered 430 years. Rather herein we are to follow Paul's interpretation of Moses, than Genebrards', who Gal. 3. 17. accounts those 130 years mentioned by Moses, Exo. 12. 40. from the premise made to Abraham, and not from the time that jacob went down with his family into Egypt. So that the departure out of Egypt, after Scaligers computation, and some others, Perkins, Adrichomius etc. happened in the year of the world 2453; whereto if we add those sixty years of Terahs' life before mentioned, it amounteth to 2513. And so Broughton reckoneth. junius and Lydyat accounted 2509. The difference seems to arise from hence, that one accounteth from Abraham's departing out of Vr of the Chaldees; the other from his departure from Haran after his father's death about five years after. But it were an endless work to reconcile Chronologers in their different computations. Some reckon the 25, a jos. Scaliger annot. in Euseb. Scaliger the 15 of April, the day of their departure. And then the Hebrews began their year at the Spring Equinoctial, which before they began in Autumn. From this departure, to the building of Salomons Temple, b jos. Scaliger De Em. T. libr.5. 2933. Lydyat, 2988. Scaliger reckoneth 480. years, whose first foundations (he saith) were laid the 29 of May, being Wednesday; Anno Mundi 2933, and of the Great julian Period (which differeth 764 years from the year of the world) 3697. In this computation of 480 years betwixt the departure and foundation of the Temple, many Chronologers agreed, Arias Montanus, Adrichomius, Broughton, Perkins. Lydyat, etc. although some dissent much. The sum ariseth of these parcels. Moses died forty years after their deliverance. joshua ruled seventeen; Otbonicl forty; Ehud four score; Gedeon forty; Abimelech three; Thola twenty three; jaer twenty two; jephte six; Ibsan seven; Elam ten; Abdon eight; Sampson twenty; Heli forty; Samuel and Saul forty; David forty; Solomon in the fourth year and second month began to build his Temple, after which he reigned thirty seven years. * An. M. 3360. From thence to the destruction of the Temple under Zedekids are accounted 427. This agrees with c Ezek. 4.5. Lydy. 3417. Ezekiels' account, reckoning a day for a year, 390 days of years after the apostasy of Israel from God, the rebellion against the house of David in the beginning of Rehoboams' reign, by the means of jeroboam; to which if we add 37 years which Solomon reigned, after the foundation of the Temple, the sum is 427. The same appeareth thus; Roboam reigned 17 years; Abiam three; Asa 41; Ichoshaphat 25; jehoram eight; Ahaziah one; Athaliah six; joash forty; Amazia 29; Azaria or Vzzia 52. Betwixt Amazia and Azaria the kingdom was ruled eleven years by the states, as some gather out of 2. Reg 15. 1. (others reckon it not.) jotham 16. Abaz sixteen, Ezekiah 29. Manasses 55. Amon 2. josias 31. jehoahaz three months; Eltakim or jehciakim eleven years; jehoiachin 3 months; Zedekiah or Mattaniah eleven years. The little difference from the former number may be ascribed to the current and unfinished years of some of their reigns. From this time of Sedekias ruin, some begin the reckoning of the seventy years captivity; in which time others comprehend all Sedekias reign, and accounted the return under Cyrus to be fifty nine years after this desolation; and from thence 108. to the Edict of Darius Nothus; from which time are numbered 259 to the Dedication of judas Maccabeus; and from thence 162 years to the birth of CHRIST. So d Scal, de Em. libr. 7. Scaliger. It were a work irksome to myself, and tedious to the Reader, to recite the variable opinions of Chronologers, or to traverse their arguments about these points. To recite here their high Priests and later Kings, with the time of their pontificality and reign, out of Arias Montan. I hold not unfit. First jesus returned with Zorobabel, & built the Temple, whose time of priesthood, after Scaliger, junius, and those that reckon upon the Edict of Darius Nothus, must needs be very long e They which list to see the variety of opinions of jewish, Greek, Latin, old and new Chronologers, may see Genebr. chron. lib1. in fine. Likewise, see our 4. Book chap, 4. . To leave that therefore, his son joacim f joseph. Antiq. & Car. Sigo. de republs. bebr.lib.5. have set down the catalogue of high Priests, from the first to the last. succeeded in the priesthood 28. years, besides twenty years, with his father. Eliasib held the priesthood 41 years; joiada 25; jonathan 24; jeddoa 27. till the time of Alexander; Onias 27, after Philo; but Eusebius saith 23; Simon justus 13; Eleazar twenty; Manasses twenty seven; Onias thirty nine. Afterwards the Syrian Kings appointed high Priests: of whom, jason was Priest 3 years; Menelaus twelve years; in whose seventh year, judas Maccab. began to administer the commonwealth. jonathas brother of judas ruled eighteen years; Simon his brother was both Priest & Captain eight years; joannes Hircanus his son 31. Aristobulus, son of Hircanus, first after the captivity called himself King, & reigned one year; joannes Alexander his brother 27: after him, his wife Alexandra nine; Hircanus her son, three months; Aristobulus his brother, three years. jerusalem was taken of Pompey and Hircanus recovered the Priesthood, which he held 22 years; Antigonus by aid of the Parthians possessed judaea five years; and in his second year Herod was proclaimed King by the Romans, who took the city the fift year of Antigonus, and reigned four and thirty. Scaliger ascribeth g Can. Isagog. l.2 to Herod's kingdom the number after Eusebius account, reckoning from the birth of Abram 1977; he died 2016. Archelaus his son was made, by Augustus, Tetrarch of jerusalem 2016, and was banished 2025. Agricola was made King by Caligula 2053. Agrippa his son, by Clandius 2060, and died 2116, thirty years after the destruction of the Temple. The Dynasty of the Herodians lasted 139 years. Thus Scaliger. He attributeth the nativity of CHRIST to the 3948 year of the world. Hear we must leave the Chronologers contending of the year of the world, in which this blessed Nativity happened; some adding many more years, some not allowing so many. It is certain by the Scripture, that he was borne in the 41 or 42 of Augustus; baptised in the fift of Tiberius, then beginning to be about thirty years of age: in the 33 year he was crucified. In the 72 as Baronius, and 71 year of CHRIST, as Buntingus, & Lively account, jerusalem was destroyed by Titus, in the second of Vespasian. Ar. Mont. reckoneth this the year of the world 3989, and saith, that the Hebrews reckon it the 3841, which must needs be false. The fault ariseth from the false computation of the Persian & Grecian monarchies h jos. Antiq. lib. ●0. 18. . josephus counteth from the time of Herod, to the destruction of the Temple. 28 high Priests, and 107 years. After Scaliger in his Can. Isag. li. 3. this year 1612 is the 1614 of CHRIST, of the world 5561, after the jewish account of Hillel 5372, of the Armenians 1061, of the julian Period 6325, of the Hegira 1021; Anno 4. Olymp. 597. CHAP. XII. Of the jewish Talmud, and the Composition and Estimation thereof: also of the jewish learned men, their succession, their Scriptures, and the translations of them. RAbbi Mosche Mikkotzi, a R. Mos. in Sepher. mitzuos gadol. in a Work of his, set forth anno 1236, as Buxdorfius citeth him, b Synag. judaic. Buxd. latin reddit. ab Herm. Germberg. c. 1. saith, That the Written Law which GOD gave to Moses, and Moses to the Israelites, is obscure & hard, because it speaketh some things contradictory (which he seeketh to prove by some places c Exod. 12. 15. Deut. 16 3. & Levit. 23. 6 Ex. 19 11. & Exod. 20. 22. etc. misinterpreted) & because it is imperfect, and containeth not all things meet to be known. For who shall teach us (saith he) the notes of Birds and Beasts? (a Franciscan might answer him d Legend of Saint Francis, where he is said to preach to the beasts and speak to the Swallows etc. out of the Legend of S. Francis, the Patron of this Order) who shall teach them the propriety & nature of points, and accents, and of letters? also, what fat might be eaten, what not? etc. Many such things are defective in the Law, and therefore there is need of some other Exposition of the written Law, whence these things might be learned. This Exposition (forsooth) must be their Talmud, the generation of which viper, touched before, we will here more fully declare. They say, that Moses on mount Sinai was not with God 40 days and 40 nights, to keep geese. And God could have written those Tables of the Law in an hour, & sent him away with them; so to have prevented that Idolatry with the golden Calf. But God brought Moses into a School, e Pircke seu capita R. Eliczer ca 40. & there gave him the Law in writing, first, and then in all that long time expounded the same, showing the cause, manner, measure, foundation, and intention thereof in the true sense. This unwritten and Verbal Law did Moses f R. Aben Eora R. Salome. I ●●●●, & alij in Deut. 4 14. teach joshua; he, the Elders; from these it was derived to the Prophets. After Zachary and Malachy, the last of these, it came to the great Sanhedrin: and after them, by Tradition, from father to son. And g R. Bechai Exod. 34. Rabbi Bechai saith, That Moses learned the Law written, in the day time; and this Traditional Law by night: for than he could not see to writ. Rabbi Mosche Mikkotzi showeth the cause why GOD would deliver the same by mouth only, and not in writing, jest (I wisse) the Gentiles should pervert this, as they did the other which was written. And in the day of judgement, when GOD shall demand who are the Israelites, the Gentiles shall make challenge, because of the Law written, but the jews only shall be accepted, as having this Simani, this verbal exposition. GOD also (say they) gave them Chachamim, Wisemen, authors of divers ordinances amongst them, as to bless GOD at the sun-rising, and sun-setting; and of Schools where children should be taught the Law of Moses in every City, and where the Law of Moses should be read weekly: and that the Israelites should not eat or drink with the Gentiles, nor what they had dressed; after the example of Daniel h Dan. 1. 8. etc. But when the Temple was destroyed, and the jews carried away captives, than arose up Rabbi juda Hannasi, who is called (for his humility and godliness) Our great Master; to whom GOD procured such favour in the eyes of Antoninus the Emperor, that he had authority to assemble out of all places of the Empire the most learned jews, to consult in this their almost desperate estate, what course to take for the preservation of the Law amongst the people. And although this Kabala or Law, given by word of mouth, might not be committed to writing; yet in consideration, and commiseration of their misery, whatsoever thereof was remaining in memory, he writ in a book which he called Mischna, that is, a Deuteronomie * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Law reiterated, containing six sums, divided into sixty less parts or tractates, and these into 532. chapters. Thus far R. Mikkotzi. In this book were contained the Traditions and Ordinances of the Elders, according to the prescript whereof, the jewish Synagogue was to be ordered: and it was received and approved of the jewish Synagogue, i Chron Heb. Tzemach David in the year of CHRIST 219. k The Talmud is (in manner) nothing but a commentary on that Misna: a work full of divine, natural and political wisdom, saith Golatinus, of the parts thero●● see his first book. chap. 5. 10. Picus saith it was composed about the year 150. Others, say in the year 120. Io. Wolf. Section. Memorab. C. ●●ntenar. 2. Some years after, Rabbi jochanan, Rector of the University of jerusalem for the space of eighty years, enlarged that book, and called it the Talmud of jerusalem, which for the difficulty and obscurity thereof was not had in such estimation as the former, nor is it at this day. After him, Rabbi Ass read in the Schools those Tractates, handling every year two of them; so in the sixty years of his Rector-ship, he went twice through it all; but finished in writing only five and thirty Tractates. After him in the year l Pet. Galat. hath 436. 427. Maremar was made Rector, to whom Marinell the son of Rabbi Ass adjoined himself. These perfected that which Rabbi Ass had left unfinished. And that which they thus added was called Gemara, or the compliment. Thus the Mischnatos, and Gemara made up the whole Talmud * Talmud is the same that Doctrina, or discipli●atio. . These two spent in their labours threescore and thirteen years. And so in the year of our LORD 500 the Talmud was perfected, received for authentical, and called the Babylonian Talmud, according to which the jews, to this day, behave themselves in cases spiritual and temporal. And this is that Law verbal, or delivered by word of mouth, which is equalled to the other, without which the written Law cannot be conceived or understood: The joy of the heart (saith Aben Ezra m Ab Ezra in Prooem. Pentateuch ) and refreshing of the bones; betwixt which and the written Law he can found no n Sic Tridenti●na Synodus sel. 4. dec. 1. ut dein. difference, but being delivered to them from their Elders. In one of their books, o Semok, vel Sephar mitzvos katon R. Isaac. printed at Cremona, 1556. is this sentence. Think not that the Law written is the foundation, but rather the Law Traditional is the right foundation: and according to this Law, did GOD p Exod. 34.27. make covenant with the Israelites, for GOD foresaw their captivity in time to come, and therefore jest the people, among whom they should dwell, should writ out & interpret this Law, as they did the other, GOD would not have it written. And although in process of time this Law be now written, yet it is not explained by the Christians, because it is hard, & requireth a sharp wit. That which is spoken of the Law, is applied to commend their Talmud: If you can frustrate (saith the LORD) my Covenant with the q Psal. 1.2. Esa. 59.ult. jerem. 33.25. day & the night, that is, according to their book Tanchuma, when you will no longer learn & observe the Talmud. And in the r Tract it. Bavamaziab. Talmud is thus recorded: To study and read in the Bible is a virtue and not a virtue, that is, a small virtue: but to learn their Mischna or Talmud-text is a virtue worthy reward: and to learn by heart Gemaram (the compliment of the Talmud) is a virtue so great that none can be greater. Hence it is that their Rabbins are more exercised in their Talmud, then in the Bible: as on which their faith is founded more than on the other: and according to this do they expound the Scripture. And as their Talmud is most certain, so also is that (whatsoever) exposition of their Rabbins, according to the same. Thus saith Rabbi Isaac Abhuhabh, whatsoever our Rabbins in their Sermons and mystical explanations have spoken, we are no less firmly to believe, than the Law of Moses. And if any thing therein seem repugnant to our sense, we must impute it to the weakeneste of our conceit, and not to their words: as for example, it is written in the Talmud, s Tract. de Sabbal. c. 2.pa.30. that a Rabbine once preached, that the time would come, when a woman should every day be delivered of her burden: according to the saying, jerem. 31. 7. Concepit statimque peperit. One not believing this, the rabbin answered that he spoke not of a common woman, but of a hen, which should every day lay an egg. Such are their expositions, I know not, whether fit to be heard of Heraclitus, or Democritus, more lamentable or ridiculous; and yet is it there said, that their words are the words of the living GOD, whereof not one shall fall to the ground; and must not be derided either in word or thought, whether ye respect the persons, or works of their Rabbins. Therefore in a Dutch book printed in Hebrew characters at Cracovia, 1597. it is written, that the jews are bound to say Amen, not only to their Prayers, but to all their Sermons and Expositions, according to the Prophet Easie, t Cap. 26.2. Open the gates, the people cometh (schomer amunim) which keepeth righteousness: that is (say they) which saying Amen, believeth all things which the wise Rabbins have written. And if any be so simple, that he cannot understand, yet must he heleeve. When two Rabbins (saith their Talmud) maintain contrary opinions, yet must not men contradict them, because both of them hath his Kabala or tradition for the same: and this is a rule in their Rabbins, Remember rather the word of the Scribes, than of the Law of Moses. R. Solomon jarchi upon Deuteronomie chap. 17. verse 12. Thou shalt not decline from the word that they shall show thee, to the right hand or to the left, hath these words; And when he saith unto thee of the right hand, that it is the left; and of the left hand, that it is the right u a R. must be believed, though he say the right hand is the leit. , thou must believe it: how much more if he saith, the right hand is the right hand, etc. They have a Story in their x Talmud tract. de Sabbal. Legend for the same, That there camea Gois a Gentle to Sammai, and asked him, how many Laws they had, who answered, two, a Written and a Verbal. He replied; The Written Law I acknowledge no less than thou: make me therefore a jew, and teach me the other. Sammai refused: and he went to Hittel, (these both lived a little before the time of CHRIST) who admitted and instructed him; after he bade him pronounce the Letters in order, Aleph, Beth, Gimel, etc. which he did. The next day he bade him say the same Letters backward, Gimel, Beth, Aleph. The Gentle said, Rabbi, yesterday you taught me otherwise: And yet said Hillel you believe me, and so learn of me; which you must no less do in the traditional Law, believing all that is therein. I had almost thought in reading of this Hillel, I had been reading the life of y Ignatij vita lib. 3.cap.7. Ignatius Loiola the jesuite-founder (so like is the Story, though the names differ) who practised himself, and trained up others, Adsapientem hanc savitamque stultitiam caecae, utipse appellabat, obedientiae, saith Maffaeus in a large Discourse hereof: PAUL'S Omnia probate was in these days; but prudentiam non obedient is, sed imperantis esserespondit Ignatius: negabat obedient is nomine dignum haberi oportere qui legitimo superiori non cum voluntate judicium quoque submitteret: in superior●●● iussis examinando esse arrogantiam. And this wise and holy folly of blind obedience is with all rigour obscured still in his followers who submit their minds and judgements, as well as affections, to their superiors in all things. And what more could old Hellel say to his disciples? Or doth GOD himself exact? Bernard, throughout his seventh Epistle, teacheth more sound of the Pope, and those religious Superiors; z Bern. epist.7. Nec dico praepositorum mandata esse à subditis iudicanda, ubinibil inhere depraehenduntur divinis contrarium institut is. Sed necessarium esse dico & prudentiam qua advertatur, siquid adversetur, & libertatem qua ingenuè contemnatur. Hanc ego nunqu in's aemuler obedientiam: talem nuhi nunquam libe at modestiam, vel potius molestiam imilari. Talis siquidem obedientia omniest contempt is deterior: talis quoque modestia ultra omnem modum extenditur,— O patientia, omni digna impatientia! But to leave this question and our jesuits till fit time; the jewish Rabbins aver, that whosoever mocketh or contemneth their sayings, shall be punished in hot and boiling Zoah, or excrement in hell. And thus much of their Talmud, the original, and authority thereof. Moore modest yet were those Fathers of Trent, * Self 4. d●c.1. Paripietatis assectu & riverentia traditiones una cum libris veteris & Novi Testamenti sulcipimi. s & vencramur. that would ascribe but equality of reverence and respect to their Traditions with the Scripture, which must needs acknowledge themselves beholding to them; left they complain they follow not their Traditionaire Masters in making them fit lower: and they have their Anathema as ready as the Rabbins their Zoah; and their Traditions, Canons, and Constitutions, must interpret as well as their Kabala. But before we leave their Talmud (thus highly esteemed amongst them) I thought meet also to speak more largely, both of that, and of their learned Rabbins, out of Petrus Galatinus, who thus writeth thereof. The a Galat. de drcanis lib 1. per totum. Traditional Law they call Tora scebeal poe, that is, the Law which is in the mouth, or delivered by word of mouth. Rabbi Moses Aegyptius telleth the passages thereof thus: joshua receiving it of Moses, delivered it to Phineas, the son of Eleazar the Priest: Phineas, to Hell's the Priest: he, to Samuel the Prophet: Samuel to Danid: he, to Achias the Prophet, who delivered the same to Elias, the teacher of Elisha: Elisha or Elisaus to joiada the Priest: this joiada, to Zacharias; Zacharias to Hosea; and he, to Amos; Amos, to Easie; of whom Micheas received it, and of him joel; Nahum from him; and from him again, Habacuck, who taught it Sephanie, the instructor of jeremy, of whom Baruch the Scribe learned it: Baruch taught it Ezya. Until this time the jews had none other but the written Scripture. Now for their Scriptures: they call the same Arabaa Veesrim (that is, the four and twenty) of the b D. Whitak. de script q●st. c. 6. showeth that the jews accounted so many books of the Bible, as they had letters, in the Alphabet, to wit, two and twenty, he allegeth authors of this number two and twenty, and the conceit thereof Gregor. Naz. Hilary, Cyrillus. Hierosol Epiph. Hieron. Isidorus, Niceph. Leentius, etc. The reason of this difference, Epiph. hares. 8. showeth, that some of the books were double, and therefore himself numbereth seven & twenty, or rather, saith he, two and twenty, according as more or fewer were thus reckoned cogether. And in lib. de Mens. & pond. he hath the same. Ruth is, saith he, reckoned with the book of ludges, Nehemia with Ezra, and Samuel, Kings & Chronicles, are not divided. number of the books after their computation, all which they reduce to four parts. The first of which they call Tora, the Law, or Humas, the Pentateuch or five books: and call every book after the first words in the beginning thereof. The second part hath four books; joshua, judges, Samuel, and Kings. The third part comprehendeth four other, which they call the last Prophets; Easie, jeremy, Ezekiel, and the book of the twleve smaller Prophets. The fourth part is called Chetwim, and hath eleven books, Paralipomenon or Chronicles: the Psalms; the Proverbs; job; Ruth; Ecclesiastes; Lamentations; Canticles; Ester; Daniel; Ezra, which they make one with Nehemia, Ecclesiasticus, judith, and Tobias, and the first book of Maccabees they have, but reckon not among the four and twenty. The third and fourth books of Ezra I have not seen in Hebrew; but some of them say, that they are lately foundat Constantinople: But the second of Maccabees, and the book of Philo (called the Wisdom of Solomon) I never saw but in Greek, nor those additions to Daniel. But after the Babylonian captivity, Ezra writing out the Law, which had been burned in the destruction of the City, other wisemen writ out the Exposition of the Law, left, if another destruction should happen, the same might perish. And from that time, all the Wisemen, which are called the men of the Great Synagogue, in their teaching the Law, delivered the same both in word, and writing, until the Talmud was written. These men's authority hath the next place to the Prophets. And are in this order mentioned in their Talmud. Ezra delivered the same to Simon the Priest called jaddus, who was honoured of Alexander. This Simon delivered this explanation to Antigonus; Antigonus to josephus the son of john, and to josephus the son of johezer: They to Nitaeus Arbulensis, and joshua the son of Peratria, whose auditor the jews falsely affirm that JESUS, our blessed SAVIOUR, was, which lived an hundred and ten years after. Those two delivered the same to juda the son of Tibaeus, and Simon the son of Sata: These to Samaia and Abatalion: and they to Hillel and Samaeus. Hiliel flourished an hundred years before the destruction of the second Temple; and had eighty scholars or disciples, all of excellent wit and learning. Thirty of them, for their excellence, had the Divinity descending upon them as Moses: and other thirty obtained, that the Sun should stand still for them, as joshua: The rest were accounted mean. Of these, the greatest was jonathas son of Vziel, the lest john the son of Zachaeus, which yet knew the Scripture and Talmud, and all things else to the examples of Foxes, and Narrations of Devils. Hillel and Samaeus delivered this explanation to this john, and to Simeon the Just, son of the said Hillel, who after c Luke2. 28. received CHRIST in his arms, and prophesied of him in the Temple. Rabbi Moses proceedeth, and saith that Simeon taught Gamaliel, Paul's Master; and Gamaliel instructed his son Rabban Simeon, who was slain of Hadrian the Emperor, after he had taught his son judas, whom the jews for his learning and holiness call Rabbenu Haccadoes, (that is, our holy Master) of which honourable name there had been another in the time of the Roman Consuls. These for the most part, beside almost infinite others of their hearers, have left many things written of the explanation of the Law; of which the Talmud was compacted. Of the Authentic Authors of the jews before CHRIST'S time, Galatinus further addeth the threescore and twelve Interpreters, who are said by Ptolemy's direction to be separated in threescore and twelve cells, or several rooms; and each interpreting by himself, did all agree in words, order, and time of their translation, exactly. d Calendar. jud. apud jos. Scalig. see cap. 6. But howsoever josephus, writing in Greek, boasteth of this translation, yet the jews (I know not whether of envy at the effect thereof among the Christians) keep the eight day of Tebeth fasting, for grief of that Greek translation. jesus Sirach mentioneth his Grandfather and other writers. And an hundred and sixty years before CHRIST flourished Aristobulus, a jew, and Peripatetic Philosopher: who by Ptolomoeus Philometors persuasion writ Commentaries on Moses, and spoke many things of the Messiah: as did also Rabbi jodam, and R. Ibba not long after: and after them, R. Simeon been lohai. After these, Rabbenu Haccadoes writ a book called Gale-razeya, that is, the revealer of secrets, very divinely uttering many things of CHRIST. The like did Rabbi Nahumias' son of Haccana, both expounding the Prophets, and affirming that the Messiah was to come within fifty years; and writ an Epistle thereof to his son, of whom he hoped that he should live to see him. About the same time (two and forty years before CHRIST) jonathas the son of Vziel, and scholar (as I said) of Hillel, translated all the old Testament into Chaldee, and expounded the same so, that it might seem rather a Gloss and exposition, than interpretation. This the Hebrews call Targum, that is, the Translation, which hath with them no less credit than the text itself, and thereby expound all hard places of the text. They tell therefore, that at that time wherein he laboured this work, if a Fly or such creature did fly over him or his paper, presently, without any harm to the paper, it was consumed with fire from Heaven. And although his translation of the Pentateuch be most rare, yet I once saw it: for that which is most common was the work of Ankelos a Proselyte, whom the Hebrews affirm to be the son of Titus the Emperor, who also turned all the Bible into Chaldee, and is of no less reputation with the jews, than the former, and is also called Targum. After the Times of CHRIST, Philo and josephus are famous: and after the resurrection of CHRIST, the jews were of three sorts; some true believers, others absolute deniers, the third would have the Christian Religion and the jewish Ceremonies to be conjoined in equal observation; against which third sort the first Council, Act. 15. was summoned. The modern jews insist principally on the literal sense of Scripture; the Elder sought out a spiritual and mystical sense, accounting this a great matter, the literal, but small, like to a candle, with the light whereof, the other (as a hidden pearl) is found. The Talmudists followed the allegorical sense; the Cabalists, the Anagogical. As concerning this Cabala, in old times they communicated not that skill to any, but to such as were aged and learned; and therefore nothing thereof, or very little, is found written of the Ancient, except of Rabbi Simeon Ben jobai. But the Doctors of the later jews, jest that learning should perish, have left somewhat thereof in writing, but so obscurely, that few know it, and they which do, accounted it a great secret. Among the Christians, johannes Picus began first to suspect, and spy it, as afar off. After, Paulus Israelita, Augustus, Instinianus, Capnio, Aegidius Viterbiensis writ thereof. Thus much out of Galatinus his first book, De Arcanis: e Gal. de Arcanis. Mor. de veritate C. R. out of whom, and out of Philip. Mornaeus, they which please, may borrow arguments to convince the jewish incredulity, and stubbornness, and to confounded them by their own testimonies, both from these elder Writers above mentioned, and also from the later, both compiled in their Talmud. So great is the Truth, and so mightily it prevaileth, that it extorteth not only her own weapons, usurped and stolen by her enemies: but their own also, wherewith they come armed against the Truth, and retorteth them on themselves; as David served the Philistims: f 1. Sam. 17.51. Who cut off Goliahs' bead, with Goliahs' sword: as g 1. Chro. 11.23. Benaiah (one of his Worthies) slew an Egyptian, a man of great stature, five cubits long, and in the Egyptians hand was a spear, like a weavers beam; and he went down to him with a staff, and plucked the spear out of the Egyptians hand, and slew him with his own spear. Thus did h Q. Curt. l.9. Dioxippus the Champion (if forrenners delight any) deal with Horratus the Macedonian in a set combat: and thus hath our i D. Morton. Apolog-catholica, etc. Worthy and Champion come often into the field against the Popish Giants, armed inwardly with Truth, outwardly with Arguments, wrested (without wresting) from his enemies. He, in his Latin, and English works, hath observed the twofold rule of Policy; Divide and Rule, against the Papists: Unite and Rule, for the Protestant's: Which Brerely would have brought into the like briars. But those his troops are showed not to be men, but apes; like those that held Alexander's army in suspense: and like Semsramis Elephants, which were but stuffed oxe-hides, kill-cow-frayes. But Macte virtute esto (worthy Deane) Even so go on still, and fight the Lords battles: that thy Sparta (so happily undertaken) still adorn, and show the confusion of Babel's babblers, Divide that society, which now in their last age have hissed with their forked, venomous Tongues; feared and envied at home, for their arrogance, no less than hated abroad, for their heresies and treasons. Let Saint john's, Let England, and the whole Church still sing the ten thousands, that thou dost thus slay with their own weapons; and let the Apostoticall Truth escape, whiles her apostatical enemies, the Pharisees and Sadducees, are set together by the ears. A happy and Divine stratagem, which (not to detract from others just praises, in this or other parts of the battle) had been singled, and singularly managed by thy prowess, which speakest (more justly than he which used those words) to these Babylonians, k 2. Reg. 18.27. in their own language, that they may eat their own dung, and drink their own piss together. Doctor White also, in (that Lactea via, his Milk-white) l Pag. 342. Way to the true Church, challengeth in all points of Popery both authority of Scriptures, Fathers, and later Romanists, to produce the same against the Trent-Councell, and the jesuits. But how hath that fatal and deadly name of Babel transported me? Truly the likeness of these Traditionaries, Cabalists, m Talmud Babylonica. muddy Talmudists, and Legendaries (as will appear to an easy observer and comparer of this ensuing History to their practice) which have been mustered from the Eastern and Western n Both Bellarmine and Baronies approve, and prove Rome to be Babylon. Babel, and the like manner of their confusion, hath almost made me forget the History and myself, but never a whit the Truth. And this will be further manifested in the next Chapter, where their account of their Talmud, and in the rest of this book, where their superstitious devotion is related. As for those testimonies of the jews against themselves, besides the Scriptures (which (in regard of the true sense) the veil over their hearts will not suffer them to read, but it is a sealed book unto them, and they have left the riches thereof unto us, as o 2. Reg. 7.7. the Aramites left their tents, with their horses and treasure, to the pined Israelites) Their other Authors are so plain and plentiful in the mysteries of our Religion, as I know not whether it 'cause greater pleasure to read their writings, or astonishment and wonder at the Nation; so stricken with madness, and with blindness, and with astonishment of heart, since they have shut their eyes against the Sun of righteousness; on whom that threatened plague is come, p Deut. 28.29. Thou shalt grope at noone-dayes, as the blind doth grope in darkness. For out of their Talmud-Authors is plainly delivered the mystery of the Trinity, the Incarnation of the SON of GOD, his two Natures, his Birth of a Virgin, his Spiritual Kingdom, the time of his coming, the truth of his Prophecies, and power of his Miracles; the Redemption of Mankind, by his Death, his Crucifying, Descent, Resurrection and Ascension: and that their Nation was to be rejected, the old Law to cease, a New to succeed, etc. All which as they agreed unto that sweet and blessed Name, and Person of JESUS (which name, and that of EMANVEL, is also found in their writings) so do they argue the severity of GOD'S judgements, when men will not believe the Truth, that by the efficacy of error, they shall have eyes and see not, ears and hear not (neither ours nor their own) as Paul, and CHRIST himself often told them. But those particulars, as rather appertaining to disputation, than history, (and therefore too much impertinent to our purpose) the desirous Readers may at large find in Morney and Galatinus, not to mention q jud. Viu. de V C. F. Seb. Munster. de side Christ. & Ind. Censura. others. The witness of josephus, being one, whose name we often use in this History, may justly challenge me, if I should omit him, especially seeing he lived in the very days of the Apostles, who, as he witnesseth of john Baptist, and of many other things mentioned in the Gospel, fully agreeing therewith: so concerning our LORD and SAVIOUR, hath this testimony. r jos. Antiq. 18.cap.4. In the time of Tiberius, there was one JESUS, a wise Man (if at leastwise he was to be called a man) who was a worker of great Miracles, and a Teacher of such as love the Truth; and had many followers, as well of jews as of Gentiles. This was CHRIST. Nevertheless being accused unto Pilate, by the Chief of the jews, he was crucified. But yet for all that, those which had loved Him from the beginning, ceased not to continued still. For he showed himself alive unto them three days after his Death, as the Prophets had foretold of him, both this and divers other things. And even unto this day do those continued still, which after his name are called Christians. Thus much josephus. Thus did the Truth force him to confess, whose History of the destruction of his Nation, what is it but as a Commentary on JESUS prophecy thereof, and their fearful imprecation, s Matth. 27.25. His blood be upon us and our children showing that the wrath of GOD was come upon them to the utmost? From Mount Olivet, where JESUS was first apprechended, and where last those blessed feet touched the earth, (as if Mercy had there left a print of justice) was jerusalem besieged, and at their Feast of Passeover, (when they had crucified CHRIST) they were couped up, as it were, assembled by Divine justice from all quarters to destruction, together with that their City, where they had slain the LORD. But of this before. It will not be unsavoury to the Reader, observing herein Divine vengeance, to relate as unsavoury a tale as ever was devised, which their Talmud telleth in derogation of CHRIST'S Miracles, in which I know not whether to call them Beasts or Devils, so witless, and withal so wicked is their blasphemy. For soothe in Salomons Temple there was (say they) a certain stone of very rare virtue, wherein Solomon, by his singular wisdom, had engraven the very true name of GOD, which it was lawful for every man to read, but not to con by heart, nor to writ out. And at the Temple door were two Lions tied at two chains, which roared terribly, that the fear thereof made him to forget the name that had committed the same to memory, and him to burst asunder in the midst, that had put it in writing. But JESUS, the son of Marie, say they, regarding neither the Curse annexed to the Prohibition, nor the roaring of the Lions, writ it out in a Bill, and went his way with it joyfully. And lest he might be taken with the thing about him, he had a little opened the skin of his leg, and put it in there, and afterward wrought his miracles by the virtue of that name. I should be almost as absurd as they, if I should dispute against it, seeing in this, and most of their brainsick dreams, the very recitation is sufficient refutation. But before we shake hands with the learned Writers of the jews, it is not unmeet, in my opinion, here to meet with some questions which some have moved, concerning them and their dealing in and with the Scriptures. For since that the Council of Trent hath decreed, in the year 1546, both the divine authority of Scriptures Canonical, to the Apocrypha-bookes, which the jews receive not, nor ever did; and hath made the vulgar Translation t Ses. 4. In publicis lectionibus, disputationibus, praedicationibus, aut expositionibus, procuthentica habeatur: & quòd ecm nemo reijcere quovis praetextu and eat vel praesumat. Authentical in public Lectures, Disputations, Preach, and Expositions, that none, under any pretence whatsoever, shall presume to reject it: it is wonder to see how eagerly (that I say not impudently) divers of them have sought to slander the original Text, and have blamed, as Authors thereof, in the New Testament, Heretics, and in the Old, Iewes; covering their malice to us with pretence of the malice of Heretics and jews, and forgetting the true Rule, That it is a shame to bely the Devil. Thus have u Lib. 2.cap.13. Canus and Pintus, and Gregorius de Valentia, Sacroboscus, and others, traduced the jews in this behalf; themselves refuted by their own (which yet by consequent overthrow that former Decree) Sixtus Senensis, Ribera, Cardinal Bellarmine himself, Andradius, Arias Montanus, Isaac Levita, etc. Besides, of ours many, and especially our own learned Countrymen, Whitaker, Reynolds, Morton, etc. x Bellar. de ver. Dei. lib.2.cap.1. Bellarmine hath both taught us the vanity of their opinion, that hold, That the Scriptures were all lost in the Babylonian Captivity, and were by Ezra renewed miraculously (who is rather y Ezra. 4.14. commended for his industry in interpreting and observing them, and for ordering and compacting them in one volume, then for such needless revelation to find that which was never lost: an Author rather, as z Hier. Prologue. Galeat. Jerome hath observed, of the present Hebrew Letters, then of their ancient Scriptures) and hath also proved the absurdity of their conceit, that imagine the Hebrew Fountains corrupted. First, by a Bel. ibid.c.2. the Arguments of Origen and Jerome, That such corruption must have been either before or after CHRIST: if that; CHRIST would have reproved and not commended their Scriptures to their search: if this; how cometh it, that the testimonies, cited by him and his Apostles, are found now in Moses and the Prophets, as they were then cited? Secondly, out of Angustine, That it is not likely they would put out both their eyes (in depriving their Scriptures of truth) that they might put out one of ours: nor was it possible that such a general conspiracy could be made. Thirdly, from their more than reverent estimation of their Scriptures, for which they would die, if it were possible, a hundred deaths, and even still (as Isaac answereth B. Lindan his Scholar) they proclaim a Fast to expiate, if by some accident that Book but falls to the ground. Fourthly, some places in the Hebrew are more strong against the jews then our Translations are, and the Prophecies, which make most against them, remain there uncorrupted. And lastly, the providence of GOD would never herein fail his Church, but hath left them, with their books, to be dispersed through the world, to bear witness to that Truth which they hate and persecute. These are Bellarmine's Arguments; which, because they are the Truth, are also ours: and therefore we have been bold with the Reader to insert them. As for that Emendation or Correction of the Scribes, which Galatinus mentioneth, wherein they have corrupted the Text, he proveth it to be a late dream of the Talmud, and answereth the Arguments of his fellows, herein not so Catholic as himself. Now although this may seem more then enough to convince that folly, yet it shall not be impertinent to add out of Arias Montanus somewhat touching the same, because it openeth another mystery touching the Hebrew Learning, and the Masóreth. b Refert Ren●ldus ex praef. Bibl. part. 6. Antuerp. When the jews (saith he) returned into their Country after the Captivity threescore and ten years in Babylon, it befell them partly by occasion of their long troubles, which did distracted their minds, partly by corruption of their native Tongue, which was grown out of kind, first into the Chaldee, and afterward into the Syriake, that they neither knew nor pronounced so well the words of the Scripture, written (as the manner was) without vowels. Whereby it came to pass, that in the writing of them there crept in some fault, either through injury of the Times, or by reason of troubles which fell upon the People, or by negligence of some Scriucners. But this inconvenience was met withal afterward by most learned men, such as Esdras was, and afterward Gamaliel, joseus, Eleazar, and other of great name, who provided by common travel, with great care and in dustrie, that the Text of Scripture, and the true reading thereof, should be preserved most found and uncorrupt. And from these men, or from their instruction, being received and polished by their Scholars in the Ages following, there came, as we judge, that most profitable Treasure, which is called Masóreth, that is to say, a Delivery, or Traditional, because it doth deliver abundantly and faithfully all the divers Readins that ever were of the Hebrew Bibles. Wherein there appeareth an evident token of the providence of GOD, for the preservation of the sacred Books of Scripture whole and sound, that the Masóreth hath been kept till our time these many hundred years, with such care and diligence, that in sundry Copies of it, which have been written, no difference was ever found. And it hath been added in all the written Bibles that are in Europe, Africa, or Asia, each of them agreeing thoroughly therein with other, even as it is printed in the Venice Bibles, to the great wonder of them, who read it. Thus far Montanus: and by this Masóreth, their objection of Caari and Caaru, in the two and twentieth Psalm, is answered, in that certain readings have the later and truer, as the Masóreth testifieth. c Gram. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Martinus affirmeth, That these Masorites invented the pricks wherewith the Hebrew is now read, to supply the lack of vowels, herein using religious care, lest by inventing new Letters to that purpose, they should have changed that ancient form of writing, and somewhat impaired the majesty thereof. They tell, that when a certain rabbin had read Zacár for Zécer, he was slain of his Scholar joah, for violating Scripture. d Gene●. Chron 4. Genebrard denying their opinion, that make Ezra or Esdras Author of these Hebrew pricks and accents, saith, That they were invented after the times of Honorius the Emperor, in the year, after the Temple was destroyed, 436, which is (saith he) from CHRIST 476, in Tyberias, a City of Galilee; the chief Authors were Aaron Aseries, and james, sons of Niphthali, whose dissenting one from the other caused a division among the jews, the Western jews following the former, the Eastern, which dwelled in Babylonia, the later. The Syriake Tongue some hold to have sprung from the corruption of the Chaldee and Hebrew mixed. The Editions and Translations of the Scriptures, out of the Hebrew into the Greek, are e Bell q.sup. cap. 5. reckoned nine, besides that which Clement Alexandrinus. Strom. lib. 1. saith, was before the time of Alexander, whereof Plato and the Philosophers borrowed not a little. The first (already mentioned) of the seventy. The second of Aquila, first a Gentle, after a Christian, and now last a jew, in the time of Adrian. The third of Theodotion, a Marcionist, under Commodus. The fourth of Symmachus, first a Samaritane, and after that a Iew. Of the fift and sixt are not known the Authors. Of all these Origen compounded his Hexapla. The seventh was the correction rather than a translation. The eight was of Lucian, Priest and Martyr. The ninth of Hesychius. But the most famous and ancient, which the Spirit of GOD hath by often allegations, in some measure, confirmed, is that of the seventy. As for that conceit of the Cells, which justine f Paraen. ad Gen. saith were threescore and ten, in which they were divided, and which g Epiph. de Pon. Epiphanius placeth by couples, and numbereth six and thirty Cells, in which, by miracle, these thus divided did all agree, in words and sense, h Hier. praefat. in Pentateuch. Bellar. l.2.c.6. de verb Dci. Jerome derideth the same as a Fable, because neither Aristaeus, which then lived, nor josephus, doc ever mention it. Now whereas josephus mentioneth only the Law translated by them; justinus, Irenaeus, Clemens, Eusebius, writ, That they translated all. And although Aristaens name but the Law, yet who knoweth not, that by this general name they sometime comprehended all the Scripture, as in the New Testament is seen; as 1. Cor. 14. 21. and joh. 10. 34. & c CHAP. XIII. Of the Modern Iewes Creed, or the Articles of their Faith, with their interpretation of the same. STay a Es. 29.9. yourselves and wonder. (saith the LORD, of this people) they are blind, and make blind: they are drunken, but not with Wine: they stagger, but not by strong drink etc. And after, because of their Hypocrisies, And their fear toward me is taught by the Precept of b Vers. 14. Men: Therefore behold, I will again do a marvelous work in this People; even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. This day is this Scripture (as it hath been many Ages heretofore) fulfilled in our eyes: as it hath appeared by our former declaration of their Talmud, and further followeth, in rehearsing the thirteen Articles of their Creed, thus briefly expressed in their daily Prayer-bookes. 1. I Believe with a true and perfect faith, that GOD is the Creator, Governor, and Preserver of all Creatures, and that he hath wrought all things, worketh hitherto, and shall work for ever. 2. I believe with a perfect faith, that GOD the Creator is one, and that such an Unity as is in him can be found in none other, who alone hath been OUR GOD, is yet, and for ever shall continued OUR GOD. 3. I believe with a perfect faith, that GOD the Creator is not bodily, nor endued with bodily proprieties, and that no bodily essence can be compared to him. 4. I believe that GOD the Creator is the first and last, and that nothing was before him, that he shall abide the last for ever. 5. I believe that he alone is to be adored, and that none else may be worshipped. 6. I believe that all, what soever the Prophets have taught and spoken, is sincere truth. 7. I believe that the Doctrine and Prophecy of MOSES was true; that he was the Father and chief of wise men, that lived then, or before his time; or should be in times to come after. 8. I believe that all the Law, as it is this day in our hands, was so delivered by GOD himself to MOSES. 9 I believe that the same Law is never to be changed, nor any other to be given us of GOD. 10. I believe that he knoweth and understandeth all the works and thoughts of men, as it is written in the Prophet, He hath fashioned their hearts together Ps. 33.15. considering all their works. 11. I believe that GOD will recompense to all men their works: to all, I say, which keep his Commandments, and will punish all transgressers whomsoever. 12. I believe that the MESSI AS is yet to come, and although he do long differre his coming, yet will I hope, that he will come, waiting for him every day, till he doth come. 13. I believe with a perfect faith, that there shall be an awakening of the dead, at that time which shall seem fit to GOD the Creator: the name of which GOD the Creator be much blessed and celebrated for evermore. AMEN. This is the jewish Faith, in which with much vexation, doubting, and lamentation, they die; upon which, their Religion hath been always founded: but it was first put in writing, and brought into this order by R. Mosche bar Maimon, who died in the year after their reckoning 4964, Anno Dom. 1104. and straight charge was given, That the jews thenceforth for ever confessing it in this order, should, according to the same, live and die. This their Creed, howsoever Charity may construe much of it to a better sense, yet according to their understanding doth it principally aim at the subversion of Christian Religion; as appeareth in a more straight examination, after their sense of the 2,3,4, and 5, the 7,8,9,10,11,12. Articles: all which make against the person or the office of the son of GOD, as they understand them; denying his Godhead, and disannulling his office, affirming, as a jew shamed not to profess and utter unto M. Buxdorfius, That it needed not that any should satisfy for them, for every Fox must yield his own skin and hairs to the flayer. And the jewish Faith, saith R. joseph Albu, is founded upon three foundations: upon the unity of the divine essence; upon the Law of Moses, and upon the eternal reward of good works, and punishment of evil, contemning the Passion of CHRIST, d Es. 53.5.6 by whose stripes we are healed, and on whom GOD hath laid the iniquities of us all. It is written also in their e Tract. Sanhedrin, c. 11. Talmud, that all the Israelites have their portion in the world to come, not all alike, but he shall have a greater part that hath done more good works, and the wicked and impenitent shall be punished twelve months in Hell or Purgatory, after which time they also (and some sooner, if they have been less sinners) shall have their part, but a less than the former: but to them which deny GOD (which become Christians) their foreskin groweth again, and as uncircumcised eternally are punished in Hell. And the son of a deceased jew is bound to say, for the space of one year, f See Cap. 19. a prayer called Kaddisch, thereby to redeem him from Purgatory; in which respect the father dieth with joy. A good woman may do the like for her husband. But R. Bechai (who excludeth all other Nations from their part in the Resurrection, preferring the jews in a fourfold privilege, viz. the Land of Canaan, the Law, the Prophets, and the Resurrection) reciteth out of the great g Tract. de novo anno, c. 1. Talmud, That three forts of men shall rise again at the day of judgement: one, of the best Israelites; a second sort of the wicked and worst; the third of a mean, who have done as much good as evil. The good shall presently go into life eternal; the wicked shall be cast into Hell, as in the twelfth of Daniel, and shall be for ever in torments of body and soul. The third and meaner sort of sinners shall be tormented for twelve months space for their sins in Hell; at the end of which time their bodies shall be consumed, and the wind shall scatter their ashes under the soles of the feet of the just, etc. And as worthily do they prove it out of the h Zach. 13.8. Prophet: And in that day two parts shall be cut off, and die, and the third shall be left therein: and I will bring that third part through the fire, and will fine them as Silver is fined, and will try them as Gold is tried. And in another place, i 1. Sam. 2.6. The LORD killeth and maketh alive, bringeth down to Hell, and raiseth up; Just as fitly applied, as 1. Cor. 3. and such like places by our Purgatorie-Spirits. R. David Kimchi upon the first Psalm, and Es. 26. commenteth, That the wicked shall not rise, but in the day of death their soul shall die together with their body. And Aben Ezra in his exposition of Dan. 12. writeth out of Rabbi Higgaon, That many shall rise, and many not rise, but suffer everlasting reproach; and expoundeth it thus, That the good jews which die in exile, shall rise again when the Messiah shall come, and shall live as long as the Patriarches before the flood: and then they shall make merry with the great fish Leviathan, and the great bird Ziz, and the great Ox Behemos k See cap. 20. ; of which we shall speak after. When this is done, they shall die, and at the last day shall be raised up again, and shall possess eternal life, where shall be no eating nor drinking, but glory etc. jacob l Gen 47.30. desired to be buried in Canaan, not in Egypt, for three causes (saith R. Solomon jarchi) because he foresaw, That of the m Exo. 8.17. dust of Egypt should be made Lice: Secondly, because the Israelites which die out of Canaan shall not rise again without much pain of their rolling through the deep and hidden vaults of the earth: Thirdly, lest the Egyptians should make an Idol of him. For the better understanding hereof, let us hear what is said out of the book Tanchum (an Exposition of the Pentateuch) concerning this subject. The Patriarches (saith he) desired to be buried in Canaan, because they which are there buried shall first rise in the time of the Messiah. And R. Hananiah saith, That they which die out of Canaan, must endure two deaths: and the same appeareth jer. 20. where it is said, Pashur should go into Babel, and should there die, and there be buried. What (quoth R. Simon) shall them all the just perish, which die out of Canaan? Not, but GOD will make them Mechilloes, that is, deep Cliffs and Caves under the earth, by which they may pass into the Land of Promise; whither when they are come, GOD, shall inspire into them the breath of life, that they may rise again, as it is written n Ezec. 37.12. , I will open your Graves, and cause yond to come out of your Sepulchers, etc. The like is written in their Targum, or Chaldaean interpretation of the Canticles: When they dead shall rise, Mount Oluiet shall eleave asunder, and the Israelites which have been dead shall come out of the same, and they which have died in strange Lands, coming thither by holes under the earth, shall come forth. And for his cause I myself (saith our Author) have heard the jews say. That sometimes some of the wealthiest and devoutest amongst them go into the Land of Canaan, that their bodies may there sleep, and so be freed from this miserable passage under so many deep Seas and rough Mountains. Now to come from their Faith to their works: Their wise Rabbins persuade the filly people, That they are the only elect people of GOD, who easily can keep, not the Decalogue, or ten Commandments alone, but the whole Law of Moses. They divide the whole Law into six hundred and thirteen Commandments, and them again into Precepts and Prohibitions: Of the commanding Precepts they number two hundred forty and eight; just so many as (according to the Rabbins Anatomy) a man hath members in his body. Of the prohibiting Commandments they reckon three hundred threescore and five, as many as are days in the year, o Brandsp or (as in the book Brandspiegel) veins in a man's body. Therefore if every member of a man do every day perform one of the Precepts and omit one of the things prohibited, the whole Law of Moses shall be every year, and so for ever, fulfilled. Their wise Rabbins say further, That the men only are to observe those six hundred and thirteen Commandments, the women are only subject to the Prohibitions; yea, of those prohibitory Mandates, only to threescore and four are they obliged by some, and to six and thirty of the former; and this because of their other householdbusinesse, and subjection to their imperious husbands. Some of their deepely-wise Rabbins add to those six hundred and thirteen, seven other Commandments, making up the number of six hundred and twenty; just so many as are words in the Décalogue, and as arise of the word Keter signifying a Crown: for were it not for the Law, GOD would not have created the World; and for the observation thereof it yet subsisteth. And they which keep all the Commandments, do set a Crown on the head of GOD, and he upon the head of those which crown him, shall set seven Crowns, and make them to inherit seven Chambers in Paradise, and will keep them from the seven infernal dungeons, because they have obtained the seven Heavens and the seven Earth's. Their Wisemen affirm, that every vein of the body of a man doth provoke him to omit that which is forbidden, and he which doth omit such their vain veine-warning, hath no good vein in him: every of his members also do provoke him to perform those inssorie inventions. But as vain should I be as they, if I should not make some end, where they can find none. We would now from these generalities proceed to the particulars of their superstitions, tracing them herein from their birth to their graves, Religion being, in the pretence of their Law, the square of all their (otherwise civil) actions; at lest to speak of their Superstitions in the same. But first, seeing Sebestian Munster hath written a whole book, both in Hebrew and Latin, of those six hundred and thirteen Precepts, taken out of Moses, with the Expositions of their Rabbins, I thought good to cull out some, which seem most remarkable and strange, to entertain our Reader. Out of Negative Precepts expounded by the Rabbins in PEA MUNSTER. p Praec. Mos. cum exp. Rab. THou shalt have ne strange Gods in my sight. Exod. 20. The Name of GOD is forbidden to be communicated to any creature. Thou shalt not violate q Levit. 22.32. mine holy name. The Rabbins say, If any do against an affirmative Precept, and repent, his sin is forgiven him: But he which transgresseth a Negative Precept, is not cleansed by repentance, but it remaineth to the day of Expiation (which is the day of their solemn Fast and Reconciliation.) But he which committeth a sin, whereby he deserveth Death, or Excommunication, is not then purged, but must abide thereunto the divine chastisements: and he which violateth the Name of GOD, cannot be absolved from that sin but by death. Thou shalt not r Levit 19.17. hate the brother in thy heart. He which is wronged by another, should not hate him, and hold his peace, but reprove him openly; and if he repent, he aught not to be cruel to him: But if any be often reproved, and will not amend, it is lawful to hate him. This CHRIST s Ma●●●. 5.43. consuteth. No t Excd. 34.14. Idol is to be adored. If a man have a thorn in his foot, he may not bow before an Image to pull it out: and if money fall out of his hand, he may not there, before an Image, stoop to take it up, lest he might seem to adore it, but he must sit down on the ground to do it. And if the water of a Fountain be caused to pass through the mouth of an Image, he may not drink thereat, lest he should seem to kisie the Image. An u Exod. 20.23. Image may not be made, viz. the Image of a Man in Silver or Gold, if it be embossed or set out, but if it be stamped in metal (in manner of a Seal) it is lawful. But of Beasts, Birds, Trees, and Flowers, those prominent Images (which are made standing out) are lawful. Otherwise of the Sun, Moon, and Stars. No x Deut. 7. commodity is to be raised from Idols. If a Tree be planted near an Image, one may not sit under the shadow thereof, nor pass under it, if there be any other way: and if he must pass, it must be running. Things employed to Idolatry may be used of us, if the Gentiles have first profaned them. It is not lawful to fallen them Wax or Frankincense, especially at their Candlemas Feast; nor books to use in their Service. Our women may not perform a Midwives office to them, nor nurse their children. Thou shalt y Exod. 20.10. do no work on the seventh day. Nothing that belongeth to the getting of Food or Raiment. It is unlawful to walk on the grass, lest thou pull it up with thy feet; or to hung any thing on the bough of a Tree, lest it break; or to eat an Apple, plucked on the Sabbath, especially if the tail or wooden substance, whereby it groweth, be on it; or to mount on a Horse, lest he be galled; or to go into water, lest thou wipe thy clotheses: which holdeth also, if they be moistened with Wine or Oil (but not in a woman that giveth suck) who may wipe her clotheses, for the more purity of her prayers. The stopple of a Vessel, if it be of Hemp or Flax, may not be thrust in, though it run, especially if any other Vessel be under. To mix Mustardseed with Wine or Water; to lay an Apple to the fire to roast; to wash the body, chiefly, with hot water; to sweated; to wash the hands; to do any thing in private, which may not be publicly done: (but some say, it is lawful privately to rub off the dirt with his nails from his clotheses, which publicly he may not:) To read by a Light, except two read together: To set sail: (but if thou enter three days before, it is not necessary to go forth on the Sabbath) to be carried in a Wagon, though a Gentle drive it: if fire happen on the Sabbath, to carry any thing out, but thy food, raiment, and necessaries for that day, and that wherein the holy Book lieth: to put to pasture Horses or Asses, coupled together: to receive any good by the Light, or Fire, which a Gentle hath made for the jew; (otherwise, if he did it for himself:) To play on any Instrument; to make a bed; to Number, Measure, judge, or Marry, lest they should writ any thing: To read at home when others are at the Synagogues: To speak of Buying and Selling (which it seemeth they observe not:) To visit Field or Garden: To Run, Leap, or tell Tales, etc. All these on the Sabbath day are unlawful. For dangerous diseases it is lawful to violate the Sabbath: Such are the three first days after a woman's travel, etc. But of this, see z Cap. 17. also the observation of their Sabbath. It is not lawful to walk out of the City, but their limited space: but within the City, as far as they will, though it be as big as Ninive. It is forbidden a Levit. 22. to hurt the Seed-members of Man or Beast. Neither Males nor Females may be gelded or spayed: and yet we may use such beasts. It is punishable to know, kiss, or embrace one which is forbidden by the Law. Levit. 18. Therefore our Masters have forbidden to smile on such, or use any means or tokens of Lust. Likewise they have forbidden men to know their wives in the day time, unless it be in the dark, or under some Covering. The same is forbidden to a drunken man, and to him which hateth his wife, lest they get wicked children between them. Also, to follow a woman in the streets, but either to go before, or beside, her. And he which is not married, may not put his hand beneath his Navel, nor touch his Flesh, when he maketh water. The fat may not be eaten. The fat of the Heart may: but not that which is one the Innardss and Reins, and Stomach, and Guts, and Bladder: the rest may be eaten. If thy brother b Levit. 25.39. be poor, thou mayest not abuse him; to wit, to base Offices, as to untie the shoe, or to carry Vessels to the Bath. Thou mayest c Deut. 23.19. not lend to an Israelite on Usury nor borrow on Usury. Nor be a witness or surety in cases of Usury; nor receive any thing besides the principal, especially on any Covenant going before. He that by constraint doth any thing worthy of death (although he violate the Name of GOD) aught not to be slain. Wicked d Exod. 23.1. men are not competent witnesses. He is accounted wicked which transgresseth any Precept, for which he is worthy to be beaten. A Thief and a Robber is not sufficient to be a witness, after he hath made restitution: Nor an Usurer, nor a Publican, nor he which is enriched by play, nor children, till they have beards, except he be twenty years old. The e Deut. 17.17. King aught not to multiply Wives. Our Masters say, That the King may have eighteen wives. If any of the seven (Canaanitish) Nations shall come in the hands of a jew, he aught to slay him. The father or the husband may disannul the vows of their children or wives. And the Wisemen may release the vows of those which repent of their vow. A son of thirteen years and a day, and a daughter of twelve and a day (if they be out of their parent's tuition) have power to vow. There are fifty defects which make a Man or Beast uncapable of sacred Functions; to be either Sacrificer, or Sacrifice: five in the ears, three in the eyelids, eight in the eyes, three in the nose, six in the mouth, twelve in the Seed-vessels, six in the hands and feet, and in the body four, etc. Besides, there are fourscore and ten defects in a Man, which are not in a Beast. No defect, unless it be outward, maketh a man unfit. Out of their Affirmative PRECEPTS. f Praec. Moscum Exp. Rab. Every one g Deut. 11.19. aught to teach his son the Law: Likewise his nephew; and Wisemen, their Disciples: and he which is not taught it of his Father, must learn it as he can. He which teacheth another the written Law, may receive a reward; but not for teaching the Traditional. Rise before thine h Leu. 19.32. Elder: that is (saith R. josi) a Wiseman, although young in years. To him thou must arise, when he is four cubit's distant; and when he is passed by, thou mayest sit down again. The sinner must turn from his i Num. 5.7. sin unto GOD. And being returned, he must say, I beseech thee, OH LORD, I have sinned and done wickedly before thy face: so and so have I done, and behold it repenteth me of my wickedness, I am confounded for my works, I will do so no more. And thus aught all to say, which offer sacrifices for sin; and they, which are condemned to death for their crimes, if they will that death do away their offences: But he which hath sinned against his neighbour, aught to make restitution, & ask pardon; otherwise his sin is not remitted. And if his neighbour will not pardon him, let him bring three other to entreat for him: if he than grant not, he is to be accounted cruel. If the offended party be dead before, let the offendor bring ten men to his grave, and say before them, I have sinned against GOD and thus man, and let restitution be made to his heirs. Prayer k Deut. 11.1. must be used every day. Therefore they of the great Synagogue, Ezra, Zerubabel, and the rest, ordained eighteen blessings, and other prayers, to be said with every Sacrifice. They ordained these Rites of Prayer; the eyes cast down to the ground; the feet set together; the hands on the heart, in fear and trembling, as a servant speaketh to his Master: a place where is no dung, especially of an Ass and a Hen: a window in the room, which looketh toward jerusalem, turning his body that way. He which is blind, let him direct his heart to his Father, which is in Heaven. The Sentence, Hear Israel, etc. and another Sentence is l Deut. 6.9. to be written on the posts of the House. He which hath his Phylacteries on his head and arms, and his knots on his garment, and his Schedule on his door, is so fenced, that he cannot easily sin. Every Israelite is bound to writ for himself a Book of the m Deut. 31.12. Law. Sanctify the Sabbath, i Remember those things on the Sabbath which make to the honour and holiness of that day. And we are persuaded, that Satan and the Devils, on the Sabbath, fly unto dark Mountains, abhorring the holiness of the day: and after it is past, return to hurt the children of men. He which is twenty years old, and marrieth not, breaketh the Precept of Increasing and Multiplying: except it be for contemplation and study of the Law. But if he feel in himself jezer, Lust, to prevail, he must marry, lest he fall into transgression. If a man refuse to marry the wife of his brother deceased without issue, he must, by the sentence of the judges, pull off his shoe, which must not be made of Linen, but of the Hide of a clean Beast; and the woman, whiles she is yet fasting, (for then it is most truly spittle) shall spit in his face, saying, So let it be done to him which will not build his brother's house. He which will eat the flesh of Beast or Birds, must kill them after the due manner. Nor may any be allowed to be a Butcher, except he know our Rites. When the judges descent in any case, n Exod. 13. the greater part is to be followed. When Sentence is past, Execution must follow the same day: and the Crier must go before, proclaiming the Crime and Penalty, with circumstances of Time, Place, and Witnesses. If any can say any thing for his innocency, he may 'cause him to be carried back to the judges: if he be led again to death, he must have two Wisemen by to hear his words, that if they see cause, he may be carried back to the judges. If he yet be found guilty, he must be led to the place of execution, and there slain by two Witnesses. But before his death, let them exhort him to say, Let my death be unto me for the remission of all my sins. After this Confession let them give him a cup of Wine, with a grain of Frankincense, to drink, that he may be deprived of the use of reason, and made drunk, and so slain. Honour thy Father and Mother. R. Simeon saith, That the Scripture more esteemeth the honour of Parents then of GOD: for we are bidden honour GOD with our substance; but for thy Parents, if thou hast nothing, thou oughtest to labour in the Mill to secure them. At this time we can sanctify nothing, because we have no Temple. I might add divers other things of like moment, which (to avoid prolixity) I omit: and for the same cause I let pass many things which I might hither bring out of the same Author o S. Munster. evang. Matth. cum Annotat. in his notes upon Matthew, by him set forth in Hebrew and Latin; where he both relateth and refuteth divers of the jewish vanities; especially their blasphemous cavils against CHRIST. Such is that their foolery (by him p Annotat. in Matth. 15. recited) in Matth. 15. Annotat. about their scrupulous niceties in their Festivals: They may not then take Fish; Geese and Hens they may: When one maketh fire, and setteth on the Pot, he must order the sticks so under it, that it may not resemble a Building. Not more than shall be spent that day, may then be made ready. No Cheese may then be made, nor herbs cut. Heat water to wash thy feet; not so for thy whole body. Touch not (much less mayest thou eat) an egg laid on a festival day: yea, if it be doubtful whether it were then laid, and if it be mixed with others, all are prohibited. But he which killeth a Hen, and finds Eggs in the belly, may eat them. According to the number of the three Patriarches, Abraham, Isaac, and jacob, they expect a third Temple, after those two already perished; q In Matth. 22. interpreting the Scriptures: Of the first, He heard me from his holy Hill: Of the second, ISAAC went to meditate in the Field: Of the third, The glory of this last House shall be greater than of the first, etc. Fit jewish handling of the Scriptures. But I have been so plentiful of their barrenness, that I fear to over-lade, or over-loath, the Reader. Munster r Munsteri, tractatus Heb. & Lat. contrae judaeos. hath likewise written several small Treatises of the Faith of the Christians, and of the Faith of the jews, and of the jewish Cavils against our Religion, and of divers fabulous fictions which they have devised in disgrace thereof: they, that will, may in them further see their blindness. For what greater blindness then to think, that their Messiah was borne that day the Temple was destroyed, and to remain at Rome till that time, when he shall say to the Pope, Let my People go, as Moses, borne so long before, at last said to Pharaoh? That he shall be anointed by Elias? That he shall destroy Rome? That Elias shall reunite the Soul to the Body in the Resurrection, which shall be of all the just, but not of all the wicked; not in the same body, but another created like to the former? which Resurrection shall be effected by Messiahs prayer: That the Temple at jerusalem shall be the very middle of the world? That in the Messiahs days Wheat shall grow without renewing by Seed, as the Vine? But of these and the like more then enough in this Book following. CHAP. XIIII. Of the jewish Ceremonies about the birth of a Child: of their Circumcision, Purification, and Redemption of the first-born, and Education of their Children. WHen a jewish woman a Buxdorf. Syn. Iud. c. 2. is great with child, and near her time, her chamber is furnished with necessaries; and then some holy and devout man (if any such may be had) with chalk maketh a circular line round in the chamber upon all the walls, and writeth on the door, and within, and without on every wall, and about the bed in Hebrew Letters, Adam. Chava, Chuts Lilis, i Adam, Eve away hence Lilis. Hereby they signify their desire, that if the woman shall be delivered of a son, GOD may one day give him a wife like to Eve, and not to Lilis: if it be a daughter, that she may once prove to her husband a helper like Eve, and not a shrew, like Lilis. This word Lilis is b Isa. 34.14. read in the Prophet, interpreted a Skrich-owle: but the jews seem to mean by it a devilish Spectrum, in woman's shape, that useth to slay or carry away children, which are on the eight day to be circumcised. Thus is it read in Ben Sirrah, of the jewish Edition: When GOD had made Adam, and saw it was not good for him to be alone, he made him a woman of the Earth, like unto him, and called her Lilis. These disagreed for superiority, not suffering c Lucan. l.b.1. , Caesar uè priorem. Pompeinsuè paerem: Lilis (made of the same mould) would not be underling, and Adam would not endure her his equal. Lilis seeing no hope of agreement, uttered that sacred word jehovah, with the Cabalistical interpretation thereof, and presently did fly into the Air. Adam plaining his case, GOD sent three Angels after her, viz. Senoi, Sensenoi, Sanmangeleph either to bring her back, or denounce unto her, That a hundred of her children should die in a day. These overtook her over the troublesome Sea (where one day the Egyptians should be drowned) and did their message to her: she refusing to obey, they threatened her drowning: but she besought them to let her alone, because she was created to vex and kill children on the eight day, if they were men; if women children, on the twentieth day. They nevertheless forcing her to go, Lilis swore to them, That, whensoever she should find the name or figure of those Angels written or painted on Schedule, Parchment, or any thing, she would do infants no harm, and that she would not refuse that punishment, to lose a hundred children in a day. And accordingly a hundred of her children, or young Devils, died in a day. And for this cause do they writ these names on a Scroll of Parchment, and hung them on their infant's necks. Thus far Been Sirrah. In their Chambers always is found such a Picture; and the names of the Angels of Health (this office they ascribe to them) are written over the chamber door. In their Book d Brandsp. Brandspregel, printed at Cracovia, 1597, is showed the authority of this History, collected by their Wisemen out of those words; e Gen. 1.27. Male and female created he them compared with the forming of Eve of a Rib in the next Chapter, saying, That Lilis the former was divorced from Adam for her pride, which she conceived, because she was made of earth, as well as he; and GOD gave him another, Flesh of his flesh. When this jewesse is in travel, she must not sand for a Christian Midwife, except no jewish can be gotten: and then the jewish women must be very thick about her for fear of negligence or injury. And if she be happily delivered of a son, there is exceeding joy through all the house, and the father presently makes festival provision against the Circumcision on the eight day. In the mean time ten persons are invited, neither more nor fewer, which are all past thirteen years of age. The night after her delivery, seven of the invited parties, and some others sometimes, meet at the Child-house, and make there great cheer and sport all night, Dicing, Drinking, Fabling, so to solace the mother, that she should not gricue too much for the child's Circumcision. The Circumciser is called Mohel, who must be a jew, and a Man, and well exercised in that Faculty: and he that will perform this office, at the beginning giveth money to some poor jew, to be admitted hereunto in his children, that after his better experience he may be used of the richer. And this Mohel may thence-forwards be known by his thumbs, on which heë weareth the nails long and f In arctam acuminatos ●●gues. Buxd. sharp, and narrow-pointed. The circumcising Instrument is of Stone, Glass, Iron, or any matter that will cut: commonly sharp knives like Razors, amongst the rich jews closed in Silver, and set with stones. Before the infant be circumcised, he must be washed and wrapped in clouts, that in the time of the Circumcision he may lie clean: for otherwise they might use no prayers over him. And if in the time of Circumcision (for pain) he defileth himself, the Mohel must suspend his praying, till he be washed and laid clean again. This is performed commonly in the morning, while the child is fasting, to prevent much flux of blood. In the morning therefore of the eight day all things are made ready. First are two Seats placed, or one so framed, that two may sit in the same apart, adorned costly with Carpets, and that either in the Synagogue, or some private Parlour: if it be in the Synagogue, than the Seat is placed near the Holy Ark, or Chest, where the Book of the Law is kept. Than comes the Surety or Godfather for the child, and placeth himself at the said Seat, and near him the Mohel, or Circumciser. Other jews follow them, one of which crieth with a loud voice, That they should bring presently whatsoever is needful for this business. Than come other children, whereof one bringeth a great Torch, in which are lighted twelve Waxe-Candles, to represent the twelve Tribes of Israel: after him two other boys, carrying cups full of Read wine. After them another carrieth the circumcising knife: another brings a dish with sand; another brings another dish with oil; in which are clean and fine clouts, which after the Mohel applieth to the wounds of the child. These stand in a Ring about the Mohel, the better to mark and learn: and these their offices are bought with money by those children. Some come thither also with Spices, Cloves, Cinnamon, strong Wine to refresh, if any happen to swoon. These being thus assembled, the Godfather sitteth down upon one of those two Seats: right against him the Mohel placeth himself, and sings the f Exod. 15.1. Song of the Israelites, and other. Than the women bring the child to the door, all the Congregation presently rising up. The Godfather goeth to the door, taketh the child, sitteth down on his Seat, and crieth out, Baruch habba. i. Blessed be he that cometh; in their Cabalistical sense, habba being applied either to the eight day, which is the day of Circumcision, or to the coming of Elias, whom they call the Angel of the Covenant (so they interpret g Mal. 3.1. the Prophet) and say, that Elias cometh with the infant, and sits down on that other empty Seat. For when the Israelites were prohibited Circumcision, and Elias complained thus, h 1. Reg. 19.10. The children of Israel have forsaken thy Covenant. i. Circumcision, GOD promised him, That from thence-forwards he should be present at Circumcision, to see it rightly performed. And when they make ready that Seat for Elias, than they are bound in set words to say, This Seat is for the Prophet Elias: otherwise (as an unbidden guest) he cometh not. This Seat remaineth for him three whole days together. Than when the Godfather holdeth the child in his lap, the Mohel takes him out of his clouts, and layeth hold on his member, and holding the foreskin, puts back the top thereof, and rubbeth the foreskin, so to make it have the less sense of pain. Than he taketh from the boy the circumcising-knife, and saith with a loud voice; Blessed be thou, OH GOD our LORD, King of the World, which hast sanctified us with thy Commandments, and given us the Covenant of Circumcision: and whiles he thus speaketh, cuts off the forepart of the skin, that the head of the yard may be seen, and presently hurleth it into the Sand-dish, and restoreth his knife to the boy again: taketh from another a cup of Read wine, and drinketh his mouth full, which he presently spirteth out on the infant, and there with washeth away the blood; and if he see the child begin to faint, he spitteth out some thereof on his face. Presently he taketh the member of the child in his mouth, and sucketh out the blood, to make it stay from bleeding the sooner, and spitteth out that blood so sucked into the other cup full of Wine, or into the dish of Sand. This he doth at lest thrice. After the blood is stayed, the Mohel with his sharpe-pointed thin nails rendeth the skin of the yard, and putteth it back so far, that the head thereof is bore. He is more painful to the infant, with this rending of the remaining skin, which action is called Priah, then with the former. This being done, he layeth the clouts (dipped in oil aforesaid) to the wound, and bindeth them three or four times about; and then wrappeth up the infant again in his clouts. Than saith the father of the child; Blessed be thou, OH GOD our LORD, King of the World, which hast sanctified us in thy Commandments, and hast commanded us to succeed into the Covenant of our Father Abraham. To which all the Congregation answereth, As this infant hath happily succeeded into the Covenant of our Father Abraham; so happily shall he succeed into the possession of the Law of Moses, into Marriage also, and other good works. Than doth the Mohel wash his bloody mouth and his hands. The Godfather riseth with him, and standeth over-against him; who taking the other cup of Wine, saith a certain prayer, and prayeth also over the infant, saying; OH our GOD, GOD of our Fathers, strengthen and keep this infant to his Father and Mother, and make that his name, in the people of Israel may be named (here he first nameth the Child, calling him Isaac) Isaac, which was the son of Abraham. Let his Father rejoice in him that hath come out of his loins; let his mother rejoice in the fruit of her womb, as it is written, i Pr●. 23.25. Make glad thy Father and Mother, and her that bore thee to rejoice. And GOD saith by his Prophet, k Ezech. 16.6. I passed by thee, and saw thee trodden in thy blood, and I said unto thee, in thy blood thou shalt live, yea I said unto thee, in thy blood thou shalt live. Here the Mohel puts his finger into the other cup of Wine, wherein he had set the blood, and moisteneth the child's lips three times with that Wine, hoping, that according to the former sentence of the Prophet, he shall live longer in the blood of his Circumcision, than otherwise he should. David also saith, l Ps. 105.8. He is mindful of his marvelous acts which he hath done, and of his wonders, and the judgements of his mouth, etc. Than he continueth his Prayer for the present assembly, and that GOD would give long life to the father and mother of the boy, and bless the child. This done, he offers the blessed Cup to all the young men, and bids them drink. Than with the child (who is thus made a jew) they return to the father's house, and restore him to his mother's arms. This last prayer he makes near the Ark, and some of the devouter jews, before and after Circumcision, take the Child, and lay him upon Elias pillow, that Elias may touch him. * Glos. Talmud. The skin cast into the sand, is in memory of that promise, m Gen. 32.12. I will make thy seed as the sand of the Sea; and of Balams saying, n Num. 23.10. Who can number the dust of jacob, i his posterity, whose foreskin is cast in the Sand or Dust, and because the Curse o Gen. 3.14. on the Serpent is thus fulfilled, Dust thou shalt eat, i. this skin in the dust: thus to their enemy the Serpent fulfilling also that Precept, p Prou. 25.21. If thine enemy bunger, feed him. And by this means the Serpent can no more seduce this man. If a child be sick on the eight day, they defer Circumcision till his recovery: if he die before the eight day, he is circumcised at the grave without any prayers: but a sign is erected in memory of him, that GOD may have mercy upon him, and raise him at the day of the resurrection. In some places all the people stand, except the Godfather, because it is written, All the people stood in the Covenant. But to pursue the rest of their niceties, grounded upon such interpretations, would be endless. We will follow the child home, if you be not already weary, and see what rout is there kept. Ten must be the number (you have heard) of the invited guests, and one or two of these learned Rabbins, who must make a long prayer and sermon at the table, although others mean while are more busied in tossing the cups of wine. I was once present (saith q Cap. 2.pag.94. Buxdorflus) at one of their Circumcision-feasts, and one of their Rabbins preached on Prou. 3. 18. Wisdom is a tree of life; but more wooden or ridiculous stuff I never heard in all my life. This feast they observe by example of Abraham, who r Gen. 21.3. made a great feast when the child was weaned: their kabal perverts it, when he was circumcised. The Circumciser abideth some tune with the mother, jest the blood should again issue from the child. The mother keepeth within, six weeks, whether it be a male or female: all which time her husband must not so much as touch her, or eat meat in the same dish with her. If a female child be borne, there is small solemnity; only at six weeks age, some young wenches stand about the cradle, and lift it up with the child in it, and name it; she which stands at the head, being Godmother: and after this they iunket together. When the forty days are accomplished, before the wife may accompany or have any fellowship with her husband, she must be purified in cold water, and put on white and clean garments. Their washing is with great scrupulosity, in a common watering or in private cisterns, or fountains; which must be so deep, that they must stand up to the neck in water: and if it be muddy in the bottom, they must have a square stone to stand on, that their whole feet may stand in clear water, and that the water may pass betwixt their toes: for the lest part not covered with water, would frustrate the whole action: and for this cause they lay aside all their hair-laces, necklaces, rings: they dive under the water, so that no part may be free from the same. Some jewesse must stand by for witness hereof, which is twelve years old and a day at lest. s The redeeming of the first-born. They redeem their first-born in this sort; when the child is one and thirty days old, his father sendeth for the Priest with other friends, and sets the child on a table before him; adding so much money, or monies-worth as amounteth to two florins of gold, or two dolars and a half: my wife (saith he) hath brought me forth my first-born, and the Law bids me give him to thee. Dost thou then give me him? saith the Priest: he answereth, yea. The Priest asketh the mother, if she ever before had a child, or abortion? if she answer No: then the Priest asketh the father, Whether the child or the money be dearer to him? he answereth, the child: then doth the Priest take the money and lay it on the head of the Infant, saying: This is a first begotten child, which GOD commanded should be redeemed, and now, saith he to the child, thou art in my power, but thy parents desire to redeem thee; now this money shall be given to the Priest for thy redemption: and if I have redeemed thee, as is right, thou shalt be redeemed: if not, yet thou being redeemed according to the Law and custom of the jews, shalt grow up to the fear of GOD, to marriage and good works, Amen. If the father die, before the child be one and thirty days old, the mother hangeth a scroll about his neck, wherein is written, This is the first-born, and not redeemed: and this child when he cometh of age must redeem himself. The jewish Chachamim, or wisemen, have left no part of life unprovided of their superstitious care: as we have seen concerning the birth and circumcision of their children, with the purification of the mother, and redemption of the first-born. To proceed with them: they enjoin the mother, while she giveth suck, to eat wholesome food of easy digestion, that the Infant may suck good milk; so that the heart and stomach be not stopped, but may come so much more easily to obtain wisdom and virtue. For God hath great care of children, and hath therefore given a woman two breasts, and placed them next her heart; yea in the dangerous persecution under Pharaoh, Exo. 1. he t In the book Medrasch. caused the earth to open itself, and receive their male children, and created therein two stones, from one of which the Infant sucked milk, & from the other honey, till they were grown, and might go to their parents: yea, and if you believe their Gemara (can you choose?) a poor jew having buried his wife, and not able to hire a nurse for his child, had his own breast; miraculously filled with milk, and become nurse himself. Yea, Mardochaeus (saith their Medrasch) sucked the breasts of Hester, and for this cause did she, after her exaltation, so prefer him. The conclusion is, if she give gross food to her Infants, she shall be cast into hell. She must not go naked breasted, nor too long fasting in a morning, nor carry her Infants, or suffer them to go or be naked, jest u Psal. 121.6. the Sun hurt them, if it be in the day, or the Moon in the night: and that they may soon learn that the earth is filled with the majesty of divine glory: and for this cause must they beware, that they never go bareheaded: for this were a sign of impudency, and ill disposition. And as religiously they must provide, that they be always girded with a girdle: for the girdle distinguisheth betwixt the heart and the privities; and in his morning prayer he saith, Blessed be thou. OH GOD, which girdest Israel with the girdle of strength: which, if he should not have a girdle on, would be in vain. Their mothers therefore sow their girdles to their coats: with great care they avoid going barefoot, especially in january and February. When they can speak, they are taught sentences out of Scripture, and to salute their parents with good-morrow, good-Sabbath, etc. and after seven years they add the name of GOD, GOD give you good-morrow, etc. but they must not name the name of GOD but in a pure place. These teach them the names of things in the vulgar, and some Hebrew names among, that so they may not commonly be understood: for pure Hebrew they cannot speak, except their most learned Rabbins only. Their children must not converse with children of Christians, and their parents make all things in Christians odious to them, that they may season them from their childhood with hatred of them. When they are seven years old they learn to writ and read: and when they can read, they learn to construe the text of Moses in their vulgar tongue. When the mother carrieth him first to the school to the Rabbi, she maketh him cakes seasoned with honey and sugar, and as this cake, so (saith she) let the Law be sweet to thy heart. Speak not vain trifling words in the school, but only the words of GOD. For if they so do, than the glorious Majesty of GOD dwelleth in them, and delighteth itself with the air of their breath. For their breathing is yet holy, not yet polluted with sin: neither is he x Filius manda●orum. bar-mitzuah, bound to obey the Commandments, till he be thirteen years old. When he is ten years old, and hath now some smattering in Moses he proceedeth to learn the Talmud: at thirteen years, his father calleth ten jews, and testifieth in their presence, that this his son is now of just age, and hath been brought up in their manners and customs, their daily manner of praying and blessing, and he will not further stand charged with the sins of his son, who is now bar-mitzuah, and must himself bear this burden. Than in their presence he thanketh GOD, that he hath discharged him from the punishment of his son, desiring, that his son by divine grace may be long safe, and endeavour to good works. At the fifteenth year of their life, they are compelled to learn their Gemara, or the compliment of their Talmud, disputations and subtle decisions about the text of their Talmud. And in these they spend the greatest part of their lives, seldom reading any of the Prophets, & some not in the whole space of a long life reading one Prophet through, and therefore know so little of the Messiah. At eighteen years their male children marry, according to their Talmud-constitution, and sometimes sooner, to avoid fornication. Their maidens may marry, when they are twelve years old and a day. At twenty years they may traffic, buy, cell, and cirumvent all they can: for their neighbour in the Law, is (in their sense) such a jew as you have heard described. CHAP. XU. Of their Morning Prayer, with their Fringes, phylacteries, and other Ceremonies thereof. THe goodwife is to waken her husband, & the parents to awaken their children, when after thirteen years they are subject to the jewish Precepts: before their Pentecost, they rise before it is light, and after, the nights being shorter, when it is now day. They are to awaken the day, not to tarry till it awaken them. For their Morning-praier must be made whiles the Sun is rising, and not later: for than is the time of hearing, as they interpret Lament. 2.19. And he which is devout aught at that time to be sad for jerusalem, and to pray every morning for the re-edifying of the Temple, and City: if in the nighttime any sheddeth tears for their long captivity, GOD will hear his prayer, for then the Stars and Planets mourn with him: and if he suffer the tears to trickle down his cheeks, GOD will arise and gather them into his bottle, and if any decree be by their enemies enacted against them, with those tears he will blot out the same. Witness David, a Psal. 56.9. Put my tears in thy bottle, are they not in thy book? And if any rub his forehead with his tears, it is good to blot out certain sins that are there written. In the beginning of the night, GOD causeth all the gates of heaven to be shut, and the Angels stay at them in silence, and sendeth evil spirits into the world, which hurt all they meet: but after midnight, they are commanded to open the same. This command and call is heard of the cocks, and therefore they clap their wings and crow, to awaken men: and then the evil spirits loose their power of hurting: and in this respect the Wisemen have ordained them a thanksgiving to be said at cock-crowing. Blessed art thou OH GOD, LORD of the whole world, who hast given understanding to the cock. They must not rise up in their beds naked, nor put on their shirts sitting, but put their heads and arms into the same as they lie, jest the walls and beams should see their nakedness. It is a brag of Rabbi Iose, that, in all his life, he had not herein faulted. But to go or stand naked in the chamber, were more than piacular: and much more, to make water standing naked before his bed, although it be night. He must not put on his garments wrong: nor his left shoe before the right, and yet he must put off the left-foot shoe first, When he is clothed, with his head inclined to the earth, and a devout mind (in remembrance of the destruction of the Temple) he goeth out of the chamber, with his head, feet, and all covered, because of the holy Schechinam (Divine glory) over his head. Than he goeth to stool in some privy place; for so hath Amos commanded, b Amos 4. ●. 2. Prepare thyself (OH Israel) to meet thy GOD: and David; c Psal. 103.1. All that is within me praise his holy name: that is, all within the body empty and clean: For else must not GOD be named; and therefore his garments must not be spotted and fouled. To restrain nature too long, were a sin, & would 'cause the soul to stink: and (saving your reverence) he must wipe with the left hand, for with the right he writeth the name of GOD, and the Angels. And in this place and business he must take heed, he think not of God or his Word; much less name him, for God will shorren the days of such a one. R. Sirrah told his scholars, that the cause of his long life was, that in an impure place he never thought of the Word, nor named the name of God. Besides, he must turn his face, and not his hinder-parts toward the Temple of jerusalem. He aught not to touch his body with unwashen hands, in regard of the evil spirits which rest thereon till they be washed, and if he should touch his eyes he would be blind, his ears deaf, his nose dropping, his mouth stinking, his hand scabbed with these unwashed, and therefore venomous hands: and when he washeth he must power water three times on his right hand, and as often on the left, before one hand may touch the other: he must not be sparing in his water, for store of water, store of wealth: after the hands, the mouth & face must be washed, because they were created after the Image of GOD: and how should the name of GOD be uttered out of a foul mouth? he must wash over a basin, not over the ground: he must dry his face very well, for fear of weals and wrinkles: and that with a clean towel, not with his shirt, for this would make them blockish and forgetful. After all this followeth his Brachah, or blessing, Blessed be thou, OH God, our God, King of the whole world, who hast commanded us to wash our hands. Their hands they must always wash on these occasions: in the morning; at their return from the stool; from bathing; when they have cut their nails; have scratched their naked body; have pulled off their shoes with their hands; have touched a dead body; have go amongst the dead; have companied with their wives, or have killed a louse, If he respect washing after these, if he be learned, he shall forget his learning; if unlearned, he shall loose his sense. They c Of the jews Arbacanphos, and Zizis. have a foure-cornered garment, which some put on with the rest, when they rise; others then, when they will pray. The foure-cornered parts thereof are made of linen or silk, tied together with two winding-bands, of such length that they may draw through their head betwixt them, so that those two quadrangular pieces may hung down, one on his breast, the other on his back. In every of these 4. corners hangeth a label, made of white woollen threads, by a little knot, downwards to the ground, and the same is four, or eight, or twelve fingers broad. These labels they call Zizis. Those which are devout wear this garment every day, under a long outward coat, in such sort that those labels may appear out a little, so that they may always see them, as monitories of the Commandments of God. When they put them on, they praise God that hath commanded them to wear these Zizis. He (say they) that keepeth duly this d Num. 15.38. Fringes and phylacteries. precept of Zizis, doth as much as if he kept the whole Law: for there are in all five knots, compared to the five books of Moses: eight threads added to them, make thirteen. And the word Zizis, maketh six hundred, all together amounting to six hundred and thirteen, the number (as you have heard) of God's Commandments. They ascribe the continency of joseph in Potiphars' house; and of Boaz, when Ruth slept by him, to these Zizis. May it please your patience, a story out of the Talmud. One Rab. jochanan saw a box full of jewels, which one of his scholars, Bar-Emorai purposed to steal, but was forbidden by a voice sounding out of the air, let it alone Bar-Emorai, for it belongeth to R. Chaninas wife, which in the other world, shall put into the same violet wool, to make thread for Zizis, that of them, the just men there may have their fringed garments sowed. Once, he which weareth this garment without intermission, is fortified against the Devil, and all evil spirits. Besides this memorable Vestiment, they wear a certain knot near their nose, out of Deut. 6.8. they shall be frontlets between thine eyes. e Of their Tephillim. They make it thus. They take a little black foursquare calfe-skin, which they fold eight times, that it may have four double folds and distinct breadths. They put into these, distinct Scriptures, the same being fourfold of parchment. These Scriptures are taken f The fourteen first verses in Exod. 13. and 4.5.6.7.8.9 of Deut. 6. Pagn. out of Exod. 13. & Deut. 6. Than take they hairs out of a cow or calves tail, & wash them clean, & bind them about those writings of Scripture, so that any one may see, that they are good by the ends of them appearing out of the skin. This skin they sow with clean and fine strings, taken out of calves or kines bodies, or made of bulls sinews, or if such strings cannot be had, with strings of calue-skin-parchment. Than do they sow a long & black thong to that thick hide or skin, and knit a knot about it. This piece of work they call Tephillims, to put them in mind of often prayer: and tie it so about their heads, that the thick knot, wherein the Scriptures are, may hung betwixt the eyes. After this, they take another foure-cornered skin, which they fold as the former, & writ certain verses out of Exodus in parchment, and put it into a little hollowed skin, and sow it upon the thick folded skin; to which they add a long thong, & call it the Tephillim of the hand. This they tie to the bore skin, above the elbow of the left arm; that so that which is written may be over against the hart, which may hereby be the more inflamed to prayer. That long string is so fastened that it cometh to the forepart of the hand, thus fulfilling that commandent, g Deut. 6.6.8. The words which I command thee this day, shall be on thine heart, and thou shalt tie them for a sign in thy hand. They tie on first this Tephillim of the hand, and then that of the head, & make their brachah or prayer, saying, Blessed be thou, OH God, our Lord, who hast sanctified us in thy commandments, & hast commanded us to put on Tephillim; looking while he speaketh, diligently on the knot on his forehead. In folding, sowing, knitting, and tying them, they very subtly frame the name of GOD Schaddai: Other their manifold Ceremonies about these Tephillim, I willingly omit. Their sanctity is such, that he which weareth them must be pure within and without: and if he lets them fall on the ground, all that shall see them so lying, must fast with him one whole day: they must not be hanged up bore, but in a bag; nor may they be left in a chamber, where a man and his wife lie together, except in triple chest or bag. A man must not sleep while he hath them on, nor may he break wind; and if he have list to the stool, he must lay them four ells from the place of his easement, or lay them against his heart in a double bag. Their women servants, and sick folks are free from wearing them. It is sufficient for women to say Amen to their prayers. And all this Moses learned in Mount Sinai. We have been tedious in furnishing our jew to his Matins; at Sunrising is their hour, as you have heard: but their Rabbins have enlarged and lengthened that time to about nine of the clock. Where many of the jews live together, they resort at a set hour to their Synagogue. Thither they must go cheerfully: before their Synagogue they have an iron fastened, to make clean their shoes, according to Salomons counsel, h Eccles. 4.17. Keep thy foot when thou goest into the house of GOD. He that hath Pantofles, must put them off, as it is written, i Exod. 3.5. For the place where thou standest is holy ground. At the entrance in at the door, he pronounceth some things out of David's Psalms: they must enter with fear and trembling, considering whose presence it is; and for a while suspend their praying for the better attention. And every jew must cast in a halfpenny at lest into the Treasury, as it is written; I will see thy face in righteousness, that is, in alines, as they interpret it. In this attention they bow themselves towards the Ark, in which is the Book of the Law, and say, k Num. 24 5. How fair are thy tents, OH jacob? and thy dwellings OH Israel? And l Psal. 5.7. I will enter into thy house in the multitude of thy mercy, I will bow down in thy holy Temple in thy fear. And, m Psal. 26.8. OH LORD I have loved the habitation of thy house, and the place of the tabernacle of thy glory: and divers other verses out of the Psal. After these things they begin to pray, as is contained in their Common-praier-booke: and because these prayers are very many, therefore they run them over: he that cannot read, must attend, & say Amen, to all their prayers. These prayers are in Hebrew rhymes. Their first prayer is, The LORD of the World, which reigned before any thing was created, at that time, when according to his will they were created, was called KING, and then when all shall be brought again into nothing, shall remain KING, to whom shall be given fear and honour. He always hath been, is, and shall remain in his beauty for ever. He is One, and besides him there is none other, which may be compared or associated to him, without beginning and end; with him is rule and strength. He is my GOD and my deliverer which liveth. He is my Rock in my need, and time of my trouble, my Banner, my Refuge, my Hereditary portion, in that day, when I implore his help. Into his hands. I commend my spirit. Whether I wake or sleep, he is with me, therefore I will not be afraid. This done, they say then their hundredth n Grounded on Deut. 10.12. Now Israel what doth God require of thee? they read not Mah Schoel, but Meah schoel, he requireth an hundred. benedictions one after another, which are short, and twice a day repeated. First for the washing of their hands, that if he than forgot it, he might now in the Congregation recite it. Than for the creation of man, and for that he was made full of holes, whereof, if one should be stopped he should die: then, a confession of the resurrection: then for understanding, given to the cock (as you have heard) to discern day and night asunder, and with his crowing to awaken them; and in order, Blessed, etc. That he hath made me an Israelite or Iew. Blessed, etc. That he hath not made me a servant. Blessed, etc. That he hath not made me a woman (The women here say, that he hath made me according to his will) Blessed, etc. That exalteth the lowly. Blessed, etc. That maketh the blind to see; which they should say at their first wakening. Blessed, etc. That raiseth the crooked; at his rising. Blessed, etc. That clotheth the naked; at his appareling. Blessed, etc. That raiseth up them that fall. Blessed, etc. That bringeth the prisoners out of prison. Blessed, etc. That stretcheth the world upon the waters; when he setteth his feet on the ground. Blessed, etc. That prepareth & ordereth the doings of man; when he goeth out of his chamber. Blessed etc. That hath created all things necessary to life; when he puts on his shoes. Blessed, etc. That girdeth Israel with strength; his girdle. Blessed. etc. That crowneth Israel with comeliness; when he puts on his hat. Blessed, etc. That giveth strength to the weary. Blessed be thou GOD our LORD, KING of the World, who takest sleep from mine eyes, & slumber from mine eyelids. Than add they two prayers to be preserved against sins, evil spirits, and men, and all evil After this, humbling themselves before GOD, they confess their sins, & again comfort themselves in the covenant made to Abraham, We are thy people, and the children of thy covenant, etc. OH happy we! how good is our portion? how sweet is our lot? how fair is our heritage? O happy we, who every morning and evening may say, Hear Israel, The Lord our Lord is one God. Gather us that hope in thee from the four ends of all the earth, that all the inhabitants of the earth may know that thou art our GOD, etc. Our FATHER which art in heaven, be merciful unto us for thy name's sake, which is called upon us: and confirm in us that which is written, o Zephan. 3.20. At that time will I bring you, and gather you, and make you for a name and praise among all the people of the earth, when I shall turn your captivities, saith the Lord Than follow two short prayers for the Law given them. And then they go onto the Sacrifices, which, because they cannot execute in action out of the Temple, they redeem with words, reading the precepts concerning Sacrifices, according to their times, comforting themselves with the saying of Hose, p Host 14.3. We will sacrifice the calves of our lips. Than repeat they a history of sacrifice, & a prayer of the use of the Law, & how many ways it may be expounded. This done, they (with a still voice that none can hear) pray for the re-edifying of the Temple, in these words; Let thy will be before thy face, OH God our Lord, Lord of our Fathers, that the holy house of thy Temple may be restored to our days, & grant us thy will in thy Law. After, rising with great joy and clamour, they sing a prayer of praise in hope hereof: & sitting down again, they read a long prayer, gathered here & there out of the Psalms: & some whole Psalms, & part of 1. Chron. 30. and lastly, the last words of Obadia q Ohad. vers.21. The saviours shall ascend into mount Zion, to judge the mount of Esau, and the kingdom shall be the Lords. Which they speak in hope of the destruction of the Christians, whom they call Edomites, and of their own restitution. (In some of their close writings, which they will not suffer to come into the hands of Christians, they say that the soul of Edom entered into the body of CHRIST, & that both he and we are no better than Esau.) They proceed * Munster, precept. Mos. cum expos. Rab. singing, And GOD shall be king over all the earth: in that day GOD shall be one, & his name one, as it is written in thy Law, OH GOD, Hear Israel, GOD our GOD is one GOD: And these words in their next prayer they repeat, resounding that last word r Echad. One, by the half or whole hour together, looking up to heaven: & when they come to the last letter thereof, Daleth, d, they all turn their heads to the four corners and winds of the world, signifying that God is King of the whole world: having in the word echad many superstitious subtleties; that the letter Daleth in regard of his place in the Alphabet, signifieth 4. and the word echad 245. whereunto adding hael elohechem emes, God your Lord is true, they make up the number of 348. and so many members there are in man's body: for every member, a prayer secures them all. And this verse thrice recited, secureth against the ill spirit. They s They may not say it within four cubits of a grave; nor in sight of an unclean place, where dung or urine is, except they be hardened and dried up, or else covered. They must not stir their eyes or fingers: It is a preservative against Devils. Munster. esteem it a holy prayer, by which, miracles may be wrought, and therefore use it morning and evening. They have another prayer called Schmoneesre, that is, eighteen, because it containeth so many thanksgivings, which they say twice a day, & the chief chanter of the Synagogue singeth it twice by himself. They think by this prayer to obtain remission of their sins. They must pray it standing so, that one foot must not stand more on the ground then the other, like the Angel, t Ezek. 1.7. and their foot was aright foot. When they come to those words in it, holy, holy, holy, Lord God of hosts; they leap up three times aloft. And he (say their Chachamim) which speaketh a word during this prayer, shall have burning coals given him to eat after his death. These 18. thanksgivings are for the 18. bones in the chine or backbone, which must in saying hereof be bended. After this followeth a prayer against the jews revolted to Christianity, and against all Christians, saying; These which are blotted out (that is, revolters) shall have no more hope and all unbelievers shall perish in the twinkling of an eye, and all, thine enemies which hate thee OH GOD shall be destroyed, and the proud and presumptuous kingdom shall quickly be rooted out, broken, laid even with the ground, and at last shall utterly perish, and thou shalt make them presently in our days obedient to us. Blessed art thou GOD which breakest and subduest them which are rebellious. They call the Turkish Empire the kingdom of Ishmael; the Roman, Edomiticall, proud, etc. After this followeth a prayer for the good sort, for proselytes, re-edifying of the Temple, for sending the Messiah, and restoration of their kingdom. In the end they pray GOD to keep them in peace, and when they come to these words, he that maketh peace above, shall make peace over all Israel, Amen ●● they go back three paces, bow themselves downwards, bend their head on the right hand, then on the left (if some Christian be there with an image, they must not bow out lift up their heart) This they do for honour's sake, not to turn their hinder parts on the Ark: and thus they go (like crabs) out of the Synagogue, using certain prayers; not running, but with a flow pace, lest they should seem glad, that their matins were done. Other their niceties in praying, as laying the righthand on the left over the heart; not spitting not breaking wind up or down; not (interrupted by a King) to cease prayer; to shake his body this way and that way; not to touch his naked body; and to say Amen, with all his heart: for they that say Amen, are worthy to say it in the world to come. And therefore David endeth a Psalm with Amen, Amen: signifying, that one is to be said here, and the other in the other world. u Psal. 72.19. CHAP. XVI. Of their ceremonies at home, after their return, at their meals and otherwise: and of their Evening Prayer. THus have we seen the jewish Matins, which they chant (saith another) a Rela. of Relig. in the West. in a strange wild hallowing tune, imitating sometimes trumpets and one echoing to the other, and winding up by degrees from a soft and silent whispering, to the highest and loudest Notes, that their voices will bear, with much variety of gesture: kneeling they use none, no more than do the Grecians: they burn Lamps: but for show of Devotion or Elevation of spirit, that yet in jews could I never diseerne: for they are reverend in their Synagogues, as Grammar boys are at school, when their Master is absent. In sum, their holiness is the very outward work itself, being a brainless head, and a soulelesse-bodie. Meanwhile, the good wife at home, against her husband's return, sweepeth the house, that nothing may disturb his holy cogitations, and layeth him a book on the Table, either the Pentateuch of Moses, or a book of manners, to read therein the space of an hour before he goeth out of the house about his business. This study is required of every devout jew, either in his own house, or else in their school or Synagogue, And being thus come home, they lap up their Tephillim in a Chest, first that of the head, then that of the hand. They accounted it healthful also to eat somewhat in the morning before they go to work: for whereas there are threescore and three diseases of the gall, a bit of bread, or draft of Wine can cure them all. About eleven of clock his wife hath prepared his dinner, pure meats, purely dressed: but if she have pullen or cattle, she must first feed them. For it is said, b Deut. 11.13 I will give grass in thy field for thy cattle, and thou shalt eat and be satisfied: you see, the cattle are first mentioned. And to keep such Domestical cattle, is good in respect of the disastrous motions of the planets, which must some way sort to effect. But if they be studious of alms and good works, than Saphyra Rabath the great Chancellor (some Angel) according to his office, registereth the same, and commendeth them unto GOD saying, Turn away that planetaire misfortune from such a one, for he hath done these and these good works. And then doth it befall some wicked man, or else some of the cattle. Before they come to the Table they must make trial again in the privy what they can do: for it is written, c Lcu. 26.10. Thou shalt carry out the old, because of the new. Especially let there be clean water, wherein the household must first wash, than the wife, and lastly the good man, who presently without touching or speaking aught else might more purely give thanks. He (saith R. Iose in the d Talmud. tract. sotah.c.1. Talmud) that eateth with unwashen hands, is, as he that lieth with an Harlot, for it is written. e Prou. 6.26. For the strange woman a man cometh to a morsel of bread. They must wash before meat and after, so strictly, that they may not keep on a Ring on their finger, for fear of some uncleanness remaining under it. I had rather (saith R. Akiba) die for thirst, then neglect this washing tradition of the Elders: when he had only so much water brought him into prison, as might serve him but to one use of washing or drinking, at his own choice. On the Table cleanly spread, must be set a whole loaf well baked, and the salt, and then the householder or the chiefest Rabbi at Table taketh the loaf into his hands, and in the cleanest and best baked part thereof, maketh a cut into it, and then setting it down and spreading his hands on it, saith Blessed art thou LORD GOD, King of the world, who bringest bread out of the earth: and then breaketh off that piece of bread which he had cut before, and dipping it into the Salt or broth, eateth it, without speaking a word (for if he speak he must say over his grace again:) After this, he taketh the Loaf, and cutteth for the rest. Than he taketh a cup of Wine (if they have any) with both hands, and with the right hand holds it up a handful higher than the table, and locking steadfastly on the cup saith, Blessed etc. who hast made the fruit of the Vine. Over water they pronounce no blessing: and if there be not three at lest at the Table, each man must bless for himself: if three or more, the rest say, Amen. Salt is religiously set on in remembrance of the sacrifices. If when they cut, they should cut off the piece of bread, it would offend GOD. Both hands they spread over the Loaf in memory of the ten Commandments, which GOD hath published concerning Wheat, of which bread is made. The bread must be had in special honour, no vessel supported with it, or set upon it: and a f Robin-good-fellow, or the spirit of the buttery among the jews. spirit called Nabel giveth attendance, as deputed to observe such as (through negligence) tread it under foot, and to bring them into poverty: and another man (dogged by this spirit, which sought to bring him to poverty) eating victuals one day on the Grass in the field, the spirit hoped to effect his purpose: but this devout jew, after he had eaten, pared away the grass, and threw it with the crumbs scattered into it, into the Sea for the fishes, and presently heard a voice, saying, woe is me fool, who have attended to punish this man, and cannot have occasion. They dream that Elias and every man's proper Angel attendeth at Table, to hear what is said, if they talk of the Law: otherwise an ill Angel cometh and causeth bralles and diseases: and in respect of these spiritual attendants, they cast not their bones beside or behind them. They are curious not to eat flesh and fish together: but first flesh, and then scour their teeth from the flesh, and eat a bit of bread, and drink a draft of drink, before they eat the fish. They must not use the same knife to meats made of milk, which they used in eating flesh. Milk must not stand on the Table with flesh, nor touch it. Besides the 23. Psalm set before them in the meal time, they testify their devotion by multitudes of new graces or thanksgivings, if any better Wine or dainties be set before them, yea besides the particulars of their cates, even for every good sent, as of Oil, Roses, Spices, etc. and are of opinion, that to use any thing without thanksgiving is to usurp & Steal it. Let this be spoken to the shame of many profane Esau's with us, that will rather cell God's blessings for their meat, then seek them to their meat: although in them the payment of these by tale, & not by weight is no better than a bead-superstition. They make a religion of leaving some leavings of their bread on the table: but to leave a knife there were dangerous, ever since that a jew once in the rehearsing that part of their grace after meat, which concerneth the re-edifying of jerusalem in a deep agony took his knife so left, and thrust into his heart. This their grace is long containing a commemoration of the benefits vouchsafed their forefathers, and a prayer for regranting the same: to sand Elias, and the Messiah: and that they may not be brought to beg or borrow of the Christians: and for his blessing upon all of that house, etc. Whereunto is answered with a loud voice, Amen: and they say to themselves: g Psal. 39.10.11. Fear the LORD ye his Saints, for they that fear him have no want: the lions lack and suffer hunger, but they which seek the LORD shall want nothing that is good: and while this is said, there must not a crumb me left in their mouths. The prayers must be in that place where they have eaten: or else they shall lose the benefit of burial: and a certain devout jew in the field, remembering that he had forgotten his grace, returned back to the house, and there performing his duty, had miraculously sent unto him a dove of gold. In Cities where are Synagogues, about five in the afternoon their h Scholae ●uls●●tor among the jews, is as our Sexton. Clerk (or some such officer) goeth about and with knocking at their doors gives them notice of evening prayer. Thither being come, they sit down and say this prayer (of the first word, called Aschre.) i Psal 8 44. & 144.15. & 145.5. Blessed are they which devil in thy house praising thee continually, Selah. Blessed are the people that are thus, blessed are the people whose GOD is the LORD. I will magnify thee OH GOD my King, etc. all that 145. Psalm throughout: he which saith this Psalm thrice a day shall have his portion in eternal life. Than the chief Chorister or chanter, singeth half their prayer called Kaddesch: and then all say those eighteen praises mentioned in Morning Prayer. Than goeth their Chorister out of his pulpit, and kneeleth down upon the steps before the Ark, and falleth down with his face on his left hand (all the people doing likewise) saying, OH merciful and gracious GOD, I have sinned in thy sight, but thou art full of mercy: be merciful unto me, and receive my prayer proceeding from an humble heart. Reprove me not OH LORD in thy wrath, nor correct me in thine anger, and so proceedeth through that whole sixt Psalm: his countenance covered and inclined to the ground. This is done in imitation k josh. 7.6. of joshua. Than the Preceptor or chief Chorister, again rising up saith, And we know not what to do, but that we direct our eyes unto thee. And then they say up the other half of their Kaddesch: and so endeth their evensong. Now should they go home, and after supper return to perform their Night devotions: but because a full belly would rather be at rest, and might easily forget this duty, after some pause and stay, they proceed before they go to their other tasks and in that time of pausing between their vespers & nocturnes, if there be any strife between any, and reconciliation cannot be made, than he which cannot reconcile his neighbour, goeth to the common prayer-book, and shutting it, knocketh thereon with his hand, saying any kelao, I conclude the business; as if he should say, I conclude praying till mine Adversary be reconciled to me: until which thing be effected they may not pray further: and so sometimes their prayers are intermitted then and divers days together, if one party will be stubborn. These prayers are for substance much like the former: as against the Christians, and for their own restitution by their Messiah. They departed out of the Synagogue with repetition of those sentences mentioned in the former Chapter. At supper they behave themselves as at dinner. Going to bed they put off the left shoe before the right: their shirt they put off, when they are covered in their beds for fear of the walls beholding their nakedness. He that maketh water naked in his chamber, shall be a poor man: and the prayer l Deut. 6.4. Hear Israel, must be his last words on his bed, and sleeping on the same, as in Psal. 4.5. speak in your heart on your bed, and be silent: Selah. If he cannot by and by sleep, he must repeat it till he can: and so his sleep shall prove good to him. The bed must be pure: for how else should they think on the name of GOD? And it must be so placed, that they must lie with their heads to the South, their feet toward the North, for by this means they shall be fruitful in male children. They have also their Chamber-Morals, instructing of duties betwixt the man and wife, unmeet for sober and chaste ears. 'tis time for our pen to sleep with them, and end this Chapter. CHAP. XVII. Their weekly observation of Times. Viz. Their Mundayes and Thursdays, and Sabbath. HItherto have we heard of their prayers every day observed. They have also their times designed to the reading of the Law. In the a Tract. Babba Kama. c.7. Talmud is reported, that Ezra in the Babylonian captivity was Author unto the Jews of ten Commandments. First, that on the Sabbath; Secondly on Monday and Thursday, with singular solemnity, some part of the Law should be read: Thirdly, that Thursday should be Court or lawday for deciding controversies: Fourthly, that it should be a day of washing, sweeping, and cleansing in honour of the Sabbath: Fiftly, that men should then eat Leeks: the sixt, seventh, eight and ninth are of women's baking, clothing, combing, bartering: the last is of cleansing after unclean issues. Their learned men confirm this institution of Ezra, by authority of Scripture, b Exod. 15.22. They went three days in the desert and found no waters. By waters they understand the Law. For so it is said Easie 55.1. Come ye to the waters: that is, to the Law: and therefore they aught not to let three days pass without some solemn reading of the Law. Monday, and Thursday are chosen to be the days, because on Thursday Moses went the second time into the Mount, and returned with the two Tables on the Monday. This their devotion is as ancient, as that Pharisee Luke 18. I fast twice in the week; that c The devouter jews fast every Monday and Thursday. which the most devout amongst them do to this day observe. These two days are generally half holidays. Assembling early in their Synagogues, besides their ordinary prayers they annex many other. Among others they use one Prayer called Vehurachum, of miraculous effect, as appeared in Vespasians time, who committing three ships full of jews, without Oar or Mariner to the wide Seas, which arrived in three several regions, Lovanda, Arlado, Burdeli, (work for Geographers) Those which arrived in this last Port, by tyrannical Edict of the King, were to be tried whether they were true jews, as Hananias, Misael, and Azarias made proof of their Religion. Whereupon three days being required (as they said Nabucadnezar had granted them) wherein to betake themselves to fasting and prayer: in this time of respite three devout jews, joseph, Benjamin, and Samuel, invented each of them a prayer which they joined into one, and continued in praying, the same three days, at the end whereof they cast themselves into the fire, and there continued till it was consumed. Hence arose this ordinance, every Monday & Thursday to use the same prayer, which is this; And he is merciful, and pardoning fin doth not destroy the sinner. He often turneth his anger from us, and doth not kindle all his wrath. Thou, OH my GOD, suffer me not to want thy mercy: let thy gentleness and truth keep me always. Help us OH GOD, our GOD, and gather us from the Gentiles etc. for their Restitution as in other their prayers and destruction of their enemies, the Christians. After this they prostrate themselves on their faces (as before) with many other orisons to the like effect. Their solemn ceremony of the Lawe-lecture followeth, In d The manner of the LaweLectur●. all their Synagogues, they have the five books of Moses written in great letters, on parchments of Calues-skinnes sowed together in length, which at both ends are fastened to pieces of wood, by which the book may be lifted and carried. This book is kept in an Ark or Chest set in some wall of the Synagogue. Before the door of the Ark is a hanging of Tapestry, more or less precious according to the quality of their Feasts, and for the most part wrought with bird-worke. The book is wrapped in a linen cloth, wrought with Hebrew words: without that, is hanged about some other cloth of Linen, Silk, Velvet or gold, to which is fastened a plate of silver by a chain of gold, upon which is written, the crown of the Law or holiness of the LORD. Than goeth one about crying who will buy e The folding of the wood of Life. Gelilab etz chaijm. This is an office whereby they are authorised to handle those pieces of wood and to open the book of the Law. He which giveth most for it, hath it: the money is reserved for the poor. The pieces of wood are called etz chaijm, tree of life, according to f Prou. 3.18. Solomon. Wisdom is a tree of Life to them that lay hold thereon. When the g Pracentor. chief chanter hath taken out the book, and goeth with it into the pulpit, they all sing out of Num. 10.35. Arise OH LORD, & let thine enemies be scattered, and let them that hate thee flee before thee: and out of Easie 2.3. Many people shall go and say, come, let us ascend to the mount of the LORD, to the house of the GOD of jacob, and he shall teach us his ways, and we will walk in his paths. for the Law shall go out of Zion, and the word of the LORD from jerusalem. When this Preceptor layeth the book on his arm, he saith, h Psal. 34.4. Magnify the LORD with me, and let us exalt his name together: to which all the people answer, Exalt ye the LORD our GOD i Psal. 99.9. , and bow before his footstool for it is holy: Exalt ye the LORD our GOD and bow to the mountain of his holiness, for Ichovah our GOD is holy: There, upon a Table covered with silk he layeth down the book: and he which hath bought the office, taketh from it the clotheses, wherein it is wrapped. Than these two call some one of the Congregation by his own and his father's name, who cometh forth and kisseth the book, not on the bore parchment (for that were a sin) but on the clotheses which cover it: and taking it by those pieces of wood, saith aloud, Praise the LORD etc. Blessed be thou OH LORD, who hast chosen us before any other people, and given us thy Law. Blessed be thou OH GOD the Lawegiver. Than the Preceptor readeth a Chapter out of the book: and then he which was called forth, with like kissing and blessing returneth. Than another is called forth and doth likewise. After him another, who had need be of strong arms: for he lifteth up and carrieth this book, that all may see it, all crying, This is the Law which Moses gave to the Israelites. This office is called Hagba●a●, and is sold as the former. The women meanwhile contend amongst themselves in this Synagogue by some lattice to have a sight of the Law. For the women have a Synagogue apart severed with lattices, so, besides their pretence of modesty, to fulfil the saying of Zacharie, k Zach. 12.2. The family of David shall mourn apart, and their wives apart etc. If he which carrieth the book should stumble or fall, it were Ominous and should portend much evil. These two officers fold up the book as before: and then come all & kiss the same: and then is it carried to his place with singing. After this they end their prayers as at other times: saying, LORD lead me in thy righteousness, because of mine enemies, direct thy way before me: and, The LORD keep my going out & coming in from henceforth for ever. Which they also say when they go forth on a journey or to work. They prepare themselves to the observation of their Sabbath, by diligent provision on the Friday before night of the best meats well dressed; especially the women provide them good Cakes. They honour the Sabbath with three banquets: first, on the Friday night when their Sabbath beginneth, another on the Sabbath day at noon: the third before sunset. l Exod. 16.25. Eat ye it to day, to day is the Sabbath of the LORD, to day ye shall not find it (Manna) in the field: do you not see to day thrice mentioned, & therefore by Moses own ordaining, that manna must so often be eaten on the Sabbath? The richest jews & most learned Rabbins, disdain not some or other office, as chopping of herbs, kindling the fire or somewhat toward this preparation. The table remaineth covered all that night & day. They wash, and if need be, shave their heads on the Friday, and very religiously cut their nails, beginning with the fourth finger of the left hand, and next with the second, then with the fift, thence to the third, and last to the thumme, still leaping over one: In the right hand they begin with the second finger, & after proceed to the fourth and so forth. These parings if they tread under foot, it is a great sin: but he which burieth them is a just man, or which burneth them. Now must they also whet their knives and put on their Sabbath-holy-day-raiment to salute Malchah the Queen: so they term the Sabbath. The Clerk goeth about and giveth warning of the Sabbath: and when the sun is now ready to set, the women light their Sabbath-Lampes in their dining rooms, and stretching out their hands toward it, say over a blessing: If they cannot see the sun, they take warning by the hens flying to roost. The cause why the women now and at other feasts light the lamps, is Magistrally determined by the m Orach. chaym. cap.2. Rabbins, because that Eve caused her husband to sin, yea with a cudgel belaboured him, and compelled him to eat, which they gather out of his words, n Gen. 3.12. the woman gave me of the Tree, (to wit a sound rib-rosting) and I did eat. Now after they had eaten, the sun, which before shined, as it shall do in the other life, diminished his light, And for dimming that light, she lightens this. And for three causes (you shall believe their Talmud o Desab. c.21. ) women die in travel; for forgetting their dough wherewith to make Cakes with Oil, Exod 25. for neglecting their terms; and not lighting the Sabbath lamps: which their Cabalists gather out of the threeletters of the name of Eve, or Chavah. These lights are two or more, according to the condition of the room. They begin their Sabbath thus soon, and end it also later, than the just time, in commiseration of the purgatory-soules, which begin and end with them this Sabbaths-rest, being the whole week beside tormented in that fire. judas himself, in honour of the Christian Sabbath, from Saturday Evensong obtained like privilege: witness S. Brandon in the legend (can you refuse him?) who found him cooling himself in the Sea, sitting upon a stone which he had sometime removed out of a place, where it was needless, into the highway. (So meritorious even in judas is any the lest good work.) p Like to this is the story of Turnus, and R. Akiba in the Ta'mud. Tract. sanbed.c.7. There did judas acquaint Brandon with this Sunday-refreshing of the hellish prisoners and desired his holy company to scar away the devils, when they should after Sunday evensong come to fetch him again, which for that time Brandon granted, & performed. The jews will not quite empty any place of water, that on the Sabbath these fiery souls may find where to cool them. Two Angels attend them home from the Synagogue, one good, and the other evil, which if they find all things well, that is, jewishly prepared for the Sabbaths honour, the good Angel saith it shall be so the next Sabbath, and the evil Angel (will he, nill he) answereth, Amen. If otherwise, the good Angel is forced to say Amen to the evil Angel's denunciation of the contrary. They feast it with much ceremony, pronouncing their blessing on the wine: with looking on the lamp to repair that fiftieth part of their eyesight, which they say in the week time ordinarily is wasted: they cover the bread mean while, that it should not see the shame thereof, in that the Wine is blessed, for the Sabbaths use, before it. This good cheer on the Sabbath is of such consequence, that for this cause in their q De Sab. c.16. Talmud is reported, that a Butcher in Cyprus, which still reserved his best meats for the Sabbath, grew by divine reward so rich, that his table and all his table, furniture were of Gold. You may receive with like credit the Legend of joseph following, who buying continually the best Fish, to honour the Sabbath with it, found in the belly of one of these Sabbath-fish a hatband of Pearls, worth no less than a Kingdom. The table remaineth spread till the next night. The Lamps must not be put out, nor the light thereof applied to the kill of fleas, to reading or writing, etc. The good man must honour that night with more kindness to his wife, then on other nights: therefore eat they Leeks before: therefore they marry on the Sabbath: and the children, then conceived, must needs be wise & fortunate. If a jew travel, and on Friday evening be further from his home, than a Sabbath-dayes-iourney, he must there abide, be it in the midst of a Wood or Wilderness, till the Sabbath be past. They sleep longer on the Sabbath morning; so with their greater pleasure to honour it. They then use more prayers in their Synagogues: and read seven Lectures of the Law. They now also read the Prophets. They stay here till noon and no longer, lest by longer fasting and praying they should break the Prophetical commandment, r Easie 58.13 Thou shalt call my Sabbath a delight. After dinner also they read in their Law: For s Minhagim. Pag. 13. on a time, The Sabbath and the Law put up their complaints to GOD for want of a companion and learner, and the Israelites were given as a companion to the Sabbath, and on the Sabbath a learner of the Law. But for all this they talk not more busily all the week through of Usuries, buying and selling, then on their Sabbath. Their Evensong they have soon done, that they might return, and while the day yet lasteth, make an end of their third banquet, by which they are secured against hell and against Gog and Magog: They conclude it with blessings and sing, till it be late, to prolong the return of the souls into Hell: for presently after they have ended, there is proclamation through Hell, to recall them to their dungeons. In these Songs they call upon Elias to come; so justly are they deluded, who scoffingly imputed unto t Matth. 27.47. CHRIST the calling of Elias. But their Elias being busy, (as he sometime said of Ahabs' Baal) and not coming, than they request him to come the next Sabbath. But he (it seemeth) is loathe to leave his place under the tree of life in Paradise; where he standeth (say they) enrolling their good works in the keeping of the Sabbath. When this their devotion is done, the women in haste run to draw water, because the Fountain of Miriam Num. 20. flowing into the Sea of Tiberias, doth from thence empty itself in the end of the Sabbath into all Fountains, and is very medicinable. After this do the jews make a division between the Sabbath and the new week. The householder lighteth a great Candle, called the Candle of Distinction: at whose light he vieweth his walls, u This holy wine they sprinkle about their houses & themselves, as effectual against diseases and devils. blesseth a cup of Wine, and a little silver box full of sweet spices, poureth a little of the Wine on the ground, and applieth the box to every one's nose to smell to, thus to remedy the stink which is caused at the new opening of hell for the return of the souls: or else to keep them from swooning at the departure of one of their souls. For they are of opinion, that themselves have a superfluous sabbatharie soul, which on that day is plentifully sent in to them, to enlarge their heart, and to expel care and sorrow. Antonius Margarita affirmeth, that they dream of three souls in each man, besides the sabbatharie soul, two of which leave him in his sleep, one mounting to Heaven, where in learneth things to come; the other called brutish, contemplating sin and vanity. The viewing of their nails at the candle, is in remembrance of Adam's nakedness, all saving where the nails covered his fingers and toes ends. The Wine they power on the ground, to refresh Corah and his complices under the ground. For their Sabbath-workes they are determined Rabbinically: a horse may have a halter, or a bridle to lead, but not a saddle to lad him: and he that leadeth him, must not let it hung so lose, that it may seem he rather carrieth it, then leadeth the horse: A hen may not wear her hose sowed about her leg, but this mark must on friday be taken off. And if any cattle fall into a pit, yet may they not help it out on the Sabbath: so spitefully have their talmudical Rabbins endeavoured to make (where they could not find) a falsehood in the x Math. 12.11 words of CHRIST, testifying the contrary. But from the beginning it was not thus. The jew may not milk his cattle, not eat of the milk when he hath procured a Christian to milk them, except he first buy it, but at his own price. A Tailor may not wear a needle sticking on his garment. The lame may use a staff: the blind may not. Clogs or Pattens to keep them out of the dirt they may not burden themselves with. It is lawful to carry a plaster on their sores, but if it fall off, they may not lay it on again: Nor may they bind up a wound anew; nor carry money in their purses or garments: nor rub their dirty shoes against the ground, though they may wipe it off against a wall: nor wipe their hands, fouled with dirt, on a towel, but with a cows or horse-tail they may do it. If a flea bite, he may remove, but not kill it: a louse he may. But their doctors disagree in this lousy question: for R. Eliezer saith, One may as well kill a Camel. He must take heed of leaving more corn to fowls that day than they shall eat, if it be in an open place, jest it may there grow, and he be said to sow corn on the Sabbath. To whistle a tune with his mouth, or play it on an instrument, is unlawful: as also to knock with the ring or hammer of a door, and therefore the Clerk knocks with his hand when he calleth them to the Synagogue. To knock on a Table to still a child; to draw a Letter in dust or ashes, or a moistened Table, is unlawful; in the air not so. Of these Sabbath-labours they have nine and thirty chief Articles: whereto the smaller (as these) are referred, with much ridiculous nicety, as the first article is of tilling ground, wherein is reserved digging, filling up ditches, etc. and to this, going over a fallow, rubbing his dirty shoe on the ground etc. 'tis time this ditch be now filled, and we proceed further. CHAP. XVIII. The jewish Passeover, as they now observe it, and other their Feasts and Fasts. OF the jewish Feasts, as they were celebrated before the coming of CHRIST, we have already spoken. In these days they blindly and stubbornly persist in like Observation of times, though with some variation of ceremony. Their Talmud reckoneth four Newyears days, besides the former in March and September, whereof we have spoken; the first of August beginneth their year of breeding cattle, accounting from thence their time of tithing. In januarie, the first, or as R. Hillel would have it, the fifteenth began their new year for trees, in reckoning the time of lawfulness to eat, or tithe their fruit. The a Their order of celebrating the Passeover at this day. richer jews prepare thirty days before for their passover, (dentem, non mentem) good wheat for their unleavened cakes. The Sabbath before the Passever is solemn and sacred, wherein they have a Sermon concerning the paschal Lamb. Two or three days before the Passeover, they scour their household implements, of wood and metal, with much curiosity and variety of rites. For he that in this Feast useth an impure vessel, is as he that hath lain by an unclean woman. The night before the Feast, the goodman of the house with a wax candle, a dish and wing, beginneth his search for leavened bread; and with other men or boys to help him, after their Amen to his blessing, with wax candles in their hands, they leave not a mousehole unsearched, and hide that bread which they mean to eat that night, left they should find that, and be forced to burn it. That which they find, they curiously cover, left some mouse, by carrying it, should make them havenew work: and for this cause sup also in a corner, with great care that nothing fall to the ground. When he hath ended his search, Whatsoever leaven (saith he) is under mine hands, which I have not seen, let it be tossed to and fro, like the dust of the earth. In the morning they make their unleavened cakes, of meal growned three days at lest. The kneading trough must be lined with linen, jest some of the leavened meal should cleave thereto. The goodman himself must draw the liquor that it is kneaded with, and that at Sun setting. The cakes are made with as much scruple, round, and pricked full of holes in a cold place etc. to keep them from leaveuing. They eat little, and the first-born nothing, till night, that then they may have the better Paschall-stomacke: at the Evensong they observe much-what the same ceremonies, as at the Sabbath. They make at home the fairest show of their plate and riches, and seat themselves on Chairs (as it were) of State, and accounted now of themselves as great Lords, triumphing over their late Egyptian servitude; at their return from the Synagogue, they have a dish with three cakes set before them, representing the high Priest, the Tribe of Levi, and the people of Israel: an other dish hath in it a loin of lamb or kid, with a hard egg: an other containeth a gallimawfrey of apples, nuts, figs, almonds, etc. dressed with wine in bricke-fashion (with cinnamon strewed on it, in remembrance of the Egyptian furnace. They have also a salad of herbs, and a saucer of vinegar set on the Table. Than sit they down, and every one (to the child in the cradle) hath his cup filled with wine. And here with a carouse after a blessing gins the feast, with a scrupulous use of these things mentioned: then followeth. The supper itself, with much riot till midnight, with such cheer as they have, with divers ceremonies, cursing their enemies, calling for Elias, praying for the re-edifying of the Temple; using many, Divine Attributes, as Merciful God, great God, bountiful God, high God, fair God, sweet God, mighty God, and God of thIewes now build thy Temple shortly, very soon, very soon, in our days, very soon, very soon. Now build, now build, now build, now build, now build thy Temple quickly; Strong God, lining God, etc. over and over with such battologies. This night they think themselves secure against men and Devils; they leave their doors open all night to entertain Elias; and one to their solace playeth Elias in a white linen garment. Each man drinketh four Cups full of the blessed wine, in regard of four deliverances, which the Rabbins found in Exodus, 6. V 6, 7. The ceremonies of Moses they are not tied to (forsooth) because they are not in Canaan. In the morning they visit the Synagogue with their Sabbath-rites. They bring two Books out of the Ark, and call forth five men (and if this feast be on the Sabbath, seven) to read out of the same. Nice are their determinations what works they may do on this day, and what not: they may dress no more meat than is this day eaten. If they beat spice, the mortar must lie side-wise, for distinctions sake of the day, etc. fasting and weeping must be avoided; if any farce a hen, the needle must be threeded the day before, and the thread must be burned, not bitten, or broken asunder. In such trifles, the School of Schammai licenseth to eat the same day an egg laid on a festival day. Hillel denies it, and betwixt them they have set the Rabbins by the cares, in this & such profane questions. Their Evensong hath a short dispatch: and then the next day they b Abundans cau●ela non n●cet. reiterate the same ceremonies, and that for certainty, because they doubt of the first day of the month, and therefore observe two. The four days following are halfe-holy-dayes. Some works may be done in them, and not some, and what they do (to make a difference) must be done otherwise, as writing crooked etc. and that which cannot without loss be deferred, may now be done. The seventh day they observe in more complcate holiness, and the eight too, for the reason before alleged, to be more secure of the true day. After the feast ended, they satisfy with fasting their feasting-riots, and that on two mundays and one thursday: unto the three and thirtieth day after, they are sad and heavy, in remembrance of R. Akhiba, of whose disciples four and twenty thousand died in that space, and were buried by women in the night: and therefore after Sun set, all this while the women lay aside their work: on the three and thirty day the men bathe them and shave their beards, and are merry, because than his disciples ceased dying. From the second night of their Pesach they number to their Pentecost c Pentecost. fifty days inclusively: and say, Blessed be thou, etc. which hast commanded us to number the days before harvest, of which this is the first or second, etc. they number the same standing, praying withal for the restitution of jerusalem. They let not blood on the even of the Pentecost, because of a supposed wind Tabbach, which should have slain all the Israelites, if they had refused next day to accept of the Laws. They keep it two days, for the former doubt. They take the Book twice out of the Ark, and read thereout the precepts concerning this Feasts sacrifices, now that they cannot perform the things. In remembrance of receiving the Law, they strew the pavement of their houses, streets, and Synagogues with grass. They eat meats made of milk & cakes. One cake they make seven times folded in thickness, in remembrance of the seven heavens, by which GOD descended to Mount Sinai. Now they must have good cheer, because at this time the King married his daughter, that is, the Law unto them. The d Tabernacles. Feast of Tabernacles is observed eight days: the two first, and two e The last day they may kindle fire from another, not strike fire with stone or metal, nor quench it, although to save their goods: nor blow it with bellows, but with a reed they may: with many trifling observations else mentioned by Munst. Precept. Mos. cum expos. Rab. last more solemnly: the middle four are half holy. They mutter over their prayers with such haste, that he is the perfectest who speaketh most with a breath. They make them Tabernacles with boughs of 4 kinds of trees (more scrupulous than the Law) in which they sup, but do not lodge. The Precentor in the Synagogue taketh a bundle of boughs, & blesseth and shaketh them; for it is written, f Psal. 96.12. The trees shall clap their hands, and moveth them 3 times to the East, and as often to the West, and to the N. and SAINT and then up and down like a Fencer, & then shaketh them again, as having now put the devil to flight. Than one taketh out the Book, and layeth it on the Pulpit, which they all with their boughs compass seven times a day, during the Feast; in hope of like destruction to the Christians as befell jericho, and then renew their shaking of their boughs. The seventh day is most solemn: then they produce seven Books, and in every of their seven compassings lay up one again. This night they know their fortunes by the Moon: for stretching out their arms, if they see not the shadow of their head by Moonlight, they must die that year; If a finger wanteth, he looseth a friend; if the shadow yield him not a hand, he looseth a son; the want of the left hand portendeth loss of a daughter; If no shadow, no life shall abide with him, for it is written: g Num. 14.9. Their shadow departed from them. Some jews go yearly into Spain, to provide pome-citrons and other necessaries, for the furnishing this feast: which they cell in Germany, and other places to the jews at excessive prices. They keep their Tabernacles in all weathers, except a very vehement storm drive them with a heavy countenance into their houses. Their wives and servants are not so strictly tied hereto. The h New Moonday. new Moons are at this day but half festival to the jews, accounting themselves free to work, or not, in them; but the women keep it entirely festival, because they denied their ear-rings to the molten Calf, which after they bestowed willingly on their Tabernacle. The devouter jews fast the day before. Their Matins is with more prayers, their dinner with more checre then on other days: and a great part of the day after they sit at Cards, or telling of Tales. That day when the Moon is eclipsed, they fast. When they may first see the new Moon, they assemble, and the chief Rabbi pronounceth a long prayer, the rest saying after him. The jews believing that GOD created the world, in September or Tisri, conceit also, that at the revolution of the same time yearly, he sitteth in judgement, and out of the books taketh reckoning of every man's life, and pronounceth sentence accordingly. That i newyears day. day which their great Sanhedrin ordained the Newyears festival, GOD receiving thereof intelligence by his Angels, sent thither to know the same, causeth the same day a Senate of Angels to be assembled, as it is written, Daniel 12. All things provided in the solemnest manner, the three Books are opened; one, of the most wicked, who are presently registered into the Book of Death: the second, of the just, who are enrolled into the Book of Life: and the third, of the mean sort, whose judgement is demurred until the day of Reconciliation, (the tenth of Tisri,) that if in the mean time they seriously repent them so, that their good may exceed their evil, then are they entered into the Book of life; if otherwise, they are recorded in the Black Bill of Death. Their Scripture is produced by R. Aben. k Psalm 69.28 Let them be blotted out of the Book of the Living, and not be written with the just. Blotting points you to the Book of Death: Living, that of Life; and not writing with the just, is the third Book of Indifferents. All the works which a man hath done through the year, are this day examined: The good works are put in one balance, the bad in the other (what help a silver Chalice or such heavy metal could afford in this case, you may find by experience in Saint Francis Legend, who, when the bad deeds of a great man, lately dead, outweighed the good, at a dead lift caft in a silver Chalice, which the dead party had sometime bestowed on Franciscan devotion, and weighed up the other side, and so the Devils lost their prey:) GOD (say they) pronounceth sentence of punishment or reward, sometime in this life to be executed, sometime in the other. In respect hereof, their Rabbins ordain the month before to be spent in penance, and morning and evening to sound a Trumpet of a Rams horn, as an ave Mary-Bell, to warn them of this judgement, that they may think of their sins; and beside to befool the Devil, that with this often sounding being perplexed, he may not know when this newyears day shall be, to come into the Court to give evidence against them. The day before they rise sooner in the morning, to mutter over their prayers for remission: and when they have done in the Synagogue, they go to the graves in the Churchyard, testifying, that if GOD do not pardon them, they are like to the dead, and praying, that for the good works of the Saints (the just jews there buried) he will pity them, and there they give large alms. Afternoon, they shave, adorn, and bathe themselves, that they may be pure the next day; (for some Angels, soiled with impurity here below, are feign to purge themselves in the fiery brook Dinor, before they can praise GOD; how much more they?) and in the Water they make Confession of their sins; the Confession containeth two and twenty words, the number of their Alphabet; and at the pronouncing of every word, give a knock on their breast; and then dive wholly under water. The Feast itself they begin with a Cup of Wine, and New-yeere Salutations: and on their Table have a Rams head, in remembrance of l Gen. 22.18. That Ram which was offered in Isaac's stead: and for this cause are their Trumpets of Rams horn: Fish they eat, to signify the multiplication of their good works: they eat sweet first-fruits of all sorts, and make themselves merry, as assured of forgiveness of their sins: and after meat, all of all sorts, resort to some bridge, to hurl their sins into the water: as it is written, m Mich. 7.19 He shall cast all our sins into the bottom of the Sea. And if they there espy any Fish, they leap for joy, these serving to them as the Scape-goate, to carry away their sins. At night they renew their cheer, and end this Feast. From this day to the tenth day n Reconciliation. , is a time of Penance or Lent, wherein they fast and pray for the cause aforesaid; and that if they have been written in the Book of Death, yet GOD seeing their good works, may repent, and writ them in the Life-Booke. o Hospinian ex Lombard●. Thrice a day very early they confess three hours before day, and surcease suits at Law, etc. And on the ninth day very early they resort to the Synagogue; and at their return, every male taketh a Cock, and every female a Hen; if she be with child, both: and the householder, saying out of the hundred and fift Psalm, verses 17, 18, 19, 20, 21, 22. and out of job chapter 23. vers. 23, 24, 25. swingeth the Cock three times about his head, every time saying, This Cock shall make an exchange for me: he shall die for me: and I shall go into life with all the people of Israel, Amen. He doth it three times, for himself, for his children, for the strangers that are with him. Than he killeth him, and cutteth his throat, and hurleth him with all his force to the ground, and roasteth him: signifying that he himself deserveth death, the sword, stoning, and fire: the innards they hurl on the top of the house, that the Crows may, with it, carry away their sins. A white Cock for this purpose is principal; a red Cock they use not, for they are full of sin themselves by Esaias authority, p Esa. 1.18. If your sins were red as scarlet etc. q Ant. Margar. Antonius Margarita saith, That this propitiatory creature should be an Ape, as most like to a man; but they use a Cock for the names sake: a man in Hebrew is Gehber, which is the talmudical or Babylonish name of a Cock. Thus those that with a Rams horn beguiled the Devil, and with a Cock beguiled GOD, justly beguiled themselves, who refuse that Sacrifice of CHRIST, in whose stripes they might be healed. After the performance of this Cocke-sacrifice, they go to the buriall-place, using like ceremonies there, as on Newyears even: and after noon, bathe them likewise. After Evensong, he which hath offended others, asks them forgiveness, which if he obtain not at first, than the offender taketh with him three other, and asketh the second and third time: if all this be in vain, he taketh ten others and reneweth his suit; if he obtain, it is well; if not, GOD will hold him excused, and the other party shall be guilty; if the party offended be dead, the offender, with ten other goeth to the grave, and there confesseth his faults. They confess one to an other also, and that in a secret place of their Synagogue, where each receiveth mutually at his fellows hand with a leather belt nine and thirty blows: at each blow the party beaten beateth himself on the breast, and saith one word of his Confession, taken out of the seventy and eight Psalms and eight and thirtieth r Yet he being merciful etc. verse, being in the Hebrew fifteen words, which he thrice repeateth: then the striker lieth down and receiveth like penance at the hands of the former, you may judge with what rigour. This done, they run home, and make merry with the Cocks and Hens before mentioned, supping largely, because of the next days fast. Their supper must be ended before Sun set: for than beginneth their fast. They put on their cleanest raiment, and over the same, a great and large shirt down to the shoes, to testify their purity. They resort to their Synagogues with wax candles (in Germany they have for every man one) and then light them. The women also light Candles at home, as on the Sabbath. It is ominous, if the Candles burn not clearly. They spread the floor with Carpets, for soiling their purest clotheses. Their humiliations at this Feast are five: first, four and twenty, or seven and twenty hours fast, whereunto children are subject: the males after twelve years, the females after eleven. Their five humiliations at the Feast of Reconciliation. Secondly, they wear no shoes. Thirdly, they must not anoint them. Fourthly, nor bathe them, not not put a finger into the water. Fistly, nor company with, not not touch their wives. Before they begin prayers, thirteen of the principal Rabbis, walking in the Temple, give licence to all, both good and bad, to pray. And the Preceptor or Reader fetcheth the Book out of the Ark, and openeth it, singing a long prayer, beginning all compacts, vows, and oaths, etc. insinuating, that all the vows, promises, oaths, and covenants which every jew had that year broken, be disannulled and pardoned: and that, because now all have power to pray and praise GOD. They continued singing till late in the night. Some remain all night in the Synagogue: yea the devouter some stand upright singing and praying without intermission all that feast, the space of seven and twenty hours in the same place. Those that departed the Synagogue, return in the morning before day, and there stay all that day. Often they prostrate themselves with their face covered, at every word of their Confessions knocking their breast. When it beginneth to be night, the Priest draweth his Talls (a large cloth made of hairs) before his eyes, and pronounceth the blessing, Numb. 6. holding his hand towards the people, who meanwhile cover their faces with their hands: for they may not look on the Priest's hand, because the Spirit of God resteth thereon. Than he singeth a prayer seven times together, sometimes higher, sometimes lower with his voice: because that God now ascendeth from: them into the seventh Heaven: and they with their sweet melody bring him on the way. Than they make a long and shrill sound with their Rammes-horne-trumpet: and there followeth presently a voice from Heaven, Goecate thy bread with joy and gladness etc. After this they return home, some carrying home their Lights, to distinguish the holy Times (as you have heard) from the profane: some leave them in the Synagogue all the year, at certain times lighting them. Some Saint-Iewes provide to have a waxelight continually burning all the year long in the Synagogue. In their return they wish to each other a good year. For the Books, before mentioned, are now closed; nor may they expect any alteration. They sup largely, and betimes the next morning return to the Synagogue, jest Satan should complain at so soon a cooling of their zeal. But the Devil may be quiet; for when the Law was given, s Pirke. ca.46. Sammael the evil spirit complained, that he had power over all people, but the Israelites: God answered, That he should have power over them, if on the Reconciliation-day he found any sin in them: But he finding them pure, said, That this his people were like the Angels, living in unity, without eating or drinking. The jews have a ceremony to give the Devil gifts on this day, either not to hinder them: or else, because t Exod. 23.8 Gifts blind the wise. The jews divide the Law into two and fifty parts, and reading every Sabbath one, the last falleth on the next day after the Feast of Tabernacles, about the three and twentieth day of September. In this u The Feast of the Law finished, day they leap, dance, and make much joy. They assemble in their Synagogue, and take all the Books of the Law out of the Ark (leaving in it meanwhile, that it be not left empty, a burning light) they read the first Lecture and the last thereof, and leap about the Ark with the Books; and they hurl pears, nuts, and such first-fruits among the youth, which in their scrambling sometimes fall together by the ears, and mar the sport. On this day they cell their Synagogue-offices, the Clerk making proclamation: who will give most at the third time, obtaineth first the office of lighting the Lights all the year, then that of providing the Wine, which they use to begin the Feasts with, in respect of the poor, which have no wine to hollow at home. Thirdly, Is set to sale the office Geldab, of folding up, & unfolding the Law. Fourthly, Hagbohah, of lifting up the Law, and carrying it in Procession. Fifthly, The office Etz-chaim, of touching those turned pieces of wood, whereto the Law is fastened: which the young men are forward to buy, in hope of holiness and longer life. Sixthly, Acheron; to be called forth last on the festival days, to read somewhat of the Law. Seventhly, Schetria, to be deputed or substituted inplace of the negligent officer, etc. The money, hence arising, is for the use of the poor, and reparations of their Synagogue: but in these sale-offices, wealth hath more honour than worthinesle. Their Feast of Dedication, we cannot say much more of, then that which already hath been said: much niceness herein is observed, about the lights where with they solemnize this darkness, which I willingly omit: these lights they use in their houses all the space of these eight days burning. Their x Hospinianus cx M. Lombard. Feast of Lots they keep with all riot two days, as with some at Shrovetide: the men disguising themselves in women's habit; the women in men's: they quaff and drink (it is saith Rabbi Isaac, Tirna, a good work) till they found no difference between Arur Haman and Baruch Mordecai: curjed be Haman, Blessed be Mordecai; vociferations that day observed. They y Hospin. observe festival the Equinoctials and Solstices; and a certain Rogation day: they use the Fasts before mentioned out of Zach. 7. with other superstitions. Some of them z Syn. jud. Ruxdorf. Fast also, as is said, on Mondays and Thursdays; and some on the tenth of March for the death of Miriam: at whose departure, a certain fountain dried up, and the people were left without water: but in this month the most Rabbins will not allow fasting, because of their deliverance therein out of Egypt. Some fast for the death of Samuel, April 28. and for the taking of the Ark, April 10. and at other times for other Prophets. Some fast on the new-moones even: some, when they have had an infortunate dream; and all that day in which their father died, through their whole life. Their fasting is an abstinence from all eating and drinking till night. But of these Fasts and other their solemnities, is said before in the abstract of their Calendar, taken out of joseph Scaliger. CHAP. XIX. Of their Ceremonies and opinions concerning the Dead. IF we should lead you thorough their Kitchen, and there show you their two sorts of vessels and implements; one for flesh, the other for whitmeats and fish: as likewise they have two knives, for the same purpose, and (if it were possible) would have two mouths; (that which they can) they make much cleansing between: and if these vessels should be mingled, they must be broken, if they be of earth; washed, if of wood; and purged by fire, if of iron: with other their cookery-rites and ceremonies. If I should thence lead you to the Shambleses, and acquaint you with the curious qualifications of a jewish Butcher: Of which argument they have a book to instruct them: in more difficult questions, they consult with the learned Rabbi; whose licence the Butcher must have for his slaughtering, before a jew may eat of his meat. If in these cases, and in other quiddities of marriages, of divorces, of marrying the wife of the deceased brother, of women's uncleanness, of their provision for the poor, of the penalties inflicted on offenders, etc. I should tyre the Reader, to whom I fear I have already been over tedious. But in this matter of Religion, of whom is it fit to protract discourse, then of them, whom the old world yielded the only example of Truth, and the present age, a principal example of falsehood & superstition? Let it not grieve the Reader, to perform the last office of humanity to our jew, and as he hath seen his birth, his Synagogue-Rites, and home-superstitions, so to visit him on his deathbed and help lay him in his grave: and examine his hope of the resurrection, and of their Messiah, and we will end our pilgrimage in this Holy Landlord When a Ceremonies about the sick. a man lieth sick, the Rabbins visit him; and if he be rich, order is taken for his will, and then they exhort him to persevere constantly in their faith. They ask him if he believe that the Messiah is yet to come. He maketh his confession on his bed, saying; I confess before thee my GOD and LORD, GOD of my parents, LORD of all Creatures, that my health and death is in thy hand, I pray thee grant me recovery of my former health, and hear my prayer, as thou didst hear Hezekiah in his sickness. And if the time of my death be come, then grant that death may be my remission of all my sin, which of ignorance or knowledge I have committed, ever since I was a man: grant that I may have my part in Paradise, and the world to come, which is reserved for the just: grant that I may know the way of everlasting life, fill me with the joy of thy excellent countenance by thy right hand for ever. Blessed be thou OH GOD which hearest my prayer. Thus they which refuse the merits of CHRIST'S death, ascribe remission of sins to their own. When he b And about the dead in the house. giveth up the ghost, all the standers by rend their garments, but in a certain place of the same, where they do no great harm, about a hand-breadth. They lament the dead seven days. They presently after his death power out all the water in the house into the street: they cover his face that it may no more be seen: they bow his thumb in his hand, framing a resemblance of the Hebrew name Schaddai: his other fingers are stretched out, to testify a forsaking of the world: they wash him with hot water, and having anointed his head with wine and the yolk of an egg mixed together, they put on him a white vestment, which he used to wear on the Feast of Reconciliation. When they carry him out of the house, they hurl after him a broken sherd, signifying, that with him all heaviness should be expelled and broken. When they are come to the place c At the grave. of burial, they say, Blessed be GOD, which hath form you with judgement and justice, hath created, fed, sustained, and at last hath deprmed you of life (speaking to the dead.) He knoweth the number of you all, and will quicken you again in his time. Blessed be GOD, which doth to die, and maketh alive. Than with some other Ceremony they commit the corpse to ground, his kinsmen putting in the first earth. When d After the burial. they return, they throw grass over their heads, signifying their hope of the Resurrection. In the Porch of the Synagogue, GOD e Easie 25.8. shall destroy death for ever (say they) and wipe away all tears from their eyes, and will take away their reproach from all the earth, for the LORD hath spoken it. Than enter they into the Synagogue, and leap up and down, and change their Seats seven times, and there say over their Purgatory prayer Kaddisch. The mourners go barefoot seven days, and eat not Flesh, nor drink Wine, except on the Sabbaths and Festivals. They bathe not in three and thirty days after, cut not their nails, make a pitiful howling, etc. The first night the mourner eateth nothing of his own, but meat sent him from his friends. The child mourneth for his father a year. The son, eleven months, sayeth over his Kaddisch, for mean sinners are freed sooner: but the wicked stay the whole twelve months: and therefore to persist the twelfth month in his prayer, should be to acknowledge his father a wicked man. And for this effect hereof, Rabbi Akibha met once in the way a man, with an Asslike burden of sticks, which upon examination confessed, That he was a Purgatorie-ghost carrying, to burn himself, such bundles every day. Rabbi Akibha inquired if he had a son or wife, and where; and finding out his son, taught him this prayer, which was so effectual, that in a dream this Ghost returned to the Rabbi with thanks, for his deliverance, and said he was now in 'Gan Eden, or Paradise. Rabbi Akibha signified this to the jewish Synagogues, with injunction to teach their children this prayer. Thus poor Purgatory with jews and Romists is preached by walking ghosts. They have a light burning for the dead seven days. They power the water out of doors, because the Angel of Death washeth his sword (lately used) in water, and enuenometh it. This his sword he holdeth in his hand at the bed's head, having on the end thereof three drops of gall: The sick man spying this Deadly angel, openeth his mouth with fear, and then those drops fall in, of which one killeth him, the second maketh him pale; the third rotteth, and putrefieth. CHAP. XX. The jews faith and hope touching their Messiah. THe jews generally believe, hope, and pray for a Messiah; but such a one, whose kingdom shall be of this world, and who shall (to use the Apostles a ●●●●. 1.6. phrase, who were also, even after CHRIST'S death and resurrection, partakers of this dream) restore the Kingdom to Israel. And because the Scripture speaketh somewhat of the poor, contemptible, and dejected state, of the promised Messiah, sometimes of the puissance, renown, and glory of his kingdom: they therefore frame to their conceits, two Messiahs, one poor and simple, but a mighty warrior, whom they call Messiah Ben-Ioseph: the other, Messiah Ben-david; after the other in time, but before him in glory, & the true Messiah: howsoever even this also be in their opinions but a mere man, and one which shall marry and leave behind him a remaining and reigning posterity. The ancient jews looked for this Messiah to be sent them about this time, when JESUS came in the flesh: as that Prophecy which is fathered on Elias testifieth, to wit, that the world should be 2000 years Tohu, empty and without Law, 2000 under the Law, 2000 under the Messiah: and accordingly CHRIST JESUS came into the world about the year after the Creation, 3963. The jews reckon 202. years fewer in all their computations, than the Christians. Upon this occasion, and in regard of the general expectation of the Messiah, about that time rose so many Sects & especially that rebellion of Bencochab, before spoken of, to whom R. Akibha (famous for his 24000. disciples) gave testimony, and called him Messiah the King. But this Bencochab, the son of the Star, Numb. 23. was by Adrian (as you have seen) besieged, taken, and executed, and was called after b 〈◊〉 〈◊〉 Ben-Cozabh, the son of lying. They therefore, when as they found no Messiah, said, that the time was deferred, because of their sins: and after renounced Anathema to him, that should set down the time of his coming. And being convinced in their consciences, that the c 〈◊〉 〈◊〉. Prophecies of this time were already past and accomplished, they affirmed in their writings, that he was then borne, but did not yet reveal himself, because of their sins. R. Solomon jarchi writeth, that the ancient jews thought he was borne on that day in which jerusalem was last destroyed; but uncertain where he hath lain hid. Some say that he abideth in Paradise tied by the hair of a woman's head: so interpreting that of the Canticles. The d 〈◊〉 〈◊〉 hair of thy head is as purple, The King is tied in the rafters; by rafters meaning Paradise. The Talmudists e 〈◊〉 〈◊〉 writ, that he lay at the gates of Rome among the Lazars and Lepers, according to Easie 53. Before he cometh, they writ, that ten notable miracles shall happen to warn them thereof. First, GOD shall raise up three Kings, which shall make profession of the true Faith, but shall indeed betray it, and seduce men, and 'cause them to deny GOD. The lovers of the Truth shall flee and hide themselves in caves, and holes of the earth, and these Tyrants shall pursue and slay them. Than shall there be no King in Israel (as it is f Hosh. 3.4. written) no Pastors, no holy men. The heavens shall be shut up, the people shall be made few: for these Tyrants, (which yet by divine dispensation shall reign but three months) shall impose ten times as much, as was before exacted, and they which have not to pay shall loose their heads. And from the ends of the earth, shall come men, black and loathsome; the dread of whose countenance shall kill men: for they shall have two heads and seven eyes, sparkling like fire. The second Miracle shall be a great heat of the Sun, causing Fevers, Pestilences, and other diseases, so that the Gentiles shall dig themselves graves, and there lie and wish for death. But the Israelites shall have this heat to be as a wholesome medicine to them: so interpreting the g Malac. 4.2. Prophet. GOD shall make a bloody dew fall on the earth, of which the people, and the wicked of the Israelites shall drink, thinking it to be good water, and shall die: it shall not hurt h Dan. 12.3. the iust, who shall shine, etc. Fourthly, GOD shall make a wholesome dew to fall, whereof the indifferent meaner sinners, sick of the former dew, shall drink and live, Host 14.6. Fifthly, The i joel2. 31. Sun shall be darkened thirty days, and then receive again his light, whereby many shall embrace judaisme. Sixthly, GOD, shall permit the Edomites (or Romans) to rule over all the world: but one especially at Rome shall reign nine months over all the world, wasting large countries, laying heavy tributes upon the Israelites. Than shall the Israelites have no helper (as saith isaiah. 49.16.) But after nine months GOD shall sand Messiah Ben-Ioseph. of the children of joseph, whose name shall be Nehemias, the son of Husiel. He shall come with the race of Ephraim, Manasse, Benjamin and Gad, and the Israelites hearing of it, shall flock to him, as jeremy showeth, k jerem. 5.14. Convert ye to the LORD yerobellious children, I will take ye, one of a City, and two of a Tribe, etc. This Messiah shall overthrow the Edomites, and slay their King, and destroying the Empire, shall carry to jerusalem holy vessels, reserved in the house of Aelian for a treasure. The King of Egypt also shall make peace with the Israelites, and shall kill the men about jerusalem, Damascus, and Ascalon; the fame whereof shall affright all the inhabitants of the earth. Seventhly, There is at Rome a marble image of a virgin, not made by man's hand, to which shall resort all the wicked of the world, and shall incestuously converse therewith. Hence shall GOD frame an Infant in the same, which shall with breach of the marble come forth. This shall be named Armillus the wicked, the same which the Christians call Antichrist, of ten else quantity of breadth and length; a span-breadth between his eyes, which shall be read and deep in his head; his hair yellow, the soles of his feet green, deformed with two heads. He shall profess himself the Roman Messiah and GOD, and shall be accepted of them. He shall bid them bring him the law which he hath given them, which they shall bring with their prayer-book: he shall 'cause them to believe in him; and shall sand ambassadors to Nehemias the son of Husiel, and to the people of Israel, commanding them also to bring him their Law, and to acknowledge him for GOD. Than shall Nehemias go unto Armillus with three hundred thousand Ephramites, carrying with him the Book of the Law; and when he comes at him, he shall read out of the same this sentence, I am the LORD thy GOD, thou shalt have none other gods in my sight. Armillus shall reply, that there is no such sentence in their Law, and therefore they should acknowledge him for GOD, as well as the Gentiles. Than shall Nehemias overthrow two hundred thousand of Armillus his army; whereat Armillus shall be so wrathful, that he shall assemble all his forces into a deep valley, and there shall destroy (with many other Israelites) this Nehemias. But the Angels shall take and hide him, that Armillus may not know of his death, jest he should not leave one of Israel living. All Nations shall then expel the Israelites, and such affliction shall befall them, as never since the beginning of the world. At this time shall the Angel Michael come forth, and separate the wicked from Israel, as writeth l Cap. 12.vers.1. Daniel. They which remain shall flee into the desert, and for five and forty daiesspace, live with grass, and leaves, and herbs; but all the wicked Israelites shall die. Armillus shall after subdue Egypt, and shall turn thence against jerusalem, and seek again to waste it. These things after their manner they fable out of the eleventh and twelfth of Daniel. The eighth Miracle is the arising of Michael, who three times shall wind his great horn Es. 27.13. and Zach. 9 14. At the first sound, the true Messiah Ben-david, and Elias the Prophet, shall show themselves to those devout Israelites in the deserts of juda, who shall then gather courage: and all the jews in the world shall hear this sound, and shall confess GOD'S deliverance, and all that have been led captive into Assyria, shall assemble together. The same horn shall strike fear and diseases into the Christians, and other people. Now shall the jews make great journeys towards jerusalem, and together with Elias and Messiah shall come thither with joy. Armillus hearing this, in his proud fury shall re-assemble his Christians against the Messiah and jerusalem. But GOD not suffering his people to fall out of one trouble into another, shall say to the Messiah, Come place thyself at my right hand; and to the israelites, Be still, and wait for the great succour of the LORD this day. And then shall GOD rain fire and brimstone from heaven, as Ezekiel m Ezec. 38.22. reporteth, wherewith Armillus and his army shall die, and n Obad. 18. the house of jacob shall be as fire, and the house of joseph as a flame, and the house of Esau (the Idumaean Atheists which destroyed GOD'S house) as stubble. At the second sound, or blast of this horn of Michael, the graves at jerusalem shall open, and the dead arise, and Messiah Ben-david with Elias, shall revoke into life that Messiah Ben-Ioseph: and the Israelites shall sand Messiah Ben-david into all countries of the jews dispersion, to 'cause them to come to jerusalem; and the Nations with whom they are, shall bring them in their chariots, and on their shoulders. The last Miracle, is the third time of Michael's winding his horn, when GOD shall bring forth all the jews, which are by the rivers Gosan, Lachbach, Chabor, and in the Cities of juda, and they without number or measure, shall with their infants enter into the Paradise of Moses; and the ground before them and behind them shall be mere fire, which shall leave no sustenance to the Christians. And when the ten Tribes shall departed out of the Nations, than the pillar of the cloud of Divine glory shall compass them, and GOD shall go before them, and shall open to them the fountains flowing from the tree of life, Esah49. 10. Against these ten miraculous signs, foreshowing Messiah his coming, the most being full of troubles, they have ten consolations. First, The certainty of Messiah coming. Secondly, That he shall gather them from all places of the dispersion, jerem. 31.8. but the lame there mentioned shall be so cured, that o Easie 35. ●. they shall leap as Hearts, etc. Thirdly, GOD will raise up the dead. Fourthly, GOD will erect a third Temple, according to the figure of that in Ezekiel 41. Fifthly, That the Israelites shall then reign over all the earth, Easie 60. 12. yea all the world shall be subject to the Law, Soph. 3.9. Sixthly, God will destroy all their enemies, Ezech. 25.14. Seventhly, God will take from them all diseases, Easie 33.24. Eightly, God will prolong their lives, that they shall live as long as an Oak, Easie 65.22. and as in the times from Adam to Noe. Ninthly, They shall see God face to face, isaiah. 40.5. and they shall all prophecy, joel 2.28. Tenthly, God shall take away from them all evil concupiscence, and inclination to evil, Ezech. 36.26. Thus far out of the book Abhkas Rochel. Their cheer in these days shall be the greatest beasts, birds, and fishes, which God ever created; and no other wine then what grew in Paradise, and was kept in Adam's cellar till that time: the great Ox Behemoth mentioned in p job 40.10. job, and Psal, 50.10. All the beasts of the wood are mine, and the beasts feeding on a thousand hills, that is, Behemoth which every day feedeth on a thousand hills. But left this devouring beast should consume all the hills in the world, they tell you that he is a stalled Ox, still abiding in the same place, and what he eateth in the day, groweth again in the night. The huge Whale Leviathan, or as they pronounce it, Lipiasan, must honour also this Feast: of this they writ in the q Bava Basra; cap. 5. Talmud; that to prevent filling the world with these huge monsters, God gelded the male Leviathan, and the female is slain, and preserved in pickle, for the just, to be eaten in the times of the Messiah, Easie 27. The male Behemoth was gelded also, and the female was stored up for this feast. Elias Levita reporteth of a huge huge bird, also called Barinchne, to be roasted at this feast; of which the r Bechoros cap. vlt. Talmud saith, that an egg, sometime falling out of her nest, did overthrow and break down three hundred tall cedars; with which fall the egg, being broken, overflowed and carried away sixty Villages. We will have the whetstone before we part. R. Barchonnah saw a Frog as big as Akra, a Village of sixty households: then came a huger Serpent and swallowed that huge Frog. Lastly, the hugest hugest Crow that ever the Rabbin saw, slew and devoured these both; and flying away, sat on a tree, which tree sure could not be less than the three hundred cedars before mentioned, if this crow were but as big as that egg. R. Papa answereth, that he would never have believed it, but that he saw it (I hope they will pardon us if we be of the same mind). Rabbi Kimchi on the fiftieth Psalm averreth out of Rabbi jehudah, that Ziz is a bird so great, that with spreading abroad his wings, he hideth the Sun, and darkeneth all the world. And (to leap back into the Talmud) a certain Rabbi sailing on the sea, saw a bird in r Like the fish in the Legend of Saint Brandon, who if he could bring his tail to his mouth, would overturn the world Leg. aur. the middle of the sea, so high, that the water reached but to her knees; whereupon he wished his companions there to wash, because it was so shallow: Do it not (saith a voice from heaven) for it is seven years space since a hatchet by chance falling out of a man's hand in this place, and always descending, is not yet come at the bottom. I perceive by your incredulous smiles, you will scarce believe s Cholm. cap. 3. that a Lion in the wood Ela, roared so dernely, that all the women in Rome, (four hundred miles from thence) for very horror proved abortive: and when he came an hundred miles nearer, his terrible noise shook the teeth out of all the Romans heads; and the Emperor himself, that caused the Rabbi to obtain of GOD by his prayers to make this trial of the Lion, fell down from his throne half dead; and with much importunity requested his help, to 'cause him retire to his den. But this roaring hath almost marred our feast. Our wine you have heard of, fetched out of Adam's cellar, Easie 27. 2. 3. and Psal. 75.9. Before the feast, Messiah will 'cause these pretty creatures, Behemoth and Leviathan t job 40.15. Psal. 104.26. to play together, and make them sport: but when they have wearied themselves in the fight, Messiah with his sword shall kill them both, Easie 27.1. Than followeth the feast, and afterwards his marriage: u Psal. 45.10. Kings daughters shall be among thine honourable women: at thy right hand standeth the Queen in the gold of Ophir: amongst the Messiah his excellent women (Rabbi Kimchi expoundeth) shall be King's daughters, for every King shall repute it his own glory to bestow a daughter on the Messiah: but the true Queen shall be one of the fairest Israelites daughters, and shall continually converse with him, whereas the others must come only at call. He shall thus beget children, which shall reign after him Easie 53. 10. when he is dead. Now the state of the jews in his time shall be such, that the Christians shall freely build them houses, and Cities, and till their grounds, and bestow on them their goods: yea Princes shall serve them: and they shall walk in fair garments, isaiah. 60. 10. 11. 12. and isaiah. 61. 5. 6. The air also shall be new and wholesome, Easie 65. 17. by the benefit whereof they shall abide sound, and live long, and in their age be as fresh as if they were young, Psalm 92. 14. 15. The wheat once sown shall always grow up of itself, no otherwise then the Vines, Hosea 14.8. And if any shall desire any rain for his field, or garden, or one herb by itself, he shall have it, Zachar. 10. 11. Than shall be peace among men and beasts, Hosea 2. 19 Easie 11. 7. if there arise any war among the Gentiles, the Messiah shall accord them, Easie 2.4. They shall live in great felicity, full of the knowledge and praise of GOD. The earth shall be full hereof, etc. Thus have we heard the infancy of the Church in the time of her nonage, and of those Hebrew patriarchs: we have seen also their present Infancy in these jewish fables, the just reward of x john3. 13. Loving darkness, rather than light. And so with our prayers to GOD, at last to take that Veil of Moses from their hearts, that there may be One proper Shepherd, and one sheepfold, and that mean while we may learn preciously to esteem, and reverently to make use of that light we have; warned by the spectacle of Divine justice in them, through so many eyes blinded in so palpable fooleries; we will now leave them and this Holy Land, and seek further what adventures we shall light on in the next neighbouring Nations; hoping and craving for pardon of such prolixity in this part of our discourse, fittest, of all the other in this part of our work, to be considered. CHAP. XXI. Of the hopes and hindrances of the jews Conversion. WHen I had now (as I thought) brought this jewish Relation to an end, and even wearied the Reader with that which might much more weary the Writer: that Prophecy of a Rom. 11. 25.26. Paul, That all Israel shall be saved, etc. which by most Interpreters is construed of the general conversion of that Nation, after the fullness of the Gentiles be come in (as in the beginning of this Work is said) caused my straying pen (ready to wander from these, so far wandering from their holy progenitors) to undertake this task, also to declare, what future hopes, and what present fears and lets may be conceived of their conversion to Christianity. The hope (though it be yet tossed upon surges of almost-desperate Seas, yet) hath anchoram sacram, a sure anchor to rely on, and a kind of obscure kenning of that wishedfor Haven, where it would be. For b P. Mart. in Rom. c. 11. Non ita perierunt ad unum judei, ut nulla supersit de illorum salute spes. The destruction of the jews (saith Peter Martyr) is not so desperate, but that there is some hope left of their salvation. And a little after, (alluding to the Apostles mystery) Cum enim plenitudo fuerit tam ad Christum conversa ex Gentibus, tunc & Israelitae accident: For when there shall have been a full conversion of the Gentiles unto CHRIST, then shall the jews also come in. So chrusostom; c Tom. 2. Hom. 12. in Marc. de verbis Dom. circa ficum. Quis subintranit plenitudo Gentium, in novissimo saluabitur omnis Israel; because the fullness of the Gentiles hath come in, at last all Israel shall be saved. The same hope is generally cherished by the rest of the Fathers: yet doth indeed depend more upon Divine goodness then on human probability; the stability of his Truth, which hath promised (as Paul also Rom. 11. expoundeth the former Prophets) the unchangeableness of GOD'S Election, the bottomless Sea of his Mercies, the unsearchablenesse of his judgements, minister hope beyond hope. Hereunto also may be added the common grounds, both of Reason, which they hold with us in Nature; and of Scripture, the ancienter parts whereof, and especially the Law of Moses, they maintain with equal acknowledgement, and (for the most part) with more forward industry and zeal, then do the commoner sort of Christians. But the b Impediments of the jews conversion. impediments which have hitherto, and do yet withhold them from Christianity, do exceed in number and power. For that forestalled prejudice of theirs, the glory of the Temple, the Sacrifices and Legal worship's past, their hopes then and still of such a Monarch to their Messiah, as you have heard of, the splendour of their renowned Ancestors, the keeping of the Divine Oracles, their peculiar title of being GOD'S people, have bred in them such a swelling pride, that they naturally envy and abhor the very thought thereof, that the Gentiles should in these things either equal or succeed them. Sooner (saith Martin c Luth. in Mic●. 4.1,2. Luther) than they would endure, that the Gentiles (which in their daily prayers they curse and revise) should have any part with them in their Messiah, and be accounted coheirs thereof, they would crucify ten Messiahs: yea (if it were possible) would do to death GOD himself, with all the Angels and creatures else, although they should therefore undergo a thousand Hells. Hence, in a great part, proceedeth their natural and long continued obstinacy. And besides that prejudice, pride, and envy, they are not a little scandalised from the Christians themselves, somewhat in regard of the mutual differences and disagreements among Protestant's; which, though in itself bad, is made much worse by the unseasonable and unreasonable exaggeration of their common adversary, the Papist: but more, in respect of those which call themselves Catholics, and are not, but even by these men are found to be manifest Idolaters. d Religion of the West parts A scandal it is to see GOD'S Law neglected, and man's exacted with rigour: a greater matter, at some times to eat flesh, than the adulterous pollution of the flesh at any time: the blasphemies of Nations; these being interjections to the vulgar, and phrases of gallantry to the Princes: the forging and packing of miracles; wherein the Friars and jews concur with equal diligence, the one in contriving, the other in discovering them. A scandal are the alterations which they are forced by the Inquisitors to make in their Authors and Monuments of Antiquity: thinking, that these devices are our best evidences. A scandal is the vowing and praying to Angels and Saints, yea, more to the Mother of CHRIST, then to CHRIST himself, or to GOD, to whom alone they repute this a due Sacrifice. But the greatest scandal of all others, is the worshipping of Images. Indeed it seemed strange to me, and doth to the rest of my brethren according to the flesh (Nathanael a jew borne, baptised in London, before the Congregation at All-hallowes e Apr. 1577. made this confession) even unto this day, in whom this blindness and hardness of heart is in part continued, through occasion given by them that profess the name of JESUS: and not only in us, which are of the house of Israel, but in others, as the Turks and mahumetans, which are of the Race of Ishmael. We and our Fathers and Elders say, and in our Books call them by no other name, but Buale abodazara, Idolatrous Masters: a thing so detestable unto us, as nothing more, etc. They say unto us oftentimes, that they do not worship them as Gods, but GOD in them: Neither are the Heathen, we say, that are round about us, so blinded, that they think the stocks and stones to be GOD, but they are persuaded that GOD may be worshipped in them. And yet they go farther: for the Christians in Spain and Portugal have it written in their books, That the Virgin Marie is the LORDS Treasure, and that she bestows gifts and graces upon her servants: That her mercy pardoneth them, whom the justice of her Son might condemn, and that our Salvation lieth in her hands. But our Law teacheth, That GOD is All-sufficient, he giveth to whom he listeth, He will not give his glory to another, etc. The Reader may (if he please) from that jew himself, in his printed Confession, be further informed of that Partition-wall which separateth the jew and Catholic. They are so much the more scandalised, when they see the Catechisms recite the Decalogne, with omission of that second Commandment, which they think (as one of their greatest Rabbins contested with our f Rel. West. Author) was the Ordinance of CHRIST himself. Yea, the Priests and Friars let pass in their conferences with them for currant, their jewish upbraid, That CHRIST, a Carpenter's Son, was an Image-maker, or at lest an Author of their worshipping. As for those speculative plasters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of intention instrumental and final in worship, of Images of the true, and Idols of the false Gods, they are (as even now you heard) the unsavourest dregss to the jew in the world. The poor Idiot, among the Christians, can as little distinguish as the Pagan, and both amongst the Christians is like honour done to GOD'S Image, and to that of Saints, and to them both, in like form of worship, as amongst the Pagans'. They are forced to be at some Sermons, and there are well edified by their hearing, when they see the Preacher direct his prayer to a Crucifix, calling it his Lord and Savieur. Their Transubstantiation is a monster as hideous as the former. The means g Ibid. used to their conversion are weak; especially in some places, where they have not the New Testament in such Language as they can understand: and the Inquisitors have inhibited and taken from them all books written on that Theme, in defence of Christian Religion, or against it, alleging, they will have no disputing in matters of Religion either way, like the jesuits Edict at Dola, forbidding all talk of GOD, either in good sort or in bad. But of all other this is a good furtherance, that when in their Baptism they deny the Devil and all his works, they must renounce their right and property in all their goods and possessions; the shameful covetousness of hypocritical Christians having brought these irritamenta malorum within the compass of the devils works: presupposing (forsooth) that either the converted jew, or his corrupt ancestors, have scraped together such heaps of wealth by Usury, or Oppression, or some unlawful means or other. Therefore for the good of his soul, his body shall be left to beg or starve; while, with the leaving of his jewish Superstition, he must likewise leave all that he hath: and his new-received Religion must be a means to strip him of his riches, and to wean him from his well-beloved Mammon, which that Nation is naturally so far in love with. This alone, to the world-bewitched jew, is such a partition-wall to keep him from Christianity, that he will venture soul and all, rather than thus betray himself, his wife and children, to extreme beggary and want. Especially since the fairest of his preferment (to welcome him to our Religion) is to turn Friar: than which profession, nothing can be more hateful to him, who accounteth it a course against Nature; and a breach of that Ordinance of h Gen. 1.28. GOD, (Crescite & multiplicamini) of multiplying the world by a holy propagation in that i Heb. 13.4. honourable estate of Marriage, which that k 1. Tim. 4.1.4. doctrine of Devils hath made the Friar uncapable of. As for the example of Elias, and some other holy men (whom our Popish Votaries would make patrons of their disorderly Orders;) the jew (herein more truly-Christian than the Papist) holdeth it a course extraordinary, and ordinarily preferreth holy Marriage far before that seeming-holy Vow of Virginity. Thus we see what outward scandals, besides their general prejudice against Christianity, do hinder them from it: which offences, in behalf of the Christians, together with that prejudice, pride, and envy, and above all, that Veil which divine justice hath left upon their hearts, GOD in his good time remove, and grant, according to that Prophecy, That all Israel may be saved. OF THE ARABIANS, SARACENS, TURKS, AND OF THE ANCIENT INHABITANTS OF ASIA MINOR, AND OF THEIR RELIGIONS. THE THIRD BOOK. CHAP. I Of ARABIA, and of the ancient Religions, Rites, and Customs thereof. ARABIA is a very large Region, a Maginus. lying between two Bays or Gulfs of the Sea, the Persian on the East, and that which hereof is called the Arabian, on the West: On the South is the Ocean; on the North is Syria and Euphrates. b Plin. l.6.28. Orosius, l. 1. Pliny sets down the Northern Limits, the Hill Amanus, over-against Cilicia and Commagena; many Colonies of them being there planted by Tigranes the Great: it thence (saith he) declineth to our Sea and the Egyptian shore, and to the heart of Syria to Mount Libanus. By a certain workmanship of Nature it much resembleth the form and site of Italy. c Solin. 36. Arabia signifieth Holy. The Nations in this wide Tract of Land are many. It is the next to be spoken of in this our Discourse, according to our Geographical method, as confining upon judaea, whence we last departed. d Draudius in Solin. Beros. l.4. Some derive the name from Arabus, the son of Apollo and Babylonia. And the forged Berosus of Annius telleth, That janus pater scent one Sabus into Arabia Foelix; Arabus into Arabia Deserta; and Petreius into Petraea, all nephews of Cham; all indeed the sons of Annius his brain. True it is, that Arabia is commonly divided into those three parts, Petraea, Deserta, and Foelix. Of the Nations in Arabia, Pliny writeth largely, amongst the rest naming the Saracens, of which we are anon to speak at large. But long before Pliny, the Scripture speaketh of the people of this Region (not only those which are said to descend of Cush, the son of Cham, but of many others which descended of Abraham. as Ishmael the son of Abraham, by Hagar; and e Gen. 25.2. Zimran, and jokshan, and Medan, and Midian, and Ishbak and Shuah with their posterity, the issue of Abraham by Keturah: who, after that Seba and Sabbetha, and Rama and Sabtheca had peopled some parts of Arabia, were sent away with their portions Eastward to the East Country, that is, into Arabia; where it is likely they mingled their Seed and Generations with those former of the posterity of Cham: for therefore it seemeth Moses wife, Zipporah, was called a f Num. 12.1. Cushite, or (as some read) an Aethiopian, not that she was of the Country Aethiopia, but a Midianite of Arabia, of Abraham's race: which Country, because the posterity of Cush had first inhabited, and happily had mingled themselves in marriages with them, she is called a Cushite, which some wrongly expound an Aethiopian; although Cush were also the father of the Aethiopians. This posterity of Abraham are, in Scripture, often called the children of the East. The name Foelix, or Happy, is given to the Southerly parts of Arabia, for the fertility thereof: g Arias Montan. Caleb. the name Petraea to a second part, of Petra the Seat royal, after called Arach, of Aretas an Arabian King. The Desert Arabia hath a name answerable to the nature thereof; being, in great part, without inhabitants, for the barrenness of the soil: as is also a great part of that which is called Petraea. This Desert Arabia is also h Maginus, Plotom. l.5. called Aspera, Inferior, C●ua, and of the Hebrews Cedar. It is bounded on the East with Babylonia, and part of the Persian Gulf; on the North with Mesopotamia, near to Euphrates; on the West, with Syria and Arabia Petraea; on the South, are the Mountains of Arabia Foelix. Near to them and to Euphrates it hath some Towns, and is frequented with Merchants, otherwhere partly unpeopled, partly (Strabo therefore termeth it i Scenitae, vel Nymades, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scenitis) fed with such j I entories. Roaming Arabians, as have no dwelling-houses, but remove to and fro, seeking where to find pasture for their Beasts, and lodge in Tents. David accounteth himself k Ps. 120.5. miserable for this dwelling in the Tents of Kedar or (as Tremellius reads it) l Tanquam Scenita Kedareni. as the Scenites of Kedar. Thus did the Patriarches of old, thus did the Scythians, and thus do the Tartars and the Arabians in Asia, Africa, and Europe, at this day, roaming, roving, robbing. They m Boter. relat. part. 1.l.2. which devil in Towns and Cities, observing a more civil life, are called Moors, the other Arabians, in more proper appellation. The name moors was given them of the Spaniards, because out of Mauritania they invaded Spain, and now n Adrichem. Theat. T.S. is taken usually, not so much for the inhabitants of the Arabian Cities, as for all of the Arabian and Mahumetane Superstition. Bosra is the chief City. Arabia Petraea adjoineth on the West and North to Syria; on the East to the Desert Arabia; on the South to the Happy. Plinïe, Strabo, and Ptolomey call it Nabathaea. Some think, of Nebaioth, son of Ishmael. Tyrius calls it Arabia Secunda. Now it is called by Ruscelli, Baraab; or after Ziglerus, Barra; or Bathalatha, after Castaldus. Nigh to Syria it is more plentiful, then in other parts. The scarcity of wood and water, with the barrenness of the Soil in other places, show how it is maligned of the Elements. Both in this part, and the former, they had need go strong and well accompanied, for fear of Robbery and Spoil, which the Arabians attend. This part is famous unto all Generations, not so much for the Amalekites, Midianites, and other their bordering Neighbours (of whom and their Religion somewhat is spoken o Lib. 1.c.ult. before) as p R. Volaterran. for the miraculous passage of the Israelites through the same, and abode therein forty years, in which time they received the Law, were fed with Mauna; their Meat, Drink, Clothing, judgements, Mercies, continually yielding miraculous evidence of GOD'S presence amongst them. Bellonius visited the Mount Sinai: he q Obser. l.2.c.co.& d. saith, it is a mile and a half from Horeb, and far higher: from whose top, (which is hard stone of iron colour) may both shores of the Read Sea be seen. r Some say it is called Mare Erythraeum, or read, of Erythraeus a King of that name. This Sea is not therefore called Read, because either the ground, or the sand or the water thereof is Read, as Bellonius hath observed, for none of them are * Of this see more. l.6.c.ult. so. The people thereabouts take care for no other houses then the boughs of Palmtrees, to keep them from the heat of the fun (for rain they have but seldom:) the cattle are less there then in Egypt. In the ascent of Mount Sinai are steps cut out in the Rock: they began to ascend it at break of day, and it was after noon before they could get to the Monastery of Maronite-Christians, which is on the top thereof. There is also a Meschit there for the Arabians and Turks, who resort thither on pilgrimage as well as the Christians. There is a church also on the top of Mount Horeb, and another monastery at the foot of the hill: besides other Monasteries, wherein live religious people, called Caloieri, observing the Greek rites who show all (& more than all) the places renowned in scriptures and antiquities to Pilgrims. They eat neither flesh nor white meats. They allow food unto strangers such as it is, rice, wheat, beans, and such like, which they set on the floor without a cloth, in a wooden dish, & the people compose themselves to eat the same, after the Arabian manner, (which is to fit upon their heels touching the ground with their toes, whereas the Turks fit crosslegged like Tailors.) Arabia Foelix s Maginus. Dom. Niger. come. Asiae l. 6. trendeth from hence Southwards, having on all other parts the Sea: against which it doth about the space of 3000. five hundredth & four miles. Virgil calls it Panchaea, now t Adrich. saith it is now called Mamotta. Ayaman, or Giamen. It hath store of rivers, lakes, towns, cities, cattle first-fruits of many forts. The chief Cities are Medina, Mecca, Ziden, Zebit, Aden. There is store of silver, gold, & variety of gems. There are also wild beasts of divers kinds. As for the Phoenix, because I (and not I alone) think it a Fable, as neither agreeing to reason nor likelihood, and plainly disagreeing to the History of the Creation and of Noah's Ark, in both which GOD made all Male & Female, and commanded them to increase and multiply, I think it not worthy recital. Ludomeus Vertomannus, or Barthema (as Ramusius nameth him) tells u Eud. vertom.l.1.c.7. at large his journey through all this threefold Arabia: he traveled from Damascus to Mecca Anno 1503. with the Caravan of Pilgrims and Merchants, being often by the way set upon by Armies of those thievish and beggarly Arabians. This journey is of forty days travel, traveling two and twenty hours, and resting two for their repast. After many days they came to a Mountain inhabited with jews, ten or twelve miles in circuit, which went naked, and were of small stature about five or six spans high, black of colour, circumcised, speaking with a womanish voice. And if they get a Moor in their power, they flay him alive. They saw there certain whitethornes, and in the same two Turtles, which seemed to them as a miracle: for in fifteen days and nights they had neither seen birds nor beasts. They give their Camels by the way not above five barley Loaves at a meal, as big as a Pomegranate, and drink once in three days. At the end of eight days they stayed a day or two to rest them. Their pilot directed their journey by the compass (in Diodorus times, they observed the North-star) no less than if it had been at Sea. They traveled five days and nights through the sandy Sea, which is a great plain Champain, full of a small white sand like meal: where if, by some disaster, the wind blow from the South they are all dead men. And although they had the wind at North, yet could they not see one another above ten paces off. And such as ride on Camels are enclosed with wood, with holes to receive the air; the Pilots going before with their compass for direction. Many died there for thirst, and many with fullness, drinking too much when once they came at water. When the North winds blow, those sands are driven to a heap. He supposed that Mummia was made of such as the sands had surprised and buried quick: but the truer x jul. Scaliger. Exerc. 104. Mummia is made of embalmed bodies of men, as they use to do in Egypt, and other places. As for the other parts of Arabia, they which list, may by this our author, by Pliny, Niger, and others, be informed further. To come to the disposition of the people, they are small, naked, beggarly. What they have done in Asia, Africa, and Europe by force of Arms under the name of Saracens, and pretence of Religion shall follow in the next Chapter: What they still do, if they meet with purchase, travelers know to their cost. The practice of Merchandise amongst some of the Arabian people, and namely the Ismaelites, the y Gen. 37.28. Scripture recordeth. For their ancient Religion, it is not like it could be good, when as they had so bad an Author of their stock, accursed Cham: the sons of Abraham were better instructed: but as they were borne after the flesh, and not according to promise', so if they and some of their posterity did a while hold the truth, (as the History of job and his friends evinceth) yet this lasted not long: but soon after z Psal. 76.1. & 147.20. in jewrie was GOD known, and he dealt not so with any other Nation. Herodotus a Herodot l3. (father of the Greek History) affirmeth in his Thalia, that the Arabians worshipped Dionysius, whom they named Vrotalt; and Urania, whom they called Alilat: these alone they esteemed Gods. They shave their maidens like to Dionysius, in a round form about the temples. Suidas telleth b Suid. hist. that they were excellent Archers, their Arrows were as long as themselves: their bows they bent not with hands, but with feet. Curio c Coelius Aug. Curio hist. Sar. l. 1. in his Saracenicall History testifieth of them, that as they descended in great part of Abraham's race by Ishmael, the sons of Keturah, and by Esau: so they of old had and still retain many rites observed by the Hebrews: as numbering by Tribes, and marrying only within their own Tribe: every Tribe also had their own King. (which it seemeth the Tent wandering or Scenite-Arabians observe still) That son succeedeth not which is eldest, but he which is borne first after he is proclaimed King or Ruler, being of Noble race on both sides. They used also Circumcision. For their religion in old times; some were Christians, of which (about the times of Mahomet) there were many sects: some were jews; others worshipped the Sun and Moon: others, certain Serpents; others, some kinds of Trees; and some a Tower called Alcaba, which they supposed Ishmael had built; and some others, some other deities. Eusebius d Euseb. de laudib. Constant. tells that they used human sacrifices, which not only Sardus confirmeth, saying, that they sacrificed every year a child whom they buried under the Altar: but e Sardusl 3 c 15. Nicephorus f Niceph. hist. Ec. l.18.23. also reported of one Naaman a Scenite-Arabian, a chieftain amongst them, who in zeal of that superstition, killed men with his own hands, and sacrificed them on the Altars to his gods. He in the time of Mauricius, warned by a vision, become a Christian, and with him an innumerable company of his, whom he offered a living unbloody sacrifice in baptism unto CHRIST. When they entered league with any, their manner was, that one standing in the mids between both parties did wound the hand with a sharp stone, in the palm near to the thummes of them both, and taking flocks of the garments of them both, anointed, with that blood, seven stones set in the mids of them: Meanwhile invoking Dionysius and Urania: and then this Mediator becometh surety for the party, who thereby esteemeth himself bound to observe it. And thus did g Herod l. 3. they make league with Cambyses. To these two Arabian Gods Great Alexander would have added himself a third (saith h Arrian. l.7. Arrianus, in his life.) He made great provision to invade them, both because they had sent him no Embassage, and for that they worshipped only these two deities; Heaven, for that it containeth the Sun and Stars; and Dionysius, because he had invaded the Indian's: and therefore aequalling this his own expedition to that of Dionysius, he would also for robbing of men, be reckoned a God. Strabo i Strabo l. 15. saith, that in respect of the wealthiness of this country, he had thought (had not death prevented him) to have made Arabia the imperial seat. He affirmeth also that Sesostris the Egyptian King, passing through Arabia, in that his renowned expedition, erected there in divers places Egyptian temples and superstitions: that the Troglodytae which dwelled in Caves, and bordering on the Egyptians, by some reputed Arabians, were circumcised, as the Arabians and Egyptians were. The Nabathaeans worship the Sun, burning Frankincense on an Altar unto him. They neglect the bodies of the dead, burying even their Kings in a dunghill. Of the other Arabians he reporteth that they used incestuous copulation with sister and mother. Adultery with them is death: but that only is Adultery, which is out of the same kindred, otherwise all of the same blood to use the woman is their (incestuous) honesty. When fifteen brothers (Kings sons) had by their continual company tired their one and only Sister, she devised a means to rid herself, or at lest to ease her somewhat of that trouble. And therefore whereas the custom was, that he which went in, left his staff at the door to prohibit others entrance, she got like slaves, and always having one at the door, was disburdened of their importunity; every one that came, thinking some other had been there before them. But they being once altogether, one of them stole from his fellows, and finding this staff at the door, accused his Sister to his Father of Adultery, whereof by discovery of the Truth she was cleared. Linschoten k Linschoten. History of the Indieses. telleth of the like practice observed by the Nairos in Cochin, leaving their Arms at the door, when they enter to their Nairo-kinswomen which they use likewise in common, being never married. Their Circumcision they observed, as l Draudius in Solin. some writ, at the thirteenth year of their age, imitating Ishmael herein. Every one abideth in his Father's profession. The possessions and wealth are common to the whole kindred. Alexander ab Alexandro nameth Dyasares an Arabian deity. Their Priests he saith were attired in linen garments, with Mitres and Sandals. m Sol. Polyhist. Solinus affirmeth, that they abstain from Swine's flesh: neither will that sweet air of Arabia breath life to that sordid & stinking creature. This is in the Happy Arabia, where happiness maketh them unhappy: their sweets n Strab. l.16. breeding bitter effects in diseasing their bodies, which they are forced to cure with the scents of brimstone and goats beards burnt. That which others admire and almost adore for rareness and excellency, is here their common sewell for their fire: o D. Sic. l.3. Vulcan's devouring jaws being fed with herbs, shrubs, trees, gums, spices, for human and divine uses most esteemed. Frankincense (saith p Plin. l.12.c.14. Pliny) groweth only in Arabia, but not in every place thereof. About the midst of the country is Sabota (the chief City of the Sabaeans) in a high mountain: eight mansions from thence is the Region of Frankincense, which is called Sabba, that is, a mystery: looking toward the East, every way guarded and made unpassable with Rocks. The soil is reddish, inclining to white. The length of the Fankinsence-wood, is twenty sehoeni, the breadth half as much. (a schoenus in this account is five miles) Other Arabians besides (these and the Minaei) see not this tree, nor all of these, but only some three hundred Families, unto whom the right of these rites devolueth by succession. Therefore are they called sacri, Holy, neither may they in the time, when they cut them, be polluted with knowledge of women or with Funerals. What manner of tree it is, Pliny saith he knew not, nor any Roman to his knowledge. They gathered it in the spring and autumn: they cut the trees from whence it sweateth. There needs no watch to keep them, but the innocency of the inhabitants. When Alexander in his Youth bestowed large store of Frankincense in his devotions, Leonides his Mr. told him, he should so do when he had conquered the country where it grew: He after enjoying (some part of) Arabia, sent him a ship laden with Frankincense, and bade him serve the Gods plentifully. The Frankincense, when it is gathered, is carried on Camels to Sabota by one way, out of which to go were capital. There they pay the tithes to a God which they call Sabis. The Priests take it by measure, not by weight. Certain portions are allowed to them and to the King's scribes. Plantus therefore q Pl. in Poenulo & in Milite. calls Frankincense Odour Arabicus. Virgil calls it Panchaean, & Sabaean Frankincense. The manifold rites which the Heathens used in their holy things with this drug, Stuckins r Stuckins de sacris. showeth at large. Here also grew the Mirth in the same woods, and among the Trogloditae. But this and Cinnamon and other things which grew elsewhere as well as here, need not much discourse. They used yet some religion in gathering of their Cinnamon, as s joan. Boemus. some observe, sacrificing before they began, and after dividing what they had gathered, with a sacred spear assigning a portion to the Sun: if the division be justly made, the Sun sealeth his consent by fire, with his beams consuming the same. Thus much of their spices, and holy drugs. Of their other riches I mean not to speak, save of their sheep with great tails, some of which weigh forty pound. t Leo. Africanus. Leo saith he saw one at Cairo, whose tail, supported by a Cart with wheels (for else she could not have carried it) weighed fourscore pound, and heard of such as weighed a hundred and thirty pound. * Gal. 1.17. Paul presently after his conversion preached the Gospel in Arabia. Panchaea and an other Island, called Sacra, are adjoined by u Diod. Sic. l. 6. c. 10. Diodorus to Arabia, both fertile (as he saith) of Frankincense. In Panchaea is the City Panara, whose inhabitants are called the Ministers of jupiter Triphylius, whose Temple is thence distant threescore furlongs, admirable for the Antiquity, magnificence & nature of the place: it is two hundred foot long, the breadth answerable, having in it large Statues, and about it the houses of the Priests. Many Fountains there springing make a navigable stream, called the water of the Sun, which is medicinable to the body. The country about, for the space of two hundred surlongs, is consecrated to the Gods, and the revenue thereof spent in sacrifices. Beyond is a high mountain, called the seat of Heaven, and Olympus Triphylins': where Coelus is said to have instituted the rites there yearly observed. The Priests rule all in Panchaea both in civil and religious cases: and live very deliciously, attired with linen stoales and mitres, and particoloured sandals. These spend their time in singing hymns, and recounting the acts of their gods. They derive their generation from the Cretan jupiter. x Eadem ferè Euseb. de praeparat. Eubella l,2. They may not go out of their sacred limits assigned them, if they do, it is lawful to kill them. The Temple is enriched with gifts and offerings. The doors excel for matter and workmanship. The bed of the God is six cubits long, and four broad, all of gold fair wrought. The Table stands by, nothing inferior. In the mids is another bed of gold, very large, graven with Egyptian Letters; in which are contained the gefts of jupiter, Coelus, Diana and Apollo, written by Mercury. Thus far Diodorus. justine y justin. bift. l. 39. mentioneth Hierotimus an Arabian King, which had six hundred children by Concubines. Some z Gramay As Arab. are of opinion that the Wisemen which by the ancient conduct of a Star came to jerusalem, (the first first-fruits of the Gentiles) came out of Arabia. Scaliger a jos. Scal. Can. I sag. l.2. mentioneth a conquest anciently made and holden by the Arabians in Chaldaea. Philostratus b Philost. de vita Ap. l.1. saith, the Arabians are skilful in auguries, or divinations, because they eat of the head and heart of a Dragon. That they eat Serpents, Solinus affirmeth. Atheneus c Athaeneus l. 6.c.6. saith that the Arabians used to maim themselves, if their King happened to be maimed, and that in the same member: and in d Ath. l.12.c.4. another place he citeth out of Heraclides Cumaens, the delicacies of this Arabian King, and his quiet or idle course of life, committing matters of judgement to officers: and if any think himself wronged by them, he pulls a chain fastened to a window in the highest part of the Palace: Whereupon the King takes the matter into his hand, and whether part he finds guilty dies for it. e Plutarch de Inuid. & odio. His expenses were fifteen Babylonian talents a day. The Arabians kill Mice, as a creature supposed enemy to the gods, a custom common to them with the Persians' and Aethiopians. The f Tertullian de veland. Virg. women cover their faces, contented to see with one eye, rather than to prostitute the whole face. They kill not Vipers, but scar them away with Clappers from their balsame-trees saith, g Pansania Baeotica. Pansanias, when they gather that commodity, because they think them consecrated to those balsame-Trees, under which they live and feed of that liquor, with which also they cure themselves if they are bitten by them. The Arabian tongue is now the common language of the East, especially among such as embrace the Mahometan religion: this language in the first division of tongues, according to h Epiph. contra Sethian. Epiphanius, was begun in Armot, the first speaker and Author thereof. CHAP. II Of the Saracene Name, Nation, and proceeding in Arms. PLINY lib. 6. cap. 28. mentioneth among other Arabian Nations the Saracens: placing them near to the Nabathaeans. Ptolomey a Geograph. lib. 6.c.7. likewise nameth the Scenites so called of their tents, which with themselves, their flocks, and substance they removed up and down from place to place. Posterity hath called all these Tent-wanderers (saith b Scenitas Arabas quos Saracenos nunc appellamus. A. M.l.22 Scaliger out of Ammianus Marcellinus) Sarracenes: and so doth Ptolomey in the next words call the next adjoining people, seating them in the Northerly bounds of Arabia Foelix. In the same Chapter he setteth down Saraca, the name of an Arabian. Epiphanius lib. 1. saith that the Tribes of the Agarens or Ismaelites, are now called Saracens. c Boterus. Curio. alij. Some later Authors have written, that because Ishmael was the son of Haegar a bondwoman, his nicer posterity have disclaimed that descent, and derived their pedigree and name from Sara. josephus Scaliger, in his Annotations upon Eusebius Chronicle, after that he hath cited the former testimony of Ammianus, and of Oukelos on the 37. of Genesis, addeth the authority of Stephanus; who affirmeth Saraka to be a region of Arabia, near the Nabathaeans, of which he thinketh that the Saracens borrowed their name. We know (saith Scaliger) that the Arabian Nomades are so called: for Sarak in Arabian soundeth as much, that is (furaces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) thievish or robbers, such as the Cosakes, Tartars, etc. De Sara, perridiculum: To call them Saracens of Sara is ridiculous; for then either they must be called Saraei, or she Saraca. d Am. Mar. l.14 Marcellinus thus writeth of them; This people stretcheth from the Assyrians to the falls of Nilus: all warriors, half naked, in coloured jacks. None ploweth or planteth, but they wander up and down without houses or laws; their life being always in flight. Their wives they hire and Covenant with for a time: which breed child in one place, and bring forth in another, and never rest. Their food is Venison, Milk, Herbs, and such fowls as they can take: the most, that we have seen, know not the use of Wheat or Wine. Like Kites they snatch their prey, but stay nor by it, whether they win or lose. They are such, as the Romans need never wish them their friends or their enemies. In the time of julian e Lib. 25. they made out-rodes and spoils on the Roman provinces, because they were denied their wont stipends by julian, who told them that he had better store of Iron than gold. This name Saracene may well befit that course of life which they embraced: for in the more Southerly parts of Arabia, they are more civil and rich, dwelling in Cities, and have quick trade, which all are wanting about Medina and Mecca, places so renowned by the life and death of Mahomet. Neither doth it seem probable that those which were called Agarenes in the continued succession of so many ages, as appeareth 1. Chron. 5. 10. and Psal. 83.6. would after grow ashamed of that: or that Ishmael, which derided the hopes concerned of Isaac the son of Sara, would nourish his posterity in the same hope, or leave to them any honourable memory of Sara, who had rejected him together with his mother. Yea, and their own superstitious Legend proveth the contrary, as shall appear in the next Chapter. This robbing and rogueing people lived in much obscurity, until that darkness brought them to light, and a Religion newly stamped by Mahomet, in a secret and just judgement of GOD, for the contempt of the truth, was by as new a kind of preaching (viz. force of Arms) obtruded on the lukewarm world. For when as Mahomet, (of whose life solloweth a large discourse) had observed that sick state of the Empire affected with jewish rebellion, Persian invasion, and Nestorian infection, besides the security of the Head itself, Heraclius then Emperor: he thought good to take Occasion by the forelock, and to strike whiles the iron was hot. First, f Saracen. hist. Curio. l.1 Dreshleri. chron. Boter. Ph●yg Chron. Car. Chron. Sabel. Aen. 8.l.7. Volaterran l. 12 Chron. Arab. Polity of the Turkish Empire, etc. under pretence of Religion having inueagled a multitude of Disciples, he made a commotion in Arabia: and being therefore driven out of Mecca, many of his followers resorted to him: Of whom he appointed Captains and leaders of the rest, Vbequar, Omar, Ozmen, Alifre, Talaus, Azubeirus, Zadimus, Zaedinus & Abuobeid. The Arabians (as some affirm) aided Heraclius in his war against Cosdroes' the Persian: and after that war ended, the Arabians complaining for want of pay, the Treasurer answered that there was scarce sufficient for the Greek and Roman soldiers, much less for that company of dogs. Whereupon, as long before on like occasion they had rebelled in the reign of julian, so now enraged they departed into Syria, and adjoined themselves unto Mahumet, who even then after the Persian victory had obtained (some say) of the Emperor whom he served in those wars, to himself and his followers, a Region to inhabit; the Emperor so rewarding his exploits in the late wars. Mahumet with this supply assailed Mecca, which divers times before he had in vain attempted, and took it, with other pieces in Arabia, viz. Hunaim, jetrip, Tambic, etc. He afterwards created four Generals, whom he called the four sharp swords of GOD, and commanded them to go into the four parts of the world, and kill all such as would not embrace his Law. These four were Ebubezer, g The Arabian nam● s in other languages are translated iversly. or Vbequar, Omer, Osmen, and Ali. Ebubezer went into Palestina, but was overthrown by Theodorus Begarius, Caesar's Lieutenant. About the same time died Mahumet, and this h Abubecher. Ebubezer succeeded him; although Mahumet had designed Ali his successor. Eubocara or Abubacher (for diversly is this Ebubezer called) having by his might, and the assistance of Homar and Osmen, obtained to be i Califa, or Amira was the name of the chief place or sovereignty in cases spiritual and temporal: the successor of Mahomet. Califa, overthrew the imperials, and soon after died. Homar the next Califa wan Bosra the chief City of Arabia, and all the country as far as Gabata, and put Theodorus, the Emperor's brother, to flight. He besieged Damascus, and having broken the forces that came to rescue it, obtained it: subduing also all Phoenicia. After that, turning his forces into Egypt, Cyrus the Bishop of Alexandria stayed him with promise of 200000. pieces of gold, for yearly Tribute. This was disannulled by Heraclius, and Emanuel the deputy denied the payment: whereupon entering the second time under conduct of Hamrus, Egypt was conquered. After two years siege, jerusalem also was won. jaidus one of his Captains subdued Edessa, and all Mesopotamia. Afterwards placing Muavias' over all the countries between Euphrates and Nilus, he invaded Persia: where the Persians' lost both their King Hormisda, their state, religion, & name: of Persians' being converted into Saracens. This victorious Homar made jerusalem his royal seat, where he built a Temple to Mahumet: and while he was praying, was murdered by his servant. Ozmen, k Othman 4. the succeeding Caliph, sent a great Army into Africa, under the leading of Hucba: who overcoming Gregorious Patritius and destroying Carthage, subjecteth all that Province to their Empire; making Tunes the mother-city: but soon after translated that honour to Cairoan, which he bunilt thirty six miles from the Sea, and a hundred from Tons. In the third year of his reign Muavias' the Deputy of Egypt with a Navy of seven hundred, or, as others say, of a hundred and seventy sail, assailed Cyprus, and taking Constantia, wasted the whole Island: and having wintered his Army at Damascus, the next year besieged Arad in Cyprus and won it, and dispeopled all the I'll. Thence he invaded the continent of Asia, and carried away many prisoners: and after, in a Sea-fight with Constans the Emperor, died the Lycian Sea with Christian blood. He wan Rhodes, and sold to a jew the brazen Colosse or pillar of the Sun, which laded nine hundred Camels, sometime reckoned one of the world's seven wonders, made in twelve years space by Chares. After this he afflicted the Cycladeses islands in the Archipelago, and then sent his Fleet against Sicilia, where they made spoil with fire and sword, till by Olympius they were chased thence. Muavias' himself with an Army by land entered into Cappadocia: jaid having overrun all the neighbouring Armenia, unto the hill Caucasus. But mean while Ozmen, besieged in his house by Ali his faction, slew himself, when he had lived eighty and seven years, and reigned twelve. The Saracens could not agreed about their new Prince; Muavi and l Hali. 5. Ali with great armies, being Corrivals of that dignity: and Ali, being treacherously murdered by Muavius means, in a Temple near Cusa a city of Arabia, was there buried, and the place is of him called Massadalle or ali his house. m Hasen been Ali. Alhacem, the son of Ali and Fatima Mahumeta daughter, was by Muavia his own hands crowned, n Some say he resigned, and he with Muavi are reckoned but the sixth Caliph of the Arabians. and by him soon after poisoned. Thus was Muavi sole Caliph, who granted peace to the Emperor, on condition that he should pay him every dair o This daily tribute was both ceased & inverted soon after, when Abdimelech made peace with the Emperor, with promise to pay him the like tribute. P. Diacon. ten pounds of gold; and a Gentleman servant with a horse. Damascus was now made the seat Royal. He subdued the sect of Ali in Persia, and after invaded Cilicia, and sent (to aid Sapores) a band of Saracens, which afflicted Chalcedon, and sacked Armaria a city of Phrygia; and with a fleet invaded Sicill, took Siracuse, and carried away with them the riches of Sicilia, and of Rome itself, lately fleeced by the Emperor, and here hoarded. another army of Saracens, overrunning the Sea coast of Africa led away eight hundred thousand prisoners. Muamad and Caise on the other side subdued to Muavi, Lydia, and Cilicia; p About these times another false prophet called Muctar, obtained Persia, and the Arabians were troubled. P. Diacon. in justin: and after, with Savus an other Saracen General, besieged Constantinople, from April to September: and taking Cizicum, there wintered their forces, and in the Spring, returned to their siege, which they continued seven years; but by divine assistance, and force of tempest, they were chased thence. And Constantive slew three hundred thousand Saracens, in a battle (not long after) against Susra the nephew of Muavi. and compelled the Saracens to pay a great tribute. q Anno 679. jezid reigned after the death of Muavi his father, (a better Poet than Soldier) he soon died. Neither did his successors Marvan and Abdalan live two years in the room. r Abdimelec son of Maruan. Scal. 9. & P. Diacon. in lustiniano. Abdimelec was chosen Caliph, who descended from Hali, when as Abdalan of the Image of Eubocara (the Arabians call this the Maraunian race; the other Abazian) had possessed himself of that Title by force, whom Ciafa the kinsman of Abdimelec overnthrew. Ciasa after this victory entering Damascus, plucked jazid (one of the former Caliphs') out of his grave, burned his bones, and hurled the ashes into the river, and cruelly persecuted all the Maraunian stock. Hereupon s Others call him AbdulMu. men. Abedramon one of that house with a great number of his friends and followers fled into Mauritania Tingitana, where he was welcomed of the Saracens there being, and first entitled himself Miralmumim, which signifieth The Prince of Believers, and then builded t Leo writeth otherwise, as in our 6. Book shall appear: he saith Morocco was built in the 424 year of their Hegira. Morocco. Abdimelec having other irons in the fire, neglected this: First appeasing tumults in his own state; then overthrowing the Emperor in the field: after receiving (by treason of the Deputy) Armenia; winning that part of Persia, which yet was subject to the Romans, and by his forces spoiling Thracia, whiles the Greeks' were divided amongst themselves. He also chased the Roman garrisons out of the coast-townes which they held in Africa. Abdimelec being dead, u Called of Leo, Qualid, & of Scal. Walid. 110. Vbitus the son of Abedramon sncceeded, under whom the Saracens, besides the spoil of Galatia, conquered all Africa betwixt Niger and the Sea, a little piece excepted at the mouth of the Straitss subject to Rodericus the King of Spain: Mucas was made Lieutenant of the Saracen Empire in Africa. To him julianus Earl of Cepta, full of indignation against his Prince, for deflowering his fair daughter Caba, about the year seven hundred and twelve, offereth the conquest of Spain, if he would furnish him with some competent forces of his Saracens. This traitor, thus strengthened with the authority of his place (being Governor of the Isle Viridis and divers places in Africa and Spain) backed with his friends, and aided with the Saracens, overthrew the Gottish Empire, which had now ruled Spain about three hundred years: Rodericus losing the field and his state, and spending the remnant of his days with an Hermit in a solitary desert of Lusitania. julianus himself was after slain by the Saracens, as were the Spanish Traitors; the just end of unjust treachery. Zulciminius the next x Anno 717. Suleiman. Caliph sent Malsamas with a great power into Thrace, where having spoiled the Country, he laid siege to y Curio. lib. 2. Constantinople; Zulciminius his master assaulting it by Sea, with a navy of three thousand ships, in which siege he died, Anno Domini seven hundred and nineteen. Aumar. z Wolfgang. Dreschler. Chro. Omar. his successor, had no success in this attempt, partly, through the violence of frost, causing famine and diseases in his camp, and partly, by the force of an artificial Glass, where with Leo the Emperor cast fire amongst the enemy's fleet, and firing even the Seas about the ships: that by this subtlety and force of tempest, of three thousand sail, five ships only are said to have escaped. a jezid. Gizid, sent with supply of three hundred and three score ships, durst not approach for fear of this fire: and the Saracens by their Caliph were revoked, when the plague had slain in Constantinople three hundred thousand people. When Aumar was dead, Gizid was chosen in his place; and after him Hascham son of Abdelmelech: who being murdered, Walid, or Euelit son of jezid; in whose time the bottom of the Sea, near the coasts of Asia minor, burned, and sent forth smoke first, and after, heaps of stones, with which the shores of Asia, Lesbos, and Macedonia, were filled, and a new Island b P. Diac. Leo. took beginning of the heaping together of earth, which was annexed to the Island called Sacra. The Saracens in Spain erected amongst themselves many petite kingdoms, and by their divisions made way to Pelagius, with some remainder of the Spaniards to recover some of their lost country, who dying in the year seven hundred thirty and two, his son Fafila succeeded, in whose time the Saracens passed the Pyrenaean hills into France, where Theodoricus the second was then King, but c Paul Aemil. libr.2. Charles martel master of the King's house ruled, as did his father in that office before, and his son, (both Pipins) after him. The Saracens took Narbone, and after Bordeaux, kill in it, man, woman, and child, and rasing the Temples to the ground; they passed Garunna, and overturned Angolesme and Bloys, and came into d Toures. Turon, where Eudo the Goth then King of a great part of France, in wars with martel, for fear of the common enemy, entered league, and with their joint forces slew three hundred and seventy five thousand Saracens; and those of Navarre slew the rest that escaped, in their return. But when Eudo was dead, martel took part of his kingdom from his sons Hunoldus, and Vaifarus, who thereupon recalled the Saracens, which under the leading of Atinus took Auenion by the treason of Mauricius then Governor, from whence, and out of France they were driven e Annis 735. & 737. & 738. by Martellus. The Saracens made four invasions into Thrace while Euelitus was Caliph, to whom succeeded Anno 74 f jezid. Gizit the third, who wasted Cyprus, and carried away the people into Syria. After him and g Hisan. Ices, (which too ruled not two years) Marvan reigned; and after, another of the same name, and the Saracens were divided. Tebid Dadac, and Zulciminius, challenged each to himself the sovereignty: and when all these were overthrown and slain, Asmulinus amongst the Persians' raised up the servants to murder their masters, and with them he overthrew Iblinus with one hundred thousand Saracens; and after, Marvan himself with three hundred thousand, who fleeing into Egypt, was there also vanquished and slain in a Temple. This murder grew through the faction of the Abasian stock, who conspired against him, because he had slain one of their kindred. Abulabas the chief of this conspiracy succeeded him, in the h jos Scal Can. Is. lib.2.& lib. 3. year 749, and removed the Chaliphate to that family from the Maraunians, in the year of their Hegeira, 132 after the Arabian computation; as we follow Scaliger herein; and he the Chronicle which Abraham Zacuthi gathered out of the Monuments of the Ismaelites. In the former relations, we have principally followed Curio his Saracenicall history: though by the way we have borrowed of others also. This Abulabas being dead, Abugephar Elmantzar i Ann● Dom. 753. Heg. 136. succeeded. He imprisoned the twelve sons of Hasin the son of Ali, where they perished; He began first to build the City of Bagded: he died k An. Dom. 774 inthe 158 year. john di Barros l As. dec.1. lib. 1 ascribeth this City to the Bug●afar also, for so he calleth him; but Curio to one Muamat long after. Scaliger m Animad. in Euseb. chron. Lydyat 'em. tem. thinketh this to be Seleucia, a City built nigh unto Babylon by Seleucus, near the meeting & mixing of Euphrates and Tigris; of which see our Babylonian history. Mahdi his son succeeded n 781. 786. 808. 813. anno Herald 165. after him Abarm Erreschid, Anno Herald 170: and in the year 193. Irvin the son of Reschid, slain by the faction of his brother Mammon 198. This Mammon was studious of learning and learned men: He made Ali King of Chorasan, and made a Law, That the posterity of Ali should be clothed in yellow silk. In his time many Books were turned out of Greek into Arabian; he died in the year o 832. Anno Dom. 841. 861. 218. Mutetzam followed: and after him in the year 226 of the Hegira Aharan Elwathak: and next to him Methucal, who was slain in the year 247 by a Turk. Muthnatzar his son and succeslour died in the year after, whom Elmustein followed; under him the Turkenien set up Achmad son of Tolon servant of Mammon King of Egypt and Syria, and slew the Chalipha anno H. 255. anno Domini 868. After this time was the Caliphate or Popedom divided, one sitting at Bagded, an other in Egypt. The Egyptian Chaliphs' in our Egyptian History are expressed in their due place and order. In Bagded succeeded Muhtadi. And the next year Mutemad, who died p 892. 900. 907. 931. anno Herald 279. Mutetzad his successor died 288. Muchtaphi, who slew Aharan the last of Tolons' family that reigned in Egypt, died 295. Mutetdan held the place till the year three hundred and twenty. The next was Elkahar, to whom succeeded in the next year, Ratze, and after him Muktaphe his brother, who made Toson a Turk his chief Captain; of whom afterwards he was blinded. Mustekaphe succeeded q 943. anno H. three hundred forty and two. In his days the family of Bawia ruled, whose son Meaz Eddula slew the Chaliph. Their Father had dreamt, that as he pissed, fire ascended from his yard up to Heaven: which the Diviners told him, signified the ensuing greatness of his sons. He placed Matia in the Chaliphate, but ruled all things himself. Unto Matia succeeded Taia, in his time Meaz Ledin jilah was made K. of Mecca, Medina, Aliman; Egypt he obtained before. Etzad Eddula son of Meaz repaired Bagded, now much decayed, and gave his daughter in marriage to the Chalipha. This r 981. 990. Etzad Eddula died anno Hegirae 371. to whom Tzautzam Eddula succeeded, imprisoned by Beha Eddula, as was also Thia the Chaliph, and his house spoiled anno Hegoriae 353. Sultan Eddula Segia reigned after this Beha, and Kadar was Chalipha after Tasa. Scheraph Eddula reigned anno Hegirae 411. Kaim succeeded in the Papacy anno Hegirae 1020. 422. and five years after Muktadi. The 1031. Sultan being dead, and leaving a fonne of three years old; his wife, the Babes mother, purchased the Sultanship of the Chalipha with a great sum of money. About this time flourished Ben Gazela, which made many Books of Physic. Mustetaher was next Chalipha. In his time the Astrologers foretold an exceeding 1095. deluge, not so great as in the days of Noah, because then (said they) were seven Planets in Conjunction with Pisces, whereas now there were but six, Saturn being excluded. This made the Inhabitants of Bagded afraid, because of the low situation: and caused them to stop the passages of the waters. The Ismaelites which of devotion performed their Pilgrimage, were most of them drowned. The Chalipha for this cause arrayed the ginger, which foretold this, in royal apparel. He died s 1118. anno Hegirae 512. Musteraschad succeeded, than Raschid, and in the 1135. year 530. Muktaphi. In his time were terrible Earthquakes, which made havoc of all about Damascus, Aleppo, Tripoli, Antiochia, and Laodicea. Tigris overflowed 1.60. Bagded, and desolated many other Cities. In anno Hegirae 555. succeeded Musteneged, who by his Physician's policy was strangled in the Bath, by the violence 1170. of the heat, the door being shut. His son Mustetzi enjoyed the room 566. In his time the Abasian Caliphaes' were received in Egypt, which the Phetimeans of Ali his posterity had before separated. Natzar succeeded t 1179. 1225. anno Hegirae 575. and Taher his son 621. Next Mestenatzar which gave much Alms, and built many Schools. In his days arose in Asia, one Baba, which professed himself a Prophet sent of God; who gathered an army of the scum of all Nations, whereby he filled Asia with blood and slaughter, both of Christians and Israelites, until Glatheddin King of Gunia destroyed him. In the year 640, of CHRIST one thousand two hundred forty and two, succeeded Musteatzem, the four and fiftieth Saracenicall Chalipha. The Tartar King Chita made his brother Halacho King of Irak and Mesopotamia, who besieged and sacked Bagded, and slew Musteatzem. This Chalipha was starved by his commandment in the midst of his treasures, because he would not employ the same (through nigardise) for his own defence. From that time there hath been no Chaliph (saith this Arabian History) in Bagded. In him ended the Abasian line, of which had been five and thirty Chaliphaes'. After Mahumet or Muhammed the false prophet, the first Captains of war were called Emirelmumenim, that is to say, Praefecti orthodoxorum, the Captains of the Sound-beleevers: and after, because, under cloak of Religion, they seized on the Primacy and tyranny (spiritual and temporal) they named themselves Chaliphaes', that is, Vicars. The first Emirelmumenim was Abubecher. When by his successors, Governors u Such were the governors of Chorasan, Irak, Sirrah, Damascus. je●●n, Mutzul, Halep, Gunia, Mahaan: The Arabian calleth them Kings: & their heirs succeeded them. were sent into Spain and Africa, they for a time held the same as Deputies, although to their power nothing lacked but the title of a King, yet they professed to do all in the name of the Emirelmumenim until afterwards they took that Title also themselves, and become absolute. Whence all the pettite Kings of Spain, and the African Potentates, were called Emire elmumenim; and the Kings of Barbary are so stilled at this day, even as the French King is called Christianissimus, and the Spaniard Catholicus. The Legates of the Chalipha were called Naibin, which also signifieth the same that Chalipha; but this was made peculiar to those Saracen Tyrants, which used both Swords, (to speak in the Roman language) supreme in matters Divine and Human. Thus observeth joseph Scaliger x Can. Isag. l.3. of these names: whereby it appeareth, that Emire elmumenim was not given only to Abedramon and his successors in Africa, as is before observed out of Curio. Thus have we given you a Chronographicall view of the ancient Chaliphaes', with their first and greatest Conquests, omitting the lesser and later; as in the year 807. in Sardinia and Corsica: in 826. in Crete: 843. in Sicill; and presently after in y Lud. Reg. lib.8 Italy, overrunning Tuscan, and burning the suburbs of Rome itself, with the Churches of Peter and Paul 845. the next year in Illyria, Dalmatia; besides the taking of Ancona: in 847. chased by Pope z Plat. ●m vita Pont. Leo from Ostia. These with other their affairs of war, in Lucania, Calabria, Apulia, at Beneventum, Genua, Capua, (which Cities they took) I pass over. After this great body grew lubberly and unwieldy, it fell under the weight of itself, none so much as the Saracens overthrowing the Saracens, as their a Cairaoan become a Papacy absolute, though schismatical as they called it: so did Morocco: the Persians' were always p●one to such schisms: and others, as it served for their advantage. Sects and Divisions make plain. Nevertheless; this disjoining and disjointing notwithstanding, their Religion even still covereth a great part of the World. For besides the triumphing sword of the Turk, Persian, Mogore, Barbarian, and other Mahometan Princes: such is the zeal of the superstitious Mahumetane, that in places furthest distant, this their Religion hath been preached, which they trade together with their merchandise, even from the Atlantike Ocean unto the Philippinaes': It hath founded in China, it hath pierced Tartary: and although the name of Christian extendeth itself into so many Sects and Professions in the Countries of Asia, Africa, and America, besides Europe (almost wholly Christian;) yet is it hard to say, whether there be not as many Disciples and Professors of this ridiculous and impious devotion, as of all those which give their names to CHRIST, in whatsoever truth or heresy. Thus hath the Field and the Church stooped to Mahumet: we may add more, (Saul among the Prophets:) Learning hath flourished amongst the Mahometans, at first so unlearned and rude. b Lud. Reg. Avicen, Averrois, Avempace, Algazel, etc. Philosophers; Mesve, Rasis, and many other Physicians and Astrologers, mentioned in the Chronicles of Zacuthe; Leo, and Abilfadis Ishmael. Geographers; Cairaoan, Bagded; Fez, Morocco, Corduba, etc. were Universities of Saracen-students. But now Learning and Schools are decayed and ruined: even as at first also it was amongst them little countenanced, as appeareth by that Hagag in the 96. year of the Hegira, 714. who being Governor of King of c Whereof Tauris is chief city: M. Poln lib. 1.ca.9 calleth it Hirach. Magin Media maior. Irak, in his sickness consulted with an ginger, Whether the Stars had told him of any King's death that year: he answered, That a King should die, but his name was Cani: Whereupon Hagag, remembering that at his birth his Mother had imposed that name on him: I shall die, saith he; but thou shalt go one hour before: and presently caused his head to be smitten off. An unhappy Harbengership in reward of his Art: an unhappy Art which can better tell others Destinies than their own. But no marvel in Hagag, who was fleshed in blood, that his Herodian Testament should be thus bloody, who in his life had in that Median Province slain a hundred and twenty thousand men, besides fifty thousand men, and four score thousand women, which perished in his imprisonments. CHAP. III The life of Mahumet the Saracen Lawgiver. THe life of Mahumet is at large described by diverse Authors, but no where so fully as before the Koran in the Italian Edition, the sum whereof, and of the other reports touching the same, is this; Ishmael was the first (according to that Italian Author, others ascribe it to Abrahara) that built the Temple at Mecca, & having to wife an Egyptian Idolatress, had by her twelve sons, which (as he saith) being dispersed in Arabia, Persia, Armenia, sowed so many sorts of Religion: and Chedar his second son, placed in the Temple of his father (upon a high Tower called Alquibla) an Idol named Allech and Alleze, instituting certain ceremonies: and amongst the rest, the sacrificing of a Ram, in remembrance of that Ram which was presented to his grandfather Abram at the offering of Isaac. Of Chedar a Fortalitium fidei reckoneth another genealogy: and the Saracen Chronicle continueth this, even from Adam; not agreeing with themselves or any truth. descended Thebic, and so in order, Caab, Numhib, Almucaien, Ahlucen, Acaha, Amubasca, Amir, Celif, Nisca, Abhimaista, Aadirem, Scaad, Mudhar, Ilges, Mudicita Hudhatfa, Chinene, Anascere, Melich, Phasce, Paliff, Lunai, Cabnai, Morta, Chalef, Facien, Abdamanef, Abdalmutalif, Abdalla the supposed father of Mahumet: His mother's name was Hennina or Henima a jewesse (as some b l. Bo. Ben. Volater. etc. writ) his father was an Ethnic or Pagan Idolator. His base condition and obscurity was such, that the Turks themselves doubt whether he were an Arabian or Persian, notwithstanding that genealogical table. c Christ. Richer. Richerius reporteth that he was a Cyrenean by birth, and that in the time of his minority or childhood, he was by some Plagiary stolen away from his friends, and sold to the Ismaelite-merchants. Others say, that he was abandoned both of father and mother, and (according to the cruel custom of that barbarous people) sold to strangers; From so base a beginning did this cunning impostor and seducer of the World arise, to be the scourge of Princes, and disturber of the World. He was comely of person, and of sharp wit, Vid. p. 202. and therefore was made overseer of the business of Abdalmutalef his Master, or (as some say) his Grandfather: and traded for him in Soria, Egypt, and Persia, and after his death, inherited his goods: Continuing his trade of merchandise with a great man of Cotozan, he succeeded him in his bed and wealth, by the marriage of his widow Gadisa (whom d Arab. Nob. in Alcor. ●esut. others call Adega the daughter of Hulert) and that (as some suspect not unprobably) by the help of sorceries and incantations. With this widow, after she was become his wife; he lived in his wont course of life thirteen years, and had by her one son, and three daughters. And by this means grown great, he aspired higher; assembling to himself a company of thieves, unthrifts, and outlaws, which with him become voluntaries and Adventurers in the wars of the Emperor Heraclius against the Persians': in which he valourously behaved himself, and was there wounded in the visage, and Cosdroes' the Persian King was overcome. After this, Mahomet, devising further how to satisfy his ambitious desire of sovereignty, met with occasion fitting those his aspiring designs. The Arabians being denied their pay (as is said) raised a mutiny, e This mutiny according to others happened many years after that Mahumet had under the cloak of Religion furthered his ambition and rebellion. and rebellion: These chose Mahumet to be their Captain, who used them as his instruments of robbery and violence about the countries of Mecca. But the Nobles opposing themselves against him; he, perceiving that their power and authority would be a perilous rub in his way, thought it his safest course to insinuate with them, and therefore sought by alliance to win their better liking, taking some of their daughters to his wives: of which he had at one time eleven, and in all his life fifteen, besides two slaves. Heraclius at that time favouring the heresy of the Monothelites, and neglecting the affairs of the Empire, Mahumets' projects took better effect. Hummar also and Mauchia caused all Soria, judaea and Egypt to rebel. Sergius at that time a Nestorian Monk of Constantinople (thence for that heresy excommunicated) resorting to Mahumet, kindled these sparks into a great fire, persuading him to countenance his rebellion, with the pretence of religion; the rather now that Heraclius had offended the Christians by his exactions and heresies, and the jews, by new cruelties, because by Magic he had been warned to beware of the circumcised Nation. Thus some male contented jews, and some heretical Christians being called to counsel, it was agreed, that he should profess himself to be chosen in this turbulent state of the world, to bring unto the same a New Laws, appointed hereunto by Divine authority: to the jews affirming himself their expected Messiah; to the Christians promising amidst so many heresies Therule of Truth; to the excommunicate heretics, restitution of their persons and goods; to servants, liberty; to subjects, immunity from tribute. And thus he caused himself of Sergius to be baptised, and to be f He neither was circumcised himself, (saith an Arabian nobleman in confutation of the Alcoran) nor did command anything thereof in his jaw. circumcised also of Abdalla a jew, having before been a paynim. After he got himself into a cave two miles from the Town called Garhe, continuing there two years in company of Sergius and Abdalla, which acquainted him with the Christian and jewish Principles: and in the night resorted to his wife, whom he persuaded to this vain belief by Zeidinus his servant, rewarding him therefore with freedom, and proclaiming (as by an Edict from Heaven) the like liberty to all servants of all sorts, which would follow him. This rout resorting to him, and by their numbers strengthening his faction, their masters not alittle aggrieved, gave out a rumour, that Mahumet was mad, and possessed of a Devil, and that an evil end would befall him and his followers. And although they might have gotten him into their hands, yet in regard of his nine uncles, and some noble Families linked with him in kindred, viz. the Corassists, the Hassinists, the Benitamines, they abstained from further rigour. Thus with the help of Sergius and g Sansavino calleth him Bacira, and addeth also Nicholas a Priest of Rome. Baira a jacobite, and Cillienus, in the cave, with the favour of his two uncles, Hanza and Alabem at Mecca, with his elder brother (that took his daughter Fatima) and Eubocara (a chief man of that place, after his father in law) he composed after his and their pleasure Constitutions and Canons, and published the same at Mecca; with protestation that the Angel Gabriel had been sent to him from God, as in old times to the prophets, to teach him these things. And in the first place commanding them to believe in God the Creator of heaven and earth, the causer of rains and first-fruits, that inflicts death on men, & after raiseth them up to give them either, in reward of their good works, paradise; or of their bad, hell; & such other things, never before heard of among these simple idolatrous inhabitants of Mecca, he grew in great estimation. For in Persia and Arabia, before this time, some worshipped a Tree, which they called Putulangua, offering sacrifices thereto: some an Idol, called Bliomum; and some the Sun; and others, other idolatries; spread by the so many sons of Ishmael: and therefore the ruder multitude, astonished with these Prophetical and Angelical Titles, were easily bewitched. And by degrees he published his intended wickedness, not sparing outrageous villainies, as h Mahomet a Thief and Murderer. the stealing of a Camel, the murdering of a jew sleeping under a Tree. Yea, he pretended not human infirmity, but divine authority, to his most mischievous designments. For example, being lustfully affected to i An Adulterer. Zameb, the daughter of Gaissi, the wife of Zaidi, he writ in his Law, That after vow or promise' of marriage it was lawful for him to enjoy her, and (if he pleased) to take her to his wife. And being reprehended, that Aissa his wife k A wittal. was dishonest with Zaphagam, the son of Almuthathum, the Angel (forsooth) said, she was chaste. And being found, by his wives, with Marie the wife of Macobe, the King of the jacobites, he in another Chapter is absolved of his oath, and free to lie with any woman, not being able to contain himself, notwithstanding he had sworn so to do. And by the same authority he enjoined them penance, for blaming the Prophet. And willing to divorce one of his wives, but fearing the greatness of her kindred, he frameth one Chapter, blaming him for fearing men more than God. He wanteth not his miracles also in his Legend. As he journeyed in the heat of the day l Mahomet's miracles. with his Camels, a Cloud covered his head from the scorching heat of the Sun, about the seventeenth year of his age. And when he first entered the Cave, he saw the Angel Gabriel in his proper shape, with white wings on a Seat of Gold betwixt Heaven and Earth, who brought him his Prophecy: and going to Mecca to tell his wife; the Beasts, Trees, Stones, and Herbs saluted him with the name of a Prophet and a Messenger of GOD; and the trunk of a Tree standing in the way, divided itself for him to pass between, and then after closed again. He also, to satisfy his incredulous uncle Bugellinus, caused the Moon to descend from Heaven, and entered into his sleeve, and after parted itself in two, and then ascended again. To satisfy the people's doubtings, he caused a Bull (taught before to come at his call) to bring on his horns a Chapter, which he there had tied, to testify the truth of Mahomet. But while the fame of this his Prophetical Function filled the mouths of the vulgar with acclamations, it no less filled the hearts of the Nobles of Mecca with disdain, who sought therefore to apprehended him; but he closely fled to m From this slight they begin the computation of their Hegira. jetrib or Medina with his followers, where he lived with the name of a Prophet thirteen years. He deprived a certain Carpenters poor Orphans of their patrimony, and consecrated their House into a Temple. This City being for most part inhabited with jews, they asked a sign in confirmation of his Office. He said, That he was not sent with miracles, but denunciation of Arms here, and Hell hereafter: and those which would not receive his new Doctrine, he expelled by force. Being absolute Lord here, he aspired also to the Dominion of Mecca. He sent thirty horse with Hanzeta to rob the Merchants, traveling thither: but being then prevented, he sent, four years after, six hundred of his best soldiers, under Hngaida, to assault Mecca, but he also was discomfited: yet not desisting his enterprise, seven years after he achieved it, and after eleven battles entered and sacked the Town, and gave the spoil to his soldiers: and for fear, the neighbouring-Cities submitted themselves. Mahomet herewith encouraged, assaulted the Persians' and Egyptians, exchanging with those he conquered his New Religion for their old wealth and liberty, binding the Governors thereunto. But now being old, and through his intemperances' weak, and diseased also with the Falling Sickness, he coloured his often falling with pretext of Gabriels' brightness, and the unsufferable splendour of his presence. He was of mean stature, large sinews, brown colour, broad face, with a cut lip, and had one of his foreteeth stricken out in one Expedition, and in another his face wounded. He had a great head, thin hairs, long shanks, not proportionable to his head. He was of few words, but deceitful; covetous, and withal prodigal, (but of other men's goods) and in deeds of lust equalling himself to forty other men, or (as some say) fifty. When he was threescore & three years of age, in the month of july, Anno 645. he died; of which, he lived in trade of Merchandise thirty eight, and in the Caùe two; at Mecca ten, in Medina thirteen. He had commanded, that they should not bury him; for that on the third day after he would ascend in body and soul into Heaven. Meanwhile the earth being poisoned with the stink of his carcase, they buried him, not at Mecca (as some affirm) but at Medina. His Law, in his life time, sustained many alterations; Cellenus his Scribe writing what himself pleased: and the several parcels of the same being collected by Odmen, one of his successors, this Book was thereupon called Koran, that is, a summary, or Collection of Precepts. Thus Mahomet advantaged himself with the mutinous Rebels, Fugitives, Unthrifts, Apostata-Iewes, and heretical Christians in that diseased State of the Empire: the body whereof was afflicted on the East by the Persians', on the West by the Goths and other Barbarians, and fretted within the own bowels by intestine rebellions: the Soul thereof being no less torn and rend by the Sects and Heresies of the Arrians, Donatists', Nestorians, Pelagians, and others. He fishing in these troubled waters, set on foot his new Religion, to bring light to the Gentiles, and to mitigate to the jews and Christians the severity of the Law and Gospel. But the mahumetans themselves do report otherwise, fabling of this fabler great matters, as if he had been the Promise and Hope of Nations, and the most excellent parsonage of the World. They have written a Book of the generation of Mahomet to this effect: n Legend of Mahomet, Hemanno Dalmata interpret. The Book of the generation of Mahomet, the Messenger of GOD, (the Prayer and Salvation of GOD be upon him) from Adam and Eve to the time when GOD brought him forth, gracious, perfect, and fit for himself. When as Kabachbar had learned out of the o These Prophets were Abnabdall●, Abnalmutaira, Abuzaid, Abamachumet, Alabez, Alfad, Abulambez, Ezerigi, Abnamare, Kabalchabar (scholar of Kabelmedi) or Kabalachbar Scriptures, and by Astrology, that his Prophet should be borne to the world, he heard, That there was a man borne in jeseras, a City of Arabia, having all such marks and tokens, as he had foreseen by the Prophecies and his Art, viz. a spot on his forehead, a print between his shoulders, etc. And to satisfy his desire, he went thither to see; where finding those tokens fulfilled in young Mahomet, he thereupon expounded the dark mystery of his farre-fetched Light, learned of his Master Kabelmedi in this manner: When Adam was newly created, as he stood up, his brain shaked and made a noise, as the leaves do, which are shaken with the wind: whereat Adam wondering, GOD said unto him, The sound which thou hast heard is the sign of the Prophets and Messengers of my Commandments. Take heed therefore that thou commit this Seed of Light only to worthy Loins, and to a clean Womb. And this p A Mahometan Chronicle saith, That this Light clave to the hands of God two thousand years before Adam, worshipping him as the Angels; after enclosed in the Rib of Adam, etc. Light of Mahomet that should be borne, shined from the face of Adam, as the Sun or Moon at the full. And when he had begotten Seth, that Light passed instantly from the face of Adam into the face of Eve, insomuch, that the birds of the Air, and beasts of the Earth, wondered at her beauty. Yea, the Angels every day saluted her, and brought her odours out of Paradise, till she brought forth Seth alone, having before, at every burden, brought forth a brother and a sister. Seth inherited this light, which remained between heaven and earth, the Angels thereby ascending and descending upon Seth, and crying always, Retoyce thou earth, worthy of the light of Mahomet, on him be the prayer and salvation of God. Adam drawing near to his end, declared unto him, by his Testament, the mystery of that Light, and the Genealogy of the Prophets. Than descended Gabriel, accompanied with threescore and ten thousand Angels, bearing every one of them a white leaf and a pen, which signed the writing, for the continuance of the order of the Prophetical generation. Seth received this writing, and was clothed with a double red garment, shining as the Sun, and soft as the violet-flower. From him it passed by succession to No and Sem; then to Abraham, at whose birth to Lights from the East and West (meeting in the midst) lightened the whole World: and the Angels were heard singing, That it was the Light of the Prophet Mahomet, who should be borne of his Seed, whose Word should be in the virtue of GOD. This Light passed from Abraham to the face of Hagar, being with child, and after to Ishmael; and God told him, That the Soul of Mahomet, in the beginning of the Creation, was mingled with his, and that his name in Heaven should be Asmet, in Earth Mahomet, in Paradise Abualtrazim. At this Sara grieved, until three Angels comforted her with the promise of Isaac. From Ishmael it removed to Keidar his son, who being endued with q Sound, courageous, fair, swift, just, a Hunter, and Archer. seven Gifts, married Nulta of the Land of Isaac, but, being warned by an Oracle, he took to wife Algadira, an Arabian; and after, by divine warning, carried the chest of this Light unto jacob. Than was Hamel borne to him, and received the same Light; in which succeeded Thebicht, Hamiessa, Adeth, Aduve, Adne, Machat, Nizar, Musar, Aliez, Madraca, Horeima, Knieva, Anofra, Melic, Falhrem, Luie, Galiben, Kab, Murran, Cudai, Abdamenef, Hefim, a man by divine testimony free of all uncleanness. To him did all Kings offer their daughters in marriage, and among the rest Constantine, which he refused, and married Seline the daughter of Zeit, and had by her Abdalmutalib, whose Light caused rain in drought. To him an Elephant prostrated himself, and said with man's voice, Salvation be on you, and on the Light that shineth out of your Reives, Dignity, Fame, Honour, and Victory be on you: and that there should proceed from him a King, greater than all the Kings of the Earth. Another time, as he slept on the stone which was placed by Abraham in his Oratory at Mecca, he dreamt of a chain reaching East and West, and to Heaven, and to the Depth, which was presently converted into a flourishing herb. No and Abraham presented themselves interpreters of this Dream. Abdalla his son, the father of Mahomet, had a tutor given unto him, to defend him from his enemies, who seemed a man, but was none. He was preserved from the lying in wait of the jews, by threescore and ten Angels, which seemed men. He wedded r or Hemina, daughter of Abdemenef. Ermina, and therefore two hundred women perished for his love; some hanging, some burning themselves. When the prescribed time was come, in the month Dulheia, on a Friday night, God bad Ariduvan to open the gates of Paradise, that the innermost of his secret might be manifested: for it pleaseth me (saith he) this night to transport the Light of my Prophet from the reins of Abdalla into the womb of Ermina, and that it come into the world. This being done, as Abdalla, the judge and Lord of the Arabians, went into the house of Prayer, he perceived a great Light to lighten from his house up toward Heaven, and presently died. On the twelfth day of Rab, on a Tuesday, Mahomet was borne, circumcised, and all frolic. And then all Idols fell and become black: All Kingdoms were destroyed, and not one stood upright. Lucifer was cast into the bottom of the Sea, and in forty days could not get out, and then called his fellows, and told them, that Mahomet was borne with the power of the sword, who would take away all their power. The same also God caused to be proclaimed in Heaven and Earth. His mother said, That she was delivered of him without pain, and Angelical birds came to nourish the child, and that a man clothed in white presented him with three keys, like to Pearls, which he took; the key of Victory, the key of the Laws, and the key of Prophecy. And after came three persons with shining faces, presenting him a cauldron of Emeralds, with four handles, which Mahomet accepted as a sign of his rule over all the world. The Birds, Clouds, Winds, Angels, contended for the nourishment of the child. But the case was determined by heavenly voice, affirming, That he should not be taken from the hands of men. An Ass, almost famished, worshipped him, and receiving him on her back, become Herald to this new Prophet, with man's voice proclaiming the worthiness of her Carriage. Three men carried him up into a Mountain: of which, one of them opened him from the Breast unto the Navel, and washed his entrails with snow: the second cleared his heart in the midst, and took out of it a black grain, saying, That it was the portion of the Devil. The third made him whole again. Seraphim nourished him three years, and Gabriel nine and twenty, who gave unto him, in the fortieth year of his age, the Law, and carried him to Heaven. This his journey is related by Friar Richard sometimes a student in the University of Baldach, Cap. 14. and in his life s See also Bellon. observat. lib. 3.c.7. Gabriel, with threescore and ten pair of wings, came to Mahomet, in the chamber of Aissa, his best beloved wife, and said, That GOD would have him to visit him where he is; and brought with him the Beast Elmparac, or Alborach, of nature between a Mule and an Ass. This Beast told Mahomet, That he would not take him on his back, till he had prayed to GOD for him. His steps were as far as one could see, so that in the twinkling of an eye he had brought Mahomet to jerusalem. Than Gabriel with his Girdle tied the Beast to a Rock, and t La ●●●● Mahometi saith, In a shining ladder they went up to Heaven, where the stars hung by golden chains, as big as Mount Notho by Medina. carried Mahomet on his shoulders into Heaven; where he knocked, and the Porter opened. Here Mahomet saw u There were in the first Heaven Angels of the shapes of all creatures, praying for the creatures of their shapes: and a Cock, whose feet touched one Heaven, and head the other, whose crowing moved the Cocks of the earth to do so. In the second was Noe. This Heaven was of Gold; the third of Pearls, wherein was Abraham and the huge huge Angel of Death, with his book and pennein hand, writing the times of men's lives: (which fatal opinion maketh them hardy) The fourth was of Emerald: here was joseph and the Angel of Compassion weeping for the sins of men. The fifth of Diamond, and in it Moses. The sixt of Ruby, and in it john Baptist. The seventh of Fire, and in it JESUS CHRIST. All these recommended themselves to his Prayers. troops of Angels, and prayed twice on his knees for them: and amongst the rest, old old Father Adam, rejoicing for such a son, and commending him to his prayers. Than he brought him to the second Heaven, which was a journey of five hundred years, and so forth on to the seventh Heaven: Here he saw the Angelical people, every of which was a thousand times greater than the world, and every of them had threescore and ten thousand heads, and every head threescore and ten thousand mouths, and every mouth seventeen hundred tongues, praying GOD in seven hundred thousand Languages. And he saw one Angel weeping, and he asked the cause, who answered, That he was Sinne. And Mahomet prayed for him. Than Gabriel commended him to another Angel, and he to another, and so forth in order, till he came before GOD and his Throne. Than GOD (whose face was covered with threescore and ten thousand clotheses of light, and from whom Mahomet stood two stones cast below) touched him with his hand, the coldness whereof pierced to the marrow of his backebone. And GOD said, I have imposed on thee and on thy people Prayers. When he was returned as far as the fourth Heaven, Moses counseled him to return back, to obtain ease unto the people, which could not bear so many prayers, which he did oftentimes, till there remained but few. Thus returning to his Elmparac, he road back to his house at Mecca. All this was done in the tenth part of the night. But when he was requested to do thus much in the people's sight, he answered, Praised be GOD, I am a Man, and an Apostle. The Book Asear (saith Bellonius) telleth further, That in this journey Mahomet heard a woman's voice, crying, Mahomet, Mahomet, but he held his peace. Afterwards another called him, but he gave no answer. Mahomet asked the Angel who they were? He answered, That the one was she which published the jews Law, and if he had answered her, all his Disciples should have been jews: the other was she which delivered the Gospel, whom if he had answered, all his followers had been Christians. The said Book telleth, That GOD'S face was covered with threescore and ten thousand Linen Clotheses made of Light, and that GOD gave him a fivefold privilege. First, That he should be the highest creature in Heaven or Earth: Secondly, the most excellent of the sons of Adam: Thirdly, An universal Redeemer: Fourthly, Skilful in all Languages: Fifthly, That the spoils of Wars should be given him. Gabriel after (saith that Book) carried him to Hell, to see the secrets thereof, and the seven gates thereof, etc. where (as in the place fittest for him) we will leave him. The Book of the virtues of Mahomet saith, That in glorying of his strength he would boast, that he had known his eleven wives successively in one hour. One of their Chronicles telleth of his martial affairs. This Chronicle reckoneth from Adam to No one thousand two hundred two and forty years: From thence to Abraham, one thousand and fourscore: Hence to Moses, five hundred and fifteen: After him to David, five hundred threescore and nine: and from this time to CHRIST, one thousand three hundred and fifty: from whence to Mahomet is numbered six hundred and twenty; in all five thousand three hundred threescore and sixteen, from Adam to Mahomet. All the Prophets were in number an hundred and siventie thousand, and the Messengers of GOD three hundred and fifteen: where of Adam, Seth, Esdrik. No, Abraham, were Hebrews; Huth, Schale, Ishmael, Schaib, Mahomet were Arabians. If this History of Mabomets' life be long and tedious, I thought good, out of an Arabian Chronicle, to add this Epitome thereof. His mother died in a journey to Mecca, when he was four years old, and his Nurse restored him to his Grandfather Abdalmutalif. with whom he lived eight years. The Seraphim preserved him, but was never seen. After that, Gabriel was his Guardian, of whom he received the Law, which he kept close three years, communicating it only to some of his own opinion, by whose help he become Priest and Prince of the Arabians and and Saracens, and about eighteen months after was carried into Heaven, and being returned into the Earth, he took Eubocara, Ali, and Zaid to be his companions in this enterprise. He went to Zaif, or Atharf, and preached publicly, and thence to Mecca, ten years going from place to place. And of his Converts, he chose some for guard of his Person, who swore the observance of his Law, to the number of forty, who now with Word, now with the Sword, set forward this Doctrine. After ten years, Mecca was peopled only with believers; and all Arabia was converted, without difficulty. Than he sent to the neighbouring Kings to become of his Religion; to the King of Persia, to the Roman Emperor, to King Cinna, to the Lord of the two Seas, to the King of Aethiopia, etc. After he returned to jehib, and on Tuesday, the twelfth of Rab, in the eleventh year, died. His Sepulture was appointed by GOD in the House of Aisca his wife, in the Chamber where he was wont to sleep, where, at this day, is a Temple of Brick. His body was wrapped in throe white Clotheses, without any pomp. His Seal was a Silver Ring, with this inscription, MAHOMET the Messenger of GOD. He went twice on Pilgrimage, and nineteen times conducted an Army. The place of his burial is at Medina, surnamed of him Talnabi x Nabi, a Prophet. , that is, of the Prophet; not (as some writ) at Mecca. Neither doth his Corpses hung in the air by force of Loadstones, drawing up his Iron Coffin or Chest, but lieth buried in the ground (if any where) as Ludovicus Vertom●●us, by his own view, hath observed. Of this place, and of Mecha, we shall speak more, in relating the Rites of the Pilgrims that visit them. Some relate otherwise of the death of Mahomet, as that he died at forty years of age, being poisoned by one of his Disciples, called Albunor, to make trial of his boasting Prophecy, that he would rise again within three days after his death. The book of the Policy of the Turkish Empire. This Albuner after coming to see him, found his body torn in pieces, and devoured of dogs: whereupon gathering together the bones that remained, into a Coffin, he caused them to be buried. Which in my mind is not so probable as the former report. CHAP. FOUR Of the Alcoran, or Alfurcan, containing the Mahumetane Law: the sum and contents thereof. THe Book of Mahomet's Law is called by the name of Alcoran, which signifieth a collection of Precepts; and Alfurcan, (as it is expressed and expounded in a Book a Harman. Dal. interpret. called the Exposition or Doctrine of the Alcoran) because the sentences and figures thereof are severed and distinguished. For the Word of GOD, (saith Mahomet in that Book) came not to me all at once, as the Law unto Moses, the Psalms to David, and the Gospel to CHRIST. The Sentences or Chapters thereof are called Azoaras, which is interpreted a Face, as we call them Capita, Heads. The Style * The style of it. is not in Meter, as some have imagined: for josephus Scaliger b In annotationibus in Euseb. Chron. Solum Canticum Mosis extreme Deuteronomie, proverbia Salomonis, & totus ferè liber job quadam rythmi necessitate cohibentur, qui rhythmus est instar duarum dimetriarum jambicarum— Sed allqnande pauciorum sunt syllabarum, aliquando plurium etc.— Nam ut in Hebraico, Syriaco, Arabico, et Abyssino idiomate ulla metri species concipi polsit, nemo efficere possit, quiaid natura sermonis non patitur. ●●●●. (a great Critic, and reputed one of the greatest Linguists in the world) affirmeth, That that Language is not capable of metrical measures by quantities of Syllables; as neither the Hebrew, Abyssine, or Syrian. He saith yet, That the Alcoran is composed in Rhyme, but such, as is not in any tuneable proportion; but that word which maketh up the Rhyme, being sometimes nearer, and sometimes far beyond all harmony, distanc from that word whereto it answereth. At the end of such Rhymes are set the figures of Flowers, or some such matter: which if it be so, the Turkish nicety of making no likeness of any thing in their Carpets, or other Works, is stricter than these Alcoran-bookes themselves, and indeed is not common with them unto other mahometans, who use their liberty in this point. For the words and * The phrase. phrase; no man ever writ any thing in Arabian more rudely (saith an Arabian Christian in confutation hereof) and much better might Muzeilenia, Heleaifi, and Alabazbi the Aethiopian, and Calbata Ellecdi, which upon emulation composed also every one an Aleoran, glory of those their Works, containing more honesty and truth. Neither hath it pleased any noble or wise man, but the rude vulgar: of which sort, the weary labourers gladly gave ear to his promise of Paradise, the poor delighted to hear of Gardens in Persia, and Bankrupts and Felons easily listened to security and liberty. The method * The method. is so confused, that our Arabian Author (who lived before it was so generally embraced, & in freer times) saith, That he had heard even good Saracens affirm with grief, that it was so mixed and heaped together, that they could find no Reason in it. Bad Rhyme as you have heard, and worse Reason. Jerome Sananorola c Hieron. Savan. hath the like saying, That no man can find herein any order: Nor could so confused and foolish a Work proceed from any natural or supernatural light. It is yet craftily * The subtlety. contrived, when he hath set down some wicked Doctrine, presently to lace and fringe it with Precepts of Fasting, Prayer, or Good manners. The Copies thereof * The agreement of copies were diverse; and after Mahomet's death made (if it could be) worse, at lest otherwise, than he left them. For Hali had one Copy left him by Mahomet, which the jews corrupted, adding, racing, changing at their pleasure, and promised him their assistance, if he would profess himself a Prophet. But Ozimen commanded all the Books to be brought and delivered into the hands of Zeidi and Abdalla, to bring all into one Book, and, where they dissented, to read after the Copy of Corais, and to burn all the rest. They thus composed the Alcoran, whereof they left four Copies, which after were lost. And yet Hali, Abitalib, and Ibenmuzed then refused to deliver up their Books: Whereupon arose diverse Readins, and afterward diverse Schisms; which to compound, others often endeavoured by like labours after, but could not thoroughly perfect the same. The * The truth of the matter in it. truth thereof is such in his devisings of new, and eking and altering the old, that it is not probable in Vines opinion, that ever he read the old and new Testament: for (saith d Io. Ludonic. Viu. he) though I think of him exceeding badly, yet think I him not so mad to change and wrist the Scripture, there especially, where it made nothing against him: but he had partly heard of such things, partly was so persuaded by his fellows, Apostata-Iewes and Christians. This rhyming, harsh, confsed, packing, work, disagreeing each copy from other, and all from truth and honesty, hath been * The translator. translated into Latin e Anno 1143. once by an English man, Robertus Retmensis; and after by joannes Segobienfis, a Spaniard, at the Council of Constance, and after out of Italian into Arabian published by Andrea Arivabene. The first, and last of these, that is, Retineufis and the Italian translations are here by us followed. It containeth chapters, or Azoard's 124. every of them beginning, In the name of the merciful and pitiful GOD. The first f In the Italian are 124. chapped. beside this first: and the Eastern Saracens, reckon it but one, Azo. to the fifth. Bellon. lib. 3. divideth it into four books, and 201. chap. of these are the words of Mahomet, and is called the Mother of the book, and is as it were their Creed: the rest are all delivered as the words of GOD; he being induced as speaker. The first is in this sense. In the name of the merciful and pitiful GOD. Thanks be unto GOD the LORD of the world, merciful, pitiful, judge at the day of judgement. We pray unto thee: we trust in thee. Lead us into the right way, the way of them whom thou hast chosen, not of them with whom thou art angry, and of the Infidels. Of * Of God and Christ. GOD he g Azo. 12●. writeth further, that he is One, necessary to all, incorporeal, which neither hath begotten, nor is begotten, nor hath any like him: the Creator, long-suffering, searcher of the heart, true. That he will confounded enchantments, that without his gift, none can believe (this his Alcoran,) that he hath no son, for he needeth nothing h Az. 20. , and he which setteth a second in the place of GOD shall go into hell, Az. 31. and he hath no partaker, 32. yet in Azoar. 67. he induceth God speaking thus: To CHRIST the SON of Mary we have given the Gospel, that by him men may obtain the love and favour of God: and that the believers amongst them (Christians) shall receive a great reward: as also in Az.. 2. he saith, Every one whosoever liveth rightly, be he jew or Christian, or if he leaveth his own Law, and embrace another, if he worship God, and do good, shall undoubtedly obtain Divine favour. Of the birth of CHRIST he wrireth thus, Azo. 29. We sent our Spirit to Mary (the best of all women, and the womb untouched, Azoar. 31.) in likeness of a man, professing himself a Dluine messenger concerning a Son, etc. And when she in travel plained, CHRIST came from under her, and said, Fear not: and when some chid with her about the child, the child itself made answer, I am the Servant and Prophet of GOD. He saith, the jews did not slay CHRIST, but one like him, Azo. 11. and upbraideth them, for not receiving him, Azo. and chap. 4. To CHRIST, the Son of Mary, properly communicating our own soul, we have given him strength and power more than other Prophets: yet chap. 14. he excuseth that worship which is done him and his mother. Concerning i Of his law, and the followers thereof. his Law and Alcoran, he handleth it in the second Chapter or Azoara, which beginneth thus. In the name of the merciful and pitiful God. This book without any falsehood or error, showing the truth (to them which love, fear, and worship God, and are studious of prayers and alms) and the observation of the laws given of God from heaven to thee and other thy predecessors, and the hope of the world to come, hath manifested the true sect. For this bringeth the followers thereof to the highest, enricheth them with the highest good, as to the unbelievers and erroneous, it menaceth truly the greatest evil to come. This he after applieth to Paradise and hell. This his Alcoran he calleth the establishing of the Law of the Israelites: and Azo. 21. he arrogateth to his book wisdom and eloquence: and 47. he saith, k Azoara 47. it was composed of the incomprehensible and wise God, every where agreeing with itself, and calleth it (63) the book of Abraham: and (69.) if it should be placed on a mountain, that mountain for divine fear would be dissolved. Those which will not be converted, take and slay, by all means entrapping them: and fight against them till they be your tributaries and subjects. The fifteenth part of all the prey is due unto God, and his Prophet, and to your kindred and orphans, and the poor. Those that are taken in war kill or make slaves; but pardon them if they will turn to your law, and God also will pardon them. Such good warriors shall have full pardon. The jews and Christians (contrary to that he had said before) let God confounded. He hath sent his messenger with the right way and good law, that he may manifest and extol it above all laws. Of the twelve months four are to be consecrated to fight against the enemies. Those that refuse this warfare loose their souls. The fire of hell is hotter than the danger of war. And although thou (Prophet) shouldest pardon the resisters of God and his messenger seventy times, yet God will never pardon them. The sick and weak, and such as have not necessaries, are excused from this necessity of war: but to the good warriors God giveth Paradise, in reward of their souls and goods, whether they kill or be killed. Azo. 18.19. And in 57 Kill the unbelievers whom you conquer, till you have made great slaughter. God could take vengoance on them, but he chooseth rather to do it by you: he shall lay deafness and blindness on the fainthearted. Yet in 52. and 98. as contrary to himself he affirmeth, that he is sent only to teach, not to compel and force men to believe: except we expound it rather, that jews, Christians, and all unbelievers, are compelled to be tributaries, and their slaves; not forced to their religion, but instructed only; which agreeth with their practice. From this doctrine, and that of destiny in the 50. Az. hath risen their forwardness to the war, and the greatness of their conquests. Agreeable to this doctrine is their manner of teaching it: the Reader or Preacher (as saith Friar Richard, student amongst them in the University of Baldach) holdeth a bore sword in his hand, or setteth it up in an eminent place, to the terror of the gainsayers. But disputation l Mahomet disclaimeth Divine miracles, and human disputations, proving with the sword. and reasoning about his law he utterly disliketh. Az. 32. To such as will dispute with thee, answer that God knoweth all thy doings, which in the last day shall determine all controversies. And 50. Nothing but evil cleaveth to the heart of such as unwisely dispute of Divine Precepts: but commend thou thyself unto God, that knoweth all things. And chap. 4. 15. He is commanded to go away from such. This book is given to take away discord from men: miracles he disclaimeth as insufficient proof; for though it should make plain the mountains, and make the dead to speak, yet they would be incredulous: But it is thy duty only to show them my Precepts, Aza. 23. Of the * Creation. Creation he affirmeth (Azo. 2.) that when God had made the world, he disposed the seven heavens: he told the Angels he would make one like unto himself in the earth: they answer, we in all things are subject to your Majesty, and give praise unto you: but he will be wicked and a shedder of blood. Than God testifying, that he knew a thing not known to the Angels, taught Adam the names of things by himself, not known to the Angels, and therefore commanded the Angels to do reverence before Adam, which wicked m Belzebub said he was made of fire, and therefore better than he which was made of earth. Azo. 17. Belzebub refused; they obeyed. And Azo. 25. We made man of clay, and I breathed into him a portion of mine own soul, after that I had created the devil of Pestiferous fire; and because Belzebub refused to humble himself to this man (made of black mire) he was damned, and when he desired respite till the resurrection, it was denied: and therefore he said he would teach all evil things, that they shall not give thee thanks, etc. Of the Angels he affirmeth (45.) that some of them have two wings, some three, some four: and (52.) the heaven would fall upon men, were it not for the Angels that call upon God. There they shall possess rings of gold, chains, jewels, clothed with cloth of gold; their beds shall be of gold, and this for ever. Of * Paradise. Paradise he dreameth in this sort, Az. 65. He which feareth God shall receive the two Paradises full of all good, pleasant with streaming fountains. There they shall lie on silken and purple carpets, and shall be accompanied with many maidens, beautiful as the Hyacinth and pearls, never deflowered of men or Devils, never menstruous, sitting in pleasant shades with their eyes fixed on their husbands: their eyes large, with the white of them exceeding white, and the black very black, lying on the shining green. n The Turks Paradise a beastly carnal one. Fair young men shall serve them with vials and other vessels, full of the most excellent liquor, which shall neither cause-head-ach, not drunkenness, and shall bring them the choicest first-fruits, and flesh of fowls. They shall there hear no filthy or displeasing word: and (Azo. 86.) In Paradise shall be administered to them in wrought vessels of glass and silver, drink, as the savoury ginger, out of the fountain Zelzebil: they shall have garments of silk and gold, chains of silver, blessed wine, maidens likewise with pretty breasts: there tall trees of colour between yellow and green. They shall have in Paradise all pleasures, and shall enjoy women with eyes fair, and as great as eggs: sweet smelling rivers of milk, and honey, and first-fruits of all sorts. Of this Paradise, Auicenna (a Mahometan) saith, that it concerneth the body, but wise Divines more respect the mind; the felicity whereof, in conjunction with truth, they far prefer before the other of the body. Of Hell * Of Hell. he fableth that it hath seven gates; that it shall make the wicked like to fleas, that they shall be fed with the tree Ezecum, which shall burn in their bellies like fire, that they shall drink fire; and being holden in chains of seventy cubits, shall be kept sure; the fire shall cast forth embers like towers or camels. They which contradict shall be punished with the fire of hell: they which fear, shall go into Paradise; and as it were in a * Of Purgatory. middle space betwixt the one and the other, there shall stand some other with hope and expectation of Paradise. We have set Angels over hell, and have appointed their numbers (84.) 98. There shall be fountains of scalding waters, and they shall eat upon a reed, but shall not satisfy their hunger: they shall be bound in chains, 121. He * Of the Prophet Mahomet. sometime excuseth his own baseness, as Azo. 36. The unbelievers (saith he) murmur that he is followed only of Weavers, and the raskall-rout. And 53. That the Alcoran was not committed to a man of great possessions: and they say, that it is Art-magicke, and that I have feigned it. And in 64. The Moon was divided, and they say it is sorcery. (The tale is told by Friar Richard thus: Mahomet pointed to the Moon with his thumb, and middle finger, and it was divided, the two pieces falling on the hills of Mecha, which entering into Mahomet's coat was made whole again) He o Mahomet guilty of his witchcraft, often speaketh of it: that he may not be thought such a one. sometime extolleth himself, blasphemously inducing CHRIST, thus saying to the Israelites; OH ye Israelites, I being sent a messenger unto you from GOD, affirm by the Testament which I have in my hand, that a Messenger shall come after me, whose name is Mahomet, of whom they shall say that he is a Magician. 71. His beastly prerogative he boasteth, (43.) saying, he is the seal and last of the Prophets. To thee OH Prophet, we make it lawful to lie with all women which are given thee, or which thou buyest, and thy Aunts, thy kindred, and all good women which freely desire thy company, if thou be willing: and this is permitted to thee alone. Divorce these, couple thyself to those at thy pleasure. And being by some other of his wives found in bed with Mary the wife of a jacobite Christian, he swore that he would never after use her company: but after being impotent in his lusts, he ordains a law to himself, Az. 76. Why dost thou, OH Prophet, make that lawful, for the love of thy women, which GOD hath made unlawful? GOD full of pity, and giver of pardon, hath commanded thee to blot out, or cancel thine oaths. Of his journey to heaven, to receive the Law, he speaketh. Az. 63. and 82. mingling injunctions of devotion. 83. Thou, OH Prophet, rising in the night, spend half the night, or a little more or less, in watching, and continually and devoutly read over the Alcoran: be thou just, patiented, and refuse not to wash thy garments, OH thou man clothed in woollen. 43. Let none enter into the house of the Prophet before he call; but let him stand without the gate: let none do dishonesty within his house, let none hurt the Prophet in anything, or have his wife after him. Some * Of the Prophets in Scripture. Prophets he mentioneth, not named in Scripture; and of those there named he telleth many fables. Ishmael was a true Prophet, and found a good man before GOD. joseph nine years imprisoned for the Queen. Abraham overthrew his father's Idols, and should have been burned for the same; but the fire lost his force. The mountains and birds that praise GOD, were subject to David. p Such tales as these of Abraham, Solomon, etc. you shall found both in the jewish and Popish Legends, as if the jew, Papist and Mahometan, had contended for the whetstone: which any one that readeth shall found. Solomon learned Magic of Arot and Marot, Devils so called: he knew the language of birds; and when he was in the midst of his army, consisting of devils, men, and birds: the Lapwing brought him news of the Queen of Saba's coming, to whom by this Lapwing he sent a letter, etc. Of this army the Aunts or Pisinires being afraid; one Ant persuaded her fellows to get them into their holes, jest they should be trodden on. Moses married Pharaohs daughter. (37.) One Aseemel made the golden Calf in the desert against Aaron's will, Pharaoh requested Hemen to build a tower, whereon to climb to heaven, to the GOD of Moses. (50.) In the time of No they worshipped Idols, whom he nameth Huden, Schnan, jaguta, jannea, Nacem. The Prophet Huth was sent to the nation Haath, to teach them the worship of one GOD: and Schale to Themuth; and Schaibe to Madian; and Abraham and Lot to the Sodomites; on whom, because they were incredulous, it reigned yellow and sharp stones. (Az. 21.) Moses was sent to Pharaoh, etc. His scope of these narrations is, that he is sent likewise a Prophet, and therefore judgement will pursue them which refuse him, as it did those incredulous nations. These savour of a jewish help. He telleth also of Alexander q Alexander, Mahomet's fittest Saint to follow. Madge, that he had all knowledge: he found the Sun, where it lay resting in a yellow fountain, and the mountains in which it riseth. And finding men without use of speech, he divided them from other men, etc. Az. 28. He proveth * Of the resurrection and last judgement. substantially that there shall be a resurrection, by the history of the seven Sleepers, which slept in a cave 360. years. (28. Az.) and (49.) He saith, that at the time of death, GOD taketh away the soul at an hour known, restoring it to some; to some, never: at the first found of the trumpet all shall die, except those which shall be protected by the will of GOD: at the second sound all things shall revive, and be judged: and (66.) The earth shall tremble, the mountains shall be brought to dust, and the whole company shall be divided into three parts, before: on the right hand, which shall be blessed; those on the left hand, in their left hands shall receive the scroll or sentence of their condemnation. And 79. In the last judgement the earth shall be overthrown, the heaven shall be powered forth. 8. Angel's shall bear up the throne of GOD. And (80.) The heavens shall vanish as smoke, and the earth shall be plucked as wool. And (111.) There shall be set up the balance of judgement: they to whom shall befall a light weight, shall live, but they which have a heavy weight shall be cast into fire. The book of bad works shall be kept in the bottom of the earth; the book of good works in a high place. In divers places of the, Alcoran; the better to colour his filthiness, he hath dispersed good sentences, like roses scattered on a dunghill, and flowers in a puddle: concerning alms, prayer, tithing, justice, etc. Others he hath of another fort establishing his own tyranny and religion. Morals and judieials. Az. 26. Swines-flesh, blood, that which dieth alone, and that which hath the neck cut off, not in GOD'S name, is unlawful, r Azoar. 33. 34. Be chaste every where, but with your own wives, or such as are subject to you, and do serve you. Every adulterer shall have an hundred stripes in the presence of many. He which accuseth a woman of adultery, not proving it by four witnesses, shall have eighty. The jealous husband accusing his wife, must swear four times that he chargeth her truly; and a fifth time curse himself, if it be otherwise. The woman must do the like to clear herself. (43.) After a woman be divorced from one, any other may marry her. (19) Trust not a son or a brother, except he be of your own Law. 72. On Friday when they are called to prayer, they must lay all business apart: when prayers be ended, they may return to their commodities. Redeem captives; and thy sins, by good works. About Circumcision I found no injunction in the Alcoran. In the 3. 8. and 9 Az. He permitteth all licentiousness with all women which they have of their own: but prescribeth washing after venery, and after natural easements. Love not your enemies: the women of another faith prove first: and if they favour the unbelievers, divorce them. (70.) It is no sin to revenge injuries. 52. the women must cover their faces. 43. The going on s Pilgrimage to Mecca. Pilgrimage, and the perpetual abode at the Temple of Haran (that is, unlawful, because nothing but their holies are there lawful) we repute of equal merit. They which love it not, or do it injury, shall sustain grievous evils. Abraham founded this Temple, and blessed it, and cleansed it, for them which abode there, and for the pilgrims. He t Abraham author of pilgrimage rites. preached one GOD without partaker, and the pilgrimage to this Temple, that on the days appointed they might, in naming GOD, sacrifice beasts, wherewith to feast themselves and the poor, and might fulfil their vows, and go in procession round about the old Temple, a work which GOD will greatly reward. Az. 32. and 19 The unbelievers are not worthy to visit the Temple Haran. And these good pilgrims are not equal to the good warriors. 38. He entered into the Temple Haran with his head shaven. Ridiculous is the confirmation of this holy Law, by such variety of oaths, as I am almost afraid to mention, in regard of our Gull-gallants of these times, who would sometimes be at a set in their brave and braving phrases, if they should not have variety of oaths and curses, to daub up with such interjections all imperfections of speech, & make smother way for the current of their gallantry. His oaths But yet even for their sakes, let us mention a few, that they may see Mahomet had as brave a humour this way as they. He induceth GOD swearing by less than himself, as by the order of Angels, by the Alcoran, by the blowing winds, by the watery clouds, by the sailing ships, by the Mount Sinai, the heaven, the sea, the evening Star, the West, his pen and lines, the guilty soul, the devils, by the morning, ten nights, the Passeover, by the figs and olives, by the dawning, and twilight, and a world more of the like: only he saith (Azoara 1000) that he may not swear by the earth, nor by the son like to the father. His last Azoara endeth thus, In the names of the merciful and pitiful GOD: Sanctify thyself, and pray continually and humbly to him which is Lord of all nations, Lord of all, God of all, that he will defend and deliver thee from the devil, which entereth the hearts of men, and from devilish and perverse men. They which eat the inheritance of orphans, everlasting fire shall eat them. Just dealing. Be faithful in keeping and delivering their goods, for God taketh knowledge of all accounts. Let one son have as much as two daughters. In bargaining use no lying, slaying your own soul. The covetous shall have endless punishment: he that killeth unwillingly, shall give to the kindred of the party slain, another man; or if he cannot do that, let him fast two months together: he which killeth wilfully shall be cast into the fire. Salute him which saluteth thee, for salutation is much pleasing to God. Courtesy. 56. The devils hearing the Alcoran, shall be converted, and fly from their companions. Ye which are god, believe in God, in his Messenger, and in the book sent from heaven. The Law. They which first believe, and after deny, and become incredulous, shall have no pardon nor mercy of God, but shall go into the fire. And (11.) We will bring infinite evil upon him, that will not obey God and his messenger, and will be disputing. To them which u Not to dispute nor seek a sign in proof of the Law. demand that the book may rain upon them from heaven, thou shalt say that some asked a greater thing of Moses, that he would show God unto their eyes, and were therefore smitten with lightning from heaven. (12.) To the jews and Christians God hath given disagreements, till God shall determine the same at the day of judgement. Make not yourselves companions of them which deride our Law. Not man receiveth the perfection of the Law, but he which believeth the Testament, the Gospel, and this book sent of God. 14. They which err will say, let God show us miracles. These hurt none but their own souls, for if they should see all x The fox will eat no grapes because they are sour, and hung too high. miracles done, they would dispute with thee, saying, that they could not be done but by enchantments. Thou shalt not come to them with manifest miracles; for they would refuse them, as odious things. 15. Dispute not with them which will not hear; and if they demand miracles, say, God only doth them: I know not the secrets of God, and follow nothing but that which God and the Angel hath commanded: and if Angels should speak to such, they would not believe. 16. God himself and his blessed Spirit have compounded this most true book. 26. 44. They which say his law is new or feigned, go to the devil. 47. He induceth some gainsayers, saying, we will not leave worshipping our images for this jester and rhymer. Yet is he alone come with the truth, confirming all the other messengers. 55. He saith I (GOD) writ this book with my own hand. 56. The unbelievers say I am a Magician, and have feigned it: but then I pray GOD that I may have no part in him when he shall be our judge. Say not there are three Gods, but one God alone without a Son, to him all things are subject. CHRIST cannot deny but that he is subject to GOD, as well as the Angels. 12. We sent CHRIST, to whom we gave the Gospel, which is the light and confirmation of the Testament, and the right way to him which feareth GOD, by the fulfilling of your law. All that say that CHRIST is GOD, are unbelievers and liars (CHRIST himself having said, Ye children of Israel believe in your God and my Lord) of whom he which will be partaker, shall be cast into the fire eternal. CHRIST is but the messenger of God, before whom were many other messengers: and his mother was true, and they did eat. Good people exalt not yourselves in your law, further than the truth. 3. The soul of CHRIST was clean and blested, he cured the leprous, raised the dead, taught wisdom, the Testament, and the Gospel. The unbelieving Israelites believed that he was a Magician. And 34. We have given a good place and abounding with water to the Son of Mary, and to her, for having done such miracles in the world. Worship one God alone. Sentences. Honour thy father and mother, and do them good. Give them no bad word when they are old. Be subject with all humility, and pray God to pardon them. Give to the poor and to your kindred, but not superfluously: for they that do superflously are of kin to the devil. Slay not your children for no cause. Be ye not fornicators; for that is wickedness, and a bad way. Be revenged on murderers. Say nothing till ye know it; for you must give account of your saying. 26. in disputing or reasoning use only good words. Answer in honest sort to him which asketh thee. 27. Be just in weight and measure. 37. The devil standeth over the makers of songs and lies, that is, the Poets, if they amend not, doing good. 68 If you cannot give, be daily in prayers. Pay your tithes, following God and the Prophet. They which do not good but for vainglory and ostentation, shall be damned. 118. The histories which are in the old Testament, are so cited by him, as if he never had read them, so many dreams and lies are inserted. Before Prayer wash the face, the hands, the arms up to the elbow, the feet up to the ankles; and after carnal company wash in the Bath: and if water cannot be had, with dust of clean earth. Prayer. God desireth cleanness. 9 In prayer let them be sober, that they may know what they say. 2. God will not ask why men pray not toward the East, for the East and West is his; but will demand of the works which they have done, of their alms, pilgrimages, and prayers. He commandeth that they be humble in prayer, and that in prayer they turn towards Mecca. Every one which shall pray, ask that which is good, which way soever he shall turn him, shall be heard of God: although the true manner of praying be toward the centre of the Temple of Mecca. They which are good, make their prayers to help them by their patience and abstinence. God dwelleth in such men. Pray according to the usual custom in all places, the footman on foot, the horseman on his horse. He that giveth his own for God's sake, is like a grain that hath seven ears, every of which containeth an hundred grains. Alms. Good men loose not your alms by vainglory. 4. Give alms of the good gains of your money, and of that which the earth produceth; but God respecteth not gifts of that which is unjustly gotten. Satan persuadeth you to give nothing for fear of poverty. To give alms publicly is good, but to give privately is better: and this blotteth out sins. Give specially to those which stay in one place, and are ashamed to ask. 6. God will give Paradise to them which in time of famine and scarfitie give liberally, and which receive injuries, and repent of their sins. The Creator said, I am the only Creator, always the same, pitiful, merciful, besides whom there is none other; whose miracles and great works are unto the wise the frame of heaven and earth, the intercourse of night and day, the ships in the sea fit for the use of men, rain for the refreshing of the earth, the composition of all creatures, the winds, the clouds, etc. 15. invoke and worship one GOD alone; 43. God. All the miracles of GOD cannot be written, if all the trees in the world were pens, and the sea seven times greater, and were ink; with whom it is a small thing to raise the dead. They which are entreated to believe the Divine Precepts, say, they will follow their ancestors in their sect. Tradition. What would ye follow your fathers if they were blind or deaf? Will ye be like them in being mute, blind, and foolish? OH good men, eat that good which he hath given you, & give him thanks; above all other things calling upon him. Meats. Abstain from that which dieth of itself, from swine's flesh, from blood, and from every other creature that is killed, and not in the name of the Creator. But in case of necessity it is not sin; for GOD is merciful, and will forgive you this. 12. Eat not of that which is drowned, burned in the fire, and touched of a Wolf. 16. Eat nothing which hath not before been blessed. To the jews we made many things unlawful, because of their wickedness. 2. He which shall contradict this book, shall continually be consumed in unquenchable fire, and none of his works shall help him. Every one which draweth nigh to death, let him leave of his money to his family and kindred to distribute in alms, and they which shall change that use, shall be judged of the Creator, etc. Death. We enjoin unto you (as to your predecessors) fasting in the time thereto appointed, and in a certain number of days, that is, in the month Romadan, in which, this book (which discerneth between good and evil) was sent you from heaven. Fasting and Pilgrimage. Every one must observe it, but the sick and traveler, and let them do the same in the remainder of the time. The rich use of satisfy their fasting with alms; let them do both the one and the other. He permitteth you the use of your wives in the night, because it is hard and impossible to abstain. But let none use their company in the Temples. Fast all the day, and when night is come, eat and drink as much as you please, till the morning. By the Moon is known the time of Pilgrimages, and of fastings, whereby is known that you love and fear GOD. Spend your money in the love of GOD in Pilgrimage, not despairing. He that is impotent, and that is not accompanied of his wife in the pilgrimage, must fast three days in the voyage, and seven after his return. To the sick, fasting with alms is sufficient. They which purpose this pilgrimage, let them not give their minds to any evil. Let them not be ashamed to ask necessaries. 2. Hold it for just and good to enter the house at the door, not at the side, or backside thereof. 35. Salute those which ye meet, when ye enter into the house. To them that doubt of wine, of chess, scailes, and of tables, thou shalt say that such sports, and such drinks are a great sin, and although they be pleasant or profitable yet are they hurtful sins: if they say what shall we then do, thou shalt say, The good things of God. Drinks and Games. Persuade them to seek the Orphans, and secure them, as their brethren, or else God will make them so poor, that they shall not be able to help either themselves or others. 13. Wine, chess, and tables are not lawful, but the devils inventions, to made debate amongst men, and to keep them from doing good. Let none go on hunting in the pilgrimage month. Take not a wife of another law, nor give your daughters to men of another law, except they before convert to your law. Women. Let no man touch a woman in her disease, before she be well cleansed. Use your wives, and the women which are subject to you, where and how you please. Women which are divorced, may not marry till after four months, having had three times their menstruous purgation. Let them not deny their husbands their company at their pleasure. They are the heads of the women. After a third divorce from one man, they may not marry the same man again, except they have in the mean time been married to another, and be of him divorced. Let the women nurse their children two years, recoiving necessaries of the fathers. After burial of a husband, let them stay unmarried four months, and ten days; and not go out of the house in a year after. Take ye two, three, four wives, & finally as many as in your mind you are content to maintain and keep in peace. It is unlawful to marry with the mother, daughter, sister, aunt, niece, nurse, or the mother or daughter of the nurse; and take not a whore to wife. 9 Let the wives keep their husband's secrets, or else let them be chastised, and kept in house and bed, till they be better. 10. Let the husband seek to live peaceably with his wife. 31. Cast not thine eyes on other men's wives, though they be fair, etc. Swear not in all your affairs by GOD and his names. Swearing. They which forswear themselves shall have no good thing in the world to come. And 35. Swear not rashly, for GOD seethe everything. We giving our soul to CHRIST the Son of Marie, preferred him before all others, that had been exalted by me, to speak with GOD, to power and virtue. Christ. He inserteth the prayer of the Virgin's mother, when she felt herself with child, by joachim: and maketh Zacharie to be the Virgin's Tutor. 5. Who (he saith) for his unbelief was dumb three days. The Angels saluted Marie, saying, OH thou the purest of all women and men, devoted to GOD, joy unto thee of that great Messenger, with the word of GOD, whose name is JESUS CRHIST, an excellent man, at the command of the Creator: he shall come with Divine power, with knowledge of all learning, with the book of the Law and Gospel; shall give Commandments to the Israelites: shall give life; cure diseases; show what is to be eaten, and to be done; shall confirm the old Testament; shall make some things lawful, which before were unlawful, etc. He acknowledgeth that his mother knew not man. 11. They say (the jews) that they killed CHRIST, the Son of Mary, the Messenger of God, but it was not true, but they crucified in his stead another like him; for the incomprehensible God caused him to go unto him. JESUS is the Spirit, and Word, and Messenger of God, sent from heaven. 11. Offer violence to no man in respect of the Law, for the way of doing good and evil is open. Forcing to believe. 4. God gave first the Testament, than the Gospel, and lastly the true Book, the Alfurcan of your Law, in confirmation of those former. They which live of usury shall not rise again otherwise then the Devils: they embrace that which God hath said is unlawful: but they say usury is as merchandise. Usury. Ye which are good fear God, and forsake usury, left the anger of God, and of the Prophet, assail you. Take only the principal; and if he cannot pay you, stay till he can, and give him alms; for this shall be better for you. He which repenteth him, and leaveth his sin, obtaineth pardon, and the canceling of that which is past; but returning again thereto, he shall suffer eternal fire. Repentance. In the 5. Unto bad men is denied human and divine mercy, except they repent. God careth little for the conversion of them, which, after that of Infidels they are made believers, become worse. Such shall suffer without any remission intolerable punishment. 10. God pardoneth less faults, but not criminal. Let no man reckon him a good friend, which is an unbeliever, except it be for fear. Friendship. If betwixt you there grow discord, laying aside all stomach, do the will of God, and become brethren together, imitating God, who hath delivered you from the fire, and from dangers. 6. God would not that any should do evil to those of his own Nation, and those which consent to your Law, but rather their profit and commodity. Think not that ever Paradise shall be open unto you, if you be not first valiant and courageous in battle: and before you enter into battle, prepare yourselves for death: and after the death of the Prophet Mahomet, defend the orders by him given with arms. Infidels. No man can die, but when God will, that is, when his time is come. Those which flee out of the war, are provoked of the Devil; but God pardoneth them which repent. They which die in the way of God, are not truly called dead: They live with God. Let none fear them which are governed of the Devil. 7. Be patiented, and you shall have eternal life. 10. Accompany not with unbelievers, neither in friendship, nor other business. They which go on warfare for God and the Prophet, shall receive abundance in the earth, and after death the mercy of God. They which refuse (except they be sick or children) shall be cast into hell. Neglect not prayers in your expeditions. Some may pray, whiles others stand in arms. Pray not for them which hurt their own souls. 18. Look to yourselves that there be no discord amongst you. Thus have I endeavoured to bring some order out of confusion, and have framed these heads out of that Alcoran-Chaos * Magdeburgenses in Centuria 7. have also gathered some heads of this headless monster, which they that will may there read. , where is scarce either head or tail: this tale they have and believe (for what will not? what shall not they believe, which refuse to believe the Truth?) that he which readeth this book a thousand times in his life, shall have a woman in Paradise, whose eyebrows shall be as large as the rainbow. CHAP. V Other mahumetical speculations, and explanations of their Law, collected out of their own Commentaries, of that Argument. OF such writings as have come to our hands touching Mahomet's doctrine and Religion, that seemeth most fully to lay them open, which is called by a F Sansou. & Bell. lib. 3. some, Scala; a book containing the exposition of the Alcoran, in form of a Dialogue, translated into Latin by Hermannus Dalmata, and made the twelfth Chapter of the first book of the Alcoran in Italian. I have therefore presumed on the Readers patience, to those former collections out of the Alcoran itself to add these ensuing, as a further explanation of their opinions. The Messenger of GOD (so beginneth that book) was sitting amongst his fellows (the prayer and salvation of GOD be upon him) in his City jesrab; and the Angel Gabriel descending on him, said, GOD saluteth thee, OH Mahomet, etc. There come four wisemen, Masters in Israel, to prove thee; the chief of whom is Abdia-ben-Salon. Mahomet therefore sent his cousin Hali to salute them; and they being come to Mahomet, after mutual salutations, Abdia telleth him, that he and his fellows were sent by the people of the jews to learn the understanding of some obscurer places of their law. Mahomet asketh, if he come to inquire, or to tempt. Abdia saith, to inquire. Than Mahomet giving him full leave, he beginneth; having before gathered out of the whole body of their Law an hundred most exquisite questions. The principal dregs you shall here have. Abdia. Tell us (OH Mahomet) whether thou be a Prophet or a Messenger? Mahomet. GOD hath appointed me both a Prophet and a Messenger. Ab. Dost thou preaoh the Law of GOD, or thine own Law? Mah. The Law of GOD: this Law is faith, and this faith is, that there are not Gods, but one God, without partaker. Ab. How many laws of God are there? Mah. One, the law, and faith of the Prophets, which went before us, was one; the rites were different. Ab. Shall we enter Paradise for faith or works? Mah. Both are necessary; but if a Gentle, jew, or Christian, become a Saracen, and prevent his good works, Faith only shall suffice: But if Gentle, jew, or Christian, do good works, not in the love of God, the fire shall consume both him and his work. Ab. How doth the mercy of God prevent his anger? Mah. When before other creatures Adam rose up, he sneezed and said, God be thanked: and the Angels hearing it, said The Pity of God be upon thee, Adam, who answered Amen: Than said the Lord, I have received your prayer. Ab. What be the four things which God wrought with his own hands? Mah. He made Paradise, planted the tree of the trumpet, form Adam, and did writ the Tables of Moses. Ab. Who told thee this? Mah. Gabriel from the Lord of the world. Ab. In what form? Mah. Of a man standing upright, never sleeping, nor eating, nor drinking, but the praise of God. Ab. Tell me in order what is one, what is two, what three, four, five, six, etc. to a hundredth. Mah. One is God without Son, partaker or fellow, almighty Lord of life and death. Two, Adam and Eue. Three, Michael, Gabriel, Saraphiel, Archangels Secretaries of God. Four, The Law of Moses, the Psalms of David, the Gospel, and Alfurcan (so called of the distinction of the sentences). Five: The prayers which God gave me and my people, and to none of the other Prophets. Six, The days of Creation. Seven, Heavens. Eight, Angels which sustain the throne of GOD. Nine, Are the miracles of Moses. Ten, Are the fasting-days of the Pilgrims: three, when they go, seven, in their return. Eleven are the Stars whereof joseph dreamt. Twelve inoneths in the year; thirteen is the Sun and Moon, with the eleven Stars. Fourteen candles hung about the throne of GOD, of the length of five hundred years. Fifteen, the fifteenth day of Ramadam, in which the Alcoran came sliding from heaven. Sixteen, are the legions of the Cherubims. Seventeen, are the names of GOD between the bottom of the earth and hell, which stay those flames, which else would consume the world. Eighteen, Interpositions there be between the throne of GOD, and the air; for else the brightness of GOD would blind the world. Nineteen, Be the arms or branches of Zachia, a river in hell, which shall make a great noise in the day of judgement. Twenty, The day of the month Ramadam, when the Psalms descended on David The one and twentieth of Ramadam, Solomon was borne. The two and twentieth, David was pardoned the sin against Vriah. The three and twentieth of Ramadam, CHRIST the Son of Mary was borne; the prayers of GOD be upon him. The four and twentieth, GOD spoke to Moses. The five and twentieth, the sea was divided. The six & twentieth, He received the Tables. The seven and twentieth, jovas' was swallowed of the Whale. The eight and twentieth, jacob recovered his sight, when judas brought josephs' coat. The nine and twentieth, Was Enoch translated. The thirtieth, Moses went into mount Sinai. A. Make short work, for thou dost all things exactly. M. Forty are the days of Moses his fasting. Fifty thousand years shall the day of judgement continued. Sixty are the veins, which every of the heavens have in the earth, without which variety there would be no knowledge amongst men. Seventy men Moses took to himself. Eighty stripes are due to a drunken man. Ninety, The Angel said to David, This my fellow hath ninety sheep, and I but one, which he hath stolen from me. An hundred stripes are due to the adulterer. A. Well, show us how the earth was made, and when. M. God made man of mire: the mire, of froth: this was made of the tempests; these, of the sea: The sea, of darkness; the darkness, of light; this, of the word; the word, of the thought; the thought, of jacinth; the jacinth, of the commandment: Let it be, and it was. A. How many Angels are set over men? M. Two, one on the right hand, which writeth his good deeds; another on the left, which registereth his bad. These sit on men's shoulders. Their pen is their tongue, their ink is their spittle, their heart is the book. A. What did God make after? M. The books wherein are written all things, past, present, and to come, in heaven and earth; and the pen made of the brightest light, five hundred years long, and eighty broad, having eighty teeth, wherein are written all things in the world, till the day of judgement. The book is made of the greatest Emerald; the words, of pearls; the cover, of pity. God over-looketh the same an hundred and sixty times in a day and night. The heaven is made of smoke, of the vapour of the sea: the greenness of the sea proceedeth from the mount Kaf, which is made of the Emeralds of Paradise, and compasseth the world, bearing up the heavens. The gates of heaven are of gold, the locks of light, the keys of piety. Above the heavens are the sea of life, above that the cloudy sea; then the airy sea, the stony sea, the dark sea, the sea of solace, the Moon, the Sun, the name of God, Supplication, Gabriel, the parchment razed, the parchment full written, all these in order one over another. Than, above all these, the threescore and ten spaces of light: then threescore and ten thousand hills, with threescore and ten thousand spaces between, and threescore and ten thousand troops of Angels on them, in every troop five thousand Angels always praising the Lord of the world: above these the limits or bounds of Angelical dignity: and above the same the banner of glory, and then spaces of pearls, and in their orders one above another, the spaces of Grace, of Power, of Divinity, of dispensation, the footstool, the throne, the house of the universe. A. Are the Sun and Moon faithful or not? M. They are faithful, and obey every command of GOD. A. Why then are they not of equal light? M. GOD created them equal, but by this it came to pass, that the vicissitude or intercourse of day and night was unceriaine, till Gabriel flying by the Moon, darkened her with the touch of his wing. A. How many orders are there of the Stars? M. Three, the first of those which hung by chains from the throne of GOD, giving light to the seventh throne: the second chase away the devils, when they would enter into heaven: the third in the sight of the Angels. There are seven seas between us and heaven. There are three winds: the first barren; the second tempestuous, which shall blow the fire in the day of judgement: the third ministereth to the earth and sea. A. Where is the Sun? M. In a hot fountain: this, in a Serpent, which is a great space in the mount Kaf, and this Kaf is in the hand of the Angel, which holdeth the world till the day of judgement. Abd. What is the manner of them, which bear up the seat of GOD? Mah. Their heads are under the seat of GOD, their feet under the seven thrones, their necks are so large, that a bird in a thousand years continual flight could not reach from the one ear to the other. They have horns, and their meat and drink is the praise and glory of GOD. Abd. How far is it to heaven? Mahom. Five hundred years journey to the lowest, and so from each to other. Abd. What birds are between us and heaven? Mahom. Some which touch neither heaven nor earth, having manes like horses, hair like women, wings like birds, and lay their eggs and hatch them on their tails till the day of judgement. Abd. What was the forbidden tree? Mahom. Of wheat, which had seven ears, whereof Adam plucked one wherein were five grains; of which, two he eat, two he gave to Eve, and one he carried away. This grain was bigger than an egg, and being bruised, brought forth all kinds of seed. Abd. Where was Adam received after his expulsion from Paradise? Mahom. Adam in India, Eve in Nubia. Adam was covered with three leaves of Paradise; Eve, with her hair: They met together in Arafe. Further, as concerning Eve, she was made of a rib of the left side, for otherwise she had been as strong as the man. Abd. Who dwelled in the earth before? Mahom. First the Devils, seven thousand years after them the Angels: lastly Adam, a thousand years after the Angels. Ab. Who began the Pilgrimage. Mahom. Adam. Gabriel shaved his head, and he circumcised himself; and after him Abraham. Abd. To what Land spoke GOD at any time? Mahom. To mount Sinai, that it should lift up Moses to heaven: Abitabil and Moses are the two men, whose sepulchers are not known. Moses by chance found a sepulchre, which while he measured with his body, the Angel of Death drew from him his soul out of his nostrils, by the smell of an apple of Paradise. Ab. Where is the middle of the earth? Mahom. In jerusalem. A. Who made the first ship? Mahom. No: he received the keys thereof of Gabriel, and going forth of Arabia, compassed Mecca seven times, and likewise jerusalem. In the mean while Mecca was received up into heaven, and the mount Abikobez preserved jerusalem in her belly. A. What shall become of the children of the Infidels. M. They shall come in at the day of judgement, and God shall say unto them, would ye do that thing which shall be commanded you? And he shall command to flow forth one of the rivers of hell, and bid them leap into the same. They which obey, shall go into Paradise. This shall be the trial of the children of the faithful also, which are borne deaf, blind, etc. Abd. What resteth under these seven earths? Mahom. An Ox, whose feet are on a white stone, his head in the East, his tail in the West; he hath forty horns, and as many teeth; it is a thousand years journey from one horn to another. Under that stone is Zohet, a mountain of hell, of a thousand years journey. All the Insidels shall ascend upon the same, and from the top shall fall into hell. Under that Mount is the land Werelea; under that, the sea Alkasem: the land Aliolen, the Sea Zere: the Land Neama, the Sea Zegir: the Land Theris, the Land Agiba white as Milk, sweet as Musk, soft as Saffron, bright as the Moon: the Sea Alknitar; the Fish Albehbut, with his head in the East, his tail in the West: all these in order one after another. And beneath all these in like infernal order the Wind, the Mountain, the Thunder, the Lightning, the bloody Sea, Hell closed, the fiery Sea, the dark Sea, the Sea Po, the cloudy Sea, Praises, Glorifications, the Throne, the Book, the Pen, the greater name of GOD. Abd. What hath come out of Paradise into the World? Mahom. Mecca, jesrab, jerusalem: as on the contrary, out of Hell; Vastat in Egypt, Antiochia in Syria, Ebheran in Armenia, and Elmeden of Chaldaea. Abd. What say you of Paradise? Mahom. The ground of Paradise is of gold, enamelled with Emeralds, and Hyacinths, planted with every fruitful tree, watered with streams of milk, honey, and wine: the day is of a thousand years continuance, and the year of forty thousand years. The people shall have whatsoever can be desired, they shall be clothed in all colours, except b The Turks reckon Green the Prophet's colour. black, which is the proper colour of Mahomet: they all shall be of the stature of Adam, in resemblance like CHRIST, never increasing or diminishing. As soon as they are entered, shall be set before them the liver of the Fish Albehbut, and whatsoever dainties they can desire. They shall not need going to stool any more than the child in the womb, but they shall sweat out all superfluities, of sent like musk. They shall eat but for delight, not for hunger. Unlawful meats, as Swine's flesh, they shall refrain. And if you list to know why this beast is unclean, understand that JESUS on a time called forth japhet to tell his Disciples the history of the Ark; Who told them, that by the weight of the ordure, the Ark leaned on the one side, whereupon No, consulting with GOD, was bidden bring the Elephant thither, out of whose dung, mixed with man's, came forth a Hog, which wrooted in that mire with his snout, and by the stink thereof was produced out of his nose a mouse, which gnawed the boards of the Ark: No fearing this danger, was bidden to strike the Lion on the forehead: and by the Lion's breath was a Cat engendered, mortal enemy to the Mouse. But to return from this stinking tale, to refresh ourselves with the like sweets of this Paradise. He addeth, that there they have the wives that here they had, and other concubines, whom, how, when, wheresoever they will. Abd. But why is wine lawful there, and here unlawful? Mahom. The Angel's Aròt, and Marot, were sometime sent to instruct and govern the world, forbidding men wine, injustice, and murder. But a woman having whereof to accuse her husband invited them to dinner, and made them drunk. They, inflamed with a double heat of wine and lust, could not obtain that their desire of their fair Hostess, except one would teach her the word of ascending to heaven, and the other of descending. Thus she mounted up to heaven. And upon enquiry of the matter, she was made the morning-star, and they put to their choice whether they would be punished in this world or in the world to come: they accepting their punishment in this, are hanged by chains, with their heads in a pit of Babel, till the day of judgement. Hell, saith Mahomet there, hath the floor of Brimstone, smoky, Pitchy, with stinking flames, with deep pits of scalding pitch, and sulphurous flames, wherein the damned are punished daily: the trees bear most loathsome first-fruits, which they eat. The day of judgement shall be in this sort. In that day GOD will command the Angel of Death to kill every Creature; which being done, he shall ask him if nothing be alive: Adreiel the Angel of Death shall answer, Nothing but myself. Than go thy ways betwixt Paradise and Hell, and last of all kill thyself. Thus he, folded in his wings, prostrate on the earth, shall strangle himself with such a bellowing noise, as would terrify the very Angels, if they were alive. Thus the World shall be empty forty years. Than shall GOD hold the Heaven and Earth in his fist, and say, where are now the mighty men, the Kings and Princes of the World? Tell me (if ye be true) whose is the Kingdom, and Empire, and Power? Repeating these words three times, he shall raise up Seraphiel, and say, Take this Trumpet, and go to jerusalem, and found. This Trumpet is of five hundred years journey. At that sound all Souls shall come forth, and disperse themselves unto their own bodies, and their bones shall be gathered together. Forty years after he shall sound again, and then the bones shall resume flesh and sinews. After forty years the third sound shall warn the Souls to repossess their bodies: and a fire from the West shall drive every creature to jerusalem. When they have here swum forty years in their own sweat, they shall, with much vexation, come to Adam, and say, Father Adam, Father Adam, Why hast thou begotten us to these miseries and torments? Why sufferest thou us to hung between hope and fear? Pray to God, that he will finish his determination of us between Paradise and Hell: Adam shall excuse his unworthiness for his disobedience, and sand them to No, No will post them to Abraham, Abraham to Moses: He shall sand them to JESUS CHRIST: To him they shall come and say, The Spirit, Word, and Power of God, let thy pity move thee to make intercession for us. He shall answer them, That which you ask, you have lost. I was indeed sent unto you in the power of God, and word of Truth, but ye have erred, and have made me God; more than ever I preached to you: and have therefore lost my benefit. But go to the last of the Prophets, meaning him with whom thou now talkest, Abdia. Than shall they turn to him, and say; OH faithful Messenger, and friend of God, we have sinned, hear us holy Prophet, our only hope, etc. Than shall Gabriel present himself to help his friend, and they shall go to the Throne of God. And God shall say, I know why you are come, far be it that I should not hear the prayer of my faithful one. Than shall a Bridge be made over Hell, and on the top of the Bridge shall be set a balance, wherein every man's works shall be weighed, and those which are saved, shall pass over the Bridge, the other shall fall into Hell. A. How many bands of men shall there be in that day. M. An hundred and twenty; of which three only shall be found faithful: and every Band or Troupe of men shall be in length the journey of a thousand years, in breadth five hundred. A. What shall become of Death? M. He shall be transformed into a Ram, and they shall bring him between Paradise and Hell. Than shall arise much dissension between these two peoples, through fear of the one, and hope of the other. But the people of Paradise shall prevail, and shall slay Death between Paradise and Hell. Abdia. Thou, OH Mahomet, hast overcome, and I believe, that there is but one God Almighty, and thou art his Messenger and Prophet. In this long and tedious summary of that longer and more tedious Dialogue, compared with the former jewish opinions, touching their Behemoth, Leviathan, Ziz, jerusalem, Swine's flesh, the Angel of Death, and other their superstitious opinions, it may appear, that the jews were forward Mint-masters in this new-coined Religion of Mahomet. In the beginning of this Dialogue are mentioned their five Prayers and their Ramadam, or Ramazan: Of which, that Arabian Nobleman, in confutation of the Alcoran, writeth thus: c Arab. Nob. in Confut. Alcor. He which hath fulfilled these five Prayers, shall be praised in this world, and the next. They are as follow: two kneel in the morning, after noon four; at Vespers, or a little before Sunset, four; after Sunset, four; at their beginning of supper, two; and after supper, when it is dark, two; in all eighteen kneel in a day. Their Lent d Of Mahomet's Lent. , or Fast of the month Ramazan, is thus: In the day time they must fast from Meat, Drink, and Venery, till the Sun be down: then is Riot permitted them, till a white thread may be discerned from a black. But if any be sick, or in journeying, he may pay at another time the same number of days. Friar Richard * Richardus confut. Alcor. reciteth among Mahomet's opinions, That of threescore and thirteen parts of the Saracens, one only shall be saved; and, that the Devils shall once be saved by the Alcoran; and that they call themselves Saracens; fit companions with them in their holy things. Some e Pietro Messia tradoito per F. Sanso vino, l. 4. c. 1. make it a Canon of Mahomet's, That they should look toward the South when they pray, that when they pray they should say, GOD is one GOD, without equal, and Mahomet his Prophet: which, Lod. Barthema saith, are the Characters of the profession of a Mahometan, and that, by the pronouncing of those words, he was tried whether he was an Infidel, or no. These words, saith the abovesaid Arabian (as they affirm) before the beginning of the world were written in the Throne of GOD. One saith f Constantin. Porphyrogenit. de admin. Imp. cap. 15. , That the Saracens adore the star of Venus, and in their praying cry, Alla ova cubar * Euthymius calleth it ●●●●●●: Cedrenus more fully, Alla, alla, on a Curbar, alla. , that is, GOD, and Venus. joannes Meursius noteth thereon, That they worshipped the Image of Venus, set on a great stone, on which they believe, that Abraham lay with Hagar, or else that he tied his Camel thereunto while he was sacrificing Isaac. Anonymus in Saracen. Bellonius g Bell. obseru. lib. 3.cap.9. in his observations telleth out of their Books, That there is a Tree in Paradise which shadoweth it all over, and spreads her boughs over the walls, whose leaves are of pure gold and silver, each of them, after the Name of GOD, having therein written the name of Mahomet. And that if a Christian, at unawares, should pronounce the said prayer, Laillah etc. GOD is one GOD, and Mahomet his Prophet, he must either die or turn Turk. Such reputation have they of this form, which they call a Prayer, with as good reason as the ave Marie among the Romists, wherein yet they pray not for any thing. Bellonius also saith, That they hold the Heaven to be made of Smoke, and the Firmament established on the horn of a Buffall, by whose stirring Earthquakes are caused: That there are seven Paradises, with Houses, Gardens, Fountains, and whatsoever sense accounteth delectable; where they shall enjoy all delights without any sorrow, having Carpets, Beds, Boys, Horses, Saddles, Garments, for cost and workmanship most curious, & ready for attendance. Those boys richly adorned, when they have satisfied their hunger and thirst, shall present every Saracen a huge Pomecitron in a golden Charger, and as soon as they shall smell thereof, there shall thence proceed a comely virgin in gallant attire, which shall embrace him, and he her; and so shall they continued fifty years. After which space ended, God shall show them his face, where at they shall fall down, not able to endure the brightness: but he shall say, Arise my servants, and enjoy my glory; for hereafter ye shall never die, nor be grieved. Than shall they see God, and each lead his virgin into his chamber, where all pleasures shall attend them. If one of those virgins should come forth at midnight, she would lighten the world no less than the Sun; and if she should spit into the Sea, all the water thereof would become sweet. Gabriel keeps the keys of Paradise, which are in number threescore and ten thousand, each seven thousand miles long. But he was not able to open Paradise without invocation of the Name of God, and Mahomet his friend. There is a Table of Adamant seven hundred thousand days journey long and broad, with Seats of Gold and Silver about it, where they shall be feasted. CHAP. VI Of the Pilgrimage to Mecca. WE have heard of the antiquity of this Pilgrimage in the former chapter, derived from Adam, who was shaven & circumcised for that purpose: & the Alcoran nameth Abraham the founder of the Temple etc. Pity it were, that the last of the Prophets should not honour that which was first instituted by the first of men. If we will rather believe that Arabian before mentioned, we shall find another original, namely, that whereas two Nations of the Indian's, called Zechian & Albarachuma, had used to go about their Idols naked and shaven, with great howl, kissing the corners, and casting stones upon an heap which was heaped up in honour of their Gods, and that twice every year, in the Spring, and in Autumn: the Arabians had learned the same of the Indian's, and practised the same at Mecca, in honour of Venus (casting stones back between their legs, the parts of Venus) in the time of Mahomet. Neither did Mahomet abrogate this, as he did other idolatrous Rites; only for modesty's sake they were enjoined to gird a piece of Linen about their Reins. Mecca, or (as they call it) Macca, signifying an Habitation, containeth in it about six thousand houses, fairly built, like those of Italy: Other walls it hath not, than such as Nature hath environed it with, namely, with high and barren Mountains round about. Some a Pilgrimage to Mecca, M. Hak. t. 2. report, That between the Mountains and the City are pleasant Gardens, abundant of Figs, Grapes, Apples, Melons, and that there is store also of Flesh and Water. But it seemeth, that this is of later industry, not of Nature's indulgence, if it be true. For Lod. Barthema b Vertoman; l. 1.c.14. , or Vertoman, being there in the year 1503, saith, That the place was accursed of GOD, as not bringing forth Herbs, Trees, Fruits, or any thing, and beside, having great scarcity of water, and is served with these things from other places. It is governed by a King (tributary, then to the Sultan, now to the Turk) called the Seriffo, lineally descended from their great Seducer, by his daughter Fatma (the only issue of this libidinous poligamous Prophet) married to Hali. All of this kindred are called Emyri, that is, Lords, clothed with (or at lest wearing Turbans of) green, which colour the Mahometans will not suffer other men to wear. The number of Pilgrims which resort hither, is incredible. From Cairo cometh a Carovan of devotion, some to Mammon, some to Mahomet, either for trade of Merchandise, or for Superstition, and another yearly from Damascus: besides those which come from the Indieses, Aethiopia, Arabia, Persia, etc. Lud. Barthema saith, That (at his being at Mecca) of the Carovan of Damascus, wherein he went, were five and thirty thousand Camels, and about forty thousand persons: of that of Cairo were threescore and four thousand Camels, and now in these times about forty thousand Camels, Mules, and Dromedaries, and fifty thousand persons, besides the Arabian Carovan, and of other Nations. This Mart of Mecca is much impaired, since the Portugals have intercepted the Indian commodities, which by a Carovan, from thence, were wont to be brought hithen. Let me desire the Reader to have patience, and go along, on this Pilgrimage, with one of these Carovans, through these Arabian Deserts to Mecca and Medina: and because that of Gairo is the chief, we will bestow ourselves in it, and observe what Rites they observe before they set forth; what by the way, and at the intended places of their devotion. c Alcor. Italic. Touching the necessity whereof; they think, That they which go not once in their lives, shall, after death, go to the Devil. Yea, some, for devotion, pluck out their eyes after so holy a sight. The month Ramazan (as you have heard) is their Lent; falling sometime high, sometime low, being that whole month, during which time the Pilgrims and Merchants resort to Cairo from Asia, Greece, Barbary, etc. After their d Pilgrimage to Mecca, Ha●s Lent ended, they observe their Easter, or Feast, called Bairam, three days. Twenty days after this Feast, the Carovan is ready to departed. Against this time, they assemble themselves at a place, two leagues from Cairo (called Birca) attending the coming of the Captain. This Captain of the Carovan, whom they call Amarilla Haggi, is renewed every third year; and to him the Grand signor, every voyage, giveth eighteen Purses (each containing six hundred twenty five ducats of Gold) for the behoof of the Carovan, and also to do alms unto needful Pilgrims. He hath four Chausi to serve him, and four hundred soldiers, two hundred Spachi, mounted on Dromedaries, and as many janissaries, riding on Camels. The Chausi and Spachi the Captain maintaineth at his own charges: The janissaries have their provision from Cairo, He hath eight Pilots for guides; which Office is hereditary. They carry five pieces of Ordinance, to terrify the Arabians, and to triumph at Mecca. The merchandise that goeth by land, payeth no custom; that which goeth by sea, payeth ten in the hundred. At the Feast, before the Carovan setteth forth, the Captain, with his Retinue and Officers, resort unto the Castle of Cairo, before the Bassa, which giveth unto every man a Garment, and that of the Captain is wrought with gold, the others according to their degree. Moreover, he delivereth unto him the Chisva Tunabi, or Garment of the Prophet; a vesture of Silk, wrought with these letters of Gold, Lailla ill alla Mahumet Resullala; that is, There are no Gods, but GOD, and Mahomet is the Messenger of GOD. After this, he delivereth to him a Gate, wrought curiously with Gold; and a Covering of green Velvet, made in manner of a Pyramid, about nine palms high, wrought with fine Gold, to cover the Tomb of the Prophet Mahomet, and many other coverings besides of Gold and Silk, to adorn it. The two former are for the House of Abraham in Mecca. Than the Captain having taken his leave, departeth, accompanied with all the people of Cairo, in manner of a Procession, with singing, shouting, and a thousand Ceremonies beside, and passing the Gate Bab-Nassera, layeth up, in a Mosquita, the said Vestures very safely. This Ceremony is performed with such public resort, that it is not lawful for any man to forbidden his wife the going to this Feast: for she may, upon such a cause, separate herself from her husband, and lie with another man. The Camels, which carry the Vestures, being adorned with Cloth of Gold, and many little Bells, the multitude stroweth flowers and sweet water on them; others with fine Cloth and Towels touch the same, reserving these for Relics. Twenty days after this Feast, the Captain, taking the Vestures out of that Mosquita, repaireth to Birca, where his Tent abideth some ten days. In this time, they which mean to follow the Carovan, resort thither, and amongst them, many women, attired with Trifles, Tassels, and Knots, accompanied with their friends, mounted on Camels. The night before their departure, they make great feasting and triumph, with discharging their Ordinance, Fireworks, etc. shouting, till, at the break of day, upon the found of a Trumpet, they march forward on their way. From Cairo to Mecca is forty days journey, traveling from two a clock in the morning till the Sun ne-rising: and then having rested till noon, they set forward, so continuing till night:, observing this order, till the end of their Voyage, without change; except e ●. Bar. with the Carovan of Damascus traveled 22. hours of 24. at some places, where, in respect of water, they rest sometimes a day and a half, to refresh themselves. The Carovan is divided into three parts: the forward, the main battle, and the rete-ward. The forward containeth about the third part of the people; and amongst these, the eight Pilots, a Chausi, and four knaves, with Bull's sinews, which punish offenders on the soles of their feet. In the night time they have four or five men go before with Pieces of dry wood, which give light: they follow the Star, as the Mariners. Within a quarter of a mile followeth the main Battle, with their Ordinance, Gunners, and fifteen Archers, Spaches. The chief Physician, with his Ointments and Medicines for the sick, and Camels for them to ride on. Next goeth the fairest Camel that may be found in the Turks dominion, decked with Cloth of Gold and Silk, and carrieth a little Chest, made of pure Leg●●ame, in form of the Israelitish Ark, containing in it the Alcoran, all written with great letters of Gold, bound between two Tables of massy Gold. This Chest is covered with Silk, during the voyage; but at their entering into Mecca and Medina it is covered with Cloth of Gold, adorned with jewels. This Camel is compassed about with Arabian Singers and Musicians, singing always, and playing upon Instruments. After this follow fifteen other most fair Camels, every one carrying one of the above said Vestures, being covered from top to toe with Silk. Behind these, go the twenty Camels, which carry the captains money and provision. After followeth the Standard of the Great signor, accompanied with Musicians & soldiers, & behind these, less than a mile, followeth the rearward, the greatest part Pilgrims; the Merchants, for security, going before: for in this voyage it is needful, and usual, that the Captain bestow Presents, Garments, and Turbans upon the chief Arabians, to give him free passage, receiving sometimes, by pilfer, some damage notwithstanding. They pass by certain weak Castles in the way, Agerut, Nachel, Acba, Biritem, between which two last is the River of Ithro, and the Ponds of Midian, where Moses sat down. At jebhir, the first Town subject to the Seriffo of Mecca, they are received with much joy, and well refreshed with the plenty which that place yieldeth. They find other filthy commodities also more than plenty, which fact (they hold) purgeth them from a multitude of sins, and increaseth their devotion to prosecute the voyage. The next day they go towards Bedrihonem, in which place groweth shrubs, whereout issueth Balm. Hereby they lodge one night, in memory of a victory here obtained against the Christians, at the earnest prayers of their Prophet, dreaming of Drums, here still sounded by Angels, as they pass. The next morning, by sun-rising, they arrive at Bedrihonem, where every one washeth himself from top to toe, covering their privities with a cloth, and their shoulders with another white one; and they which can go in this habit to Mecca, merit more; they which cannot, make a vow to offer a Ram at the Mountain of Pardons. After this washing, it is not lawful for any man or woman to kill a Flea or Louse with their hands or nails, till they have accomplished their Vows at that Mountain. This night they come within two miles of Mecca. The next morning they march on, and the Seriffo meeting them, resigneth his Government to the Captain, during his abode there: and the Captain giveth him a garment of cloth of Gold, with other jewels. After this, having eaten together upon Carpets and Hides, they take with them the Gate and Garment abovesaid, and go, attended but with few, to the Mosquita, and there 'cause the old to be pulled down, and put the new coverture on the house of Abraham: and the old Vesture is the Eunuches which serve in the said Mosquita, which cell it dear to the Pilgrims, every little piece being accounted a most holy Relic. And well may it be so, for (can you doubt of it?) putting the same under the head of a man at his death, all his sins must, by virtue hereof, be pardoned. They take away the old door, which is the Seriffo's fee, and set in place the new. Thus after some Orisons, the Captain returneth to his pavilion, the Seriffo remaineth in the City. That you may be the better acquainted with this Mosquita, and house of Abraham, you are to know, f Description of the Mosquita at Mecca. that in the midst of the City is this great Mosquita, built (they say) in the time when their Prophet lived. It is foursquare, every square half a mile, being in all the circuit two miles, in manner of a Cloister: The Galleries round about are in manner of four streets; these streets being separated from each other with Pillars, of Marble some, and some of Lime and Stone. In the midst of all, separate from the rest, is the house of Abraham. This Mosquita hath fourscore and nineteen Gates and five Steeples, from whence the Talismans' call the people to their devotion. And the Pilgrims, which are not provided of Tents, resort hither, men and women lying together; their House of Prayer becoming a den of thieves. Barthema saith, That this Temple is round, like the Coliseo at Rome: That at every entrance is a descent of ten or twelve steps, on both sides whereof stand jewellers, which cell Gems only. Within it is vaulted, gilded, and odoriferous; beyond what can be spoken: for there are four or five hundred men which cell powders to preserve dead corpses, and other Sweets. It seemeth, that since his time the Temple and House of Abraham are altered. This g The house of Abraham described. House is foursquare, made of speckled stone, twenty paces high, and forty in circuit. And upon one side of this House, within the wall, there is a stone of a span long, and half a span broad, which stone (they say) fell down from Heaven; a voice from Heaven, at the same fall, being heard, That wheresoever this stone fell, there should be built the House of GOD, wherein he will hear the prayers of sinners. Than was this Stone as white as Snow, but now, through the kisses of sinners it is become so black as it is. The entrance into this House is small and high. There are without this House one and thirty pillars of Brass upon square stones, sustaining a thread of Copper, reaching from one to another, on which are fastened many burning Lamps. The founder of these was Solyman. Being entered into this house through that difficult passage, there stand two pillars of Marble at the entrance: in the midst are three of Aloes-wood, covered with tiles of India, of a thousand colours, which serve to underprop the Terratza, or roof. It is so dark, that they can hardly see within for want of light; nor is it without an evil smell. Without the gate five paces, is the Pond Zunzun; that blessed Pond which the Angel showed to Agar for her son Ishmael. Of their Feast Baraim is said already: about six days after they be come hither to Mecca, they celebrated another Feast called Been baraim, that is, the great Feast, which is also called, The Feast of the Ram. In those days space they prepare themselves hereunto with due ceremonies. First, departing from the Carovan, guided with such as are skilful in the way, they go twenty or thirty in a Company, walking through a street, which ascendeth by little and little, till they come unto a certain gate, whereon is written in Marble, Babel Salema; that is, the gate of Health. And from this place is descried the great Mosquita, and twice saluted, saying, Peace to thee, Messenger of GOD. Than proceeding on their way, they find an Arch on their right hand, whereon they ascend five steps, upon which is a great voided place made of stove: after descending other five steps, and proceeding the space of a flight-shoot, they find another Arch, like unto the first; and this way, from the one Arch to the other, they go and come seven times, saying always some of their prayers, which they say the afflicted Hagar said, whiles she sought and found not water for her son. After this Ceremony, they enter into the Mosquita; and drawing near unto the house of Abraham, they go round about it other seven times, always saying. This is the House of GOD, and of his servant Abraham. This done, they go and kiss that black stone ahovesaid; and then go they to the Pond ZunZun, and in their apparel, as they be, wash themselves from head to foot, saying, Tobah Allah, Tobah Allah, Pardon LORD, Pardon LORD; drinking also of that muddy unsavoury water: and thus return they, cleansed from all their sins. Every Pilgrim performeth these Ceremonies once at the lest; the devouter sort often. An hundred years since these Ceremonies were somewhat different, after Barthema's h Vertoman. lib. 1.c.15. Relation. On the three and twentieth of May, the people (before day) compassed that house of Abraham seven times, always touching and kissing every corner. Ten or twelve paces from this house was another, in manner of a Chapel, with three or four gates, and in the midst thereof a pit of brackish water, threescore and ten yards deep. Thereat stand six or eight men, appointed to draw water for the people; who after their sevenfold Ceremony come to the brink, and say, All this be for the honour of GOD, and the piteous GOD pardon me my sins. Than do those other power upon them three buckets full of Water, from the top of their heads to their feet, be their garments never so costly. The Carovan i The Pilgrims going to the Mountain of Pardons. having abode at Mecca five days, the night before the evening of their Feast, the Captain, with all his Company, setteth forwards, toward the Mountain of Pardons, called jabel Arafata, distant from Mecca fifteen miles. This Mountain, or small Hill rather, is in compass two miles, environed round about with the goodliest Plain that man's eye hath seen, and that Plain compassed with high Mountains. Upon the side towards Mecca there are many pipes of clear fresh water, wherewith the people refresh themselves and their cattle. Adam and Eve, when they were banished Paradise, after they had been separated forty years, one in Nubia, and the other in India (as you heard before) met at this pleasant place, and here inhabited and built a little house, which they call at this day Beyt-Adam, the house of Adam. Hither come also the same day the other Carovans of Arabia & Damascus, and all the inhabitants for ten days journey round about, so that at one time here is to be seen above 200000. persons, and 300000, cattle. Now all this company meeting together, the night before the feast, the three Hosts cast themselves into a triangle, setting the mountain in the midst, and fill heaven and earth with shouting-singing, hallowing, gunshot, & fireworks all that night. The next day being then feast, in silence they attend their sacrifices and prayers only. And in the evening, they which have horses, mount thereon, and approach as nigh unto the mountain as they can: others make the best shift they can on foot; giving ever unto the Captain of Cairo the chief place, the second to the Captain of Damascus, & the third to the Captain of Arabia. And being all approached, there cometh one of the S●ntones mounted on a Camel well furnished, who at the other side of the mountain ascendeth five steps into a pulpit, made for that purpose, and there maketh a sermon to the people. The Contents whereof, are the benefits which GOD hath bestowèd on them, deliverance from Idolatry, giving them the house of Abraham, and the mountain of pardons: adding that the merciful GOD commanded his Secretary Abraham, to build him an house in Mecca, wherein his successors might be heard, at which time all the mountains in the world came together thither with sufficiency of stones for the building thereof, except that little low hill, which for poverty could not go to discharge this debt: for the which it become sorrowful, and wept thirty years, at the end whereof GOD in compassion said unto it, weep no more my daughter, comfort thyself: I will 'cause all those that go to the house, of my servant Abraham, that they shall not be absolved from their sins, unless they first come to do thee reverence, to keep in this place their holiest feast. And this I have commanded to my people by the mouth of my friend & Prophet Mahomet. This said, he exhorteth them to the love of GOD, to prayer, and Alms. The Sermovended, at the sunset they make three prayers: first for the Seriffo, second for the Grand signor, the third for the People: to which prayers all with one voice, cry Amin ja Alla Amin ja Alla; Be it so Lord Barthema addeth to the Sermon the Cadi or Santones exhortation to weep for their sins, and knock their breasts with invocation of Abraham, and Isaac, to pray for the people of the Prophet; and reporteth further, that there were killed on the first day more than thirty thousand Rams or Sheep toward the West, and given to the poor; of which there were thirty or forty thousand. Thus having had the Santones blessing, and saluted the Mountain of pardons they return the way they came, in the midst of which way, is a place called Mina: and a little from thence, four great pillars, two on each side of the way. If any pass not through the midst of these, he looseth all the merit of his Pilgrimage. And from the Mount of pardons, till they be passed these pillars, none dare look backward, for fear lest his fins which he hath jest in the mountain, return to him again. Being past these Pillars every one lighteth down, seeking in this sandy field fifty or threescore little stones, which they bind in an handkerchief and carry to that place of Mina, where they stay five days, because at that time there is a Fair, free and frank of all custom. And in this place are other three Pillars not together, but set in divers places, Monuments of those three Apparitions, which the Devil made to Abraham, and to k Barthema saith Isaac. Ishmael his Son: for they now a days make no mention of Isaac, as if he had never been borne. They say that when as Abraham at GOD'S command went to offer his son Ishmael, the devil dehorted him from the same: but seeing his labour lost, he went to Ishmael and bid him pity himself. But Ishmael took up stones and threw at him, saying I defend me with GOD from the Devil the offender. These words the Pilgrims repeat in their visitation of these pillars, hurling away the stones they had gathered. From hence half a mile is a mountain, whither Abraham went to sacrifice his son. In the same is a great den, whither the pilgrims resort to make their prayers, and there is a great stone separated in the midst by the knife of Ishmael (they say) at the time of this sacrifice. Barthema reporteth that here at Mecca he saw two Unicorns: which I mention, because since that time I have not found any Author, which hath testified the like sight. They were sent to the Seriffo for a present to the Aethiopian King. The Carovan departing for Medina, as soon as they come in sight thereof (they call the place the Mountain of health) they alight, and going up the hill, shout with loud voices and say, Prayer and health be unto thee, OH Prophet of GOD, Prayer and health be upon the Obeloved of GOD. They proceed on their journey, and lodge that night within three miles of Medina, and the next morning are received with solemnity of the Governor. Medina, l Description of Medina. is a City two miles in circuit, with fair houses of Lime and stone, and a square Mosquita in the midst, less but more sumptuous than that of Mecca. This Medina, called Tal Nabi, that is, of the Prophet, in Barthema's time contained about three hundred houses, and was very barren, one garden of Dates excepted: but now they have store of Fruits. This Temple is square, a hundred paces in length, fourscore in breadth. It hath in it an I'll made Arch-wise, supported with four hundred Pillars, and supporting (as he saith) three thousand lamps. In one part of this Mosquita was a Library of forty five mahumetical books. Also within the same (in a corner thereof) is a m In Barthema it is said that it was a grave (fossa) under the earth: and there were also Had, Othman, Bub●cher and Hom●●●●● with the books of their ordinances and Sects. Tomb built upon four pillars with a Vault, exceeding in height the Mosquita; being covered with Lead, and the top all in ameld with gold, and an half Moon upon the top, wrought within very Artificially with gold. Below there are round about great iron stairs ascending up to the midst of the pillars, and in the midst lieth buried the body of Mahumet (not in an iron Chest attracted by Adamant at Mecca, as some affirm.) Or to say the truth, neither here nor at Mecca can they show this seducers body. For the Captain of that Carovan of Damasko, in which Barthema went on this Pilgrimage, offered to the chief Priest of that Mosquita, three thousand Saraffis of gold, to show him the body of the Nabi or Prophet; that (saith he) being the only cause of my coming. The Priest answered proudly: How can those eyes, wherewith thou hast committed so much evil in the world, see him by whom God hath created heaven and earth? The Captain replied, True Sir, but do me that favour, to let me see his body and I will presently pluck out n Which some are reported to do indeed after so holy a sight, not further polluting their eyes. mine eyes. The Priest answered, OH Sir I will tell you the truth. It is true, that our Prophet would die here to glue us good example: for he might have died at Mecca, but such was his humility for our instruction: and presently after he was dead, he was carried by the Angels into heaven. And where (saith the Captain) is IRSUS CHRIST the SON of Mary? The Priest answered, At the feet of Mahomet. In the night time by some fireworks in the steeple, they would have gulled the credulous people with opinion of miracle, using outcries in the night, saying Mahomet would rise again: and when the Mamalukes could see no such light shine forth of Mahomet's Tomb, as they rumoured, they said it was because they were slaves and weak in the faith, and could not see heavenly sights. To return to the discovery of this supposed Sepulchre: Over the body they have built a Tomb of speckled stone, a brace and half high, and over the same another of Legmante foursquare in manner of a pyramid. Round about the sepulchre there hangeth a Curtain of silk: which hideth the sepulture from their sight, that stand without. Beyond this in the same Mosquita are other two sepulchres of Fatima & Hali. The attendants on these sepulchres are fifty eunuchs, white & Tawny, of which, three only of the eldest and best esteemed white eunuchs, may enter within the Tomb: which they do twice a day to light the Lamps, and for other services. The other attend on the Mosquita and those two other sepulchres. Where every one may go and touch at his pleasure, and take of the earth for devotion, as many do. The Captain with great pomp presenteth that Pyramidlike Vestment (whereof you have heard) for the Tomb, the eunuchs taking away the old, and laying on the new: and after this, other vestures for the ornament of the Mosquita. And the people without deliver unto the eunuchs, each man somewhat to touch the Tomb therewith: which they keep as a relic with great devotion. Here is a stately Hospital built by Cassachi or Rosa, the Wife of Great Soliman, richly rent, and nourishing many poor people. A mile from the City are certain houses, in one of which they say Mahomet dwelled, having on every side many Date-trees, amongst which there are two growing out of one stock exceeding high, which their Prophet forsooth graffed with his own hands. The fruit thereof is always sent to Constantinople for a present to the Graund-Signior, and is said to be the blessed fruit of the Prophet. Also there is a little Mosquita wherein three places are counted Holy. The first they affirm their Prophet made his first prayer in, after he knew GOD. The second is that, whither he went when he would see the house of Abraham. Where when he sat down to that intent, the mountains opened from the top to the bottom, to show him the house, and after closed again as before. The third is the midst of the Mosquita where is a Tomb made of Lime and Stone foursquare, and full of Sand, wherein they say was buried that blessed Camel which Mahomet was always wont to ride upon. On the other side of the City are tombs of the Holy Mahometans, Abubachar, Ottoman, Omar, which Bartemay saith were buried in the same Temple with Mahumet, and all under the earth. A days journey from Medina is a steep mountain, having no passage but one narrow path, which was made by Haly: who fleeing from the pursuing christians, and having no way of escape, drew out his sword, and divided this mountain, and so saved his life. The Captain at his return to o When the Sultan's reigned in Egypt, they had a ceremony after the Pilgrimage, to cut in pieces a Camel which had carried their Alcoran in great solemnity to the Sultan's palace: every particle of the beast and of his furniture being esteemed, and reserved as a holy relic. Cairo, is with a sumptuous Feast received of the Bassa, and presented with a garment of cloth of gold: he again presenteth the Alcoran, out of the chest to the Bassa to kiss, and then it is laid up again. By this time your pilgrimage hath more than wearied you. CHAP. VII. Of the successors of Mahomet, of their different Sects, and of the dispersing of that religion through the world. MAHOMET having with word and sword published his Alcoran (as you have heard) his followers after his death succeeding in his place, exceeded him in tyranny. Enbocar, surnamed Abdalla, undertook the defence of that faithless faith and kingdom, and that (as his predecessor had done) partly by subtlety, partly by force. For when as Mahumets' Disciples had buried their new religion with their old Mr., except a few of his kindred, he applied his wits to recall them; and whereas a Arab. Nob. ref. Hali, Mahomet's nearest kinsman and son in law disagreed from him, and was persuaded by the jews to profess himself a Prophet, with promise of their best aid and assistance: Eubocar (or Ebuber) reconciled him, and (as their Arabian Chronicle witnesseth) converted many Infidels, and slew the gainsayers. He reigned one year, and three months, and thirteen days. The next successor Aomar (saith the same Author; Leo b Leo l. 8. termeth him Homar) ordained their prayers in the month Ramazan, and that the Alcoran should be read through, which he caused to be written out, and united in one book: he conquered Egypt by Hanir his Captain; after that Damascus, jerusalem, Gaza, and a great part of Syria were subdued. He reigned ten years, and six months. c Odmen. 12. Hali. 4 ye. Alhacen five months and twenty days. Moavi 17. years. jezid. three ●● years eight months, who said that the Prophet commanded not to blame, but to pray for and to obey Rulers, though wicked: for ye shall have mercy, and they punishment. Odmen or Ozimen succeeded, and reigned twelve years: and after him Hali; and next to him his son Alhatem; and than Moani the great conqueror, etc. These four Enbocar, Aomar, Ozimen, and Hali are the four great Doctors of the Mahometan law: and Mahomet before his death prophesied that they should succeed him, and of their worthiness. But as Mahomet had pretended the name of Gabriel to the dreams of Sergius, & other Apostatas of the christians & jews, disagreeing both with the truth & themselves: so it was not long, that this untempered mortar would hold together these buildings. For the d Ref. Ara. Nob. Alcoran being (according to divers copies thereof,) read diversly, was cause of different Sects among them. Ozimen, to prevent the danger hereof, commanded that all the copies of their law should be brought and delivered into the hands of Zeidi and Abdalla; who conferring their copies, should make one book, and, where they dissented, should read according to the copy of Corais. Thus these two, according to the King's Edict, to establish an uniformity in the reading of the Alcoran, having out of all those copies framed one to be authentical, burned all others. Yet were they deceived of their hopes, partly because Hali, Abitalib, and Ibenmuzed would not bring in their books, of which that of Hali was the same which Mahumet had left, and was after by the jews altered, putting out and in at their pleasure: and partly, because that Book, which they had thus culled out of the rest to remain Canonical, was lost, and of the four copies which they had written thereof, by fire and negligence all perished. Eletragig would have used the like policy after; but this manyheaded serpent, which could not in the shell be killed, much less in his riper growth could be reform. Those four Doctors aforesaid, emulous of each other, intending their own private ends, sowed the seeds then, which fructify in their venomous multiplication till this day. e G. Bot Ben. Curio calleth these Sects Melici, followed in Africa; Asafij, professed in Arabia and Syria; Arambeli, in Armenia and Persia; Buanisi, in Alexandria and Assyria; and all four are followed in Cairo. l.5.1. Hali or ali was author of the sect Imemia, which was embraced of the Persians', Indian's, and of many Arabians, and the Gelbines of Africa. Ozimen or Odmen began the Sect Baanesia or Xefaia, and hath in divers countries his followers. Homar founded the Anefia, followed of the Turks, Syrians, and in Zahara in Africa. Eubocar (otherwise called Ebuber, or Abubequer) taught the Sect Melchia, generally possessing Arabia and Africa. From these four in process of time arose other f 68 Sects Sarrac. 68 Sects of name, besides other peddling factions of smaller reckoning. Among the rest the Morabites have been famous; living for the most part as hermits, and professing a Moral Philosophy, with principles different from the Alcoran. One of these not many years since, showing the name of Mahomet in his breast (there imprinted with Aqua fortis, or some such like matter) raised up a great number of Arabians in Africa, and laid siege to Tripoli: where being betrayed by one of his Captains, his skin was sent for a present to the Grand signor. These Morabites affirm, that when Hali fought, he killed a hundred thousand Christians with one stroke of his sword, which was a hundred cubits in length. The Cobtini are a sect ridiculous. One of them showed himself riding in the country of Algiers, on a Reed, reigned & bridled as a horse; much honoured, for that on this horse this Ass (had as he said) rid a hundred leagues in one night. I Leo l. 3. writeth, that one Elefacin had written at large of the Mahometan Sects: of which he reckoneth threescore and twelve principal (which agreeth with our former number) every one accounting his own to be good and true, in which a man may attain salvation. And yet Leo there addeth, that in this age there are not found above two. g But two principal factions Mahometan, at this day. One is that of Leshari; which in all Turkey, Arabia, and Africa is embraced: the other Imamia; currant in Persia and Corosan: (of which in his proper place more.) So that by Leo's judgement all which follow the rule Leshari or Hashari are Catholic Mahumetans; although of these the same author affirms, that in Cairo & all Egypt are four religions different from each other, in spiritual or Ecclesiastical ceremonies, and also in this, as concerning their civil & Canon law; all founded on the Mahometan scripture in times past, by four learned men, diversly construing the general rules to such particulars as seemed to them fit for their followers; who disagreeing in opinion, agreed in affection, and converse together without hatred or upbraiding each other. As for those other sects, it seemeth that they are for the most part long since vanished: and those differences which remain, consist rather in diversity of rule, and order of profession, then in differing Sects and heresies of religion: except in some few which yet remain, of which h 1. Leo l. 3. Leo thus reporteth: Fourscore years after Mahumet, one Elhesenibnu Abilhaseu gave certain rules to his disciples, contrary to the Alcoran-principles: but writ nothing. About a hundred years after Elharit Ibnu Esed of Bagaded writ a book unto his Disciples, condemned by the Calipha and Canonists. But about fourscore years after that, another great Clerk revived the same doctrine, and had many followers; yet he and they were therefore condemned to death. But obtaining to have trial of his opinions by disputation, he overthrew his Adversaries, the Mahometan Lawyers: and the Califa favoured the said sect, and erected-Monasteries for them. Their sect continued till Malicsah of the Nation of the Turks persecuted the same. But twenty years after it was again renewed, and one Elgazzuli (a learned man) writ seven books, reconciling these Sectaries and the Lawyers together: which reconciliation continued till the coming of the Tartars: and Asia and Africa was full of these reformers of their Law. In old time none but learned men might be admitted professors hereof: but within these last hundredth years every ignorant Idiot professeth it, saying that learning is not necessary, but i What difference herein, between the Mahumerane and the Separatist? the holy spirit doth reveal to them which have clean hearts the knowledge of the truth. These contrary to the Alcoran sing lovesongs and dances, with some fantastical ecstasies; affirming themselves to be ravished of divine love. These are great Gluttons: they may not marry, but are reputed Sodomites. The same our Author writeth of some which teach, that by good works, fasting and abstinence, a man may attain a nature Angelical, having his mind so purified that he cannot sin, although he would. But he must first pass through fifty degrees of discipline: And although he sin before he be passed these fifty degrees, yet GOD doth not impute it to him. These observe strange and inestimable Fasts at the first: after, they live in all pleasures of the world. Their rule was written in four volumes by a learned and eloquent man, Essehravar: and by Ibnul-farid another Author, in exact and most learned verse. That the spheres, elements, Planets, and stars are one GOD, and that no faith nor law can be erroneous, because that all men (in their minds) intent to worship that which is to be worshipped. And they believe that the knowledge of GOD is contained in one man, who is called Elcorb, elected and partaker of GOD, and in knowledge as GOD. There are other forty men amongst them, called Elauted, that is * Tronchi. dunces, because of their less knowledge. When the Elcorb or Elcoth dieth, his successor is chosen out of these: and into that vacant place of the forty, they choose one out of another number of seventy. They have a third inferior number of a hundred threescore and five (their title I remember not) out of which they choose, when any of the threescore and ten die. Their law or rule enjoineth them to wander through the world in manner of fools, or of great sinners, or of the vilest amongst men. And under this cloak many are most wicked men, going naked without hiding their shame, and have to deal with women in the open and common streets like beasts. Of this base sort are many in Tunis, and far more in Egypt, and most of all in Cairo. I myself (saith our author) in Cairo in the street called Bain Elcasraim, saw one of them with mine eyes take a beautiful Dame coming out of the Bath, and laid her down in the midst of the street, and carnally knew her, and presently when he had left the woman, all the people ran to touch her clotheses, because a holy man had touched them. And they said, that this Saint seemed to do a sin, but that he did it not. Her Husband knowing of it, reckoned it a rare favour and blessing of GOD, and made solemn feasting, and gave alms for that cause. But the judges which would have punished him for the same, were like to be slain of the rude multitude: who have them in great reputation of sanctity, and every day give them gifts and presents. There are another sort, that may be termed Caballists: which fast strangely, nor do they eat the flesh of any creature, but have certain meats ordained and appointed for every hour of the day and night, and certain particular prayers, according to the days and months numbering their said prayers: and use to carry upon them some square things, painted with Characters and numbers. They affirm that the good spirits appear, and acquaint them with the affairs of the world. An excellent Doctor, named Boni, framed their rule & prayers, and how to make their squares: and it seemeth to me (who have seen the work) to be more Magical than Cabalasticall. One book showeth their prayers & fastings: the second, their square: the third, the virtue of the fourscore & nineteen names of GOD, which I saw in the hand of a Venetian jew at Rome. There is another rule in these sects, called Sunach, of certain hermits which live in woods, and solitary places, feeding on nothing but herbs & wild first-fruits, and none can particularly know their life, because of this solitariness. Thus fair Leo. Other hermits they have of another sort: one is mentioned by Leo, k Leo lib. 4. who had five hundred horse, a hundred thousand sheep, two hundred beeves, and of offerings and alms betwixt four and five thousand Ducats, his same great in Asia and Africa, his disciples many, and five hundred people dwelling with him at his charges; to whom he enjoineth not penance, nor any thing: but giveth them certain names of GOD, and biddeth them with the same to pray unto him so many times a day. When they have learned this, they return home: he hath a hundred tents for strangers, his cattle, and family: he hath four wives, besides slaves, and (by them) many children sumptuously appareled. His fame is such that the King of Teleusin is afraid of him: and he payeth nothing to any: such veneration have they towards him, reputing him a Saint. Leo saith he spoke with him, and that this Eremite showed him Magicke-bookes: and he thought that this his great estimation did come by false working of the true Science: so the eremite termed Magic. But these hermits we cannot so well reckon a Sect, as a religious order; of which sort there are divers in these Mahometan Nations, as in our ensuing discourse shall appear. To return therefore to the consideration of the means used to prevent the variety of Sects among them: The Caliphs' sought to remedy these inconveniences by their best policy. l Io. Bot. Ben. Moavi about the year of our LORD 770. assembled a general counsel of their learned men to consult about an uniformity: but they disagreeing among themselves, he chose six men of the most learned, and shut them up in a house together with their Scriptures, commanding them that out of those copies disagreeing (as you have heard) they should choose that should seem best. These reduced the doctrine of Mahomet into six books: forbidding any on pain of death to speak or writ otherwise of their Law. But because the Arabians of subtle and piercing wit, which studied Philosophy in the Universities of Bagdet, Morocco, Cordova and other places, could not but spy and discern the mad folly of the Law, so palpable to any reasonable judgement: it m Fr. Richard. c.13. was therefore ordained, that the Philosophy lecture should be taken away, and in place thereof they should read the Alcoran; providing, for all these students of their Law, their expenses out of the public charge, and inhibiting all further study in Philosophy: insomuch that they now (saith our Author, who himself was a student in that University) repute him not a good Saracen, who is addicted to that study. This Friar Richard mentioneth an other Prophet, named Solemn, had in estimation with these Babylonians, which was after slain by the Tartars. He and Cardinal Cusanus affirm, that the Saracens of the East differ in their Alcoran from those of the West, making the first five chapters but one; and that they differ in the exposition thereof, and in the same schools or Universities, one sect condemneth another. But in these times the Mahumetane professors are chiefly distinguished by the several Nations; of which are four principal: the Arabians, Persians', Turks, and Tartars: to which we may add the Mogore, as a fift: whom the jesuits (in their Epistles) report to halt from his former Mahumetisme, and to incline to Gentilism. Of all these, the Arabians are most zealous in their superstition; the Persians' most agreed to reason & nature; the Tartars are more heathenish and simple; the Turks are the freeest and most Martial. The Arabians accounted it their peculiar glory, that Mahumet was of that Nation, and that Mecca and Medina are there seated: and therefore have laboured in the days of their former puissance, by the Sword, since, by their traffic and preaching, to spread their Mahumetisme through the world. Their first seducers had possessed Syria and Paleflina: Homar had added Egypt, and in a short time their successors had prevailed in Asia, Africa, and Europe, as we n Sup. c.2. have before showed. They have been such in Arms: and in diligence of preaching they have been as forward, and so continued. Io. Bot. Ben. Seven hundred years since, Perimal reigning in Malabar, they there sowed their tars: and the more easily to take those ethnics in their net, they took their Daughters in marriage; a matter of much consequence, in regard of their wealth, and practised of them to this day. They were Authors of great gain unto them by their trades, and traffic for spicery: and were suffered to inhabit, and plant Colonies amongst them. By their means, Calicut, of a final thing, become a great and rich City. And Perimal himself was perverted by them to their faith: who, zealously inclined to their persuasions, resolved to end his days at Mecca, and put himself on the voyage with some ships of Pepper, and other things of price, but perished by tempest in the way. From Malabar they passed to the Maldivae, and Zeilan, Somatra, java, Molucca, the Philippinaes', and in the continent to Cambaia, Bengala, Siam, Malucca, jor, Pam, and the huge kingdom of China, preaching and planting their superstitions, as in the particular Histories of these Nations shall further appear. They are in this respect so zealous, that even the Arabian mariners will stay behind in the Countries of the ethnics there to divulge this their sect: and in the year 1555. one of them pierced as far as japon, there to have laid this leaven: but the Portugalls in these Eastern parts, treading in the same steps, by their traffic and preachings have much hindered their proceed. The Tartars, Persians' & Turks, require longer and severeall discourses in their due place; and first we will speak of them which are first in this rank, the greatest of all Mahumetane States, the Turks. They reckon mad men very holy and Saints: and therefore Vertomannus feigned himself mad, so escaping the furious zeal of the Moors, and his straight imprisonment. But this and many other their superstitions we shall find in the Turk, and therefore forbear now to report them. Damsco, sometime (as is said) was their patriarchal Sea, and continued famous for the Mahumetane superstition long after. It is reported, That in the time of Tamerlane, the magnificence of their Temple was most admirable: having forty great Porches in the circuit thereof: and within, nine thousand Lamps hanging from the roof, all of gold and silver. He spared the City at first for the Temple, and after destroyed both it and them, as * Libr. 1.cap.15. we have before related. CHAP. VIII. Of the Turkish Nation: their original, and proceed. ALthough some may think that I have been so tedious in the relation of the Mahometan opinions and superstitions, that, to speak any thing more, would seem but as pouring water into a full Sea: Yet, because there is in this World nothing certain, but uncertainty, it being divine prerogative to be Yesterday, today, the same for ever: and that this Saracenicall Religion hath sustained her chances and changes according to the diversity of times and places, where it is and hath been professed: so do I hold it fit, as we have seen the foundation, to behold also the frames and fabriques' thereon builded, and from that fountain (or sincke-hole rather) of superstition, to lead you along the gutters and streams thence derived. And because the Turks are pre-eminent in all those things which this profession accounteth eminent, it is meetest to give them the first place here, which else where take it and after we have set down a brief History of that Nation, and the proceed of their state, to describe their theory and opinions, and then their practice and rites of Religion. But before we come to the discovery of their religion, it is not amiss to search the beginning and increase of this Nation. The name of Turks signifieth (saith Chitraus) Shepherds, or Herdsmen: and such it seemeth was their ancient profession, as of the rest of the Scythians unto this day. Nicephorus a Lir. 18.ca.30 speaketh of the Turks, and placeth them about Bactria: their chief City he calleth Taugast, which is supposed to be the work of Alexander. Their Religion he saith at that time was to worship the Fire, Air, Water and Earth, which they adore, and sing Hymns to. They acknowledge GOD the maker of Heaven and Earth, to whom they sacrifice, horse, kine, and sheep: they have Priests which divine of things to come. The Prince of Taugast, they called the Son of GOD: They worship Images. The Prince spendeth the night with seven hundred women. The Tartars have now possessed the same Country; but long before, the same rites: as you may read in our History of them. To derive them (as some doc) from Troyans' and jews, is some what far a Turci quasi Teucri, Richer. de reb. Turc. & Mart. Barletues de Scodrensi expug lib. 1. mention this opinion, & Andr. a lacuna. fetched: nor is there much likelihood, that they should receive their name of Turca b Lonicer chr. Turc. to. 1.l.b.1s, a Persian City: the name is ancient, and applied by c Pom. Mela. li.1.c.ult.●lin.lib.6 ●● 7. Mela and Pliny to a Nation of the Scythians, & their original is accounted Scythian by the d Laon. Chalcondyl. lib.1.lo. Bapt. Egnstius. Nic. Euboic. Sagun. Ep. Knolls, etc. most & best Authors. There are which bring a long genealogy from Noabs' Ark, unto the Ottoman family: herein disagreeing, while some will have Magog, others Tubal the Author of their Nation. Leunclavius e Io. Leunel. hist. Musulm. reciteth and refuteth the same. He writeth the name jurki, alleging Herodotus for his Author: and citeth many Authors to prove that they descended of the Vnni or Vngri, which were called Turks, of which there were two sorts, one westerly in Pannonia, an other easterly near Persia, called by the Persians' Magores, he concludeth that the Vnnior jurchi came from juchra or juchria (whence the name juchri might easily be deffected to jurchi) beyond Tanais; and first after they had forsaken their own Country, settled themselves near Maeotis, from whence they passed to Chazaria, and some went westward to Pannonia, some eastward to Armenia, and thence into Persia. Many probable Arguments might be brought, to prove that they descended of the Scythians, whose wandering shepheardly life, both the name and their practice (in old times, and in some places still) expresseth. The first Expedition and military employment which I have read of the Turks, was f P. Bizar.hist. Pers. libr.5. under Varamus a rebellious Persian, above a thousand years since, when Cosroes was King of Persia, and Mauritius the Roman Emperor: at what time many of them were slain, and many taken, which confessed, that famine had forced them to those wars, for which cause they marked themselves with a black Cross; a ceremony which they said they had learned of the Christians, thinking thereby to expel hunger. This hungry Nation hath since been a greedy and insatiate devourer of Nations. Another expedition of theirs (which some reckon the first) g Knol. Turc. hist. was in the year 755, or after an other account, 844; at which time, passing through the Georgian Country, then called Iberia, they first seized on a part of the greater Armenia, which their Posterity holdeth at this day, called of them Turcomania. In this wide and spacious Country they romed up and down, without certain habitation, a long time with their families and herds of cattle, like the ancient Scythian Nomads, and the Tartars, and the same Turcoman Nation at this day. When as the Saracens Empire grew now unwieldy, through her own greatness, and the Sultan's, which were wont to conquer for the Chaliph, began now to share with him in his large Dominion: Mohomet (than Sultan or Sultan of Persia) was for this cause hardly beset with the Chaliph of Babylon; assailed also on the other side by the Indian's. He sought to strengthen himself against these enemies with the new friendship of these Turks, of whom he obtained for his aid three thousand hardy soldiers, h Hist. Musulm. libr.1. Theodor Gaza de orig. Turcar. epist. Io. Bapt. Egnat. de orig. Turc. under the conduct of Togra Mucalet the son of Mikeil a valiant Captain, and chief of the Selzuccian tribe or family, whom the Greeks commonly call Tangrolipia, and some Selduc, or Sad●e. By the help of this Tangrolipix, Mahomet the Persian Sultan overcame Pisasiris the Chaliph. The Turks, after this war, desiring leave to pass over the river Araxis to their Countrymen, were both denied, and threatened, if they again should seek to departed. Whereupon they withdrew themselves into the Desert of Caravonitis; living there, and thence making roads into the countries adjoining. Mahumet sent against them twenty thousand men, which by a sudden surprise in the night, Tangrolipix defeated, and furnished himself with their spoils. And now durst Tangrolipix show his face in the field, where his army was increased by the resort of lawless persons, seeking after spoil. Mahomet on the other side, impatient of his loss, put out the eyes of the Captains, which had the leading of the army, and threatened to attire the soldiers, that had fled, in women's apparel: and raising an other great army, set forwardly against Tangrolipix, who was now fifty thousand strong, and was presently made stronger by those threatened soldiers, who fled from their Lord unto him. They met at Ispahan (a City of Persia) and there Mahomet falling with his horse, broke his neck: upon which mischance both armies coming to agreement, by common consent, proclaimed Tangrolipix * Tangrolipix, first Sultan amongst the Turks, An. Do. 1030. some call him Tangrolipix and some Tangroipix. Sultan in his stead; and so made him King of Persia, and the Dominion thereunto pertaining, which was done Anno 1030. Tangrolipix opened the passages of Araxis to the rest of his Countrymen, whom he exalted to the highest places of command, so bridling the Persians', and he and his receiving in their new Conquests the yoke of the Mahometan Religion. Ambition inciting him to further exploits, he warred also upon Pisasiris the Chaliph: and after divers overthrows, slew him, and seized on his state. He sent Cutlu-Muses his kinsman against the Arabians, by whom he was discomfited: whereat aggrieved, he went against them himself, but with like success. He sent Asan his brother's son to invade Media, who in that enterprise was slain: he sent again Habraime Alim his brother with an army of an hundred thousand men, who took prisoner Liparites Governor of Iberia, (who came to aid the emperors Lieutenant in Media) whom Tangrolipix frankly set free, and sent his ambassador to the Emperor, proudly demanding him to become his subject. Such haps, and such hopes had Tangrolipix, the first Turk that ever was honoured with a Diadem. His son i Knolls Turkish history. and successor Axan took Diogenes the Emperor of Constantinople prisoner in the field: But Cutlu-Muses with his cousin Melech (who in his Father's days had fled into Arabia) rebelling, and taking arms against him; as Axan was ready to join battle with them, the Caliph (who retained the highest place still in their superstition, although despoiled of his Temporalties) setting aside all his pontifical formality, whereby he was bound not to go out of his own house, thrust himself between these armies: and with the reverence of his place & person, together with his persuasions, moved them to desist, and to stand to his arbitrement: which was, that Axan the Sultan should still enjoy his dominions entirely: And that Cutlu-Muses, and his sons aided by him, should invade the Constantinopolitan Empire, and should be absolute and only Lords of whatsoever they could gain thereof. There was never any thing to that impiety more commodious, nor to our Religion more dangerous. For by this means Cutlu-Muses with his sons in a short time conquered all Media, with a great part of Armenia, Cappadocia, Pontus, and Bythinia; which their designs were much furthered by treasons and dissensions in the Greek Empire. Axan the Sultan also gave to his kinsmen Ducat and Melech, the government of Aleppo, and Damascus, with the adjoining parts of Syria, by that means to encroach upon the Egyptian Caliph, which accordingly they in a short time did. But these their haughty attempts were stayed, and being now in the flower, were cut shorter by that fortunate Expedition k The memorable Expeditió of the christian Princes in to the Holy Landlord Historia helli sacri G. Tyrij, and many others writ at large of these wars. of the Christian Princes of the West, agreed upon at the Council of Claremont, and performed by Gualther Sensavier; Peter the Eremite, first and principal mover hereof; Godfrey Duke of Lorraine, with his two brethren Eustace and Baldwin, of the honourable house of Buillon; Hugh surnamed the Great, brother to Philip the French King; Raimond and Robert Earls of Flanders; Robert of Normandy son to William the Conqueror; Stephan de Valois Earl of Chartiers; Ademar the Pope's Legate; Bohemund Prince of Tarentum, and others, conducting, as the most received opinion is, three hundred thousand soldiers, in defence of the Christian faith against the Turks and Saracens, which both overthrew the Turks in the lesser Asia, and recovered also the holy Landlord The principality; or (as some style it) the Kingdom of Antioch was given by common consent to Bohemnnd Prince of Tarentum; the Kingdom of jerusalem, to Robert: who (hearing of his Father's death) refused it in hope of England; and Godfrey of Buillon was saluted King. The Turks and Saracens seeking to recover that which they had lost, lost also themselves: a hundred thousand of them being slain in one battle: the like success had the Turks after against Conrade, the Emperor at Meander: leaving for trophies and triumphal arches to the Christians, huge heaps, or hills rather, of their bones. Hereunto helped the dissensions among the Turks, & divisions of their state among divers brethren. The Egyptians also paid tribute to the Christians: which Dargan the Sultan detaining, he was by Almericus the king of jerusalem overthrown in battle. Noradine the Turk, king of Damascus, sent thither also Saracon to aid Sanar the Sultan (before expulsed) to recover his state from this Dargan: but he having won certain towns, kept them to himself, so that Sanar betook him to the patronage of Almericus, who overthrew Saracon in battle, and after besieged and took Alexandria, and Pelusium, seeking also to conquer Egypt to himself; but indeed (as the event proved) so subverted his own state. For Sanar sought help of Saracon, and for fear of both their forces, Almericus left Egypt. Saracon, moved with ambition, treacherously slew the Sultan, and by the Chaliph was appointed Sultan, the first of the Turks that ever enjoyed the same, to whom Saladine his nephew succeeded. He (not respecting the majesty of the Chaliph, as the Sultan's before had done) struck out his brains with his horseman's mace, and rooted out all his posterity; the better to assure himself and his Turkish successors in the possession of that kingdom, under whom it continued to the time of the Mamalukes. Noradin also the Turk being dead, the nobility disdaining the government of Melechsala his son (yet but a youth) betrayed l Damascus betrayed to Saladine. that state unto Saladine. And thus did he hem in the kingdom of jerusalem on both sides: & not long after, Aleppo was betrayed unchristianly into his hands by a traitor, which governed the same for the Christians: Neither was it long, before he had (through discord and treason amongst the Christians) obtained m jerusalem lost again Anno, 1187. jerusalem itself, anno 1187. and after Ascalon, and Antioch also: Neither could the Christians of the West ever recover the possession of that kingdom; the cause continuing the same, which before had lost it, viz. dissension and treachery, as the examples of Richard and Edward (first of those names) Kings of this land do show. About 1202. years after Christ, the Tartars (of whom in their due place) having conquered East, West, North, and South, among others overthrew that Togrian kingdom of the Turks in Persia, 170. years before founded by Tangrolipix. The Turks which remained (driven to seek shelter from this violent storm) fled out of Persia into Asia the less: where Cutlu-Muses his successors (their countrymen) enjoyed some part of the country. And there many of them arriving under the conduct of Aladin the son of Kei Husreu, descended also of the Selzuccian family in Persia, taking the opportunity offered by the discord of the Latins with the Greeks, & the Greeks among themselves, seized upon Cilicia, with the countries thereabout; and there first at Sebastia, and afterward at Iconium, erected their new kingdom, bearing the name of the Aladin * Hist. Musul. man. Leunclavij libr. 1. Kings or Sultan's. The same Tartars under the conduct of Haalon, sent by Mango the great Cham, having conquered and starved the Chaliph of Babylon (as is said before) overthrew the Turkish kingdom of Damascus, and razed n Anno Dom. 12.0. Aleppo; the other arm of this fair & far-spreading tree being surprised by the Mamaluke slaves, who after Haalons departure recovered Syria & Palestina, and were again with great slaughter dispossessed of the same by Cassanes * Haiton. Armen. a Tartarian prince, who repaired jerusalem, and gave it to the christians of Armenia, & other the Eastern countries. But Cassanes retiring into Persia to pacify new broils, the Sultan recovered the same; the Christians of the Westneglecting the just defence thereof, specially through the pride and contention of Boniface the Pope (contrary to his name) filling a great part of Europe with faction & quarrels. The Turks in Asia paid tribute to the Bohemian-tartar Cham, till (succession in the blood of Aladin failing) this kingdom was diversly rend, every one catching so much as his might could bestow on his ambition. The greatest of these sharers was o Knolles Turkish history. one Caraman Alusirius, who took unto himself the city Iconium, with all the country of Cilicia, & some part of the frontiers of Lycaonia, Pamphylia, Caria, and the greater Phrygia, as far as Philadelphia; all which was after of him called Caramania. Next neighbour and sharer to him was Saruchan: of whom jonia Maritima is called Saruchan-ili. The greatest part of Lydia, with some part of the greater Mysia, Troas, & Phrygia fell to Carasius, called of him Carasi-ila some part of Pontus, & the country of Paphlagonia fell to the sons of Omer, which country is called boli. These all were of the Selzuccian family. But the foundation of far higher fortunes were then laid much lower by divine providence, exalting Ottoman of the Oguzian tribe or family, who then held one only poor Lordship, called Suguta in Bythinia, not far from Olympus, given before to his father Erthogrul in meed of good service: which he increasing by winning somewhat from the weaker Christians his neighbours, afterwards erected into a kingdom which hath devoured so great a part of the world, as is this day subject to the Turkish greatness. When as the Tartars chased (as is said) the Turks out of their Persian kingdom, which Tangrolipix had there established, one Solyman a Turk (of the Ogusian Tribe) reigned in Machan o Leunc●. histor. Musul. lib.2.lac. Boissardi Vitae & Icones Sultan. Tear. His pedegreo is thus reckoned, Oguzan, Oguzez Giokalpes, Versaiobes, Tectomur, Claces Aga, Bakis Aga, Basunger, Oi●oluc●s, Bainder, Cusulbuga, Cabielpes, Soleiman: Some make Ottoman to be of base parentage: but not so probably. over a small Realm, which for fear of those Tartars he also forsook, and with a thousand of his people, fled, and seated himself in a part of Armenia about Erzerum; and after, upon some better hopes, resolved to return again into Persia, but in seeking to pass the River Euphrates, was drowned, and his followers dispersed, following their ancient trade of wandering herdsmen. He left behind him four sons Sencur-Teken, jundogdis, Ertogrul the father of Ottoman, and Dunder. The two eldest returned into Persia. The two youngest stayed, and with them 400. Families, with their tents and carts, their movable houses. And insinuating into the Sultan Aladins good liking, by suit & desert, this Ertogrul was rewarded, as ye have heard, being made Lord of Suguta, and Warden of those Marches: and lived there in security, till he was of great years, and had seen much alteration in that state. He died anno 1289. having lived ninety three years. And him succeeded by common consent, as L. over the Ogusian Turks, his son Ottoman, saluted therefore by the name of Osman Beg or Lord Osman. He first p Laon. Chalcondyles libr. 1. Abraham Zacuthi hath written a Chronicle of these Turks, together with the Saracens translated by jos. Scalig. Can. Isag. libr.2. got into his subjection a great part of the Castles and Forts of the greater Phrygia; equally protecting his subjects both Christians and Turks: he conquered Nice, the name whereof is reverend for the first general Council of Christendom; and Aladin the second, Sultan of Iconium sent unto him a fair ensign, a Sword & rob, with ample charters, that whatsoever he took from the christians, should be his own: and that public prayers should be said in their temples for his death, which was of him humbly accepted, and such prayers made by one Dursu, whom he had appointed Bishop and judge of Carachisar, anno 1300. Neapolis was made his seat royal. He fished so well in the troubled stream of the Greek Empire, that he subdued the most part of Phrygia, Mysia, and Bythinia: and Prusa after a long siege was yielded unto his son Orcanes, and made the royal seat of the Ottoman-kings, where Ottoman himself was buried 1228. His son Orcanes succeeded: Aladin his brother contenting himself with a private life, who after built two Mahometan churches, and another at Prusa. Orcanes' also erected in Nice a sumptuous temple, appointing a preacher to preach to the people every friday, and two fair Abbeys: in the one of which, he with his his own hands served the strangers & poor the first dinner. He was the first that builded Abbeys among the Turks, followed herein by most of his successors. He got Nicomedia, and the towns adjoining. He also won all Charasia, and at his return built a Church and Abbey at Prusa, placing therein religious men, sought out with all diligence. His son Solyman first of the Turks that possessed any foot in Europe, crossed the Hellespont, and won the castle Zemeenic, & after that Maditus, receptacles for the Turks, which came over in multitudes; he transporting Christians into Asia, to devil in their room. And after, q An. Do. 1358. he won Gallipoli, spoiling the country, & winning from the Greeks who were negligent in preventing or remedying this danger. But Solyman dying with a fall, his old father Orcanes lived not two months after; a prince very zealous in his superstition, who besides building divers churches, abbeys, colleges, & cells, allowed pensions to all such as could in the church say the Book of Mahomet's law by heart, and competent maintenance to the judges, that they should not cell justice. Amurath which succeeded, exceeded him in this blind zeal. He kept in awe the Turkish Princes in Asia, and won many Towns and Castles in Thracia: and amongst others, Adrianople the seat royal of the Turkish Kingdom, until Constantinople was after subdued. This was done 1362. He ordained, that every fift captive of the Christians above fifteen years old, should be taken up for the Turkish King, which were distributed among the Turkish husbandmen in Asia, to learn the Turkish language, religion, and manners; and after two or three years, choice was made of the better sort, to attend upon the Prince's person, and for his wars, called janisars, that is, new soldiers: which Order after grew to great account, and is yet a principal pillar of the Turkish greatness. He overthrew Aladin the Caramanian King, which made the other Princes of the Selzuccian family to submit themselves unto him. And busying himself in his new Conquests in Europe, after a great victory obtained against Lazarus, Despot of Servia, as he viewed the slain carcases, was slain of a wounded and half dead soldier: who, coming staggering, as it were to beg his life, stabbed this great Conqueror, with a dagger hidden under his garments. * An. D●. 1390. Bajazet his son and successor oppresseth most of the Mahometan Princes in Asia, invadeth Valachia, besiegeth Constantinople eight years, overthroweth the king of Hungary in battle, subdeweth the Caramanian Kingdom; and amidst his aspiring fortunes, is by * Laz. Soranzo Ottom. part.2. saith it should be written Tamur han, which signifieth king Tamur, as Leuncla interprets, who yet affirmeth, that Tamur-lane, or Leng signifieth lame Tamur, for his leg was broken. There is a history of Tam. translated out of Arabike into French, & thence into English, containing a full, and happily more true Discourse of his life, differing much from our common reports, which Pet. Perond. Leuncls. jovius in their treatises thereof, Io. and Phil. Camerarius, Maiolus, and almost all the Turkish hist. Tamerlane deprived of his kingdom and liberty, shut up and carried about in an iron Cage; against the bars whereof he beaten out his brains, Anno 1399. Mahomet his son (after much war with his brethren) wholly possesseth the Ottoman Kingdom both in Europe and Asia, almost quite overthrown before by Tamerlane. He took the Caramanian King, and his son Mustapha prisoners: who become his vassals, as did also the Valachian Prince; he died 1422. Amurath his successor winneth Thessalonica, the greatest part of Aetolia, enforceth the Princes of Athens, Phocis, and Boeotia to become his tributaries, oppresseth the Mahometan Princes of Asia, subdaeth Servia, spoileth Hungary. He after retired himself to a monastical life in a Monastery, which yet the affairs of State forced him to leave again. * History of Scanderbag. He invading Epirus, at the siege of Croia died 1450. Mahumet was there saluted Sultan in the field, a man equally unequal and troublesome to the Christian and Mahometan Princes. He wan Constantinople the 29. of May 1453, the taking whereof, is by Leonardus Chiensis, u ●eon. Chiens. Archiep. M●tyl. de cap constant. declared in a treatise composed of that unhappy Argument, and likewise by Cardinal x Is. Ruthen. ep. Io. Ram. de rep. Ture. lib.3. Bern. de Breidenbach. de cap. Hyd● unt. Isidorus Ruthenus. He won Trabezond the imperial seat of an other Christian Empire y Guicciard. hist. jac. Boissardi Icones. ann. 1460. Hence he was called Emperor (a name not given to the Turkish kings.) He burned Athens, ann. 1452. He obtained Epirus and Mysia, anno 1436. and did much harm against the Sultan and Mamalukes. He conquered Euboea and Illyricum, in the year 1474. overthrew the Persians'; and in the last act of his bloody life he took (by Achmetes his captain) Otranto or Hydruntum in Italy, with no small terror to all Italy. He was surnamed Great, and is said to have conquered two hundred Cities, twelve Kingdoms, and two Empires: which he left to Bajazet his son, An. 1481. His brother Zemes was forced to flee into Italy, where a great sum of money * 40000 Ducats yearly. was yearly allowed the Pope to keep him for his own security, and for love of his brother, whom Alexander the bishop is reported y Guicciard. hist. jac. Boissardi Icones. to poison, as some think, by composition with the grand Signior. He had some wars against the Mamalukes, some against the Christians, more unnatural against his brother, but most most unnatural and monstrous against his son Selym. His conquests were in Cilicia, Caramania, and Peloponnesus. Selim, not content to have thrust his father out of the Throne, aspired to a further effect of aspiring ambition, depriving him of life, from whom himself had received it. To this end he corrupted a jew, Baiazet's Physician (whom Knolles calls Hamon; but z Menavino Two. 5.ca.22. relates all this at large Menavino an eye-witness, nameth him Vstarabi) who with the powder of beaten Diamonds poisoned him: and for reward, when he claimed Selim's promise, had his head stricken off in the tyrant's presence. So much did he hate the traitor, whose treason he so much loved. The body of Bajazet was embalmed and interred at Constantinople, in a beautiful Sepulchre near to the Meschit which himself had built, and Priests were appointed, which should every day pray for his Soul. Two of his Pages did Selim put to death for wearing black and mourning apparel for their Master's death: and three others (whereof Menavino was one) hardly, by entreaty of Selim's daughters, and some Bassacs', escaped. This Viper, that spared not his father, proceeded with bloody hands to make an end of the rest of his Ottoman-kindred, beginning with five sons of his brethren, and adding the remnant, as he could bring them into his power. And having thus founded his Throne in bloody cruelties of his own at home, no marvel if abroad his proceed were no less cruel and bloody towards his enemies. Of whom, the first which offered himself (after his domestical wars appeased) was Ishmael the Sophi b Henricus Penia de gestis sophy cont. Turc. ; who with thirty thousand Persian horsemen gave battle to Selym (notwithstanding his three hundred thousand Turks) where was fought in Armenia, near Coy, a terrible and mortal battle betwixt them, and the Turks at last (very hardly) prevailing, by help of their great Ordinance: but so little cause had they to rejoice of their victory, that this is reckoned among the dismal and disastrous days, termed by the Turks, the only day of Doom. The next c Anno Domi 1515. year he entered again into the Persian Confines, and there took Ciamassum, overthrew Aladeules the Mountaine-King, who reigned in Taurus and Antitaurus, and slew him. But his most fortunate attempts were against Campson Gaurus, the Egyptian Sultan, and his forces of Mamalukes, whom by his multitudes (notwithstanding their fame and valour, not inferior to any soldiers of the World) he overcame; the Sultan himself being left dead in the place, August 7. 1516. Neither had Tomumbeius, his successor, any better success, but succeeded as well in his fortune, as to his Sceptre, who by treason of his own, and power of his enemy, lost both his life and Kingdom; all Egypt and Syria thereby accrueing to the Ottoman. Selym from thenceforth purposing to turn his forces from the sun-rising against the Christians in the West, came to his own Sunset, the period of his reign and life: a miserable disease (as an angry Pursuivant) exacting and redemaunding his bloody cruel spirit, an implacable officer of that most implacable Tyrant to Tyrants, and Prince of Princes, Death, who at last conquered this Conqueror; or rather (if his d Licèt ossa jacent, animus bella qu●rit. Phi. Lonicer. to. 1.lib.1. Epitaph written on his Tomb say true) conveyed him hence to seek new Conquests. His disease was a Canker in the back (eating out a passage for his Viperous soul) which made him rot while he lived, and become a stinking burden to himself and others. He died in September, 1520, having before bequeathed bloodshed and desolation to the Christians, and ordained Solyman, his son and heir, executor of that his hellish Testament: And further, to excite him thereunto, had left him the lively counterfeit of himself, with sundry bloody Precepts annexed: His title therein written, was, Sultan Selym Ottoman, King of Kings, Lord of all Lords, Prince of all Princes, Son and Nephew of GOD. We may add, Heir apparent to the Devil, that breathed his last in blood, resembling him that was e job. 8.44. a Murderer from the beginning. CHAP. IX. A Continuation of the Turkish Wars and Affairs: together with the succession of the Great Turks, till this present year 1612. SOlyman, surnamed the Magnificent, succeeded his father Selym in place, and surmouned him exceedingly in exploits. Belgrade, (which ominous name did presage happiness unto him in his Wars and Proceed) was the beginning of his Conquests, won by the Turks August 29, 1521. a See the History at large in Hakl. to.2. & jacob. Fontanus Brugensis. Rhodes receiveth him on Christmas day 1522, but withal exileth both Cheer, Christmas, and Christians. He invadeth b Mart. Fumee Hist of Hung. lib. 1. Melchior Soiterus de bell● Payoffice. Hungary, and in the field discomfiteth and killeth jews, and slayeth or captiveth two hundred thousand Hungarians in that Expedition, 1526. He entereth Hungary the second time, 1529, and (after some butcheries therein) marcheth to Vienna in Austria, where he left fourscore thousand of his Turks, and then with shame and anger returned. In the year 1532 he returneth with an Army of five hundred thousand men; to whom Charles the fifth opposed himself and the Christian forces, in greater numbers than hath in many ages been seen, mustering in his Army at Vienna two hundred and threescore thousand men, whereof fourscore and ten thousand footmen, and thirty thousand horsemen were old soldiers, to whom Solyman did not, or durst not, bid battle. Poor Hungary rues it mean while, whether he gets or looseth in Austria, being made his thoroughfare as he went and came. After this he trieth his success against the Persian, where he taketh Tauris and Babylon, with the Countries of Assyria and Media, Anno 1534. each of which had sometimes been Lady of the World. At incredible costs he prepared a Fleet in the Read Sea, 1537, and taking Aden and Zibyth, two petty Kingdoms in Arabia, by his forces c Dam. a Goes Diensis oppugnatio. besieged Dium, a Castle of the Portugals in the East Indies, but without his wished success. For the Portugals still retain their Indian Seas and Trassique, and not only freed that their Castle from Turkish bondage, but had means to fortify it better, by the Ordinance which the Turks, in their hasty flight, had left behind. A more dangerous plot did Solyman, meanwhile, contrive against Christendom * Turkish History, Kn. , preparing his forces to invade Italy, and to that end was come to Aulona, an Haven in Macedonia, with two hundred thousand soldiers, where Barbarussa and Lutzis Bassa, his great Admiral, met him with his Fleet, to transport his Army. But Solyman first employed these Sea-Forces on the coast of Italy, and took Castrum: his horsemen (which he had sent over in great Palendars) carried away the People, cattle, and Substance, betwixt Brundisium and Tarentum, forty miles space; all the Country of Otranto terrified with fear of a greater tempest. But the Venetians turned it from the rest of Italy upon themselves (notwithstanding their league) by unseasonable exacting of that Sea-courtesie, the veiling of the bonnets or topsails of some Turkish Galleys unto them, as Lords of that Sea: for which neglect, some of them were sunk. Auria * Andrew D'Oree, a famous Sea-captain. also, the emperors Admiral, had surprised some of the Turks straggling Fleet, and after held cruel fight with twelve great Galleys full of janissaries and choisemen, whom he overthrew and took. But the janissaries that were left, cast their scimitars overboard, lest such choice weapons should come to the Christians hands. Solyman converting his forces against the Venetians, for the indignities mentioned, had almost failen into the hands of the Mountaine-theeves, which lived in the Acroceraunian Hills: who in a strange resolution had conspired to kill him in his Tent, and had almost (to the wonder of the world) in a night, by unknown ways, suddenly effected it, had not the cracking of a bough discovered their Captain, who in a Tree was taking view of the Camp, how to bring to pass his desperate designs. This their Captain, (by name Damianus) was, after confession hereof, torn in pieces, and those wild Mountainers (living on Robberte, without Law or Religion) were, like wild beasts, hunted to destruction. The Turks invaded Corsu, whence they carried sixteen thousand of the Islanders captives. They likewise, in their return, committed great spoil in Zante and Cythera, sacked Aegina, Paros, and other Islands in the Archipelago; bringing Naxos under Tribute. Barbarussa sacked Botrotus, a Venetian City: The like did Vstrif to Obroatium, and the Castle of Nadin. Nauplium also, and Epidaurus were besieged. But Ferdinand (who had entitled himself King of Hungatie, after Lewis his death) received a greater disgrace in Hungary by the Turkish forces, than befell the Venetians in all their losses; Cazzianer (the General of the Christians) shamefully fleeing, and betraying his associates to the Turkish cruelty. The next year, 1538, Barbarussa chaseth the Christian Fleet, in which the Emperors, Venetians, and the Pope's forces were joined. In the year 1541 Solyman again invadeth Hungary, professing himself protector of the young King, which john late King of Hungary (who had held long wars with Ferdinand about that Title) had left behind him his heir and successor. But under colour of protection, he maketh himself Lord of Buda, the chief City, turning the Cathedral Church into a Meschit; and maketh Hungary a Turkish Province, bestowing Transyluania, and what he pleased, on the Orphan. Two years after he reentreth Hungary, and taketh Strigoninm: turning the Christian Temples into Mahumetane; sacrificing there for his victory, as he had done at Buda. He entered also into * loan. Martini Stelle●p. ad frat. Alba Regalis, (where the Hungarian Kings lie entombed) another chief City of that Kingdom, and slew the Magistrates. I speak not all this while of the spacious Countries in Africa, which, from the River Mulvia, he added to his Dominions: the Kingdoms of Algiers, Tremisen, Tunes, Tripoli, etc. being annexed to his Turkish Sovereignty. Howbeit, Tunes, by aid of Charles the Emperor, somewhat recovered herself, but breathed out again her last gasp of liberty, in the days of Selym his son. And thus was * Solyman as unnatural to, his children, as Selim was to his father Bajazet. Solyman victorious and happy, otherwhere victorious and unhappy, when he was forced to darreine battle against his own bowels, and having murdered Mustapha his eldest son (the hopefullest branch in Turkish estimation that ever grew out of the Ottoman stock) he warred against Bajazet, another of his sons; whom, with four of his children, he procured to be done to death in Persia. And after much domestical trouble, in his seventh Expedition into Hungary (his fleet in the siege of Malta being before, with great disgrace, repulsed) he died at the siege of Zigeth the fourth of September, 1566. Selym, the only son which the bloody father had left alive, succeeded in the Throne, not in the prowess and valour of his father. Neither hath any Turkish Sultan, since his days, led their forces in person, but committed it to their Deputies and Generals; except once, when Mahomet the third had almost lost his Army and himself. Yet did this Selym, by his Bassas, make himself Lord of * Of the wars of Cyprus, see the realtions of Nestor Martiningo in Hakl. tom.2. part. 1. Cyprus, and also of the Kingdom of Tunis. But this sweet meat was sourly sauced by his exceeding loss in the Sea-fight betwixt Haly Bassa, Admiral of the Turks * Our gracious Sovereign King james hath written a Poem of this battle. , and Don john of Austria, General of the Fleet, set forth by the Pope, Spaniard, and Venetian, 1571: wherein an hundred threescore and one Galleys were taken, forty sunk or burnt, and of Galliots, and other small Vessels, were taken about threescore. The Turkish Admiral was then slain. Wittily did a Turk descant upon this loss of the Turks, and their gain of Cyprus, comparing this to the shaving of a man's beard, which would grow again: that, to the loss of an arm, which, once cut off, cannot be renewed. Lastly, Tunes came in, and Selym went out of this Turkish Sovereignty both in manner together, 1574. Amurath, his heir, began his Empire with the slaughter of his five brethren. Michael ab isselt, Com. Anno 1575. The mother of Solyman (one of that number) slew herself with a dagger, for anguish of that loss. He, in viewing a new Galley by the breach of a Piece, hardly escaped death, thirty of his company being slain. And because the Plague was exceeding hot, he by devotion sought to appease divine anger: and therefore prohibited all use of Sodomy, Blasphemy, and Polygamy, and himself put out five hundred women out of his Seraile. In a private habit he visited the Markets, and hanged up the hoorders of Corne. He by the Tartars invaded Polonia: And, Henry of France secretly leaving that Kingdom of Polonia, he wrote unto them to choose Stephen Battor for their king; in which letters he called himself, GOD of the Earth, Governor of the whole World. Messenger of GOD, and faithful servant of the great Prophet: which wrought so much with the Nobility, that either they would not or durst not do otherwise, howsoever Maximilian had been before by many of them chosen. Tamas d Minad●i's' History of the wars betwixt the Turks and Persians', translated by Abraham Martwell in nine books, relaleth these things at large. the Persian (at the same time dying) bequeathed his Crown to Ishmael his son, whom Aidere, his brother, seeks to deprive, but is therefore himself deprived of that ambitious head which he sought to adorn with the Crown; & Ishmael adding the slaughter of 8. his younger brethren, ascendeth the throne, which, together with his life, he lost, by like unnatural treachery of Periaconcona his sister, the 24 of Novemb. 1577. Mahomet his brother succeeded in this troublesome State, which Amurath the Turk (in these troubled waters) thought fit time for himself to fish for. Hereunto also helped the hatred and civil broils in Persia, for the head of Peria●oncona, presented to Mahomet, with the hair dishevelled on a lance, and for other uncouth and bloody spectacles; Sahamal and Levent Ogli (two Georgian Lords) seeking also innovations. Amurath therefore, in the year 1578, sent Mustapha Bassa, which had lately conquered Cyprus, with an Army of 110000, into Persia: who, in the first battle he had with them, slew five thousand, and took three thousand Persians: and to strike that Nation with terror, commanded a bulwark to be framed of those heads: but by an exceeding tempest, which lasted four days together (whereby the Heavens seemed to melt themselves in tears for the Persians' loss, and with Lightnings to show that indignation against the Turks, which in their thundering Dialect they aloud uttered) there grew such horror to their minds from above, and such sickness to their bodies, from those putrefied carcases beneath, that Mustapha was forced to remove, missing forty thousand of his first musters. After he had fortified the Armenian castle of Teflis, his Army being driven to shifts for lack of victuals, ten thousand of his foragers were slain by the Persians', who were recompensed with like slaughter by Mustapha, that came upon them whiles they were busy about the spoil, and spoiled the spoilers. In passing over the River Canac, he lost fourscore thousand Turks, which the River seemed to take for Custom (as it had many of the Persians' in the late conflict) whereof his violent current was a greedy and cruel exactor. Mustapha erected a Fortress in Eres, and took Sumachia, chief City of Siruan (Derbent offering herself to the Turk) and then returned into Anatolia. But Emir Hamse Mirise, the Persian Prince, recovered, after his departure, both Eres an Sumachia, slew and captived the Tartars, thirty thousand of whom were newly come to the Turks aid. He razed Sumachia even with the ground. The next year Mustapha fortified Chars in three and twenty days, wherein they were hindered with Snows on the five and twentieth of August, although it standeth in forty four Degrees. Anno 1580, Sinan Bassa was chosen General for the Persian War; who, as he departed from Teflis, lost seven thousand of his people, besides such as the Georgians and Persians', together with the spoil, carried away. This was earnest, the rest was but sportful shows of War, in training his soldiers; after which he returned. In 1583, Ferat Bassa was sent General: but little was done, till Osman Bassa, a new General, 1585., took Tauris, the ancient Ecbatana (as Minadoi is of opinion.) But the Persian Prince, carried with indignation, revenged this loss on the Turks with his own hands, slaying Carae●●t Bassa, General in the place of Osman, then sick, and gave his head (as opima spolia) to one of his followers; and afterwards at Sancazan slew twenty thousand Turks. Osman died of sickness; and the Persian Prince (the morning-star of that Eastern State) was soon after murdered. In that dismal year 1588., Ferat took Genge: fifteen thousand houses, seven Temples, and five and twenty great Inns were burned in Constantinople, the tumultuous janissaries not suffering the fire to be quenched. An Impost was levied of the subjects, to satisfy the pay due to the soldiers for the Persian War, which raised these stirs. Yea, the Priests dissuaded the people from those new payments, and persuaded them to maintain their ancient Liberties, shut up their Meschits, intermitted their Orisons: and the Great Turk was forced to call in his Mandates, and deliver the authors of that counsel (whereof the Beglerbeg of Grecia was one) to the janissaries fury, who made Tennis-balls of their heads. In 1592., Wihitz, chief City of Croatia, was yielded to the Turk. The next year Siseg was besieged, but relieved by the Christians, who slew eighteen thousand Turks, and took their Tents; yet was it soon after taken by the renewed forces of the Turks. Sinan took Vesprinium in Hungary and Palotta, but their loss was far greater than their gains; which continuing, and a broil of the janissaries added thereto, brought d To this Amurath was M. Harebora her majesties Embassado: and after M. Barton: of which, see Hak. to.2. part. 1. There also, pag. 293. you may read of the Turks officers, revenues, payments, forces, etc. Also the Letters of the Great Turk to the Queen, and of the sultaness, and of Sinan Bassa, & many other things worthy observation. That Trade into Turkey, then begun, still continueth, renewed by the King's Majesty that now is. Amurath into melancholy and sickness, whereof he died, januarie 18. 1595. Transyluania, Valachia, and Moldavia having before revolted from him to Sigismond, who was entitled their Prince. Mahomet his son succeeded; who inviting his nineteen brethren to a Feast, sent them to learn his father's death in the other world, accompanied thither with ten of Amurath's women, from whom issue was feared, which with drowning them he prevented. Much ado he had with his janissaries at home, much loss in his dominions abroad, for which cause he sent for Ferat Bassa out of Hungary, and strangled him, and sent Sinan his emulous corrival, in his room, whom the Transyluanian Prince overthrew in battle, and after chased him over a Bridge, which he made a mile in length for his Army to pass over Danubius, with great loss of his people. His Bridge the fire and water divided betwixt them; and the conceit of this ill success (as was thought) procured his death soon after. In the year 1597, Mahomet in his own person enterprised these wars, and not far from Agria, on the six and twentieth of October, fought a cruel battle with the Christians, wherein (had not Covetousness, rightly called the root of all evil, hindered) had been achieved the most glorious victory against those Barbarians, that ever Christendom was blessed with. Mahomet f Mahomet's Army was reported to be 600000 saith M. Wrag. apud Hakl. to. 2. himself for fear, seeing his Ordinance (an hundred fourscore and ten great Pieces) taken, and his men slain in multitudes, fled with Ibrahim Bassa towards Agria, shedding tears by the way, which he wiped off his blubbered face with a piece of green Silk, supposed to be a piece of Mahomet's garment, carried with him as a holy Relic. But whiles the Christians were now half Conquerors, by greedy turning to the spoil, their victory was wholly lost, and twenty thousand of them slain, who had slain threescore thousand Turks. Not long after, the Bassa of Buda was taken, and the Bassa of Bosna, with some thousands of Turks slain, An. 1599 Yet did not all his losses in the West by the Christians vex the Great Sultan so much, as a rebellion g The long and dangerous rebellion in Turkey by Cusahin, the Scrivano, etc. See Knol. Turkish History. raised in the East, which many years continued. Cusahin Bassa of Caramania rose in arms against his Master, and having now done great matters, his soldiers, before false to their Prince, become now also false to him: he fleeing, was after taken and tortured to death. His rebellion outlived him, and was maintained by one, called the Scrivano*, who overthrew Mehemet Bassa in the field, and the second time, in the year 1601, overthrew him with his army of fifty thousand, and foraged all the Country almost as far as Aleppo, proclaiming himself the defender of the Mahumetane faith, and soon after gave the Bassa a third overthrow. The Turks Ambassador, sent into Persia to demand the Sophis son in hostage, for assurance of the peace between those two Monarches, was for his proud message put to the Bastinado, and grievously threatened, sent back to the Grand signor. The Scrivano's proceed were much furthered by the dissensions between the janissaries of Aleppo and Damascus: but death stayed him, not his rebellion, which a younger brother of his prosecuted, against whom Hassan Bassa was sent, but lost himself and his Army. The Rebels besieged Angole, and forced them to give two hundred thousand ducats to buy their peace. Mean while the janissaries, after their insolent manner, in a mutiny forced Mahomet to commit the Capi-Aga, one of his greatest officers, & some others, to whom the success of these Rebels was imputed, to their cruel execution. The Rebels sacked Burze, one of the chief Cities, the Turks Storehouse for his wars, and Treasury for his revenues; and the great Sbangh of Persia had taken Corberie also from the Turks. The Governor of Babylon inclined now also to the rebels. Mahomet, not able with force to prevail, by fair means sought to win them, and gave them their demands, making Zelalic, one of their Chieftains, Bassa of Bosna. Whereupon his men of war entered into a resolution, to deprive him of the State, and to invest therewith Mahomet his eldest son: about which an Astrologian being consulted, promised all happy success: (unhappy fool, that knew not his own approaching ruin, which Mahomet executed on him, together with young Mahomet the Prince, and fifty other conspirators.) He set forth a fleet of Galleys against the King of Fez; which, having encountered with a tempest, was forced with great loss to retire to their former Port. The chief Rebel making show he would come into Europe, as Zellalie had done, Mahomet sent certain Galleys to receive him, but he received them, and possessing himself of the Galleys, slew the men, and mocked the Sultan. Hassan, a great Bassa, joined himself also unto them, about such time as Tauris h Tauris recovered by the Persians'. was again recovered by the Persian. All these disasters drove Mahomet to his devotions for refuge, accounting these crosses to be inflicted for his sins, and therefore appointed public Prayers in all the Mosques of his dominion, and sent two Priests bareheaded and barefooted to Mecca, on pilgrimage, to pray for him. But that Mahomet either had no ears to hear this, or else was so far entreated, as to be better acquainted with this great Sultan in the place of his eternal residence, whither (about the year 1593.) Mahomet the Turk i Of the disposition of this Mahomet, his cruelties, forces power, government etc. see Soranzo his Ottomannus. was by death soon after sent. His son Achmat succeeded; for his eldest was strangled in his sight. He was buried in a fair Chapel by himself, for that purpose built about fifty foot square, with four Turrets or Steeples: in the midst is his Sepulchre, in a great Coffin of white Marble: his Turban at his head, two exceeding great candles of White Wax, standing (but never burning) the one at his head, the other at his feet. The Floor is covered with Mats, and fair Carpets on them. Round about are like Tombs for his wives and children, but not so great and fair. divers such Chapels there are near to the Temple of Sophia as of his father Amurath, with his 45. children, entombed about him, and of the other great Sultan's, two Selim's, Solyman, Bajazet, Mahomet, each having a fair Hospital for the relief of the poor adjoining. Some of the great Bassas imitate the same. No other Turks are buried in the Cities, but in the fields, with stones laid over, or set upright, fashioned with some resemblance of the head, which beareth ensign of his dignity, and whether it be a man or woman, with letters engraven further to testify the same. Achmat k Achmat the present Sultan. set a sure guard about his brother, and to prevent the insolency of the janissaries & soldiers, distributed amongst them two millions and a half, and being 15. years old, was crowned Emperor. He is said in behaviour and resemblance much to resemble Mahomet the Great, first Conqueror of Constantinople. At the same time the wars in Transyluania had procured such famine, that roots, herbs, leaves of trees were their food: yea, a mother is said to have brought back into her womb (by unnatural means satisfying Nature) her six children: two men to eat their mother: others to cut down malefactors from the gallows, and eat them. Horses, Dogs, Cats, and such like were rarities to the poor, and dainties beyond their reach. And if this State can be made worse, thieves by robberies, & soldiers by continual spoils, in taking away their goods, add to their miseries. Cicala Bassa is sent against the Asian Rebels, and receiveth an overthrow: the second time he reneweth his forces, with renewing his fortunes, namely, the loss of 30000 of his men. The Persian recovered the country of Sirvan, and the City of Arusta, with the country thereabouts, and all that from the days of Solyman had been taken from them, except two or three places. Hassan Bassa is sent against the Christians in Hungary, assisted with the Tartars, always ready to help the Turks, both because they are linked in marriages, like in conditions, and that huge Empire, for want of heir males of the Ottomans, is entailed to the Bohemian-tartar Cham: pay and spoil are no small motives also to fetch them into these Expeditions. Cicala Bassa is sent against the Persians', but defeated with all his power by the Persian, who also took Bagdat from the Turk. In Hungary they do more with their money, to maintain rebellions, then with open force. In the year 1605 a tumult arose among the janissaries in Constantinople, & 500 shops & warehouses, with 200 jews, and other persons to whom they belonged, were burnt: the janissaries enriched themselves with the spoil. Hungary is at once vexed with foreign & civil wars: the mutinous Christians doing more harm than the Turks, and the people flee into Polonia, or the Mountains, for refuge. The rebels take great Towns, yea they spoil Stiria & Austria. The Germane name grows odious to the Hungarian. Botscay, chief of the rebels, is assisted by the Turks, & called Prince of Transyluania, all Hungary in manner following his ensigns. But the rebels in Asia and the Persian exploits detained the Turks from making use of these occasions, else likely to have swallowed Hungary and Austria both: yet Pesth was before taken by them, & now Strigonium. Cicala Bassa is again overthrown by the Persian, & with 300 flieth to Adena. The Bassa of Trebezond is sent to succour him, but is discomfited, & almost all his army slain. Achmat enraged, causeth Cicala Bassa's house at Constantinople, full of wealth & treasure, to be rifled. Adena is yielded to the Persian. The Bassa's of Damascus & Aleppo had before fallen out, & taken arms, Damascus had overthrown Aleppo in the field, besieged him, and forced him to composition. l Civil wars between the Bassa's of Aleppo and Damascus. Now again, Aleppo overthroweth him, & the Bassas of Tripoli and Gazara his companions, with their army of threescore thousand men; took Tripoli, the Basla whereof he again overthrew, and added to his garlands Damascus the treasury of the Turks revenue, & chief City of Syria. The Beglerbeg of Anatolia sent his Lieutenant with a great army against him, but to their own ruin. He intercepted a ship laden with the tributes of Egypt. The Persian sent him, in token of love, a present worth fifty thousand crowns. Achmat is hereby forced to peace with the Christians, and to recall his forces out of Hungary for this employment. An. 1606. The Emperor yieldeth satisfaction to the discontents in Hungary, with free use of Religion to all, and Transyluania to remain to Botscay and his heirs male for ever. A fire at Constantinople kindled in a jews house by the Tartars, burnt many houses & jews, and four millions of goods. Achmat in great magnificence went to his Moschee, to tender thanks to Mahomet for a peace concluded with the Emperor. He now looketh Eastward with his power, and An. 1607. sent the Visier Bassa with an hundred and thirty thousand against the rebels, who prevaileth more by discreet appeasing of them, then by force. The Basla of Aleppo three times withstood his whole forces; the fourth time fleeth towards Persia with his treasure. Aleppo is left to be taken, and the Garrison put to the sword: But the Bassa himself obtained pardon, with restitution of his goods taken from him in Syria. Another fire arose at Constantinople, and consumed two millions of goods. The Duke of Florence doth much harm to the Turks by the sea, 1608. The rebels make new commotions in Asia. Mathias the Archduke standeth out with his forces against the Emperor, and cometh with his army toward prague, obtaineth the crown and royalties of Hungary by composition, comes King to Vienna; but the Protestant's refuse to swear allegiance, till free use of Religion in Austria by King Mathias was granted. He was crowned at Presburg. Sultan Achmet is now An. 1612. four and twenty years old: of good stature, strong and active more than any of his Court. He hath three thousand concubines and virgins for his lust: his eldest son is about seven years old: he is much delighted with pleasures of the field, for which in Graecia and Anatolia he hath forty thousand Falconers, his Hnnts-men are not much fewer. And whereas their religion binds them once every day to practise some manual trade, as his father did making of arrows: this Sultan every morning after his devotions, maketh horne-rings, which they wear on their thumbs for the better drawing of their bows. Eight thousand persons are always resident in his Palace. His officers m The chief officers of the Turks and his other instruments of private and public service. are the Capi, Aga, by whom he speaks to such as have suits to him; Treasurer of the household, Cupbearer, Steward, Overseer of his women, and principal Gardner. These six are in great place: he hath Mutes (persons borne deaf and dumb) which attend him; he hath fifteen hundred gelded men, from whom their privities are wholly cut, and they make water through short quills of silver, which to that end they wear on their Turbans. His Visier Bassas, or Privy-counsellors, whereof there are nine at Constantinople, and were wont to be much fewer, are now thirty. The rest of them are in their charges or Beglerbegs places abroad. They sit every Saturday, Sunday, Monday, and Tuesday, in the Divano or Counsel-hall. The Aga is Captain of the janissaries. The Chiauses are his Pursiuants. The Spahi his guard of horsemen. The janissaries are his best footmen, who in their childhood are taken from their parents, & brought up in all hardness, and in the rules of their religion. Than are they put to schools, where under most severe masters they are taught the use of divers weapons, & such as prove fit are enrolled for janissaries. Of whom in all are forty thousand, and about sixteen thousand with their Aga, attend the Grand Signior his person at Constantinople, where they are employed as Constables, Clerks of the Market, warders of the gates, Sergeants for arrests, to guard Ambassadors, & other offices. He hath also in pay others called Topegi, six thousand, which are gunner's; and twelve thousand Gebegi, which have charge of the powder and shot in the armies. He hath Seminaries for the training up of those younglings, the one sort of which are called jeheoglani, whereof are five thousand, which never go out of the Seraglio in sixteen or twenty years, never see any but their officers, where they are trained up to future service. The Gemoglani (who are also tithed children of the Christians) are brought up with some more liberty, and to base offices of husbandry and such like, and may also prove janissaries. Of these are twenty thousand. The janissaries and tithed children, with his Timariot, are the main pillars of his Empire. His Timariot, which hold land in Fee to maintain so many horsemen in his service, are in Europe two hundred fifty seven thousand; in Asia and Africa, four hundred sixty two thousand. Beglerbeg signifieth LORD of LORDS; of which were wont to be two; one in Europe; another in Asia: but by Soliman increased, that though Romania & Anatolia have still the chief titles, yet in Europe are four others; in Asia before these Persian wars, nine and twenty, in Africa four, in all nine and thirty, which are as Viceroys and have their Begs or Sanzackes under them. His Admiral's place is as great by sea. And thus much of Turkish affairs, the sum of the large work of M. Knolles, whom I principally follow. CHAP. X. Of the Opinions holden by the Turks in their Religion. HOw the Turks from so small beginnings have aspired to this their present greatness you have seen; bought indeed at a dear price, with their temporal dominions accepting of a spiritual bondage, becoming the Lords of many countries, and withal made subject to those many Mahometan superstitions. The occasion & chief cause of sects in the Saracenicall devotions ye have heard in the fourth and seventh Chapters: to which we may add here out of a Obser. l.3.c.4. Bellonius. He saith, that besides the Alcoran they have another book called Zuna, that is, the Way, or Law, or Council of Mahomet, written after his death by his disciples. But the readings thereof being divers and corrupt, the Caliph assembled a general Council of their Alphachi, or learned men at Damascus, wherein six Commissioners were appointed, namely, Muszlin, Bochari, Buborayra, Annecey, Atermindi, and Dent, to view and examine these books, each of which composed a book, and those six books were called Zuna; the other copies being two hundred Camels-lading, were drowned in the river; those six only made authentical, esteemed of equal authority among the Turks, with the Alcoran, and after by one of their Divines contracted into an Epitome; which book was called the book of flowers. But this Zuna being not una (one as the Truth is) but full of contrariety, hence have arisen sects amongst them; the Turks differing from other Mahometan nations, and divided also amongst themselves. Anthony b Menau. lib.1. Andr. Arvi. G. Biddulph. Menavinus (who lived a long time in the Turkish Court) saith that the book of their Law is called Musaph or Curaam, which Georgionitz reckoneth anothe book; not the Alcoran, but perhaps some Gloss, orsome Extract thereof in Arabian, which they hold unlawful to translate into the vulgar. They have it in such reverence, that they will not touch it, except they be washed from top to toe: and it is read in their Churches by one with a loud voice; the people giving devout attendance without any noise: nor may the Reader hold it beneath his girdle-stedde; and after he hath read it, he kisseth it, and toucheth his eyes with it, and with great solemnity it is carried into the due place. Out of this book are derived eight principal commandments of their Law. The first is, GOD is a great GOD, and one only GOD, and Mahomet is the Prophet of GOD: this article of the Unity (they think) maketh against us, who believe a Trinity of People: in detestation whereof, they often reiterate these words, hu, hu, hu, that is, he, he, he, is only GOD, who is worthy to be praised for their limbs, health, etc. & for that he hath provided sustenance for every one forty years before his birth. The second Commandment is, Obey thy parents, and do nothing to displease them in word or deed: they much fear the curses of their parents. 3. Do unto others, as thou wouldst be done unto. 4. That they repair to the Meschit or Church at the times appointed: of which after. 5. To fast one month of the year, called Remezan or Ramadan. 6. that they give alms to the poor liberally and freely. 7. To marry at convenient age, that they may multiply the sect of Mahomet. 8. Not to kill. Of these commandments is handled at large in Menavine, and in the book c Policy of the Turkish Empire. Biddulph. of the Policy of the Turkish Empire, and in others. Their times of prayer, according to the fourth Precept, are h beme say that the ●●rkss n●●● we to resort to their or 〈◊〉 〈◊〉 but three ●●●●●●● day, and P 〈◊〉 〈◊〉 i●●a●●y ●a●●y sour, omitting that in the night. B●●beq. ●●●●. they measure the time of prayer by hourglasses of water. in the morning, called Salanamazzi, before Sun rising: the second at noon, called Vlenamazzi. (On the Friday they pray six times, resorting to their Church two hours before noon) the third, about three hours before Sun set, called Inchindinamazzi. The fourth at Sun set, Ascannamazzi. The fifth, two hours within night, before they go to sleep. They which mean to go to prayer, go first to the house of office, and there purge their body: they wash their privy parts; & then going thence, wash their hands, their mouth, their nose, their countenance, and their wrists, each of them three times, and after their ears and necks, saying a certain Psalm, and then wash their feet to the midleg, saying another Psalm: and after all this, with a grave pace, walk to Church; without these washing they hold their prayers unprofitable. Septemcastrensis saith, that for this cause of washing, they cut their nails, and all their hair; except on their heads and beards (which yet they comb, and bestow curious pains about, that the water may have free passage to all parts) yea for this cause he thinketh they observe Circumcision, that nothing be left covered and unwashed. They have three kinds of washing: the first of all the body, no part being left free, called Zeoag●●gmeg, which is necessary after any pollution. The second is called Tachriat, of the privities and hinder parts after stool, urine, or breaking of wind. The third, Aptan, or Abdas, in the instruments of the five senses, beginning at the hands, from thence the wrists to the elbow; then the mouth and nostrils; then all the face with the eyes; then the ears, and from thence to the feet, which he washeth as high as the ankles. This is not necessary before every prayer, except some uncleanness happen, but may serve for all day. Their Alms, enjoined in the sixth Commandment, are public or private. Their public alms is a sacrifice or offering of some beast once every year. For whereas of old they should have given a certain pension of money to the poor, namely, two in the hundredth: Mahomet upon their complaint eased this heavy burden, and converted it into this sacrifice. This beast must be cut in pieces, and given to the poor: neither must they themselves eat of it, yet may each man eat of his neighbours offering, and this sacrifice aught to be of the fairest and best, Horse, Veal, or Mutton. The place for this sacrifice is called Canaara: where are many Butchers, which, cutting the throat thereof, say; In the name of him which hath made heaven and earth, and all things else; this sacrifice be to his honour and worship, and let his infinite bounty accept the same. They use the like upon occasion of vows, if any of their house be sick. As for their private alms, they hold it necessary: having a vain conceit, that it freeth them from all imminent misery, which (they say) together with the alms, turneth from them to the poor man; whence it cometh that the poor are so full of diseases. But for all this charitable Precept, many poor people die amongst them for want of relief: and o Biddulph. if the poor pay not their head money to the King yearly, they are beaten, and their women and children sold to pay it. Marriage aught to be sought (they say) for procreation, not for lust. Menavino. They which live unmarried (after fit time, which is about five and twenty years of age) are not just, nor please GOD. Their Law enjoineth them to perform their marriage-ceremonies, with prayers, and praises, and modest shamefastness; and they aught to learn each other to read, if either party be ignorant. But their marriage is now far degenerate from that ancient simplicity: p The Turks can marry and unmarry themselves at their pleasure. For if a man like a young woman, he buyeth her of her father, and then enrolleth her in the Cadies' book; the marriage following with all Bacchanal solemnities. The father giveth only some pieces of household with her, carried openly by particulars through the streets. When he disliketh any of his wives, he selleth them, or giveth them to his men-slaves. They sit not at table with their husbands, but wait and serve them; and then they dine by themselves, admitting no man or mankind with them above twelve years old. And they never go abroad without leave, except to the Bath, and on Thursday to weep at the graves of the dead: Septemcas●. ●●●bequ. Epist. They rise to their husbands, and stand while they are in presence; and besides them, come in no company of men, nor do they speak with a man, or in any part of their body are seen of any man; because they think sight, especially where beauty or comeliness is, cannot be without sin. Only the brother may be permitted to see the sister, but not the husband's brother. For this cause that sex is not suffered to buy and cell, but is closely mewed, save that their law alloweth them to frequent the public Baths. The wife and concubine differ in the right to a dowry, which the later wanteth: but the wife must 'cause the other to be her husband's fellow, when he commandeth, without gainsaying, except on their Sabbath, or Friday night, which is the wives peculiar. Yet are the Turks given in both sexes to unnatural lust (in these times) even the women in public Baths, sometimes are so inflamed in that filthiness, as is intolerable. Busbequius tells of one woman, which falling in love with a young maid, and no way else prevailing, clothed herself in man's apparel, and hiring a house near, procured the father's goodwill to have that his daughter in marriage; which being solemnised between them, and the truth discovered (which the black mantle of night could not cover from Hymenaeus) complaint was made, and the Governor quenched the hot flames of this new bridegroom, causing her to be drowned for that offence. If the man abuse the wife to unnatural lust, she may have her remedy by divorce, if she accuse her husband; which modesty forbids to be done in words, and therefore she puts off her shoe, and by inverting the same, accuseth her husband's perverseness. Murder (prohibited in their eight Commandment) they hold unpardonable, if it be done wilfully. Often will the Turks brawl, but never in private quarrels strike one another, for fear of this law, and the severity of the Magistrate. And if one be found dead in a street or house, the master of the house, or the parish, must found out the murderer; otherwise he himself shall be accused of it, and the whole Contado shall be fined, and likewise in case of robbery. Menavinus reckoneth also seven mortal sins; Pride, Avarice, Lechery, Wrath, Envy, Sloth, and Gluttony. The first, they say, cast Lucifer out of heaven. The second is the root of many other sins. The third is most rise amongst them, and that in the most filthy and unnatural kind of Sodomy; their law to the contrary notwithstanding. The fourth maketh a man a beast. The fifth shutteth men out of Paradise, and so forth of the rest. Wine q Drinking of Greek Wine is too sweet a sin for the Turks to forbear. is also forbidden them; but yet they will be drunk with it, if they can get their fill of it. And Mahomet the third (Anno 1601) imputing divers insolences of the janissaries to their excessive drinking of wine (by the Mufti's persuasion) commanded on pain of death, all such in Constantinople and Pera, as had wine, to bring it out and stave it (except Ambassadors only) so that the streets ran therewith. One drinking * A. Gis. Busb. epist. 1. wine with Busbequius, made great clamours; being asked the cause, he said he did it to warn his soul to flee into some corner of the body, or else be quite go, jest it should be polluted with that sin. Yet in their Fast or Lent, they abstain very religiously. * Villamont. If it be proved against a Priest, that he hath drunk wine but once, he shall never be believed as a witness after it. Swine's flesh is prohibited too; in abstaining from which they are more obedient; it being utterly abhorred. The Turks r The Turks are no fashion-mongers. generally hate (saith Septemcastrensis) that lightnesle in apparel, speech, gesture, etc. used of the Christians, whom for this cause they call Apes and Goats. Likewise they are not sumptuous in their private buildings. They go to the war, as it were to a wedding, esteeming them blessed which are therein slain. The wives and women-seruants agreed in one house, without jealousy and grudging, they are in their habit and behaviour modest: and, where he himself dwelled, the father in law had not seen the face of his daughter in law, living in the same house with him, in twenty years space; so religiously do they veil themselves. On Friday they pray more devoutly, but (as the Alcoran also permitteth) they abstain not from all labour. He saw the grand Signior himself go to their Church, and likewise to the Bath, attended only with two youths; none using any acclamation to him. And in the Church he prayed on the pavement covered with a carpet, like to the rest, without any throne or ensign of royalty. And he observed the like modesty in his other behaviour. The Turks are so zealous in their superstition, that they will rather loose their life then religion: as among other examples in Scanderbegs time at Dibra, many Turks chose rather to die Turks, then to live Christians; yea some, as it is reported, rather to kill themselves, then to leave their superstition: and in the year 1568. the Persian Ambassador was shot at, and one of his followers hurt by a Turk, who being apprehended, confessed that he did it because he was an Heretic, and sent from an Heretic: for which fact he was drawn at an horsetayle thorough the City, and then had his right hand cut off, and after his head. They hate the Persians', as Rustan Bassa told Busbequius, more than they do the Christians: like as the Traditionary jew doth the Textuarie, and the Papist the Protestant. Busbeq. epist.3. Images they have in such detestation, that (besides the scratching out the eyes of those in the Musaique work of Saint Sophy's Temple) when Solomon overthrew King Lewis of Hungary, he carried away three Images of cunning work in brass, representing Heroules with his Club, Apollo with his Harp, Diana with her Bow and Quiver, and placed them in the tiltyard at Constantinople: but by the persuasion of the Mufti, they were melted into great ordnance. They have no Scutcheons or blazing of annes: nay, they use no seals in their letters or other writings, which seem to them to savour of superstition, or superfluity. When they conquer any City, they turn the Temples into Mosques, and sacrifice there. Thus did Solyman s Knolli. at Buda, and Amurath sacrificed six hundred captives to his father's ghost. They are moderate in their private buildings, and detest t Septemcast. the Christians for their excess and superfluous expenses that way: What (say they) do those Pagans' think they shall live ever? they often lodge (saith * Voyag. du villamont. l. 3.c.6. Villamont) at the sign of the Moon; and the like moderation they use in diet and apparel. They have a brasspot, and their other mean household implements with them in the wars, which they use in peace. Ready money is their surest riches, because the Grand signor is their surest heir. They have the rising of the Sun in great reverence; and especially the appearing of the new Moon: as u Knol. pa. 421: when Mahomet the great besieged Scodra, the new Moon beginning to show herself, the Mahometan Priests, going about the army, gave the soldiers warning thereof, as their manner is, by singing of a song in manner of a Procession; whereunto the whole army answered with a short respond, and at the same time bowing themselves to the ground, saluted the Moon with great superstition. They may x Separatist. have twelve lawful wives, and as many concubines as they will (some say, but four wives.) The children of the one are equally legitimate as well as the other, and inherit alike: yet few of them keep two wives together in one house: but in several places where they have dealings, they have several wives, which they divorce at pleasure. They refer all things, that fall out well, unto GOD, be they never so ungraciously begun; measuring things by the success. They tell many things of Antichrist (whom they call * Leunclau. saith Degnal. Tethschel) and of the resurrection, and of the last judgement, of hell, and Purgatory: And that Mahomet after judgement shall deliver all of all religions from thence. They have no knowledge of liberal Arts, of cases of conscience, of Original sin, or of actual, further than the outward act. Their respects to relics appeareth by Mahomet y Knol. the third, 1597. who in the discomfiture of his army fled towards Agria, shedding some tears as he went, and wiping his eyes with a piece of Mahomet's garment, which he carried about him as a relic. The Turks may neither eat, drink, nor make water, standing. In their adversity they seek with earnest prayers to their Prophets; and public supplications are sometimes decreed. At z Knol. pa. 1136. the taking of Alba Regalis, 1601. the Bassa of Buda (than prisoner at Vienna) hearing of it, abstained from meet with his two servants a whole day, prostrate upon his face, praying unto his Prophet Mahomet, who he said had been angrle all that year with the Turks. They * Busbeq. endure punishments inflicted by the Magistrate with great patience, thinking they shall escape all torment in those parts in the world to come: they therefore reward the whipper, and esteem the whip (which I envy not to them) sacred. They are (but contrary to the Alcoran) addicted to sorceries and dreams: their Priests writ them letters or spells, to keep them from danger and harm of shot, etc. called * Septemcast. Haymayly. They will writ any thing for money, as letters of freedom for servants to run away from their Masters, and such like. They make a show of holiness, but are closely wicked, ignorant of their own law (to cover which, they answer in dark sentences) and the people much more. Nothing is sin, to count of, but that which endamageth civil society. They esteem for good works, a Their good works. the buildings and endowing of Hospitals, making bridges and highways, digging of pits, and wells, and conveying waters to highways and Cities, building Baths, and founding of Churches, and such like public works. Rostan b M. Harborn. Bassa left his wife, the daughter of Soliman, at his death fifteen millions of gold, and she had of yearly revenue half a million: she, amongst other her works, attempted one most famous, which was a conduit to convey water, for the use of the Pilgrims betwixt Cairo and Mecca, forty days journey; and for the same intent procured the Sultan Selym her brother, to writ to the Venetians for a licence to extract out of Italy an hundred thousand pound of steel, only to make Chissels, Hammers, and Mattocks, for the cutting of certain rocks, by which this water must pass. Their c Their oaths and vows oaths (especially of their Emperors) are of many cuts, and variety of fashion. And for vows; in necessities and dangers; they will promise' unto GOD the sacrifices of beasts in some holy places, not upon Altars, but d Andr. Artuabene. having flaide off the skin, they give it with the head, feet, and fourth part of the flesh to the Priest; another part to the poor; the third to the neighbours; the fourth is for the guests. They are so addicted to the opinion of Fate, that GOD is esteemed to bless whatsoever hath success, as namely, Selim's murdering his father; and to detest what wanteth good event, whatsoever ground it had. They fear not the Plague, accounting every man's time limited by fate, and therefore will wipe their faces with the clothes of such as have died thereof. They hold e Munster Cos. lib. 4. Bush. ep.3. & 4. it alike acceptable to GOD, to offer alms to beasts, and to bestow it on men, when it is offered for the love of GOD. Some there are, which will redeem birds, imprisoned in their cages or coupes, and having paid their price, let them fly. Others (for the love of GOD) cast bread into the water to feed the fishes, esteeming it a work greatly meritorious; but dogs are accounted unclean, in stead whereof they delight in cats, following (they say) their Prophet Mahomet, who falling asleep at table, and awaking to go to his devotions, rather cut off his sleeve, whereon he found his cat fast asleep, than he would disturb her sleeping. They say Moses was the first great Prophet, to whom was given the book Tefrit, that is, the Law, and they which observed it in those times were saved. But when men grew corrupt, GOD gave David the book Czabur, or the Psalter: and when this prevailed not, JESUS was sent with the book Ingil, or the Gospel, whereby in that time men were saved. Lastly, Mahomet received his Alcoran, and all the former were disannulled. This Law and Lawgiver is so sacred to them, that in all their prayers, even from their mother's breasts, they observe this form: Lafoy illah, illelah Mahemmet irresullellah tanre rirpeghamber hace: That is, there is no GOD but one, and Mahomet his Prophet: one Creator, and more Prophets. This they suck in with their milk, and in their first learning to speak lisp out this devotion. The infants go with the rest to their Mosques or Meschits; but are not tied to other ceremonies, saving washing, till they are circumcised. Every man f Ant. Menau. hath (in their opinion) from his birth to his death two Angels attending him; the one at his right hand, the other at his left. At four or five year old they sand him to the school to learn the * Soranz● cal● the Turkish law-book Muschaph, which, saith he, is called of the Arabians Alcoran, even as we for excellency term the scripture; and the Hebrews, K●ra: besides the Alcoran they had their other books of devotion, as Zuna, and haply this Curaam, collected out of the Alcoran. Curaam, and the first words which their Masters teach them are to this sense; GOD is one, and is not contained in any place, but is through all, and hath neither father nor mother nor children, eateth not, nor drinketh, nor sleepeth, and nothing is like to him. The two Angels beforesaid, are called Chiramim and Chiraetibin, which writ the good or evil that men do against the day of judgement. The Turks g Magini Geogr. abhor blasphemy not only against GOD and Mahumet, but also against CHRIST and the Virgin MARY, and other Saints: and they punish blasphemers of whatsoever Sect: they accounted it a sin for a man to build a house which shall last longer than a man's life: and therefore howsoever they are sumptuous and magnificent in their public buildings, yet are there private dwellings very homely, and ill contrived. They eat much Opium, thinking it maketh them courageous in the wars. They h Voyages du Villamoat. l 30 c 6. have a remedy for pain in the head or elsewhere, to burn the part affected with the touch-boxe (which they always carry with them,) or with some linen cloth whereby they have many marks on their foreheads and temples, witnesses of their needless and heedless respect to Physicians. As the Scripture containeth some prophecies i ●●●. Brightman et sere omnes qui in Apoc. comment. ediderunt. of the arising and proceed of the Turkish Nation, the rod of GOD, whereby he scourgeth his Christian people; so have they also prophecies amongst themselves of their end and ruin, when GOD in his mercy to Christians shall execute justice upon the Turks, and cast the rod into the fire, wherewith he had chastised his Children. Such an one is that which Georgiovitz k Bart. Georg. Italice, & Latin apud Lonic cru● to. 1.l.3. & Anglicè. ap. Fox. Act. & Mon. to. 1. in fine. translateth and expoundeth: and such is that which l Hist. Musul●●. l. 15. Leuncla●ius hath transcribed out of their Book called Messabili, wherein is written that Constantinople shall be twice taken before Degnall Lain, that is, the Cursed Antichrist, shall come; once by the Sword, another time by the force of the prayers of the sons of Isahac. Lain m Phil Cai●erarius Medit. Hist. Cent. 3.c.10. is an Epithet which they give to Degnal, signifying wicked or mischievous. Of this Degnal the Turks Fable, that before his coming, shall Mechdi enjoy the Empire. This Mechdi they say n Hist Musul. l.16. was descended of their prophet Mahumot, and walketh invisible: one day he shall come into light, and reign for a time: and after him shall Dagnal their Antiprophet, or Antichrist come. A certain Deruise offered to assault and murder Bajazet the Great Turk, professing himself to be that Mechdi, and was slain by one of the Bassa's. As for the bloody practices which each Emperor useth in murdering his brethren to secure him in his throne, in rooting out of the Nobility of the countries which they conquer, in rasing the walls and fortresses of the cities, lest they should be receptacles for conspiracy, in translating people from one country to another, in turning the countries into Timars, or erecting fees and tenors of land to hold in service of the Turk in his wars; whereby without any charge to him he maintaineth more horsemen in continual pay and readiness than all the Princes Christian: also of their Court, Seraile, manner of government by Vezier Bassas Beglerbegs, Siniacks, etc. Of the Turkish Navies revenues & other things: (not concerning their Religion, but their policy) I hold it not suitable to our scope and argument. Others in divers languages have done it in set treatises and discourses. I therefore (leaving these things to * Laz. Soranz● Ottoman. Knoll. Tur. Hist. etc. others) from this relation of their opinions, will come to the public exercise and practise of their Religion. CHAP. XI. Of the religious places amongst the Turks: their Meschits, Hospitals and Monasteries: with their Liturgy and Circumcision. THE places a The policy of the Turkish Empire. of most religion to the Turks abroad are those which Mahumet himself polluted with his irreligion: as Mecca, Medina, etc. The places of most religion amongst themselves are their Mosches, or Meschits: that is, their Temples and houses of prayer, (whereof they have many in all Turkey) and next thereunto their Hospitals for the relief of the poor, impotent, and pilgrims. Neither are the Turks sparing in these or the like (seeming) charitable expenses. For when a Turk falleth sick, and thinketh he shall thereof die, he sends for his friends and kinsfolks, and in their presence maketh his Testament: the greatest Legacies whereof are bequeathed to public uses, which they think will be meritorious to their souls. Such are the making and repairing of Bridges, Causeyes, Conduits to convey water to their Hospitals or Temples. Some also give to the Redemption of Captives. Many of their women (the devouter sex, whether in Religion or superstition) bequeath money to be distributed amongst such soldiers as have slain any certain number of Christians: a deed in their conceit very religious. These are the wills and deeds of the inferior sort. But the Emperors, and great Bassa's, appoint Legacies to express a greater magnificence with their devotion, as the building of Temples and Hospitals. Their Temples or Meschites are for the most part four square, not much unlike to our Churches, but larger in length then breadth. The Temple of Saint sophy in Constantinople is of all other in the Turks Dominion the most admirable, built long since by justinian, and (by Mahumet the conqueror) perverted to this Mahometan use above nine hundred years after. Of this Temple they writ, b Pet. Gyllius: Topographia Constantinop. l.2.c.3. that it was first built by Constantius, son of Constantine the Great, with a roof of Timber: and burnt by the Arians in the time of Great Theodosius, who again repaired it. Sozomenus c Sozom. l.8.c.22. saith, that in the broils which happened not long after in the reign of Arcadins and Honorius about chrusostom, the Church was fired, his enemies ascribing it to his partakers, and they again to his Adversaries. It is reported that Theodosius junior rebuilt it. But in the time of justinian, Procopins d Procop. de Aedisicijs justiniani l. 1. testifieth, that base and wicked men burned it again, which justinian built anew in such sumptuous and magnificent fort, that in regard of his change it might have been wished that it had perished long before. His chief workmen were Anthemius, and Isidorus, who raised it into a most goodly frame, which might amaze the beholders, and seem incredible to the hearers. Both he and Euagrius e evag. Hist. Ec. elesiast. l.4.c.30. recite the particulars. The length was two hundred and threescore feet: the breadth one hundred and fifteen: the height a hundred and fourscore. Zonara's, Agathias, and Georgius Cedrinus tell of the harms it received by Earthquakes, whiles justinian lived, which yet he repaired, as did Basilius and Andronicus after him. Nicephorus f ●iceph. Ec. hist.l.9.c.9. saith, that Constantine raised the Temple of Peace (which before was but small) to that large and stately greatness, which in his days it retained: and his son Constantius finished the Temple of Sophia so near it, that they seemed to have but one wall. It was g Niceph. l.17.c.10. founded by Constantine his Father: and was burnt in a sedition of the people, in the reign of justinian, in which rebellion thirty thousand of the people were slain, & partly to pacify the wrath of God (saith he) for so great a slaughter, he built this temple. Fron the side of the temple he took h Suidas in Verbo Eopla. four hundred twenty & seven pillars on an image of heathen Gods, and of twelve signs of the Zodiac: and fourscore Statues of Christian Emperors, which he distributed in the City. But more then enough of the ancient structure thereof. As it is at this day, divers have described it: but of them all most diligently, Petrus i P. Gyl. Topog. Consi. l.2.4. Menanino. Policy of the T. E.Bellonius and others. Gillius. The walls and roofs thereof are of Brick, the inner part lined with Marble most excellent, & of divers sorts, the roof is set with stones, and pieces of glass gilded: Nature and Art conspiring to breed the beholders both pleasure and wonder. It is so composed, and the Pillars and Arches so placed, that the middle i'll within (considered by itself) seems like the form of an Egg, long and round: but the whole fabric both within and without, yieldeth to the curious observer a square form. All the inner part hath Arches, (in the top open to receive light) which are sustained with Marble Pillars of divers colours, and there are, saith Bellonius, (if one may say it) as many doors in that Temple, as are days in the year. It is far more admirable than the Roman Pantheon: The work of that being gross, solid, and easy for a workman to conceive, But this Sophian Temple is more subtle to the view of the eye and mind. It hath two rows of Pillars each over other, those upper ones supporting the hemisphere lover or steeple, which is wrought all with Musaike work, garnished with gold and azure. The Doors or Gates are covered with fine Latin of Corinth: one of which (they imagine) was made of the wood of Noah's Ark. And therefore there are in it three places left uncovered for the devouter people to kiss, for the pardon of their sins. It had sometimes above three hundred thousand ducats of yearly revenue. The Turks, when they turkeised it, threw down the Altars, turned the bells into great ordinance, and either took away the images, or put out their eyes, for (say they) GOD, and not walls and pictures, is to be adored. Nicolas k N.N. Peregrination. l.2.c.10. Nicolay saith that it had in compass more than a mile, within which were comprehended the houses of Canons and Priests: of the most part of the Cloister (because it was near the Seraile) they l Bellon. made a stable for horses; as Constantine's palace for Elephants; and a Temple (near the Tiltyard, or Hippodromus) for wild beasts, which are tied to the several pillars thereof, Lions, Bears, Wolves, wild Asses, Ounces, etc. Not Christian may enter into this Meschit, but he may put his body in at the doors and view it. There have been at once, in the time of Bajazet, numbered three hundred and threescore thousand Turks assembled for devotion at an Easter-solemnitie. It had in justinian's time porches or Galleries on both sides, one of which it seemeth fell by some earthquake. The innumerable windows and unspeakable ornaments of the Temple would easily detain our pen as a willing prisoner in the relation thereof. But besides the ancient, P. Gillius, Menavinus, Bellonius, Nicolay, and many others have done it already: neither will my Pilgrimage suffer me to stay long in one place, which am to visit so many, both here and elsewhere in the world. Let us proceed therefore to their other temples. Mahumet the conqueror m N. Nicolay. built one in like fashion without any figures, which hath about a hundred houses covered with Lead for their Doctors and Priests, and for all strangers and pilgrims of any Nation or religion, where they may refresh themselves, their servants, and horses for three days, with meat and lodging at free cost. There are also without the precinct of the Mosche a hundred and fifty other Tenements for the poor of the City, which have there an asper a day, and as much bread as they need: but they accounted that kind of life so unhappy, that oftentimes those Tenements stand empty: but the money which should this way be bestowed is sent to the Hospitals of the diseased. There are also five other Meschits, in former resembling the former, but not so great nor so rich. The rest n Pol. of the T.E. of the Meschits are of divers sorts, some high, some low, of several fashions. The Turrets, upon which their Priests call the people to prayers, are of a great height made in manner of watchtowers; their greater Churches having two, the lesser one of them. Upon the tops is set an half Moon or Crescent: which is the Turks ensign, as the Cross is usual to the Christians. Within their Temples they have no kind of ornaments, but are walls, with Arabian Letters (some in gold) written thereon, save only their books, and Lamps burning with Oil in great abundance, and clotheses of Tapestry, on the which being spread over Mats upon the pavement, they prostrate themselves in prayer time. Their Hospitals they call Imarets: of these there are great use, because they want Inns in the Turkish dominions. They found them for the relief of the poor, and of travelers, where they have food allowed them (differing according to the use of the place) and lodging places, without beds. They are open for the most part to all men of all religions. The chief Hospitals in Turkey, are in Constantinople: two of which Mahomet and Bajazet his son founded. Both these have about five & twenty round Turrets covered with Lead; one of which, being in the midst of the other, is larger and greater than the rest, and under are lodgings for the Priests: On one side are beds for Pilgrims and travelers, on the other for Lepers. Thrice a day may any man resort thither into a certain place for meat. There are maintained fourteen Doctors of their law. Some say that the revenues of Mahomet's Hospital amounteth to a hundred and fifty thousand ducats, and the other as much or more. Each of which hath a little Chapel adjoining, in which the founders are buried: who were at this great charge, that the Priests and such as are there refreshed should pray for their souls and say, Alla Rehfmetileson: that is, GOD have mercy on them. Selim finished that which Bajazet his father had begun to build. But his son Soliman erected one far surpassing the former. Orcanes' was the first of these Ottoman Princes which founded Monasteries. Mahumet the first finished r Knoll. Turkish Hist. the great Temple at Hadrianople, the seat Royal of the Turks in Europe before Constantinople was won. He built also, besides a palace, another Temple with a most sumptuous Abbey, and a public school adjoining, endowing the same with great revenues. He also gave great sums of money to be distributed yearly at Mecca and Medina, for the relief of poor Pilgrims. * Whosoever will read of the Temples, Hospitals, Colleges, etc. founded by their Kings, let him read Leunclau. at the end of the life of every Sultan, in the end of his several books, where he relateth them at large. Hist mussulman. l. 18. Soliman erected, in memorial of Mahumet his eldest son, a stately Tomb, a sumptuous Church, a Monastery and College, with other things for the health of his soul. He was buried himself in a Chapel which he had in his life time built most stately with a College and Hospital, and his wife Roxolana and some of his murdered children lying entombed by him: his Scimatar also hanging by him, in token that he died in wars, which honour they grant not otherwise to their Princes. The revenues of the country about Sigeth in Hungary (lately won from the Christians) were given to the maintenance of those houses which his devotion had founded. Neither is it lawful for them to convert any Lands to such sacred uses, except they have first with their own sword won them from the enemies of their religion; the most acceptable service to their Prophet. And therefore Selym the second, son and successor of Soliman, intending to build a magnificent Temple, and munificent College, Monastery and alms-house at Hadrianople, where he intended his Sepulchre, broke his league with the Venetians and wan Cyprus from them, that thence he might endow the same with maintenance. But it were tedious to insist further in declaring their expenses, which devotion in all Turkey hath procured: their Emperors and Bassa's esteeming nothing of more honour in the world, or merit for heaven. Let us come to their Church-rites and ceremonies. The Temples in Turkey are (as hath been said) innumerable, both public, and private of meaner buildings: on which is a Tower, as with us a Sceeple, whereupon the s And. Arivab. Muetden or Thalisman ascendeth, and it being open with pillars or four windows, first he goeth to that on the East side, and calleth the people to prayer with a loud voice, joannes Thesaurarius Reg Fran. stopping his ears with his hands, crying; There is no God but one, and Mahumet his messenger: come to make prayer for remission of your sins, and know that there is no stronger than the God of Mah. his messenger. This he saith in order on every side of the steeple. If there be in the City many Mosques, the Cathedral beginneth, and then all the other parishion all follow. This they do five times a day, and on Friday their Sabbath six times. First at sun rising with four t This bending or bowing they call Er●et, which is a doubled bowing with prostrating himself: their prayer they call Czalamat, which they make sitting after every Er●et, with a salutation on the right hand and on the left, and the impression or sign of peace which is done with bringing both hands over the face. bend to the earth, and twice praying. The second about noon with ten bowings, and five prayings: the third at afternoon before sunset, with eight inclinations and four prayings. The fourth, with five bend and three prayings about sunset. The fift longer than the rest with fifteen bowings & eight prayings. Every Busurman is bound to resort to these their Liturgies at his parishional Meschite, except he have some lawful impediment: and if not at all of them, yet at lest at one to be well washed, for which purpose they have innumerable Baths in Turkey stately built: nor may any enter into the Temple, especially in the morning, but first well washed in the Bath as is said before,: and if he keepeth him clean the rest of the day, that washing will serve: but u Septem castr. if he have committed any carnal sin, or be any way soiled, or have eaten any unclean thing, then in some secret place he washeth his hands and arms to the elbow, his hinder parts x Menavino saith that after the secret washing of their secrets, etc. They come forth & wash their hands, face, & the rest, each three times, observing equally that unequal number, and saying the Psalm Eleache Motteob● assr●, and after another, Li illaphi Circison. and privities, and this sufficeth without going to Bath, except he be otherwise polluted. For defect herein they have inquisitions, and appointed penalties; respect or pardon being given to none that fail, especially on Friday, and in their Lent: such a one is carried about the town with a board fastened to his neck, all be-hanged with Foxetailes, besides a penalty according to his state in money: and he that will not thus order himself, shall not be allowed their burial rites. After they are thus washed, they put off their shoes in imitation of Moses, and then enter into the Meschitta, where the floor is covered with Mats or Carpets, nor is any other thing seen but white walls, and great store of burning Lamps, and in golden Arabian letters those y Laillah, illelah Mahomet irresullalah tanre by'r pagamber bach. words before mentioned. There is a Pulpit on which the Choza or Focqui ascendeth, and the first thing he doth is to stretch out his hands at large, and then joining them together he kneeleth and kisseth the ground: then he lifteth up his head, and stopping his ears with his hands, standing a good space as it were * Quasi in aftratto in oration. distracted or ravished in his prayers: after, lifting up his hands, he again kisseth the ground so many times as the hour of prayer according to that former rule requireth: and then lifting up himself again, he stretcheth out his hands again, so standing about a quarter of an hour, and again kneeling with his mouth to the ground, so continueth moving it every way about a Paternoster while, and then lifting up his head, & setting his hands to his ears, falls to his praying another quarter of an hour, and then licenseth the people to departed. There is no noise heard z Their devotion, silence, honesty, & order is such saith Septencast. that I cannot but admire, comparing it with the contrary in the churches of Christians. as if there had been nothing within. Menavino thus describeth their rites. After their mystical washing (as before) they go with a sober pace to the Meschit (not like one which runneth away) and if he happen to break wind by the way, his former washing is unsufficient and he must return to renew it. Being assembled in the Meschit, they all turn their faces a They pray towards Mecca, as the jew, towards jerusalem. Southwards, and the Meizin or Muerden, (Clerk, Soxten, Priest, Bell-ringer, or Bell rather) standeth up and readeth that Psalm which before he had cried to them in the steeple, and every one standeth up holding his hands fastened to his waste, and bow their heads to their feet with great reverence and without stirring. Than ariseth another Priest of another order called Imam and readeth a Psalm aloud, the Meizin as his Clerk answering, which being ended they fall on the ground and say Saban alla, Saban alla, Saban alla, that is GOD have mercy on us most wretched sinners, abiding prostrate till the Priest Imam singeth again his Psalm, and then they rise. And this they do four or five times according to the order of their service. After this they all kneel and prostrate themselves on the ground, the Meizin observing a long ceremony, in which with a loud voice he prayeth GOD to inspire the Christians, jews, Greeks', and generally all Infidels to return to their Law. This being said, every man lifteth his hand to heaven trying aloud, Amin, Amin: and then they touch their eves, or wipe them with their hands, (which is, as crossing among the Papists, a blessing themselves) bringing their hands over their face they departed. In the English Treatise of the Turkish policy these things are related with some other ceremonies: as that they say together with the Priest the first azoara: or Chapter of the Alcoran, etc. Bartholomeus b Bar. Georgievitz. Georgionitz saith that only the chief sort are bound to assemble to the daily devotions which they observe five times a day; others which cannot spare the times are not tied. i Nobili & gli ociosi. On their Sabbaths it is otherwise. The women enter not their Mesquitas but on Fridays at nine a clock, or at Easter, and then they are in a Gallery or Terasse apart, where they may see and not be seen, and this is not common to all, but the wives and mothers of the chief of the place. And as we have said of the Priest, so it is to be understood that all the men and women there do the same without sailing in any point. They suffer not a Christian to enter therein: and yet will they enter into the churches of the Christians to hear the church-musicke. The women abide in their Churches from nine of the clock to midnight, continually praying with certain motions and strange cries, continuing so long in this act, that they fall upon the ground as in a swoon through weariness: and if any feel herself at that time to be with child, the Turks hold that they are conceived by the holy GHOST, and presently vow that child to GOD, and call such Nefecs Ogli, that is, sons of the holy GHOST. And on Friday at nine of the clock the Priest useth to preach to the people: and these their discourses last about two hours. That which is said is not very manifest, yet they say that he preacheth the Miracles of Mahomet, sometime exalting their faith, sometime commending obedience, and sometime rehearsing fabulous tales to terrify the bad, as that such men's souls are carried of certain Camels, there being about six thousand flying about in the air for this purpose, into the sepulchres of wicked Christians, and that the good Christians are put in their empty sepulchres, inveighing against the blasphemers of Mahumet, CHRIST, & the Saints, exhorting to alms, rehearsing their commandments of the law. And if they preach scandalous doctrine, the Mufti and the Cadilescher deprive them, and correct them as heretics. Yea some of them, for preferring CHRIST before Mahomet, are put to death: Of which one Ibraim Schec a Priest of Constantinople, (reported to have wrought miracles amongst the Turks in the days of Soliman) was stoned to death, his head cut off, and his body burned, and of his Disciples some were beheaded, others thrust into the Galleys, for preferring CHRIST, and denying Mahomet. And were it not for the terror of the sword there would be more innovations of religion: and some have persuaded the Grand signor not to suffer the Alcoran to be so common to be read and interpreted of every one; guilty of the absurdities therein contained. But to return. After this preaching ended, two young Clerks go up to him and sing certain prayers, which ended, the Priest again beginneth to sing with the people in a base voice, with wriggling every way for the space of half an hour, saying nothing but Lafoy illah, ilellah, that is, there is but one GOD. And these ceremonies are done only on their Lenten Fridays. Their Lent is one Moon or month in the year, which, if this year it be july, the next it shall be August, and so in order: that in twelve years they have fasted all times of the year, making no other difference of meats then at other times, but eating only in the night. They prepare * Knoll. Tur. Hist. p. 777. themselves by diminishing their fare (not as the Christians at Shrof-tide) that they may the better endure it: for on the day, in which they fast, they will not so much as taste a cup of water, or wash their mouths therewith, till the Stars appear: And eight or ten days after it beginneth, some Officers ride about the town crying, Such a day beginneth the Fast, prepare ye, prepare ye; and when it is begun, the Cadi and Subassi, if they find any shops open, or any body eating in the day, set him on an Ass backwards, with the tail in his hand, as Adulterers are punished. Neither will they suffer jews or Christians to scandallse their Turks this way. And when their Lent is near the end, they go all to the Baths & pluck off all their hairs, but of the head and beard, with an ointment for that purpose: they colour their nails read with an enduring colour called Chua, with which they die also the nails and feet of their horses; and the women their hands, feet, and privy parts. This they do in honour of their solemnity, which lasteth three days with great feasting in which nothing else but meats and drinks may be sold. They go to the Sepulchers of the dead there to eat, full of gladness, and salute each other, saying Baatam gluti●●zong, that is, GOD give you a good Feast: and if they meet with a jew or a Christian, woe unto them. The Turks keep c This second Easter is called Chuccihairam. an other Easter, especially in Mecca, more solemn to the Tartars, Moors, and Arabians then to the Turks, except the pilgrims, which resort thither. The Turks say they are d Circumcision. circumcised, because they are the sons of Ishmael, and because they may be clean when they go to their Temples, no filth lying hid under the skin. At seven or eight years of age, or later, this ceremony is performed. The first thing they do, is, to invite many thither, both Turks, jews, and Christians, besides the friends and kindred; to make the greater gain, every one giving somewhat according to his ability. When the day is come, they which are invited mount on horseback, for else it is e No solemnity without horses. no solemnity, and go to the house of the child, who being mounted on a fair horse richly clothed with a great Tullipant on his head, is carried to Church with a long spear borne before him, having a torch on the top worth a crown, more or less, according to the state of the party, adorned with Roses and Garlands, which with the spear is left a gift to the Church, the fees of the Priest: all the way they found on instruments: after the son followeth the father, the kindred, and the rest of the friends, that sometimes there are a hundred horse; at Church they alight and accompany the child to the Priest, which waiteth for them. Here one of the friends sitteth down, and on his lap the child is set: presently another pulleth off his shoes, another holdeth his hands, and others his feet, and many hold him in talk with words, and these are the gossips. The Priest seeing all things ready, taketh the end of the skin of his yard, and draweth it out, and nippeth it with silver pincers, so to mortify it, and cut it off with less pain: then making him believe he will defer it till the next day, he riseth, the other holding him fast: and after, as if he had forgot somewhat to be done about it, with sizzers, which he holdeth closely in his hand, suddenly cutteth it off, and another layeth thereon a certain powder to ease the pain, and in five and twenty days they look to the curing of it, laying on it salt and marmalade of quinces, and thence forwards he is called a mussulman. But his name is not then given him, but at his birth, and that according to their quality. After the child is loosed, who to show himself of courage, smileth, and lifting up his greatest finger saith those former words of their profession, and is again mounted, and all the company, after a little prayer and offering at the church, with like pomp convey him home, where is great feasting provision; some feast it three days together. Amurath circumcised his son Mahomet at sixteen years old. Unto which solemnity many christian Princes were solemnly invited, who sent thither their ambassadors with presents, who had there their scaffolds prepared for them, and furnished according to their states. The solemnity lasted forty days, and forty nights, in the great market place of Constantinople. And to end these f Knol pag. ●57 solemnities, Mahomet the Prince was circumcised, not publicly, but in his father's chamber, by Mechmet one of the inferior Bassas, sometime the Emperor Soliman's Barber. And it is done of other Turks also most commonly in the father's house, not in the Church. The women-childrens about the same age among other women without other solemnity say over those words, La illah, etc. g Georgiöüitz. & likewise the jews; but the Christian renegadoes are carried about the streets of the cities, with much solemnity, and many gifts given them, besides freedom from tribute: many blinded by covetousness offer themselves to this circumcision. But if any for blasphemy against Mahomet, or injury to a Turk be by force circumcised, they have no such gifts: which punishment the Cadilescher (by the testimony of two accusing Turks) inflicteth. And therefore to prevent the same, the Christians obtain the grand Seigniours safeconduct, that in cases of conscience they may not be judged of any, except they were accused at the Court before the four Bassas, and the Cadilefcher of Constantinople, and that by the witness of Priests only which had not in twelve years drunk wine. CHAP. XII. Of the Sepulchers, Funerall-rites, and opinions touching the dead, among the Turks. NOw, if you be weary of viewing their Temples, and their prayers and other ceremonies seem tedious, I have thought fit to present you with another sight, and to conclude with (that which is the conclusion of all flesh) a discourse of their Funerals. When a Menavino lib. 2. 19 Policy of the Turkish Empire. a Turk is sick and like to die, his friends visit him, and putting him in mind of his sins, advise him with a penitent heart to bewail them. Than do certain of their Priests, or one of his kinsmen, read some Psalms and Prayers. And if the pangs of death do still continued, they bring him the Alcoran, or Curaam wherein is one Legend called Thebara Echelezi, which they read seven times: and if he shall die of that sickness, they think he will die before they have thrice read it: and if they see breath still remain, they read another Psalm called jasinnel Curanil Hecin, to the end that the Devil 'cause no impediment to his soul. When he is dead, they lay him forth in the mids of the house upon carpets, and place him on his right side, with his face toward the South. Than do assemble certain Priests to bury him, ᵇ bwho bring with them a string of beads (such as the Papists use in mumbling and numbering their devotions) being a thousand of them, of lignum aloes, and therewith compass the body, and then say to every one Subahan Alla, that is, God have mercy on him, and turn it about four or five times. i If it be a woman which is dead, the women take this care and pains about it, to lay her forth, etc. After this, their Priests (which are twenty or more) carry the corpse into the garden, and lay it on a Table two handesbreadth from the ground, taking away his shirt, and, covering his shame with a new cloth made of fine bombast, with warm water and soap, wash him from top to toe: then do they take two sheets of bombast, in which they wrap the corpse, wetting the same with rosewater, perfumes, and odoriferous things, and laying him on the beer, cover him quite over with his best garments, placing his turban at the head thereof, all bedecked with flowers. Than do the Priests begin their devotions, and some of the company take up the beer, carrying the same with the head forwards to the Meschit: the kinsmen follow, and the women remain at home weeping, and make ready to eat for the Priests. When they come to the Church, they set him down without doors, and go and make an end of their service. After that, they carry him forth of the City to the burial place: (for it is not lawful to bury in their Cities) some provide their Sepulchers in their life time, some have them made after by their friends, either in their Gardens, or some solitary place: They have also common burial places, as are our Churchyards, wherein are many tombs of marble, brick, or other matter, according to the quality of the person. If the deceased were a man of high condition, his horses are led with his corpse, and his tomb is adorned with many Epitaphs. And if he were a great Commander, those horses are saddled the contrary way, and richly furnished, having certain things hanged at their noses which 'cause them to neigh, as it were lamenting the loss of their Master. They carry also the truncheons of their Lances with their Standards and Ensigns, trailing along the ground. There are planted also about their Sepulchers violets and other pleasant flowers. The common sort have their tombs of marble engraven with letters. When they are come to the place, with those sheets they let it into the grave, covering him on every side with k Georgiovitz lib. 2. saith, that they make over the grave the form of an Altar, left the beasts should go over it, and defile it. They also often repair thither with tears, and set on the monument flesh, bread, wheat, eggs, milk, etc. which is done for the dead man's soul in alms to the poor, or to the birds, or ants, which they also accounted an act of mercy, no less meritorious than the other. boards, only on the face they lay a little earth, and there leave him, and return home, where they find store of cheat, and there make a prayer for his soul. The Priests have five aspers a piece given them for their pains. And if the party be poor, they gather money, to pay the Priests, and to discharge the funerals. They wear blacks eight days in token of mourning: and those that are of great account, three days: at which time the friends of the dead assemble, and using some words of mutual consolation, from thenceforth resume their wont habit. Howbeit their kindred, specially of the female sex, often repair to the graves to lament there. Bellonius in his observat. l Bellon. li 3. ca.5. observeth, that they sow not the sheet at the head nor at the feet. The reason is, their dream of certain Angels, sent in commission presently after the burial, to examine the deceased party, into whom they say God hath then put a new spirit. These Angels Menavino calls Nechir and Remonchir, who come with dreadful countenances and burning firebrands, & examine him of his life, which if they found wicked, they scourge him with fiery whips, if good, they become goodly Angels, and comfort him. Bellonius alittle otherwise telleth, that those Angels (which he calleth Guanequir and Mongir) come, the one with an iron hammer, the other with a hook, which set the corpse upon his knees, and put a new soul into it; and then ask if he have believed Mahumet & observed his precepts, if he have done good works, kept their Lent, paid his Tithes, given alms. Of which, if he can give good account, they departed from him, and two other Angels come in their places, white as snow, and one of them puts his arms in stead of a pillow under his head, the other sits at his feet, and defends him until the day of judgement. But if he satisfy not the demands of those black Angels, he with the iron mallet strikes him at one blow therewith nine fathom under the ground: and neither of them ceaseth, the one with his hammer, the other with his hook, to torment the deceased party until the day of judgement. For this cause the Turks writ upon their dead carcases the name Croco, and make their Sepulchers hollow, that they may have room to kneel, and some lay boards over, that no earth fall in. The fear here of makes them in their morning prayer to say; Lord GOD from the questioning of the two Angels, the torment of the grave, and the evil journey, deliver me, Amin. Yea, hence are the prayers which the Turks, men and women, say at the graves of the dead, for delivery from these Angels. Concerning the day of judgement, they m Menavino li. 2.20, 21,22,23. hold that there is an Angel standing in Heaven named Israphil, holding always a Trumpet in his hand prepared against God command to found the consummation of the World. For at the sound thereof, all men and Angels shall die, for so they found it written in their n The Turkish Curaam doth not agreed in all things with the Alcaran. as appeareth by comparing the text of the one & quotations of the other. Curaam, which book is of high authority with them, and is sometimes called the Alcoran, though it seem rather to be taken out thereof then to be the Text itself. The Turkish Doctors would descent from that opinion of the angels mortality, if this Book would give them leave: for to contradict the authority thereof is punished with fire, or else their tongues are pulled out of their heads. They hold, that after this dismal sound shall be a great Earthquake, which shall tumble mountains and rocks from their places, and grind them to meal. After this, GOD will return to make a new the light, and the Angels as before, and will 'cause to fall a pleasant rain called Rehemet sui, that is, the rain of mercy: and so shall the earth remain forty days, although those days shall be of a larger size than these. Many also hold, that from thenceforth there shall be no darkness of the night, as now, but that it shall be most clear, neither shall there need any more sleep for the sustentation of our bodies. After forty days God will command Israphil to sound his Trumpet the second time, at which sound all the dead o The resurrection. shallbe raised again by the will of God, the dead even from Abel to the end of the world, throughout all the earth, hearing the sound thereof, and rising in manner as they were buried. Among them shall be seen divers faces and countenances, some shining as the Sun, many like the Moon, many as the Stars. Others shallbe obscure and dark, and others with hogs faces, with swollen tongues. Than shall every one cry, Nessi Nessi, that is, Woe is me wretch who have suffered myself to be overcome with my filthy lusts. The Angels shall with their finger's point at the faces which shine, which are they that have wrought good works, and shall show them to one another. The wicked shall have envy thereat. They say, that those with faces like hogs, are such as have been usurers: and those with the swollen tongues, liars and blasphemers. There shall be others trodden under foot, to wit, the proud persons of this world. God, say they, will then demand account of the kings, princes, emperors, and tyrants, which use oppression and violence. p The judgement. Than shall God divide this raised company into seventy parts, all which shall be examined, presenting their sins before their eyes, & all that they have in this world done well or ill: whereto he shall need no testimony; every member bearing witness against itself of the deeds, yea and very thoughts. There shallbe also Michael the Angel holding in his hand the balance of divine justice, and shall weigh souls, & distinguish the good from the bad. There shallbe Moses with his Standard, under which shall all the observers of his law be assembled. Near to him shallbe jesus Christ the son of the virgin Mary with an other great Standard, and all his Christians, the observers of his faith. On the other side shallbe Mahomet with his standard and faithful Mahometans: they which have done good shallbe all gathered under the said standards, where they shall have a pleasant shadow; the rest shallbe extremely scorched by the heat of the Sun, according to the measure of their sins. Thus shall both parts abide, till God shall pronounce his eternal sentence. When that doom is pronounced, the Angels shall stand divided in squadrons, all alike adorned, the Seraphins on one side, the Cherubins on the other: of the which, one part shall sound instruments of divers sorts, & the other shall sing hymns: and many shall stand at the gates of Paradise singing & gratulating the blessed souls which have observed the divine Precepts; Christians, jews, Turks, and Moors, being all of equal beauty & beatitude, if they have done well. Paradise. But sinners shallbe known asunder. They affirm also, that God will give those souls of Paradise a large space in heaven for their everlasting habitation, goodly and shining. They shall also have Barachi, Sun beams, on which they may ride and take their view round about Paradise, of the precious delights therein. There shall they have pleasant first-fruits, & if they eat one apple, two shall grow in the room; and to quench their thirst, they shall have rivers clear as Crystal, sweet as sugar, by drinking of which their sight and understanding shall increase, in such sort, that they shall see from one Pole to the other. The meats which they eat, shall consume by a subtle kind of sweat. Further they say, they shall have their women called Vri, that is, shining, which shall every day be virgins, with which they shall continued for ever. Neither shall there be any danger of old age; the men always being of thirty years old, the women of fifteen or twenty. Those three Standard-bearers shallbe the principal, each of them having a peculiar part of Paradise assigned him for his dominion. Those which for their bad deeds shallbe condemned to hell, Hell. shallbe all known by proper names, which they shall bear in their foreheads: and they shall bear the number and greatness of their sins on their shoulders. Thus shall they be led between two mountains where Hell is situate, at the mouth whereof is a most venomous serpent: and from one mountain to an other is a bridge thirty miles long, which is so made, that they ascend on the first part, the other part is plain, the last descendeth. This bridge (say they) is made of thin iron and sharp: (they call it Serat Cuplissi, that is, the bridge of justice.) Upon this shall pass the sinners with the heavy weight of their sins upon their shoulders: and they which have not been altogether evil shall not fall into Hell, but into Purgatory: but the other shall suddenly be plunged into the bottom of hell, where they shall burn, more or less, according to the quantity of the fire of their sins, which they have carried out of this world: and after the burning they turn to be refreshed, and presently again to the fire. In the mids of Hell they say is a tree full of fruit, every apple being like to the head of a Devil, which groweth green in the mids of all those flames, called Zoaccum Agacci, or the tree of Bitterness, and the souls that shall eat thereof, thinking to refresh themselves, shall so find them, and by them and their pains in Hell, they shall grow mad. And the Devils shall bind them with chains of fire, and shall drag them up & down through Hell. Those souls which sometime shall name God in their aid, they say, after many years, shall go into Paradise; and none shall remain in Hell, but such q Bell. Obseru. libr.3.cap.6. Resurrection of Rams. as despair of their salvation and God's mercy. Thus far Menavino. To this agreeth Bellonius, and addeth, that in the day of judgement, they believe a resurrection of the birds and beasts: and that the Rams which they kill at their Easter, shall go into Paradise: and therefore, though one should serve, they kill many. For the Book of Zuna saith, that those Rams shall pray for their Sacrificers in the day of judgement. It telleth that the Stars are hanged in the air by golden chains, to watch jest the devils should learn the secrets of Paradise, and reveal them to soothsayers. Also, that the Ram which Abraham offered in stead of his son, was a black one, which had been nourished forty years in Paradise, that Mah. shall be turned at the end of the world into a Ram; and the Turks into Fleas, whom he shall carry sticking to him, out of Hell into Paradise, and there shake them off, where they shall again receive the forms of Turks: That he shall wash them with the water of that Fountain in Paradise, to purge the blackness which they got by the scorching of Hell, from whence he will deliver all good Turks. CHAP. XIII. Of the Religious Votaries amongst the Turks, and of their Saints. TO proceed unto the differences of opinion amongst the Turks: Septemcastrensis (who lived very many years amongst them) saith, that although they consent against CHRIST, yet do they much dissent among themselves, wresting the Alcoran to their purposes, and scarcely one of a hundredth agreeing with his fellow about Mahomet and their Law. And besides their differences in Ceremonies, there are, saith he, four sects differing in main grounds of Religion: which would not be appeased without blood, if they feared not the higher power, and were not thereby kept in awe. One of these sects is that of the Priests, holding, that none can be saved, but by the Law of Mahomet. The second of their religious Dermschler, reputed the successors of the Saints, the friends of God and Mahomet, who are of opinion, that the Law profiteth nothing, but the grace of God: and these ground their opinions on miraculous illusions, of which he reporteth one in the time of Amurath the second, who examining this contention betwixt these Seculars and Regulars, and being purposed to give sentence in the behalf of the Priests, and against the religious, one of these Dermschler a Visions and Apparitions among the Turks aswell as among the Papists. appearing to him in a vision, (others also ground Faith on Visions) and delivering him out of a great danger, altered his mind: for going to the stool in the night, the boards gave way, and he fell in, staying on a cross timber, where this religious man in their wont habit appeared to him, and bid him now use the help of his Priests for his deliverance. This after so affected the King, that himself become a religious man till the necessity of State-affairs compelled him to resume his government. (He that listeth may compare with this Dunstan's devices for his Regulars:) The third he calleth Czofilar speculative men, which Sect is founded on Tradition, holding that they are saved by Merit, without Law or Grace. These are very earnest in prayers, never ceasing; and meeting in the night, and sitting in a Circle they begin to say, Layla illalach, with shaking their heads till they fall down senseless: these three sorts are manifest to the people, and as it were of equal esteem with them: The fourth are called Horife that is, Heretics, holding, that every man is saved in his own Law, and all Laws to be alike good to the observers: these are burned if they be taken. Strange it is, that he reporteth of the miraculous works of some of them, that they may seem (as he saith) incarnate devils: Some going naked, with their privities only hidden, and some of these are impassable, besides the violence of Winter and Summer, enduring, like stones, the branding with fire or wounding with sword: Some seldom eat or drink, and some, not at all: others, but from hand to mouth; some are perpetually silent, having no conversation with men, of which he saith he saw one: and some have their supernatural trances or ravishments: Some devil amongst men, some by themselves apart, and some in wilderness: Some keep hospitality in Cities, at least to harbour men, if they have not food for them: some carrying about water in leather bags, giving it to all, and demanding nothing for the same, except any voluntarily gratify them. Some inhabit at the Sepulchers of the Saints, keeping the same, and living on the vows and offerings of the people, not observing the washing and ceremonies of the Law. As concerning those Water-carriers, Nichalas Nicholay saith, that he hath seen in a morning at Constantinople fifty of those Sacquas (so he calleth them) in a company, all furnished with their scrippes of leather full of Cistern or Fountain-water hanging on their side, with Cups of fine Corinthian latten guilded and damaskined, bearing in the same hand a looking-glass, which they hold before the eyes of them whom they give to drink, admonishing them to think on Death: and if any give them any thing, they out of a Viol cast on their faces sweet smelling water. He telleth of some that would seem to live a solitary life amongst beasts, but indeed live in shops in most popular Cities, the walls whereof are covered with skins of divers beasts, and upon the horns thereof they hung tallow candles. In the midst of this their sacred shop standeth a stool covered with a green cloth, and upon the same a great latin candlestick, without any candle. Moreover, they have painted a Cimiterre hung in the midst, in memory of Haly, who forsooth with his sword cut the rocks in sunder: and they breed up with them, beasts, as bulls, bears, hearts, ravens, eagles; so that in stead of their living with beasts, beasts live with them. And if sufficient be not brought to their shops, they with one of these beasts in their hand go about the streets begging. In the army of the Turks that assaulted Malta in the year 1565. were b Knol. p.794. thirteen thousand of a certain kind of men amongst the Turks, which live of the revenues of the Church, who had at Constantinople c Turkish Deccis. vowed their lives for their superstition. Antony Pagifetta d Knol. pag.834 reporteth, that as the Emperor's Ambassadors were conveyed from the presence of the great Turk to their lodging, by the janissaries and their Aga, there were amongst them certain religious men called Haagis which use to follow the janissaries, who continually turning about, and in their going, singing, or rather howling certain Psalms or Prayers for the great Sultan's welfare, made them wonder that they fell not down for giddiness. But amongst all their orders of Religion, Nicholas Nicholai, e M. N.l.3.c.15 & Christoph. Richerius. and before him Menavina, reckon four which are most common amongst them, the Giamailer, the Calendar, the Dervisi, and the Torlachi. The Giamailer are for the most part, fair young men, of rich houses, which give themselves to travel through diverse Regions, at other men's charges, under colour of Religion: carrying with them none other apparel than a little Cassock of Purple colour, girt with a girdle of silk and gold: upon the ends whereof-hang certain cimballs of silver mixed with some other cleare-sounding metal, and they do ordinarily wear six or seven of these about their girdles, and under their knees. Instead of a cloak they are covered with the skin of a Lion or Leopard, being whole and in his natural hair, which they make fast upon their breast, by the two former legs. All the rest of their bodies are bore: saving that they weare-great Rings on their ears, and a kind of sandals on their feet, their hair groweth long like women's, dishevelled over their shoulders. They bear in one of their hands a Book, written in the Persian language, full of amorous Sonnets. And thus with their voices and cymbals, they make pleasant music, especially if they meet some fair stripling, whom they set in the midst of them, and encompass with their morice-musicke. These are the Pilgrims of love; and under pretext of Religion do draw unto them the hearts of women and younglings, and are called the men of the Religion of love; unto which order of Religion youth is prove more then enough. The partakers of their music ordinarily impart to them of their coin. The Calendar f Nic. Nic. 16. is of a contrary profession to the former glorying of abstinence and chastity. They have for their dwelling certain little Churches, which they call Techie, over the gates whereof they do writ these or like words, Coedanormas, dil ersin cusciunge all, cachecciur: that is, they which will enter into their religion, must do works liketheirs, and remain in their virginity. These Calendars are clothed with a little short coat without sleeves, after the fashion of a haircloth, made of wool and horse-hair, and do not let their hair grow long, but cut the same, & cover their heads with felt-hats, like the Priests of, Graecia, about which hung certain strings, about the breadth of an hand, made of horse-hair: in their ears, and about their necks and arms they wear great rings of iron. They pierce the skin under their privy member, thrusting thorough the same a ring of an indifferent bigness & weight, to bar them from venery, if they were thereunto otherwise willing. They also go reading of certain songs, made by one of their Order, called Nerzimi, the first Saint and Martyr, after their reckoning, of their religion, who for certain words spoken against the law of Mahomet, was in Azamia flaide quick. Menavino g Lib. 2.cap.10. saith, he had read some of his writings agreeing with the Christian faith in many points. Some h Policy of the Turkish Empire. say, he was martyred for confessing CHRIST. The Deruis go bareheaded, and 'cause their head and beard to be cut with a razor, and all the hairy parts of their body: and burn also their temples with a hot iron, or an old piece of cloth burnt; having their ears pierced, wherein they do wear certain great rings of jasper. All their clothes are two sheeps or goat's skins, the hair thereof being dried in the Sun, one before, and the other behind, embracing the body in form of a girdle, otherwise naked, Winter and Summer. They devil without the Cities in Suburbs and Villages. Thus under the colour of Religion they roam up and down, and make no conscience to rob, kill, and murder, if they found themselves the stronger (with a small hatchet which they bear under their girdle) all men of whatsoever law ornation. They are fornicators, and most detestable in that most detestable sin of Sodomy. For show of holinesle they eat of a certain herb i This seems to be the same herb which Menavixo calleth Asseral. called Matslach, the violent operation whereof maketh them to become mad, so as through a certain fury, they with a certain knife or razor, do cut their necks, stomachs and thighs, until they be full of most horrible wounds; which to heal, they lay upon them a certain herb, letting it lie upon their hurt, until it be altogether consumed into ashes, suffering in the mean time extreme pain with marvelous patience. Thus do they imitate their Prophet Mahomet, who, through abstinence in his den, fell into such a fury (say they) that he would have thrown himself from the top of it. And therefore fools and mad men are in great reverence: yea they accounted such for Saints: and if such mad men strike or rob them, they take it in good part, and say they shall have good luck after it. They erect stately monuments over such mad men's graves, as at Aleppo, k Biddulph ep. Fools are esteemed beloved of God: if such be Christians they circumcise them by force, and esteem them Saints saying. God hath made him a fool, thus to be saved by their means. one Sheh Bonbac (who being mad, went always naked) being dead, they built an house over his grave, where to this day (saith our Author) there are lamps burning day and night, and many of these Daruises there maintained, to look to his sepulchre, and to receive the offerings of such as come, as many do every week out of Aleppo. If any be sick or in danger, they vow to offer money or other things to Sheh Boubac if they recover. The same account they make of one Sheh Mahammet a mad man, yet living in Aleppo, going naked with a spit on his shoulder. Men and women will come and kiss his hand, or some other part of his body, and ask him counsel, for they hold that mad men's souls are in heaven-talking with GOD, and that he revealeth secrets to them. And even the Bassas themselves will kiss and consult with this Oracle. Hard I deem it to say whether is the mad man. In a late victory against the Christians, they affirm that this Sheh Mahammet was seen in the field many thousand miles distant, fight against their enemies, whom by his help they overcame. But to return to our Daruises, this our Author saith, that oftentimes great Bassas, in displeasure with the Emperor, will retire themselves into this Order, as the Hospital and Sanctuary of their diseased and dangerous state. Their witness is of better account than any other man's, although he were an Emir, or of the kindred of Mahomet. They live of alms, as the other Religious do, which they beg in the name of Haly. They have l Nic Nichol. in Anatolia a sepulchre of a Saint called by them Scidibattal, who (say they) conquered the most part of Turkey, and about the place of the sepulchre is an habitation & Covent, where, above five hundred of these Deruises devil: and there once in the year they keep a general assembly, in which their Superior (whom they call m That is, the Father of fathers. Assambaba) is present and Precedent; their Counsel or Chapter consisting (saith Menavinus) of above eight thousand of their Order. One of these Deruislars n Knolles p. 463. drawing near unto Bajazet the second, as if he would have received an alms of him, desperately assailed him with a short Scimitar, which he closely hid under his hypocritical habit. But Bajazet by the starting of his horse (afraid of this hobgoblin) avoided the deadly blow, but not unwounded: neither had he so escaped, had not Ishender Bassa with his horseman's Mace presently struck down the desperate villain, as he was redoubling his blow, who was forthwith rend in pieces by the soldiers. Bajazet thereupon proscribed all them of that superstitious Order, and banished them out of his empire. The like (as Septem castrensis saith) they had attempted against Mahomet his father in his youth, while Amurath was yet living. And in our days Mehemet or Muhemet, the great Visier Bassa, who swayed almost wholly and only that mighty Empire (as appeareth in the history of that State) in the days of Solyman, Selym, and Amurath, and as Master Harborne relateth, was esteemed to possess two and twenty millions of gold, was not assaulted only, but murdered by one of these Deruislers. For whereas it is a custom of the great men, that at ordinary hours all their Chaplains, or Priests, assemble themselves in the Divano, there together mumbling their superstitions: and this Deruisler o Knol. Turk. Hist p950. ordinarily thither admitted, upon an old grudge, for that Mehemet had before deprived him of a soldiers place and pension, when the Visier sat there to give public audience, sitting right against him, after his Mumpsimus finished, the Visier reaching unto him his wont alms, he with a dagger closely before provided, stabs him into the breast, and was therefore of Mehemets slaves with exquisite torments done to death. In their great Counsel before mentioned, there are young men clothed in white, which tell the most memorable observations in their travails, which they present to the Assambaba in writing, subscribed with their names. On the Friday they use after prayer and eating, the herb p Asseral is an herb, that maketh men merry, as if they were drunkon. Asseral, to read the same with dances, and after their dance (which is about a huge fire, made of as much wood as an hundred beasts can carry) they cut the skin of their arms, legs, or breasts, engraving some figure thereon, whereto they after apply ashes and urine: In the doing hereof they utter this speech: This I cut for the love of such a woman. Upon the last day of their feast, they take leave of their Governor, and departed in troops like soldiers with banners and drums; and so return to their own Monasteries. The Torlaquis by other called Durmislurs, cloth themselves with sheeps and goats skins, like unto the Deruis: above the same they wrap about them in manner of a cloak the skin of a great Bear, with the hair, made fast upon their stomach with the legs: upon their heads they wear a white bonnet of felt folded with small plaits, having the rest of their bodies altogether naked. They also burn their Temples as the former. A beastly generation. For they know not, nor will learn to read, writ, or do any civil profitable act, but live idly upon alms, roaguing thorough the Country alone, and in troops thorough the deserts, robbing such as they meet handsomely appareled, causing them to go as they do, naked. They profess palmistry and fortune-telling, the people feeing and feeding them for such vanities. And sometimes they carry with them an old man, whom they worship as a God: lodging themselves near the best house of the town where they come. And there this new numen, and old impostor, feigning himself ravished in spirit, pronounceth grave words and spiritual commandments; at sundry times lifting up his eyes to heaven, and after turning to those his disciples, willeth them to carry him from thence, for some eminent judgement there to be executed, as is revealed to him. They then pray him to avert that danger by his prayer, which he accordingly doth: which the people (deluded by their hypocrisies) reward with large benevolence, at which they after amongst themselves do merrily scoff. They eat also of the herb Ma●slatz, and sleep upon the ground naked of clothes and shame, and commit also abominable Sodomitry. And thus much of their misorderly orders of an irreligious Religion. He that will read more at large of them, let him read the book of the Policy of the Turkish Empire, which out of Menavino discourseth more largely of these things, and other the Turkish rites. Septemcastrensis q Cap. 15. telleth of certain Saints of exceeding estimation for holiness, whose sepulchers are much frequented of devout Votaries: as that of Sedichasi (which signifieth a holy conqueror) in the confines of Caramania. Another is called Hatsehipettesch that is, the Pilgrim's help. Another r Assich is the Goddess of love with the Georgiou●z. Ascik passa who helpeth in love-matters, and for children, in barrenness. Another, Van passa, for concord: and Scheych passa, in trouble and affliction: and Gois or Muschin or Rartschin passa, invoked for their cattles: and Chidir else for travelers, to whom he sometime appeareth as a traveler; and any one that hath extraordinarily lived, is imputed a Saint after his death. They have many whose names I remember not (saith he) in like reverence with them, as are the Apostles with us. When they would seek for things lost, they go to one Saint; when they are rob, they go to another; and for the knowledge of things secret, they repair to a third. They have their Martyrs, and Miracles, and Relics. Thus they tell of certain religious men condemned wrongfully, for suspicion oftreason, to the fire; which they entered without harm (as s Dan. 3 27. those three companions of Daniel) and their shoes were hanged up for a monument. Their Nephes ogli that is, souls or persons begotten of the holy Spirit (such is their fancy) without seed of man, they hold in such reputation, that they accounted themselves happy, which can do them any good, yea that can touch them: and if their hairs be laid upon any, they say that their sicknesses are cured. In this reputation of sanctity they have a certain old woman, which having a dog with her (in her pilgrimage to Mecca) ready to die for thirst, made water in her hand, and gave it to the dog: which charitable act was so highly accepted, that a voice was presently heard from heaven, saying, This day thou shalt be in Paradise. And at the same time she was caught up body and soul into heaven: and hereupon are they liberal to their dogs. If this cross an opinion, which some Saracens hold, that women come not to Paradise, no marvel, seeing falsehood is commonly contrary both to the Truth, and itself. He that would read the miraculous tales which they tell of their Saints, may have recourse to that nameless Author, which of his country is called, and here often cited by the name, Septemcastrensis: who telleth t Septemcast● cap. 18. of his Master and his Mistress their devotion and vows to Gois and Mirtschin, for preservation of their cattle, sometimes miraculous (so ready is the Devil with his saving destruction, and destroying preservation) yea he saith, that the Devil doth turn himself amongst them into an Angel of light, with such effectuallillusions, that there are seen, or (at lest) believed amongst them, the dead raised to life, diseases of all sorts cured, secrets of the hearts disclosed; treasures, long before hidden in the ground, revealed: and beside, such ostentation, and show of dissembled holiness, that they may seem not to come short of the Fathers and Apostles in that behalf: if bodily exercise were the trial of sanctity. Busbequius u Busbequius epist. 1. tells, that they have like conceit of one Chederles, amongst them, as some superstitious persons have of Saint George and the Turks affirm to be the same: The Deruis have a great Temple dedicated in his honour at Theke Thioi, not far from Amafia, the chief City of Cappadocia. The Country and both Legends agreed, for the kill of the Dragon, delivering the Virgin, etc. They say that he traveled many countries, and at last came to a river, the waters wherofyeelded immortality to the drinker, and now cannot be seen. Chederles hereby freed from death, rides about every where on his horse (which thence also drank in immortality) & delighteth in battles, taking part with the best cause: & to make up the tale, they say he was one of the companions of Alexander * Alexander Mug. was also one of their Saints. the Great; they affirm, that Alexand was Salomons chief captain, & job his high steward. In that Moschee or Temple at Theke Thioi is a fountain of water, which they say, sprang up of the stalling of Chederles horse. Like stories have they of his horsekeeper, & nephew, whose sepulchres they show, where devout pilgrims obtain many blessings. They show for relics the pieces of the shoes which Chederles his horse broke in that Dragon-fight, and use the same in drink against agues and headaches. These places are full of Dragons and Vipers. Sultan Murat Chan, x Leuncla. hist. Musul. lib.14. or Amurath the second in a battle against the Christians, used this prayer, OH righteous GOD, give us strength and victory, OH Muhamet, OH Mustapha the top of glory, by abundance of miracles, by the abundance of Gaib-erenlers, which are friends to the Musulmanss, and walk invisible, by the abundance of the Cheders, grant us victory. In the time y Leuncla. hist. Musul. lib.4. of Vrchan, or Orcanes the son of Ottoman, they say these Gaib-erenlers appeared on white horses in a battle against the Christians, & slew them. These (they say) are friends to the Islams, that is, Catholic, or right-beleeving Musulmanss, and are divine protectors of the Imania or Mahometan law. Such tales you may read in the Spanish relations of the West Indies, as at the battle of Tavasco, z History of the West Indies. Lop. de Gom. where a strange horseman discomfited the Indian's, etc. And our invocation of GOD and Saint George, is rather Turkish, then truly Christian: For GOD alone a Psal. 144.2. is our strength, which teacheth our hands to fight, and our fingers to battle: and * Psal. 73.25. whom have I in heaven but thee, and I have desired none ●● earth with thee? As for George and Chederles I know them both alike in matter of Invocation, save that it is worse to abuse to impiety a Christian name then a Turkish: and King Edward the third seemed to invoke Edward as much as George, Ha' Saint Edward, ha' Saint George (saith Thomas Walsingham). But that of George is rather an Emblem of every Christian, as not only the heroic Muse of our Spenser b Spensers' Redcrosse Knight in the Fa. Q. in Poetical fiction: but the Diviner of great Divines c Rainold. de Rome Eccl. Idololat. lib.1.cap.5. in their judicial censure have manifested. It seemeth that the Chederles, and Gaib-erenlers are divers: and perhaps that Martial nation in conquest of the Christians of those parts, would soon reconcile themselves to that martial Saint, and drink in those further devotions which his horse pissed. Such Emblems were those of Christopher, Catherine, George, which the Papists invocate as Saints; an error proceeding from those pictures (as it seemeth) in Churches, according to that of the Prophets, d jerem. 10.8. The stock is a doctrine of vanity, and e Habac. 2.18. the Image a teacher of lies. The ruder posterity in that mist of Antichrist, and smoke from the bottomless pit not being able to discern an Emblem and History asunder, have made S. George the Mars f Bap. Man: Fast. lab.a. of the Christians, quem nostra juventus Pro Mavorte colit. Bellarmine g Rel. de Eccles. Tri. lib.1.20. struggleth much, rather than he will loose his Saint, and yet confesseth the History Apocryphal. Baronius h Baron, ●●●●●. in ●●●●●. R●m. A●●. 23. his fellow Cardinal, but beyond in truth, acknowledgeth it an image of a symbol, rather than of a history, which I acobus de Voragine without good authority, in his Golden Legend maketh historical. He saith the Virgin representeth some Province, which imploreth the Martyrs help against the Devil. But Hypcrive i Hyp. derat. stud. I ●●●●●. lib.3.cap.7. and Vallavicentius Possevini interpret it more fitly to signify the Church assaulted by the Devil, protected by the Christian Magistrate: in which respect our Defender of the Faith may justly betermed the Patron of that renowned Order, which hath now learned their George to be symbolical, not a Cappadocian, & as Princes of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's husbandry. which gave name to S. George, to fight against the Dragon, and the beast with horns like the Lamb, but speaking like the Dragon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the Popish George, Baronius also hath another original from the Arrians, worshipped of them for a Martyr. 1. Cor. 3. But if any would be further acquainted with this Knightly Saint, let him resort to Doctor Rainolds his larger History. CHAP. XIIII. Of their Priests, and Hierarchy. AFter the discourse of their Regulars (which in estimatlon of devotion have with the Turks, & therefore in this history, the first place) their Secular Priests follow to be considered. These are of differing degrees, which Menavino a Lib. 2.cap.3. thus reckoneth: first the Cadilescher, under which the Mofti or Mufti; the third the Cadi, and after these (in subordinate orders) the Modecis, Antippi, Imam, Meizini, and besides these the Sophi, A certain Ragusian, b Edit. Alcorani Latin. in an Oration before Maximilian the Emperor doth not much disagree: but for Cadilescher, he calleth the first Pescherchadi, whereof (he saith) there are two, one in Romania, the other in Anatolia, chief judges of the army, having power to reverse the sentence of the Emperor, if it be against the law of Mahomet. A second Magistrate (saith he) is called Muchti, the chief interpreter of the law, from whose sentence is no appeal. Nic. Nicolai c Peregrinati. on. lib. 3.c.14. saith the same of their two Cadileschers, and that they are chosen out of their most learned Doctors of their law, and always follow the Court, and with the consent of the Bassas, constitute and depose the Cadi; having for their annual stipend seven thousand or eight thousand ducats, besides their ordinary gains. They have ten Secretaries kept at the Grand Signors charge, and two Moolorbassis, which are busied about the horses: they have also two hundred or three hundred slaves. They use few words, but such as are of their law and religion altogether, with very much show of gravity. Arinabene d Alcoran. Ital. (in his preamble to the Italian Alcoran) maketh Cadilescher * Kadileskicri ab Arabibus Casiaskeri d●cti, judices sunt supremi, & C. L. Soranz. Otto. to be a general name to all their orders of Priests. Others do place the Mufti in the highest place, and the Cadilescher in the second rank: and perhaps others gave the Cadileseher the first place, because their life was more in action and government, as attending on the Court, & on the wars: but the Mufti being highest Interpreter of their law (though without government) must indeed have pre-eminence. And so Menavino e Lib. 2.cap.4. seemeth to affirm, who, though he placeth the Cadilescher first, yet saith, that f Quando per caso s' appella à sue sententy, si recorre all Mophtis when happily appeal is made from his sentence, they have recourse to the Mophtis. And this opinion is now general and most current, which ascribeth to the Mufti the chief place. Master Harborn, sometime Embassabor into Turkey for England's Queen (the world's wonder, our Western Hesperus, that shined so far over and beyond all Christendom, into the East; but my words are too base to usher in that renowned name) ELIZABETH, thus g Lib. Manuscript. reporteth. The Turks do hold for head and chief of their religion the Mufti (the choice of whom is made by the Great Turk himself) such a one as is known to be wise and learned, and chiefly of a good life. His authority is so esteemed, that the Emperor will never altar a determination made by him. He intermeddleth in all matters as best him liketh, whether they be civil or criminal, yea, or of State. And yet he hath no power to command; but it is in each man's free liberty, when there happeneth any doubt of importance, to make in some few words, by writing, a declaration of his matter in form of a question: to whom the said Mufti, in a writing likewise (called Zetfa) giveth a brief answer containing his judgement thereon. This Zetfa, brought to the judge, is the rule of his sentence; provided, that the declaration, made before to the Mufti, contained no untruth. Also the Grand Signior, to show that he is religious and just, doth serve himself of the authority of this Mufti, in affairs of war and peace demanding his judgement (in manner aforesaid;) by this course, the subjects being inclined to more forward obedience. But yet the Mufti will commonly slatter him, and lean to that part, to which he seethe him incline: as in the time of Selim the second, the Mufti having discovered the emperors intent to war upon Cyprus, approved the same in his Zetpha. But after, upon great offers made to Mehemet the Visier to break that resolution, the Mufti, by him won to favour the matter, affirmed still, that the war against Cyprus was good and just, but that his Majesty had a greater obligation in conscience, which he was bound to take in hand, namely, to procure the revolt of the Moors in Spain, there oppressed by the Christians, wherein he was so bold with the Emperor, as to tell him to his face, that if he did neglect the cause of those Mahometans, he might be thereunto by his subjects compelled. Concerning the Mufti, and other steps of their Hierarchy, Master * Knol. p. 1302. Knolles writeth, That the Turks have certain Colleges called Medressae, at Constantinople, Andrinople, Bursia, and other places, in which they live, and study their profane Divinity and Law, and have among them nine several steps or degrees unto the highest dignity. The first is called Softi, which are young students. The 2. are Calfi, who are readers unto the first. The 3. Hogi, writers of books (for they will suffer no printing) The 4. are Naipi, or young Doctors, which may supply the place of jugdes, in their absence. The 5. Caddi. judges of their law, and justices to punish offenders; of which there is one at lest in every City through the Turkish dominion: and are known from other men by their huge Turbans, two yards in compass. The sixth are Muderisi, which oversee the Caddies doings, and are as Suffragans to their Bishops; who are the seventh sort, and are called muli, which place and displace Churchmen at their pleasure. The eighth, Cadilescari, who are but two great and principal judges or Cardinals, the one of Graecia, the other of Anatolia: and these two sit every day in the Divano among the Bassas and are in great reputation. The ninth is the mufti, who is among the Turks, as the Pope among the Roman Catholics. When the Bassas punish any offence against their law, they sand to him. He may not abase himself to sit in the Divano, neither when he comes into the presence of the Grand Signior, will he vouchsafe to kiss his hand, or to give any more reverence, than he receiveth. The great Sultan ariseth to honour him, when he comes unto him, and then they both sit down face to face, and so talk and confer together. No man can ascend to this place, but by the dignities aforesaid. Mahomet h Pag. 1161. the third, forced by a tumult of the janissaries to present himself unto them, came accompanied with the Mufti, and some few others of the reverend Doctors of their law, who were by the Sultan commanded to sit down, whiles the great Baslas abode standing. Such respect is had to these men. Thus much Knolles. In the book i Cap. 24. of the Policy of the Turkish Empire, it is said, that the Mufti's authority is like to that of the jewish high Priest, or Roman Pope. I rather esteem it like to that of the twelve patriarchs, as binding not all Mahometans, but the Turks only: whereas the one had, the other challengeth a subjection of all, which profess their religion. That Author also affirmeth, that whensoever the Mufti goeth abroad forth of his own house (which he useth to do very seldom) his use and custom is, first to go and visit the Emperor: who as soon as he seethe him coming to salute him, and to do him reverence, presently ariseth out of his seat, and embracing him with great kindness, entertaineth him very friendly and lovingly, causing him to sit down by him, and giving him the honour of the place. His authority, saith * L. Soranzo. part. 2.cap.61. Soranzo, is so great, that none will openly contradict the Muftis sentence: but yet if the Emperor be settled in a resolution, the Mufti with fear or flattery inclines unto him. Next to the Mufti is the Cadile scher, * Cadilescher. who being also chosen by the Emperor, may be compared to those, whom the Christians call patriarchs, or else to the Primates and Metropolitans of a Kingdom. Of these there are now in this increased greatness of the Turkish Empire, three: whereas it seemeth that they had in the time of Bajazet but one, and long after (as before is said) but two. To one of these is assigned Europe, namely, so much thereof as is subject to the Turk, for his Province: To the second, Anatolia or Turkey: to the third, Syria and Egypt, with the parts adjoining. There were but two Cadileschers, till Selim wan Syria and Egypt, and erected a third. But * Magin. Soranzo saith, that this third of Cairo is not rightly called Cadilescher, but should rather be called the great Cadi. Out of all which Provinces, whatsoever causes come to be determined, by appeal or otherwise, they are brought to be decided before the Cadilescher of the same Province whence they arise: notwithstanding that the abode of each of them be continually, or for the most part, at Constantinople, or elsewhere, wheresoever the Emperor holdeth his Court. The honour done to them, is little less than to the Mufti, for that their authority is over Priest and people, temporal and spiritual: they are also learned in their law, aged and experienced. Of the Muderisi and muli, I can say no more than I have done. Next to these are the Cadi, * Cadi. which are sent abroad and dispersed into every City and Town of the Turkish Empire: which besides their k Andr. Ariu. Ecclesiastical jurisdiction (as I may term it) in forcing men to their religious observations, are as it were, justicers and governors of the places. So near glued are the Offices and Officers, the religion and polity of the Turks. There are other which are not sent forth, which are called Choza, that is, Elders. These, with the Talismans', have the ordering of their parishional Churches: the Thalisman calling the people to Prayer, and the Choza executing the Service and Preaching; and in absence, each supplying others office. Menavino Modecis. more distinctly, and in other names, numbereth those Church-officers. The Modecis is a Governor of an Hospital, receiving & disposing the rents, with the other customs thereof. Their Schoole-degrees are before spoken of, out of Knolles. Some l Policy of the Turkish Empire. Antippi. add to these former, these other Priests, of base condition. The Antippi are certain Priests which upon Friday (called of them Glumaagun, and is observed as their Sabbath, because Mahomet was borne on that day) and on other their fasting & feasting-dayes, after they have used diverse Ceremonies in a certain place in the midst of the Temple, about thirty steps high, from thence read unto the people something concerning the life of Mahomet. After which, two little boys stand up and sing certain Prayers: Which being ended, the Priest and all the people sing a Psalm with a low voice, and then for half an hour together they cry Illah illelah, i there is but one GOD. After all this, one of those Antippi, out of that high place, showeth forth unto the people a Lance and Scimitar, with exhortation to use their swords and lances in defence of their Religion. Of the Imam and Meizin Imam. Meizin. Sophi. is elsewhere showed, that the one calls the people to the Mosche or Meschit, the other there celebrateth public orisons. The Sophi also are certain Clerks or Priests, employed in the singing of Psalms and Hymns, after their manner, in their Churches at the times of public Prayers. All these inferior orders of Priests are chosen by the people, and have a certain stipend allowed them by the Emperor, which yet is so small, that many of them are driven to use either writing of Books, or Handicrafts and Trades for their living, and are clothed like laymen. They have m Bar. Georgievi●z. no great learning, it is sufficient if they can read the Alcoran; which being written in Arabian, they are as loath to have translated into the vulgar, as the Papists are to have the Scripture. He which can interpret, and make some Exposition of the Text, is of profound learning. Yet are they reverenced: and if a Turk do strike or offer outrage to them, he looseth his hand; and if he be a Christian, his life; being sure to be burned. Some say, that now of late some of them are more studious of Astronomy and other Arts. As for those superior ranks, no doubt may be made of their high account. The Cadelescher is clothed in Chamlet, Satin, Silk, Damask, or Velvet of seemly colour, as Russet, or Tawnio, and of Purple-coloured Cloth with long sleeves. Their Tulipan on their head is of marvelous greatness, sharp in the midst, of Purple or Russet colour, deeper and thicker than others; their beards great. They ride on Geldings, with Purple foot-cloths fringed; and when they go on foot, they go slowly, representing a stately and sacred gravity. There is another order of sacred persons, which yet are neither regular nor secular, by any vow or ordination, but had in that account for their birth, being supposed to descend of the line of Mahumet. The Turks and Tartarians call them Seiti or Sithi, the Moors Seriffis. These wear green Tulipans, which colour none else may wear, and that only on their head. Some Christians, ignorant hereof, have had their apparel cut from their backs, for wearing somewhat green about them. These they call Hemir. They enjoy many privileges, especially in giving testimony, wherein one of these is as much as two other, which they abuse to injury and wrong. The most of them are Moors, which go ten or fifteen in a company, with a banner on a staff, having a Moon on the top; and that which is given for GOD'S sake, they sit and eat in the street, where also they make their prayers, and are poorly clad. Like to these (in privilege and praviledge) are the Chagis or Fagi, which live on alms like Friars. They attend on the public Prayers, on the holy Relics, on the Corpses and Funerals of the dead, and to prey on the living by false oaths. CHAP. XU. Of the Regions and Religions of ASIA MINOR, since called Anatolia and Turkey. NExt after the Turkish Religion thus related, it seemeth fittest to discourse of the ancient names and limits of Regions, and of the former Heathenish Religions of that part of the Turkish Dominion, which among Authors a Haiton. Maginus. Francisco Thamara, & alij. hath since, in a singular eminency, obtained the name of Turkey. And if it seem strange, that the Turkish Religion (a newer upstart) be declared before those former of the Pagans', the matter we had in hand hath thus altered our method, that after we had described the deformed dis-jointed lineaments of the Mother, an Arabian Saracen, her more misshapen Daughter, this Turkish Mopsa, might attend her hard at her heels. As for the Region, we have followed the Turkish forces hither: and now that we have glutted ourselves with the view of their later affairs of State and Religion, let us cast our eyes about us, and observe the Country itself, which because of her long and entire subjection to this Nation, is styled by their b Turcia, & Turcia Maior. name. The Greeks' c Mel. & Peucer. lib. 5. The Greeks' called this, Asia simply, as being best known to them. called it Anatolia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was the Eastern part of that Empire, as they called Thracia, the Country about Constantinople (which was named N 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Romania. This Anatolia, or Anatolia, is of others called Asia Minor: and yet Asia, in most proper and strict account, is peculiarly applied to one Region in this great Chersonesus, or Peninsula, containing beside, Pontus, Bythinia, Lycia, Galatia, Pamphilia, Paphlagonia, Cappadocia, Cilicia, and Armenia Minor. It was bounded on the East with Euphrates (now Frat); on the South, with the Mediterranean Sea: on the West, with the Archipelago: on the North, with the Black Sea, stretching in length from 51. to 72. degrees of Longitude, and in breadth from 36 ½. to 45. This Country hath been anciently renowned for Arms and Arts: now the d This part of Asia hath been exceedingly subject to Earthquakes: in the time of Tiberius twelve Cities were by them prostrate in one night, Nig. ●. grave of the carcases, or some ruinous bones rather and stony Relics of the carcases of more than four thousand Places and Cities, sometimes inhabited. Many changes hath it sustained by the Egyptian, Persian, Macedonian, Roman, Tartarian, and Turkish general Conquests, besides such exploits as Croesus and Mithridates of old, and the Western Christians of later times, have therein achieved. Let the studious of these things search them in their proper Authors: our task is Religion, whose overworn, and almost outworn steps, with much curious hunting in many Histories, we have thus weakly traced. Of the Turks we have already spoken, and we leave the Christians (for why should we mix Light with Darkness?) to their proper place. For even yet, besides the Armenians, there remain many Christians of the Greek Church in Cappadocia, and other parts of this Region. Next unto those parts of Syria before delivered, are situate in this lesser Asia, Cilicia, Armenia Minor, and Cappadocia. Cappadocia, called also Leucosyria, and now Amasia, stretcheth four hundred and fifty miles along the Euxine Sea, bounded on the West with Paphlagonia, Galatia, and part of Pamphylia; on the South, with Cil icia; on the East, with the Hills Antitaurus and Moschius, and part of Euphrates. Here runneth Halys, the end of Croesus' Empire both in the site and fate thereof; the doubtful Oracle here giving him a certain overthrow. For when he consulted with the same touching his Expedition against Cyrus, he received answer, That passing Halys, he should overturn a great State; which he interpreting actively of his Attempts against Cyrus, verified it passively in himself. And here, besides other streams, slideth Thermodon, sometime made famous by the bordering Amazons. Of which Manly feminine people, ancient Authors disagree: Theophrastus deriving them from the Sauromatoe; Sallust fetching them from Tanais; P. Diaconus describing them in Germany; Trogus and justine reporting them Scythians; Diodorus crossing the Seas to find them in Lybia, and thence also, in a further search, passing into an Island in the Atlantike Ocean; Ptolomey and Curtius placing them nearer the Caspian Sea; Strabo e Strab l. 11. doubting whether there ever had been such a people, or no. Some have found them out anew in the new world, f River of Amazons. naming that huge River of them. Goropius confidently avoucheth them to be the wives and sons of the Sarmatians or Cimbrians: who, together with their husbands, invaded Asia. And this he proveth by Dutch Etymologies and other conjectures. Which, if it be true, showeth, that their Religion was the same with the Scythian. They g Gram. ex Statio. are said to have worshipped Mars, of whom they feign themselves to be descended. Religion it were to speak of their Religion, of whose being we have no better certainty. Strabo h Strab. l.12. writeth, That in the places ascribed to the Amazons, Apollo was exceedingly worshipped. In Cappadocia was seated the City Comana, wherein was a Temple of Bellona, and a great multitude of such as were there inspired and ravished by devilish illusion, and of sacred servants. It was inhabited by the people called Cataones, who being subject to a King, did nevertheless obey the Priest that was, in great part, Lord of the Temple, and of the sacred servants, whose number (when Strabo was there) amounted to six thousand and upwards of men and women. The Priest received the revenue of the Region next adjoining to the Temple, and was in honour next to the King in Cappadocia, and commonly of the same kindred. These idolatrous Rites are supposed to have been brought hither out of Taurica Scythia by Orestes and his sister Iphigenia, where human sacrifices were offered to Diana. Here, at the solemn Feasts of Bellona, those sacred servants, beforementioned, called Comani, wounded each other in an extaticall fury; bloody Rites sitting Bellona's solemnities. i Solinus. Argaeus, whose hoary head was covered continually with Snow, was reputed a religious Hill, and Habitation of some God. Strabo k Strab. l.12. reporteth of the Temple of Apollo Catanius, in Dastacum; and of another of jupiter in Morimena, which had three thousand of those sacred servants or religious Votaries, which as an inferior Order were at the command of the Priest, who received of his Temple's revenue fifteen Talents, and was reputed in the next rank of honour to the Priest of Comana. Not far hence is Castabala, where was the Temple of Diana Persica l Strab. l.12. Coel. 26.6.33. , where the sacred or devoted women were reported to go barefooted on burning coals without harm. It is reported m Vadianis epit. , That if a Snake did bite a Cappadocian, the man's blood was poison to the Snake, and killed him. Many excellent Worthies hath this Region yielded to the world. Mazaca (afterwards of Claudius called Caesarea) was the Episcopal Seat of Great basil: Cucusum, the Receptacle of exiled chrusostom: Amasia (now a Provincial City of the Turkish Beglerbegs) sometime the Country of Strabo, to whom these our Relations are so much indebted: Nissa and Nazianzum, of which, the two Gregory's received their surnames. But that human and divine learning is now trampled under the barbarous foot of the Ottoman-horse. Here is Trapezonde also, whilom bearing the proud name of an Empire. Licaonia, the chief City whereof is Iconium, celebrated in holy Writ, (and a long time the Royal Seat of the first Turks in Asia, and since of Caramania, now Conia, or Cogne, inhabited with Greeks', Turks, jews, Arabians, and Armenians) is of Ptolomey adjoined to Cappadocia. And so is Diopolis, called before Cabira, since Augusta, which Ortelius placeth in the lesser Armenia: a Region which hath on the South Cilicia; on the East, Euphrates; on the West, Cappadocia. In Diopolis was the Temple of the Moon had in great veneration, much like, in the Rites thereof, to that before mentioned of Comana: which although it bore n Comana Cappadociae, & Pontica, Strab. l.12. the surname of Cappadocia, yet Ptolomey placeth it in this Armenia; and Comana Pontica, in Cappadocia, of the same name and superstitious devotion to the same Goddess. Thence have they taken the pattern of their Temple, of their Rites, Ceremonies, Divinations, respect to their Priests. And twice a year, in the Feasts, which were called, The Goddess her going out, the Priest ware a Diadem. He was second to none, but the King: which Priesthood was holden of some of Strabo's progenitors. Pompey bestowed the Priesthood of this Temple upon Archelaus, and added to the Temples Revenue two Schoeni. that is, threescore surlongs of ground, commanding the inhabitants to yield him obedience. He had also power over the sacred servants, which were no less than six thousand. Lycomedes after enjoyed that Prelacy, with four Schoeni of land added thereto: Caesar removed him, placing in his room Ditcutus, the son of Adiatorix, whom (with his wife and children) he had led in triumph, purposing to slay his elder son, together with him. But when the younger persuaded the soldiers, that he was the elder, and both contended which should die, Ditcutus was of his parents counseled to yield to the younger, and to remain alive, to be a stay to their family. Which piety Caesar hearing of, grieving for the death of the other, he thus rewarded. At the Feasts aforesaid is great recourse of men and women hither. Many Pilgrims resort to discharge their vows. Great store of women is there, which for the most part are devoted; this City being as a little Corinth. For many went to Corinth, in respect of the multitude of Harlots prostituted or consecrated to Venus. Zela, another City, hath in it the Temple of Anais, much reverenced of the Armenians; wherein the Rites are solemnised with greatest Sanctimony, and Oaths taken of greatest consequence. The sacred Servants and Priestly Honours are as the former. The Kings did sometime esteem Zela, not as a City, but as a Temple of the Persian Gods; and the Priest had supreme power of all things, who with a great multitude of those sacred Servants inhabited the same. The Romans increased their Revenues. In Cappadocia the Persian Religion was much used: but of the Persian Rites see more o lib. 4. in our Tractat of Persia. The p The infamous lewdness of the Cappadocians. lewdness of the Cappadocians grew into a Proverb; if any were enormiously wicked, he was therefore called a Cappadocian. Galatia, or Gallograecia, so called of the Galli, 300000 Galli. which under the conduct of Brennus (saith Suidas) assembled an Army of three hundred thousand, and seeking adventures in foreign parts, divided themselves: some invading Greece, others Thrace and Asia, where they settled themselves between Bythinia and Cappadocia. On the South it is confined with Pamphiiia, and on the North is washed with the Euxine Sea the space of two hundred and fifty miles. Sinope, the mother and nursing-Citie of Mithridates is here seated: one of the last Cities of Asia that subjecteth itself to Turkish bondage, in the days of Mahomet the second. Of the Galatae were three Tribes, Trogini, Tolistobogi. and Tectosages; all which Goropius deriveth from the Cimmerij. At Tavium, which was inhabited with the Trogini, was a brazen Statue of jupiter: and his Temple was a privileged Sanctuary. The Tolistobogi had for their chief Mart Pisinus, wherein was a great Temple of the Mother of the Gods, whom they called Andigista, had in great veneration; whose Priests had sometime been mighty. This Temple was magnificently builded of the Attalian Kings, with the Porches also of white stone. And the Romans, by depriving the same of the Goddesses Statue (which they sent for to Rome, as they did that of Aesculapius out of Epidaurus) added much reputation of Religion thereunto. The Hill Dindyma overlooketh the City, of which she was named Dindymena, as of Cybelus (which Ortelius supposeth to be the same) Cybele. Of the Galatians, Deiotarus was King: but more fame hath befallen them by Paul's Epistle to them. Plutarch q Plut. Serino & d●sp●tatio ●materia. tells a History of a Galatian woman, named Camma, worthy our recital. She was fair and noble (the daughter of Diana's Priest) and richly married to Sinatus the Terrarch. But Sinorix, a man richer and mightier than he, become his unjust corrival, and because he durst not attempt violence to her, her husband living, he slew him. Camma solaced herself as she could, cloistering herself in Diaena's Temple, and admitting none of her mighty suitors. But when Sinorix had also moved that suit, she seemed not unwilling: and when he came to desire her marriage, she went forth to meet him, and with gentle entertainment brought him into the Temple unto the Altar, where she drank to him in a cup of poisoned liquor, and having taken off almost half, she reached him the rest: which after she saw he had drunk, she called upon her husband's name aloud, saying; Hitherto have I lived sorrowful without thee, waiting this day, now welcome me unto thee: For I have revenged they slaughter on the most wicked amongst men, and have been companion and partner with thee in life, with him in death. And thus died they both. The like manly womanhood (if a Christian might commend that, which none but a Christian can discommend) Valerius r Val. Max. l. 6. c. 1. Maximus showeth of Ghiomara her Countrywoman, wife of Ortyagon, a great man amongst the Tectosages: who, in the wars of Manilius the Consul, being taken prisoner, was committed to the custody of a Tribune, who forced her to his pleasure. After that agreement was made for her ransom, and the money brought to the place appointed, whiles the Tribune was busy about the receipt thereof, she caused her Gallograecians to cut off his head, which she carried to her husband, in satisfaction of her wrong. At the Funerals of the Galatians s Alex. ab Alexandro; genial: dierum, l. 3.c.7. they observed this custom, to writ letters and hurl them into that latest and fatal fire, supposing that their deceased friends should read them in the other world. At their Sacrifices t Gen. dier. l.4.c.17. they used not an Aruspex, or Divinour, which gazed in the Entrails, but a Philosopher, without whom they thought no Sacrifice acceptable to their Gods. The Devil certain was the God to whom their human Sacrifices were acceptable, which in devilish inhumanity they offered at their bloody Altars u Ibid. l.6.c.26. , when they divined of things to come, which they did by his falling, by the dismembering and flowing forth of his blood. * Athen●us. Athenaus out of Philarchus telleth of one Ariannes', a rich Galatian, which feasted the whole Nation a whole year together, with Sacrifices of Bulls, Swine, Sheep, and other provision, made ready in great Cauldrons, provided of purpose for this entertainment, that he made them in spacious Booths, which he had therefore built. Pausanias saith, That the Pesinuntian Galatians abstained from Swine's flesh. The Legend of Agdistis and Atte, which he there addeth, is too filthy to relate. At y Strabo, l. 12. Tavium was a brazen Image of jupiter, and his Temple was a privileged Sanctuary. Between z D. Niger. Asiae Com. 1. Maginus the mouth of Pontus, the Thracian Bosphorus, and part of Propontis on the West, and Galatia on the East, part of the Euxine Sea on the North, and Asia (properly so called) on the South, is situate the province called by the double name a Pontic gentes à Pontico cognominatae mari, L. Flor.l.3.c.5. of Pontus and Bythinia. They were sometimes two Provinces, divided by the River Sangarius: now they are called Bursia by Girava; by Castaldus, Becsangial. The most famous Cities therein are, or rather have been, Nice, famous sometime for Neptune's Temple, but more for the first general Council therein celebrated: Nicomedia, sometimes the seat of Emperors, now ruinous: Apamia, and Prusa or Bursa nigh to the mount Olympus, where the first Ottomans had their seat royal, and all of that race, except the great Turks themselves, are still buried: Chalcedon, built seventeen years before Byzantium; and therefore the builders accounted blind, which neglected that better seat. Here was a famous Council of six hundred and thirty Bishops. Of their an●●ent Kings others have related: but one cannot pass this our History without observation, and that is Mithridates b Gramaye Pontica. justin. l.37. L. Florus. T. Livij Epitome. , the sixt King of that name: who losing his father in the eleventh year of his age, by his tutors was treacherously assailed, but escaped, and by use of that antidote, which of him still beareth the name Mithridate, outlived their poisoning conspiracy. He lived indeed to the death of thousands, which either his cruelty or his wars consumed. Four years together (to avoid their Treasons) he lived in the Fields and Woods, under a show of hunting; both preventing their designs, and enuring himself to hardness. He spoke two and twenty Languages, being Lord of so many Nations. He held wars with the Romans six and forty years, whom those renowned Captains, Sylla, Lucullus, Pompey, did so conquer, as he always rose again with great lustre, and with greater terror: and at last died not by his enemies command, but voluntarily in his old age, and his own Kingdom, never made to attend the Roman Triumphs; Sylla's felicity, Lucullus prowess, and Pompey's greatness notwithstanding. His aspiring thoughts had greedily swallowed the Sovereignty both of Asia and Europe. He caused, in one night, all the Romans in his Dominions to be slain: in which massacre perished a hundred and fifty thousand, as some have numbered. But it cannot be conceived (saith c P. Oros.l.6.c.2. Orosius) how many there were, or how great was the grief both of the doers and sufferers, when every one must betray his innocent guests and friends, or hazard his own life; no Law of Hospitalite, no Religion of Sanctuary, or reverence of Images being sufficient protection. And no marvel, if he spared not his enemies, when d Cap. 5. he slew Exipodras and Homochares his sons; and after the poisonings and voluntary death of Monymas his wife, Statira and Roxane, his daughters. His son Pharnaces (like to taste of the same cup) won to his part his father's Army, sent against him, with which he pursued his father so hotly, that he, having denounced a heavy curse upon him, entered amongst his Wives, Concubines, and Daughters, and gave them poison, pledging them in the same liquor; which his body, accustomed to his Antidotes, easily overcame, and therefore was feign to entreat another to open a bloody passage for that his cruel soul. A man (saith Orosius) of all men most superstitious, always having with him Philosophers and men expert in all Arts, now threescore and fourteen years old. The Religion in Pontus was little differing from the Greeks'. We read of the Sacrifices of this King to Ceres, and to jupiter Bellipotens, in which the King brought the first wood to the fire. He powered also thereon Honey, Milk, Wine, Oil, and after made a Feast. In honour of Neptune they drowned Chariots, drawn with four white Horses, with which (it seemed) they would have him ease himself in his Sea-voyages. e Ortel. in Parerg. Dom. Nig. Asiae ●an. 1. At the mouth of Pontus was the Temple of jupiter jasus, called Panopeum: and nigh thereto, a Promontory sacred to Diana, sometime an Island, joined to the Continent by an Earthquake. Hereabouts was the Cave Acherusium, whose bottomless bottom was thought to reach to Hell. I may in the next place set down Paphlagonia, which, as it fareth with such as have mighty neighbours, can scarcely find her proper limits. Some f Maginus. Gramay. Strab. l.12. Epitome in Strab. reckon it to Galatia, before described; and sometimes Pontus hath shared it: and either the force of Arms, or bounty of Emperors, hath assigned it at other times to Phrygia, Cilicia, or other parts. The bounds thereof are thus delivered: Pontus confineth on the North; on the East, the River Halys; on the South, Phrygia and Galatia; on the West, Bythinia. Of the people hereof, called Heneti, some g Maginus. derive the Veneti of Italy. They now call it Roni. It had the name Paphlagonia of Paphlagon, the son of Phineus. The Mount Olgasys is very high, and in the same are many Paphlagonian Temples. Sandaracurgium is another Mountain, made hollow by the Mettall-miners, which were wont to be slaves redeemed from capital Sentence, who here exchanged that speedy death for a more linger one. So deadly is the Alpha and Omega, the beginning and ending, of this Idol of the World: which the Spaniards have verified in the West, by the destruction of another world. The Heptacometae and Mossynoeci inhabited about these parts; h Coel. Rhod. l. 18 c. 30. a people of that beastly disposition, that they performed the most secret work of Nature in public view. These are not so much notorious for being worse than beasts, as their neighbours, the Tibareni, for surpassing in justice other men. They would not war on their enemy, but would faithfully before relate unto him the Time, Place, and Hour of their fight; whereas the Mosynoeci used to assault strangers that traveled by them very treacherously. They have also a venomous kind of Honey growing out of their Trees, with which they beguiled and slew three troops of Pompey. The Tibareni observed one strange fashion, that when the woman was delivered of a child, her husband lay in, and kept his chamber, the women officiously attending him. CHAP. XVI. Of Asia propriè dicta: now called Sarcum. THIS Region (in this strict sense) being a particular province of the lesser Asia, a Ptol. l. 5, c. 2, Maginus. Ortelius in Parergo. is bounded on the West with part of Propontis, and Hellespont, the Aegean, Icarian and Myrtoan seas: on the South, with the Rhodian sea, Lycia, and Pamphilia: on the East, with Galatia; on the North with Pontus and Bythinia, and part of Propontis. In which space are contained Phrygia, Caria, and both Mysia's, Aeolis, jonia, Doris, Lydia. Some b Vadian●ss. circumcise from hence both Phrygia, and Mysia, alleging the authority of c Act. 16.6. S. Luke. But in the Apocalypse c. 1. these parts are also added. and 1. Pet. 1. 1. Phrygia is divided into the greater, which lieth Eastward: and the less, called also Hellespontiaca & Troas, & of some Epictetus. The greater Phrygia hath not many cities. Here stood Midaium, the royal seat of Midas, and Apamia the Phrygian Metropolis, d Plin. l.5.c. ●9. Phrygia is called of the river Phryx, which divideth it from Caria. Herodotus telleth e Herodot. l.2. that the Phrygians were accounted the most ancient of all people: for the trial whereof, Psammetichus King of Egypt had shut up, without society of any human creature, two children, causing only Goats to be admitted to suckle them, who after long time pronounced be which they had learned of the Goats: but because that (with the Phrygians) signified bread, therefore they accounted the Phrygians first authors of mankind. Before Deucalion's flood, Nannacus f Suida●. is reported to reign there, and foreseeing the same to have assembled his people into the Temple, with supplications and prayers. Hence grew the proverb to say; A thing was from Nannacus, which was exceeding old. Many antiquities are told of their Gods: whose Theology thus is recited g Eus●de praep● l. 2.4. by Eusebius. The Phrygians tell, that Meon was the most ancient King of Phrygia, the father of Cybele, who invented the pipe called Syrinx, and was named the Mountaine-mother, beloved of Marsyas. But when as Attis had raised her belly, her father slaying him and his fellows, she, enraged with madness, ran up and down the country. Marsyas romed with her, who after, being overcome in a Musical contention of Apollo, was flaied quick. After these things did Apollo love Cybele, with whom she wandered to the Hyperborcans: and by his command the body of Attis was buried, and Cybele obtained divine honours. Hence it is, that even to this day the Phrygians bewail the young man's death. In Pessinus a City of Phrygia (after reckoned to Galatia) they erected a Temple to Attis, and Cybele. After the death of Hyperion, the children of Coelus parted the kingdom amongst them, the most famous of which were Atlas and Saturn: to the first of which befell the parts adjoining to the Ocean. He had great skill in Astronomy. Of his seven daughters were procreated many of the Gods and Heroes: and of Maia the eldest, and jupiter, was Mercury begotten. Saturn the son of Atlas being covetous and wicked, married Cybele his Sister, and had by her jupiter. They tell of another jupiter, brother of Coelus, and King of Crete, (but there and here they are so entangled with Fables, that the lest inquiry hath most ease and no less certainty.) This Cretan held the Empire of the world, and had ten sons, whom they call Curetes: his Sepulchre they show to this day. Saturn (the brother of Atlas) reigned in Italy and Sicilia, till jupiter his son dispossessed him, who proved a severe Prince to the wicked, and bountiful to the good. Thus much Eusebius of the Phrygian divinity out of their own Legends, the mysteries whereof he after unfoldeth. Other tales they had, as, that Minerva killed there a fire-breathing beast; of Philemon and Baucis: and such like, mentioned by the Poets Maeander making wars with the Pessinuntians vowed for sacrifice whatsoever he ●●rst met after he returned with conquest, which he performed on Archelaus his son, overcoming, h Gramay. saith one, piety with piety. Impious is that piety which destroyeth humanity, and devilish cruelty both in the idol and idolater: as appeared also in the event, (if our story be true) the father rewarding such piety with greater impiety on himself, and casting himself into the river, left his name thereunto. The like is told of the rivers Sagaris and Scamander. Hercules, when he went with the Argonauts to Colchos, came on shore on Phrygia to amend his oar, and being thirsty sent his sweeting Hylas to the river for water, who falling therein was drowned, whereupon he (leaving his companions) wondered in the woods, bemoaning his Hylas. About these times Tantalus * A mirror for Misers. lived in these parts, a man besides other vices exceedingly covetous, not sparing the Temples of the Gods. Hence arose the Fable that he was punished in Hell with perpetual hunger and thirst, whiles pleasant waters, & dainty first-fruits did offer themselves to his mouth, but when he would have tasted them, fled from him. So indeed doth Mammon torment his followers, making them to want as well that which they have, as that which they have not, the medicine being the increaser of the disease, as when fire is quenched with Oil: like gardeners Asses laden with good herbs, a burden to them, food for others, themselves glad to feed on Thistles. And how many Tantali do we daily see enduring a hunger and thirst in the midst of their abundance? a monstrous and unnatural sickness, to hunger after that which they have, yet cannot, yet will not feed on; a dropsie-thirst, save that they dare not drink that, which they have and thirst for. Unworthy of that life, which he sacrificeth to that, which never had the dignity to be mortal: unworthy that body, which he pineth with plenty; or that soul, which he damneth for a fancy of having; or that nature of man which he confineth to the Galleys, to the Ours, in the service of a piece of earth; unworthy of the name of christian, whose CHRIST was, to one of his i Indus. Mat. 26.15. forefathers, worth thirty pence, but now this will cell him for three half pence, for a piece of bread, yea, like Aesop's dog, for the shadow of a piece of bread; unworthy of any thing, save that his covetise, to be his tempter, his tormentor, his fury, his devil: Once, pity it is, that he prizeth a halter so dear, else would he rid the world of a burden, & himself of his worthless life. But whether hath Tantalus carried me? Take heed (reader) he do not carry thee further, or thou him, beyond words: They say he would have sacrificed his son Pephilops, had not divine power relieved him: thou art like to find him Tantalus still. What the Poets tell of Ganymedes every one knows; of Niobe famous for her sons and daughters, which she lost all in one day: of Midas (another Tantalus) whose covetousness become a new Alchemy k The Fable was that Midas having his wish granted, wished all that he touched might become gold: & so his meat was gold and starved him. to turn all into Gold. And how doth this twofould Alchemy gull the world? the one making with vain hopes a rich estate become poor, the other with full haps making all Gold but the man; only the Roman l La Nove discourse. Alchemist is Master of that Art, which the former profess, that turns so easily a little Lead into so much good gold: only the wise man, wise in the later, to be Master of himself and his wealth, not a slave to passion or pelf. And yet Midas in a public calamity, (happening by an Earthquake, which swallowed up houses) warned by an Oracle, to cast into those gaping jaws of the Earth that which was most precious: hurled therein much treasure (what could he think more precious: and how much more easily would many a Midas have hurled in himself?) But the Earth not yet satisfied would not close up her mouth, till his son Anchurus, (esteeming man to be most precious) leapt in, and the reconciled Element received an Altar in witness of his haughty courage. There were many Phrygian Kings named Midas. The Phrygians sacrificed to the Rivers Maeander and Marsias: they placed their Priests after death upon stone, ten cubits high. They m Stobaeus. did not swear, or force others to an oath: they were much addicted to divination by Birds. Macrobius n Macrob. l. I 21. applieth their tales of Cybele, and Attis to the Sun. Silenus is reckoned among the Phrygian deities: whom o Goropij, Becces. Goropius fetcheth out of Scythia, and maketh him Midas his Master in Geography and Philosophy: The diligent attendance of the Scholar was occasion to that Fable of his long ears: the learning of the Master gave him divine honours. In Phrygia on the Rivers Sangarius stood Gordie (or as Arrianus p Ar. l.2. calleth it, Gordian) of which he reporteth that when Alexander came thither, he had a great desire to see the tower, in which was the place of Gordius & Midas, that he might behold the shafts or become of Gordius his cart, & the indissoluble knot fastened thereto. For great was the fame thereof amongst the next adjoining people: that Gordius was one of the ancient inhabitants of Phrygia, having a little place of ground, and two yokes of Oxen, the one he used to the plough, the other to the wain or Cart. And while he was one day at plough, an Eagle sat upon the yoke, and there continued till evening. Gordius, astonished at so ominous a token, went to the Telmissean soothsayers (for to the Telmissean both men and women this divining science seemed hereditary) and there met with a Virgin, whom he acquainted with this accident: she counseled him to return thither and to sacrifice to jupiter the King, for the augury was good. Gordius entreated her company with him, that she might instruct him how to sacrifice, which she granted unto him, and afterwards herself also in Marriage. These had betwixt them Midas, a proper stripling. Now, a sedition happening among the Phrygians, they consulted with the oracle, which answered that a Cart should bring them a King, that should end that sedition. And whiles they were musing on this answer, Midas came riding in his Cart (with his parents) into the throng, and was by the Phrygians forthwith acknowledged King. The Car, in memory hereof, was hanged up to jupiter in the tower (or temple of jupiter, g Qu. Curt. l.3. so Cursius calleth it) with thanks for that Eagle (jupiters' Bird) sent before to foresignify thus much to his Father. The knot fastened unto it, was of the bark of the Comell or dogge-tree, woven with such Art that a man could neither find beginning nor end thereof. Bruited it was amongst the Phrygians, that he which could untie it should be Lord of all Asia. Alexander turning it to and fro, and with vain curiosity searching how to loosen it, at last with his Sword chopped it in sunder lest he should otherwise leave some scruple in the hearts of his Soldiers. Thus far Arrianus. In the Lesser Phrygia, (of a Hill therein, called Idaea; of a River, Xanthe, of the Kings, Troas, Dardania, & C.) stood that eye of Asia, and star of the East, called Ilium or Troy. Of which, all that I can say will but obscure the renown and glory, which all heathen Antiquity have by an universal consent of poesy, and history, given to it. And what Greeke or Latin Author hath not mentioned her ruins, and done exequys to her funeral? Dardanus is named her founder, after whom, and his succeeding son Ericthonius, Tros ruled, who erected the Temple of Pallas, and re-edified the City, leaving thereto his name. To him succeeded Ilus, and after him his son Laomedon, whom Neptune and Apollo helped in repairing the City: which Hercules sacked, and Priamus restored, but to a greater loss, by the Grecians ten years siege, and one night's spoil. Dares, r Daret. Dictys Homer. E●●ipid. Virg. ovid. Horat. S●neca. Silius. Statius. Claud. etc. and Dictys, supposed historians of those times, besides Homer, and the Greeks' and Latins his followers, have more then enough related the particulars. Hesione, Sister to Priamus, was by Hercules given to Telamonius for first entering the walls. Her did Priam demand in vain by Antenor, and Aeneas his ambassadors. Parts, otherwise called Alexander, one of the fifty children of Priamus and Hecuba, was sent in the same business, and returned with Helena the wife of Menelaus a Lacedaemonian Prince: who consulting with the other Grecian Lords for her recovery, first Diomedes and Ulysses were sent to entreat; after, a thousand sail of ships, to force her restitution: which after a tedious war, with much loss on the one side, and utter ruin on the other, was effected. The league of the Greeks' was made by Calchas, who dividing a boar in two parts, caused the Princes with their swords drawn and besprinkled with blood to pass between, swearing destruction to Priamus and the Troyans'. The like rites of solemn Covenant we read observed by God s Gen. 15.15. himself: and by the t jerem. 34.1●. jews. The religion of Phrygia and Troy, and all these Grecian parts of Asia were little, (if little) differing from the Greek superstitions: of which in our Europe-discoveries we are to relate. Therefore adiourning a larger discourse till then, we are a little to mention here their devotions. In Troy were the Temples of jupiter Hercens, at whose Altar Priam was slain; of jupiter Fulminator, of juno, Apollo, Minerva, Mercury, Neptune; To Neptune they, which sailed, did sacrifice a black bull, and oxen, whose hinder parts were burnt, the innards they tasted; Rams and Hogs were sacrificed also to him. To Mercury cloven tongues hurled into the fire; To Venus, on the hill Ida; To Scamander, to the Nymphs, in Caves. To the dead also they sacrificed black sheep, over a ditch or hole in the ground, with wine, water, & flower, thinking that the souls drank the blood. They had whole flocks sacred to the Gods, untouched by men. They observed Auguries, Thunders, dreams, Oracles of Apollo and other superstitions. But the most famous of all, their fatal Palladium, (a Name given to all images which superstition believed not made with hands) was said to have fallen from heaven at Pessinus, or (as Apollodorus witnesseth) at Ilium, at the prayer of Ilus when he built it. Some u Nat Com: ●. 4.c.5. say Asius a Philosopher made it by Magical Art: that it moved up and down, holding in the right hand a javelin; in the left, a Distaff. It was three cubits long. Apollo's Oracle forewarned, that that City should never be taken, in whose walls it was kept. They hide it therefore in a more secret part of the Tower, that it should not be publicly known, making many other like it to deceive all suture deceivers. A woman-Priest attended the holy things in honour thereof, keeping fire continually burning. It was unlawful with common hands or eyes to touch or see it. And therefore when Ilus saved it from flames, the Temple being on fire, he was for his blind zeal punished with blindness; of which, soon after be recovered by divine indulgence: Ulysses stole it from them. And thus perished that famous Phrygian City, if that may be said to perish which still continueth, far far more famous by Homer's pen, than Priam's Sceptre or Hector's valour. The ruins thereof are as yet very apparent (according to Bellonius, x P. Bel.l.2.c.6. an eye-witness, his report) the wails of the city yet standing, the remnants of her decayed buildings still with a kind of majesty entertaining the beholder: the walls of large circuit, of great spongy black and hard stones, cut four square. There are yet to be seen the ruinous monuments of the Turrets on the walls. They spent four hours sometime on horse, and sometime on foot, in compassing the walls. Great Marble Tombs of ancient workmanship are seen without the walls made Chest-fashion: and their covers yet whole. There are also extant the ruinous shapes of two great Towers; one in the top of the hill, (On the bending whereof the town stood) the other in the bottom: and of another in the middle. Many great Cisterns made to receive rainwater are yet whole. There are the ruins also of Churches built there, by the sometimes inhabiting Christians. The soil about it is dry and barren: the rivers (so much chanted) Xanthus and Simois are small rilles, in Summer quite dry. This Ilium (whose sepulchre only Bellonius hath seen) is not in that place where old Ilium stood, but thirty furlongs Eastward, if Strabo y Lib. 13. be received, yea it changed the place and situation often, and here at last abode by warning of the Oracle, which also hath now had his Fates as well as Ilium. A small town was this later Ilium, having in it the Temple of Pallas, which Alexander in his time graced, enriching the Temple with offerings, and the place with name of a City, with building and immunity. After his victory over the Persians', he sent them a favourable Epistle, with promise to build them a sumptuous Temple, and there to institute sacred games, which Lysimachus after his death in great part performed, peopling it from the neighbour Cities. The Romans also planted there a Colony, when as Lysimachus afore had walled it, and built the Temple. Fimbria, in the wars against Mithridates, having treacherously slain the Consul Valerius Flaccus, and seeking to enter, upon denial assailed, it and in the eleventh day entered by force; glorying that he had done as much in eleven days, as Agamemnon with a thousand sail of Greeks', had done in ten year; Not so much, replied an Ilian, for Hector was not here to defend the City. Caesar, emulous of Alexander's attempts, and deriving his pedigree from julus, confirmed their former liberty, adding a new region to their territory. Achilles among the later Ilians enjoyed a Temple and a Tomb: Patroclus also and Antiochus had their Tombs: to them all and to ajax did the Ilians sacrifice; an honour denied to Hercules for sacking their City: an unjust quarrel, if this yet may be a just excuse of their partial superstition. Thymbra is a field hard by, through which slideth Thymbraeus, disemboking itself into Scamander there, where standeth the Temple of Thymbraean Apollo. Arrianus z Lib. I reporteth, that Alexander sacrificed to Protefilans, (erecting Altars on his grave) who was the first of the Grecians that in the Trojan war set foot in Asia; as he had before in the Straitss of Hellespont offered a Bull to Neptune and the Sea-nymphs, pouring a golden. Vial into the Sea: and in the places from whence he set sail, and where he arrived, he set up Altars to jupiter Descensor, to Pallas, and to Hercules. And being come to Ilium he sacrificed to Trojan Pallas, and fastening the arms, which he used, in her Temple, (a rite which the Philistims a I Sam. 31.10. observed in Saul their enemy, and David b I Sam. 21.9. with the armour of Goliath) he took thence the armour sacred to the Goddess; monuments till that day of the Trojan war, afterward the weapons c Argyraspide. of his guard. He d Curt. l.2. appeased also Priamus his Ghost, performing his exequys at the Altar of jupiter Hercius, so to reconcile him to Neoptolemus his house. Of which he, by his mother, descended. He crowned Achilles his Tomb: calling him e OH fortunate youngman whose virtue sound So brave a Trump thy noble acts to sound. Spenser Ruins of Time: happy, who had Homer to blaze abroad his praises to the world, in which he was greater, then Great Alexander. Not far hence is the City and Haven Priapus, so called of the beastly God: like to Orthanes and Conisalus and Tychon, drunken Gods of the Athenians. This God or devil (of more iniquity, than antiquity) was not known of Hesiod. This Region was called, Adrastia f Strab. l.13. of King Adrastus, who first built a temple of Nemesis calling is Adrastia. In the country adjoining was an Oracle of Apollo Actaus, & Diana: whose oratory being demolished, the stones were carried to Parium, where was built an Altar, famous for fairness and greatness. Of this Adrastia was a temple at Cyzicus. This Cyzicus was a City of Mysia minor; (for there is another Mysia called Mayor, according to Ptolemy's g Pto l. 5.c.2. division: (the former is called Olympica, the later by Galen h Galliard desan. tuenda l. 5. Ortel. Thesaur. , Hellespontica: there is another Mysia in Europe, which Volateran distinguisheth calling it Maesia. Some ascribe this Cyzicus to Bythinia. We list not to umpire betwixt Geographers, but to relate our History, i Appian in Mithridatico. Gramay. which telleth that this City was renowned for Antiquity, given by jupiter in Dowry to Proserpina; whom therefore the inhabitants worship. The greatness, beauty, laws, and other excellencies of Cyzicus let others show you: their Temple I cannot but stay to view with wonder, k Xiphilinus ex Di●ne apud Gram. Plin. l.36.c.15. whose pillars are measured four cubits thick, fifty high, each of one stone: in which, the whole building was of polished stone, and every stone was joined to his fellow with a thread l Filum aureum. or line of gold: the image of jupiter was of ivory, crowned with a marble Apollo. Such was the beauty of the work, and costliness of the matter, that the Earth whether with love seeking to embrace it, or with just hatred for the idolatrous curiosity, swallowed up both it and the City in an Earthquake. The like befell to Philadelphia, another Mysian City (one of the seven Churches m Apoc. 3.7. ro which john writ:) and to Magnesia n Pius 2. Asia. in the same Region. Near to Cyzicus was the hill Dyndima: and thereon Cybeles' Temple built by the Argonauts: who had also used a certain stone for an anchor, which they fixed sure at Cyzicus with Lead, because it had often played the sugitive, o Plin. l.36.c.15. called therefore the fugitive Stone. The Cyzican towers yielded a seven fold Echo. The Mysians for their great devotion were called Smoke-climers, a fit name for all superstitious. They had in honour the p Polianus. l.6.ap. Gra. Nymph Brythia: under colour of religion the Parians cozened the Lampsacens of a great part of their territory. Of this City was Priapus aforesaid, a man monstrous in lusts, admirable in his plentiful issue; hated of the men (howsoever of the women beloved) and by them exiled to a wild life in the field, till a grievous disease, sent amongst them, caused them, by warning of the Dodonaean Oracle to recall him; Fit servitor for such a God. Hence the tale of his huge Genitalles, and of his Garden-deitie. Offering to ravish a Virgin at the time of her Wedding, he was scared by the braying of an Ass, a creature for this cause consecrated to his sacrifices. Lettuce most suitable to such lips. A little hence standeth Abydus; (and over against the same on Europe side, Sestus) chanted by the Poets, the guard of the Hellespont, one of the keys (saith Bellonius) of the Turkish Empire; the Castles being for that purpose well furnished, the Straitss not above seven furlongs over. Here did Xerxes join Asia to Europe by a bridge, professing wars not against the Greeks' alone, but against the elements. To Mount Athos q Herodot. l.7. did this Mount Atheos' writ his menacing Letters. To the Hellespont he commanded three hundred stripes to be given, and fetters to be cast, in with: reviling speeches for the breach of his new made bridge, which the wind (disdaining the stopping of his passage, and infringing his liberty) had by tempest broken. In Mysia r Strab. l.13. was that famous Pinetree, four and twenty foot in compass, and growing entire threescore and ten foot from the root, was divided into three arms equally distant, which after gathered themselves close into one top, two hundred foot high, and fifteen cubits. Apollo Cillaus had a Temple dedicated to him at Cilla; another was erected at Chrysa to Apollo Smynthius: and twenty furlongs thence, an other to Diana Astirina, another (with a sacred Cave) at Andira, to the mother of the Gods: this Cave reached under the Earth to Palea, a hundred and thirty furlongs. Attalus reigned in these parts, who furnished the Library of Pergamus n Pergamus. with two hundred thousand Volumes, for the writing whereof those parchment-skinnes were invented, therefore called to this day Pergamenae. Of this name Attalus were three of their Kings; the last of which made the Romans his heirs. Here was that cruel Edict of Mithridates published, to murder the Romans, whereby many, driven to seek help of Aesculapius in his Temple at Pergamus, found him either unmerciful, or unskilful to cure them, although his Physicke-shop was in this City. Here were invented (by King Attalus) Tapestry hangings, called Aulaea of aula his hall which was hanged therewith. Here was also a yearly spectacle of the Cockfight. The Mysian Priests abstained from flesh and Marriage. They sacrificed a Horse, whose inward parts were eaten before their vows. Southwards from hence along the Sea-coast, trendeth Aeolis: whereunto adjoineth Lydia, called s Ortel. Thes. anciently Asia, and the inhabitans, Asiones. It was called Maeonia of Manes their first King, who begat Cotys, and he, Attys and Asius, of whom (some say) Asia taketh name. Cambletes t Athex. l.10.c.1 Ex Xantho Lydo. a Lydian King was so addicted to gourmandise, that in the night he did tear and eat his Wife, and finding her hand (in the morning) in his mouth, the thing being noised abroad, he killed himself. The same Author telleth u Lib. 12.c.4. of King Andramytes, that he made women eunuchs for his attendance: that the Lydians were so effeminate, that they might not endure the Sun to look upon them, for which cause they had their shady bowers: that in a place, therefore called Impure, they forced women and Maidens to their lust, which Omphale (who had endured this violence, coming after to be their Queen) revenged by as unjust justice. For assembling all the servants or slaves, she shut up among them their Master's Daughters, permitting them to their pleasures. She was Daughter of jardanus of the posterity of Attys, who set Hercules his task to spin amongst her Maids. Her husband Tmolus deflowered Arriphe in Diana's Temple. Of him haply was named the Hill Tmolus, which yielded golden sands to the River Pactolus. Halyattis x Herodot. l.1. was after a long succession the Lydian King, father to Croesus, whose Sepulchre was an admirable monument, being at the bottom, stone; elsewhere, earth: built by men and women, slaves, and hired persons. It is six furlongs in compesse, and two hundred foot, and a thousand and three hundred foot broad. All the Daughters of the Lydians prostitute themselves, and thereby get their living and dowry. These were the first inventors of coining money: the first huckster's and peddlers: the first players at Dices, Balls, Chess, in the time of Attys the first; driven to this shift by famine, which when they knew not otherwise to redress, they devised these games, passing the time of every second day with these pastimes, then beguiling their empty bellies, and (according to their ominous invention) now not so much the companions, as the harbingers and forerunners of emptiness, although some contrary to their first original use them to ease their fullness. Thus did the Lydians live (if Herodotus be believed) two and twenty years, eating and playing by course, till they were feign to diminish their multitudes by sending Colonies under Tyrrhenus unto that part of Italy, y Silius l. 4. which of him received that name. Here on the winding streams of Meander (or nigh thereto) was situate Magnesia (not that by Hermus) whose Inhabitants worshipped the Dindymene Mother of the Gods. But the old City and Temple perishing, and a new builded, the Temple was named of Diana Leucophryna, exceeding that of Ephesus in workmanship, but exceeded in greatness and multitude of oblations. And yet this was the greatest in Asia except the Ephesian and Dindymene. Of Tralles a neighbouring City was Metrodorus the Priest of jupiter Laryssaeus. In the way from thence z Strabo lib. 14. to Nyssa, is a village of the Nyssaens named Acharaca. There is the Plutonium (compassed with a grove) and the Temple of Pluto and juno, and the Cave Charonium, admirable to the view, overhanging the Grove, which it threateneth seeming to devour it. They say that sick men which are devoted to those Gods, go thither, and in a street near the Cave, stay with such as are expert in those mysteries, who sleeping for them, inquire the course to cure them, by dreams. These invoking divine remedies many times lead them into the Cave, where abiding many days with fastings and sweatings, they sometimes intent to their own dreams, by the Counsels of the Priests. To others this place is pestilent and inaccessible. Here are yearly festivals solemnised, and then most of all are these devotions practised. Youths and striplings naked and anointed, draw or lead a Bull into the same Cave with great speed, who falls anon dead. Thirty furlongs beyond Nyssa is a festival place solemnly frequented by the neighbouring Inhabitants, which is said to have a Cave dedicated to the same Gods, and reaching to Acharaca. After Omphale, Hercules posterity, which he had by her, reigned; carrying for their royal Ensign that Battle-axe, which Hercules had taken from Hippolita the Amazon. Candaules weary of the burden, gave it to one of his Courtiers to bear, interpreted an ominous presage of that which happened. He thinking it not enough happiness to enjoy the beauties of his wife, unless some other eyes were witnesses of his possession, placed Gyges his friend where he might see unseen (happily the occasion of that a Cic●Off. 3. tale of Gyges' Ring, wherewith he went invisible) to take view of his wives nakedness. But being perceived by her at his departure, she put him soon after to his choice, whether he would enjoy what he had seen, and the kingdom for dowry, without other jointure than Candaules blood, or would there himself be slain. Easieto judge his choice, by which Hercules his race failed. Of him descended Croesus, whose History is known. Him did Cyrus' overthrow, b Herodot. li.1. and had set him on a pile of wood to burn him, who then cried Solon, Solon, Solon: which Cyrus not understanding, caused him to be asked, why he so called. He answered, That sometimes drunken with wealth and pleasure, he thought himself happy, but then was taught by Solon, not to judge any happy till his end; which lesson he now learned to his cost: To his good indeed; For Cyrus for this pardoned his life, now the second time saved: which a little before a soldier in taking the City had bereaved, had not natural affection in his son (before this time dumb) violently enforced Nature to loosen the instruments, of speech and proclaim, It is the King. Thus had the Oracle prophesied, that the day would be dismal and disastrous to the father, when the son should speak (whereto he had before in vain sought help of GOD and men) and could speak freely all his life after. And this was all that Croesus by his sumptuous c Croesus had been exceeding liberal to. Apollo, who deluded his Votary with riddles, as in our Persian relation you may read. presents, and superstitious devotion could get of Apollo, which had foretold him, that he himself had no power to avert or altar, not to speak of his enigmatical answers, snares, not instructions, nocuments, not documents unto him. CHAP. XVII. Of jonia and other Countries in that Chersonesus. IOnia is situate on the Icarian Sea, over-against the Island Chios. The Inhabitants are accounted Athenian Colonies (whereas Athens may rather seem to be Ionian) deducing their name from a Coelius Rhod. lib. 7.10. Sard. lib.3. jon the son of Creusa and Xuthus. But more probable is b Ar. Montan. Fr. junius etc. their opinion which derive them from javan, as is c Lib. I ca.8 before observed by us. Of the jonians in Asia, were reckoned ten principal Cities in the continent, Miletus, Myus, Priene, Ephesus, Colophon. Lebedus, Teos, Clazomenae, Phocaea, Erythraea, besides Chios and Samos in the islands, to which they imparted their names. The jonians had their common Sacrifices and Ceremonies at the Promontory of Mycale, generally by all the jonians dedicated to Neptune Heliconius, erecting there unto him a Temple: the place was called Panionium, and the feast in which those sacrifices were offered, Panionia. To those twelve Cities Strabo d Strabo lib. 14. mentioning the founders of them, addeth also Smyrna, and saith that they were called to the Panionian solemnities by the Ephesians, who were sometime called Smyrnaeans of Smyrna the Amazon, who is named the Founder of Ephesus. Against those Smyrnaeans the Sardians warred; and would on no condition raise their siege, except the Smyrnaean matrons were permitted to their lusts. e Gramay. The Maid-servant of one Philarchus amongst them devised, that those of her condition might in their Mistress' habit be sent, to save their masters beds, which was accomplished. As for Ephesus, the place was designed by Oracle for the building thereof, which warned them there to build, where a Fish and a Boar should show them. It happened, that as certain Fishermen at the sacred fountain Hypeleus were broiling their fish, one of them leapt with the coals into an heap of straw, which thereby was fired; and a Boar which lay covered therein, leaping out, ran from thence as far as Trachea, and there fell down dead of a wound which they gave him, grunting out his last gasp where Pallas after was honoured with a Temple. Greater than Pallas and her swinish devotion was that f Act. 19.27,28 Great Diana of the Ephesians, (so proclaimed in the madness of their zeal) and that Image which came down from jupiter, which all Asia and the world worshipped. This Image (as Plinse g Pli. li.19.c.40. writeth) was thought by some to be of Ebony, but Mutianus thrice consul, writ, That it was of the Vine, never changed in seven alterations or restitutions, which the Temple received. It had many holes filled with Spikenard, the moisture whereof might fill and close up the rifts. The doors of the Temple were of Cypress, h Solinus c. 49. which after four hundred years were as fresh as if they had been new. The roof of the Temple was Cedar. The Image, which superstition supposed came from jupiter, was made (saith the same Mutianus) by one Canetia. The Temple (reputed one of the world's seven wonders) was first the building of the Amazons, as Solinus affirmeth. i Pausanias' l. 7 But Pausaniask reproveth Pindarus, for affirming that the Amazons had built it, when they made their Expedition against Theseus and the Athenians: For at that time (saith he) the women going from Thermodon, sacrificed to the Ephesian Diana in their way, as they had done before in the times of Hercules and of Bacchus. Not the Amazons therefore, but one Croesus of that Country, and Ephesus (supposed the son of the river Cayster) founded it. Of him the City also received her name. About the Temple dwelled both divers other suppliants, and women of the Amazonian race. These were spared by Androclus the son of Codrus, who here planted his Athenian Colony, and chased out the Leleges, which before were the Inhabitants; who being slain in this Expedition, his sepulchre remained in Pausanias his time, on which was set a man armed. Xerxes when he burned all other Temples in Asia, spared this, uncertain whether for admiration or devotion; most certain, a bootless clemency. For Herostratus l Euc. an.de morte peregrini. , to lengthen the memory of his name with detestation of his wickedness, fired this Temple on that day in which Alexander was borne at Pella. Diana forsooth, (who in her Midwife-Mysterie is called also juno Lucina) in her officious care to help Olympias in her travel, was then absent. It was after restored to a greater excellency by Dinocrates, or (as Strabo terms him) Chermocrates, who was also the Architect of Alexandria. Some m N Perot. Cornucopia. Munst. Cosm. l.5 Plm. li. 16. ca.40 affirm, That two hundred and twenty years were spent, in building this Temple, by all Asia: Pliny saith, four hundred. It was built on a Marish, because of Earthquakes (which are said to be more common in Asia then other parts) being founded on Coals, the second foundation Woo'l. There were therein an hundred twenty seven Pillars, the works of so many Kings, threescore foot in height, and six and thirty of them very curiously wrought. The Temple was four hundred twenty five foot long, two hundred and twenty broad; of the Ephesians holden in such veneration, that when Croesus had begirt them with a straight siege, n Herodot. lib.1 they devoted their City to their Goddess, tying the wall thereof with a rope to the Temple. It was enriched and adorned with gifts beyond value. It was full of the works of Praxiteles and Thraso. The Priests were eunuchs o Strabo lib. 14 called Megalobyzi, greatly honoured, and had with them sacred Virgins. Some p Gramay. jonic. call these or else another order of Diana's Priests, Estiatores and Essenae, that is, Good fellows (after the appellation of this bad Age) which by yearly courses had a peculiar diet assigned them, and came in no private house. All the jonians resorted to Ephesus, q Thucid. lib.3. at Diana's festival, which with dances and other pomp they solemnised, with their wives and children, as they had done before at Delos: The Temple had privilege of Sanctuary, which Alexander extended to a furlong, Mithridates to a flightshot, Antonius added part of the City: But Augustus disannulled the same, that it should no longer be a harbour for villains. This the Romans find (saith a Roman Pope relating this History) among whom are so many sanctuaries, as cardinals houses, in which thieves and ruffians have patronage, which make the city (otherwise quiet and noble) a den of thieves. r Pius secundut Asia, A lake named Selinusius, and another which floweth into it, were Diana's patrimony, which by some Kings being taken from her, were after by the Romans restored. And when the Publicans had seized the profits, Artemidorus was sent in embassage to Rome, where he recovered them to Diana, for which cause they dedicated to him a golden Image in the Temple. In the mids of the lake was the King's Chapel, accounted the work of Agamemnon. Alexander s Arrian. lib. 1 not only restored the Ephesians to their City, which for his sake they had lost, and changed the government into a popular state, but bestowed also the tributes, which before they had paid to the Persians', upon Diana, and caused them to be slain which had rob the Temple, and had overthrown the Image of Philip his father therein, and such of them as had taken Sanctuary in the Temple he caused to be fetched out and stoned. While he stayed at Ephesus, he sacrificed to Diana with very solemn pomp, all his army being arranged in battle array. The Ephesians were observers of curious Arts, which not only Luke mentioneth t Acts 19.19 , but the proverb also confirmeth u Suidas. , Ephesiaeliterae: so they called the spells, whereby they made themselves in wrestling, and other conflicts, invincible. Memorable is the history of an Ephesian maid, x Caelius lectantiq. li. 8. c.13. who, when Brennus invaded Asia, promised him her love, (which he much desired) and withal, to betray the city to him, if he would give her all the jewels and attire of the women: which the soldiers were commanded to do, who heaped their gold so fast upon the damosel, according to their command, that she was therewith covered and slain. The Afiarchae, which Luke nameth Acts 19 Beza y Beza anno●at. saith were certain Priests, whose office it was, to set forth public plays and games in honour of their Gods; as also were the Syriarchae. The Ephesians, z Athenaeus lib. 12.9 as all the other jonians, were much addicted to niceness and sumptuousness of attire, for which, and other their delicacies, they grew into a proverb. The jonians had other places and temples amongst them famous for devotion, and antiquity, such as no where else are to be seen, as the Temple and Oracle of Apollo at Gemini a Pausan. Achaica. liu.7. Myus had a small arm of the Sea, whose waters by the means of Meander failing, the soil brought forth an innumerable multitude of fleas, which forced the Inhabitants to forsake their City, and with bag and baggage to departed to Miletus. And in my time (saith Pausanias') nothing remained of Myus, in Myus, but Bacchus' Temple. The like befell to the Atarmita near to Pergamus. The Persians' burned the Temple of Pallas at Phocea, and an other of juno in Samos, the remains whereof are worthy admiration: the Erythraean Temple of Hercules, and of Pallas at Prienae; that for the antiquity, this for the Image. The Image of Hercules is said to be brought in a ship which came (without man's help) to the Cape, where the Chians & Erythraeans laboured each to bring the same to their own City. But one Phormio a Fisherman of Erythraea was warned in a dreams, to make a rope of the hair cut off from the heads of the Erythraean Matrons, by which their husbands should draw the same into their town. The women would not yield; but certain Thracian women which had obtained their freedom, granted their hair to this purpose, to whom therefore this privilege was granted, to enter into Hercules' Temple, a thing denied to all other the Dames of Erythraea. The rope still remaineth: and the Fisherman which before was blind, recovered his sight. In this Town also is Minerva's Temple, and therein a huge Image of wood, sitting on a throne, holding with both hands a distasse. There are the Graces, and Hours, form of white Marble. At Smyrna was the Temple of Aesculapius: and, nigh to the springs of their river Meles, a cave, in which they say Homer composed his Poems. Thus much Pausanias. The Ionian b Scaliger in Euseb. chron. animad. letters were more resembling the Latin, than the present Greek are, and were then common, as in our first Book is showed in our Phoenician relations. At Miletus, a mad frenzy had once possessed their Virgins, whereby it came to pass, that they in great multitudes hanged themselves. Neither cause appeared, nor remedy: Needs must they go whom the Devil drives. Whom c Polyaen. lib.3. stratagem. neither the sweetness of life, bitterness of death, tears, entreaties, offers, custody of friends could move, Modesty detained from proceeding in this immodest butchery: and which is more to be wondered at, a Posthume modesty, which could not be borne, till they were dead. For a Law was made, That the naked bodies of such as thus had strangled themselves, should be drawn through the streets: which contumely, though it were but a Gnat to those Camels, which with the halter they swallowed, yet strained they at it, and it could it not be digested, but stayed their fury. Before the Trojan war, was Hercules famous at Miletus. The jonians were subject to the Assyrians: after that to the Egyptians: next to the Lydians, Persians', & the other Empires, which successively followed. From Ephesus to Colophon are seventy furlongs. This town grew into a Proverb; d Colophonem addere Eras. Ad. for through their excellency in horsemanship they usually made the victory (otherwise doubtful) to be certain on that side which entertained them. Before Colophon was the grove of Apollo Clarius. And here died Calchas that famous wizard for grief, that when upon his demand Mopsus had certainly answered how many pigs were in the belly of a Sow, by him propounded: Calchas could not do the like, when Mopsus asked of the number of figs growing on a figtree thereby. Not far from hence is Erythrae the town of one of the Sybyls, which lived in the time of Alexander, of which name also there were others in other places and times, renowned for their prophesyings. Beyond Clazomenae is the Temple of Apollo, and Smyrna famous in those blind times, for the temple and statue of Homer, since for the Prelacy of Polycarpus, whom our LORD himself so highly commendeth. Apocal. 2.9 Neleus builded Miletus (who also erected the Altar at Possidium) The Milesian Oracle was sacred to Apollo Didymaeus amongst the Branchidae, who betrayed the treasures of their God to Xerxes the burner of their temple; and therefore for fear of punishment followed him after in his flight. Afterwards the Milesians builded a Temple, which for the exceeding greatness remained without roof, compassed with dwelling-houses, and a grove, adorned sumptuously with gifts of ancient workmanship. Here was the legend framed of Branchus and Apollo, whom they called Vlios, and Artemis, of healing. Near unto the temple of Neptune at Possidium was Heraeum, an old Temple & Oratory, after converted into a storehouse, but then also retaining divers chapels full of old works, as was also a Court-yard without, from whence when Antonius had taken three colosses (the work of Miro) standing on one basis, Augustus placed there again, Pallas and Hercules but translated jupiter to the Capitol, and built him a Chapel. Solmissus is not far hence, where the Curetes or Priests of jupiter dulled the ears of juno with the sound of weapons whiles Latona was delivered. Here were many temples, some old, some new. The f Dict, hist. Curetes or Corybantes, for so they were also termed, were a shaven order of Priests, who, ravished with a sacred fury, played upon cimballs, and danced, shaking their heads to and fro, drawing others into the same rage of superstition. These first began their devotions at Ida, a hill of Phrygia, and after sailed into Crect, and here with their furious sounds they delivered jupiter from Saturn's: gullet (who had before covenanted with Titan to kill all his male children) while he could not by means of their noise hear jupiters' crying. Diodorus Siculus writeth, That Corybantus was the son of jason and Cybele, and with Dardanus brought into Phrygia the rites of the mother of the gods, and called his disciples in that sect Corybantes. Natalis Comes g Nat. Co. libr. 9, cap. 7. traverseth many opinions about their original and rites; their dances were in armour. The region of the Dorians was almost rounded with the Sea: Herein was Gnidus a City of name for the marble Image of Venus: and Halycarnassus, the Country of Herodotus and Dionysius famous Historians, and of Mausolus, whose Sepulchre, erected by Artemifia his wife and sister, was accounted one of the worlds seven wonders. In the Suburbs of Stomalymne was the Temple of Aesculapius of great reputation, and riches. In it was Antigonus of Apelles workmanship: there was also Venus' naked, after dedicated to Caesar at Rome, as the mother of that generation, by Augustus. Near to Eargolia was a Temple of Diana. Mylasa another City of Caria had many public buildings and fair Temples; among the rest, two of jupiter (surnamed Osogo) in the one; and in the other, Labrandenus, of Labranda a village, a little off, which had an ancient Temple of jupiter Militaris much frequented. The way leading thither was called Sacred, paved sixty furlongs, through which their Procession passed in pompous solemnity. The noblest of the citizens were ordained Priests, which function dured with their lives. There is a third Temple of jupiter Carius common to all the Carians, of which also the Lydians and Mysians are partakers. Strabo reporteth h Libr. 24. of two Temples at Stratonica; one at Lagina, sacred to Hecate, where were celebrated yearly solemnities; the other near the City of jupiter Chrysaorcus common to all the Carians, whither they resort to sacrifice, and to consult of common affairs: which their assembly is called Chrysaorean. Lydia, called also Maeonia, was a rich Country, whose mother-city was Sardis, the royal seatof Croesus, washed by golden Pactolus, where idleness was a special fault, and punished by the Law. Five miles from this City is a lake called Colous, where is the temple of Diana Coloena very religiously accounted of, wherein, on their festivals, Apes were reported to dance. The region, called Burned, stretcheth itself here about the space of five hundred furlongs, mountainous, stony and black, as if it were of some burning, wanting trees altogether (Vines excepted) which yield a very pleasant wine. Here was an other Plutonium at Hierapolis over-against Laodicea. It was a hole in the brow of a hill, so framed, that it might receive the body of a man, of great depth. Below it was a squared trench of half an acre compass so cloudy and dark, that the ground could scarcely be seen. The air is not hurtful to them which approach: but within it is deadly. Strabo i Aelian. libr. 4. Strabo lib. 13 put in Sparrows, which presently died. But the gelded Priests called Galli might approach to the mouth and look in, and dive in as long as they could hold their breath, without harm, but not without fignes of working passions, whether of divine inspiration or reluctation of the natural forces. Not less marvelous than the damp of the air, is the hardening quality of the waters; which being hot, do harden themselves into a kind of stone. k As strange is that which is reported of the water of the lake Tatta, that if a rope be drawn thorough it, or a bird toucheth it with her wings they are kerned with salt. Warner mentioneth the like in Hungary, and Acosta, in Peru. Those Galli here mentioned were Priests of Cybele, so called of Gallus a river in Phrygia, l Wern. de aquis Hungariae. the waters whereof, temperately drunken, did exceedingly temper the brain, and take away madness; but being sucked in largely, caused madness. These Priests drinking hereof unto madness, in that fury gelded themselves. And as their beginning, so was their proceeding also in madness, in the execution of their rites, shaking and wheeling their heads like mad men. Volateran m Volat. l. 10. out of Polyhistor reporteth, that one Gallus the companion of Attys (both gelded) imposed this name on the river, before called Teria. Of Cybele and Attys we have spoken before: I add, that after some, this Attys was a Phrygian youth, which when he would not listen to Rhea in her amorous suits, gelded himself; so consecrating his priesthood unto Rhea or Cybele: others n Nat. Com. libr. 9.cap. 5. affirm that she preferred him to that Office, first having vowed perpetual chastity, and breaking his Vow, was punished with madness, in which o Macr. Sat. li. 1. cap. 21. calls him Attinis, and applieth this as the tale of Ve●us' and Adonis, to the Sun & Earth in the Winter. Cybele is drawn with lions, which signifieth the influence of the heavens. Attinis they purtrayed with his rod, the mark of his power, and a pipe, noting the Winds caused by the Sun. Their mourning ended on the eight Calendss of April: the first day, in which the Sun maketh the day longer than the night, they solemnised the feast called Hilaria. See li.1.c. 7 de Phaen. he dismembered himself, and would also have killed himself, but that by the compassionate Goddess he was turned into a Pinetree. That the Fable! this the History! that these gelded Priests wore also long womanish attire, played on tymbrelles and cornets, sacrificed to their Goddess the ninth day of the Moon; at which time they set the Image of the Goddess on an ass, and went about the villages and streets begging, with the sound of their sacred timbrel, corn, bread, drink, and all necessaries, in honour of their Goddess: as they did also in the Temples, begging money in her name, with some musical instruments; and were therefore called Matragyrtae. Thus did the Priests of Corona also beg for the maintenance of their Goddess, with promises of good fortune to their liberal contributors. Lucian in his Asinus relateth the like knaveries of the Priests of Dea Syria. But it is high time to leave this (properly called) Asia, and to visit Lycia, washed by the Sea two hundred miles, wherein the mount Taurus ariseth, hence stretching itself Eastward, under divers appellations, unto the Indian Sea. They were governed by common Counsel of three and twenty Cities, till the Romans subdued them. Here was Cragus a hill with eight Promontories, & a City of the same name, from whence arose the Fables of chimera. At the foot of the hill stood Pinara, wherein was worshipped Pandarus: and a little thence the Temple of Latona; and not far off, Patara, the work of Patarus, beautified with a haven, and many Temples and the Oracles of Apollo. The hill Telmessus was here famous for Soothsay; and the Inhabitants are accounted the first interpreters of Dreams. Here was Chimaera a hill said to burn in the night. Pamphylia beareth Eastwards from Lycia, & now together with Cilicia of the Turks is called Caramania. Herein was Perga, near whereunto on a high place stood the temple of Diana Pergaea, where were observed yearly Festivals. Sida had also in it the temple of Pallas. There remain of this Chersonessus, p Dom. Niger. Armenia minor, and Cilicia. Armenia minor, called also Prima, is divided from the Greater, or Turcomania by Euphrates on the East: it hath on the West Cappadocia; on the South Cilicia, and part of Syria; on the North the Pontic nations. It was sometimes reckoned a part of Cappadocia, till the Armenians by their invasions and colonies altered the name: As for their rites I find little difference, but they either resemble the Cappadocians, or their Armenian ancestors. Cilicia abutteth on the Eastern borders of Pamphilia, and was divided into Trachea, and Campestris; now hath in it few people, many great Mesquitaes, and well furnished: the chief City is Hamsa q Strabo lib. 14. sometime called Tarsus, famous for the studies of learning, herein (saith Strabo) surmounting both Athens and Alexandria; but most most famous for yielding him to the world, than whom the whole world hath not happily yielded any more excellent that was merely a man, that great Doctor of Nations, who filled these Countries and all Regions, from jerusalem even to Illyricum (now full of barbarism) by preaching, and still filleth the world by his writings, with that truth which he learned, not of man, nor at Tarsus the greatest School of humanity, nor at jerusalem the most frequented for Divinity, but of the Spirit of truth himself: who both was at first from Heaven converted, and after in the third Heaven confirmed in the same. Strabo mentioneth the Temple and Oracle of Diana Sarpedonia in Cilicia; where being inspired, they gave answers: The Temple of jupiter also at Olbus, the work of ajax. From Anchiale, a Cilician City, Alexander passed to Solos, where he sacrificed with praises to Aesculapius for recovery from a strong Fever, gotten before in the waters of Cydnus, and celebrated Gymnicall and Musical r Ar. lib. 2. Games. The Corycian and Triphonian Dens or Caves were held in much veneration among the Cilicians, where they sacrificed with certain Rites: They had their divination by Birds and s Gramay. Oracles. Unto these things which have been said of the Temples, Priests, and Rites, observed in Asia, thus much may be added out of Sardus t L. 3.c.15. , of their Sacrifices. The Phrygians sacrificed Swine's blood. This did the Galli, Priests of Cybele, and this did the Bedlam Votaries, to recover of their madness. The Colophonians offered a dog to Enodia, which is Hecate, as did also the Carians to Mars. The Phaselites in Pamphilia sacrificed fishes to Caber, the son of Vulcan; and the Lydians, Eels to Neptune. The Cappadocian Kings in their Sacrifices to jupiter Stratioticus, or Militaris, on a high Hill, built a great fire, the King and others bringing wood thereto: and after that another lesser, which the King sprinkled with Milk and Honey, and after fired it, entertaining those which were present with good cheer. Peucer Peucerus de Divinatione. tells of divinations used in some parts of Lycia: betwixt Myra and Phellus there was a fountain full of fishes, by whose form, nature, motion, and feeding the inhabitants used divination. The same Lycians, in the grove of Apollo, not far from the Sea, had a dry ditch, called Dina, in which the Diviner put in fishes, and ten gobbets of roasted flesh, fastened on spits, with certain prayers: after which, the dry ditch become full of water and fishes of all kinds and forms, by which the Priests observed their Predictions. And not far from hence, at Myrae in Lycia, was the fountain of Apollo Curius, where the fishes being three times called with a Pipe, assembled themselves, and if they devoured the meats given them, it was interpreted a good bode and happy presage: if they struck away the same with their tails, it was direful and dreadful. At Hierapolis in Lycia, the fishes in the Lake of Venus being called by the Temple-keepers, presented themselves, enduring to be scratched, gilled, and men's hands to be put in their mouths. They divined by lots six months of the year together, at Patara in Lycia, in Apollo's Temple. But Saturn hath swallowed his own children; and Time, which brought forth these, both Gods and Religions, hath also consumed them, not leaving any such memorial of them as might satisfy any curious searcher: yet in relation of the Greekish Rites (from which these, for the most part, have not much swerved) you may expect a more full and ample Discourse. It is now time at last to rest our weary limbs: enough and more hath the Pilgrim told you of the Arabian Deserts, of the Monster Mahomet, and his Vicars the Calipha's Calipha signfieth Vicar. Scal. (even in this title they will parallel Rome) of their Rapines answerable to their * Sarak, Thievish. Scasiger. Brightman denies that derivation, approveth, I think, a worse, of Sara. name: of their Viperous offspring the Turks, and of the elder inhabitants of that Asian Tract. Let me here a little breath me, before I ascend the Armenian Hills. OF THE ARMENIANS, MEDES, PERSIANS', PARTHIANS, SCYTHIANS, TARTARIANS, CHINOIS, AND OF THEIR RELIGIONS. THE FOURTH BOOK. CHAP. I Of ARMENIA MAYOR, and GEORGIA: and the neighbouring Nations. HItherto we have proceeded slowly in the discovery of a part of Asia; sometime the store, sometimes the want, of convenient matter, detaining our pen: In the one, Time, the consumer of things, causing much time and pains to be spent in curious search, that we might produce some light out of darkness: In the other, store of Stories, and variety of varying Authors hath dimmed our weaker eyes with too much light, uncertain, in so many Tracts and tractates, where to begin, and when to end. Now at last are we passed Euphrates, into a Country that often exalteth itself, as though it would pierce the Skies, and as often receiveth the due punishment of ambitious pride, being cast down into so many lowly valleys and dejected bottoms. The World, which after the Flood was repeopled from hence, still carrieth in the several Ages, Places. Peoples, and Men thereof, the resemblance of this her Cradle, now up, now down, in all variety and vicissitude of chance and change, constant in unconstancy, treading this Armenian Measure with unequal paces, over Hills and Dales, like itself only in unlikeness. Here noah's Ark settled, and here must our Ship hoist sail. Armenia hath a part of Cappadocia & Euphrates on the West; Mesopotamia on the South; on the North part, Colchis, Iberia, Albania; on the East, the Caspian Sea, and Media. Part of this greater Armenia is now called Turcomania, the other part is contained in Georgia. Ptolomey a Ptol. l.5.c.13. reckoneth in it principal Mountains, the Moschici, Paryarges, or Patiedri, Vdacespes, Antitaurus, Abos, and the b jun. in Annos. Gen. 8. Gordaei, which the Chaldaean Paraphrast calleth Kardu, and Q. Curtius, Cordaei; Berosus, Cordyaei. On these Hills the Ark rested, whereof we have spoken in the first book. c Haithonus, or Antonius. Armenius. Haithon (if we believe him of his own Country, where he was of royal lineage) calleth this Mountain Arath, little differing from the Scripture-appellation Ararat, and addeth, That although, in regard of abundance of Snow, always possessing the top thereof, none be able to go up thither, yet there always appeareth in the top a certain black thing, which the vulgar people esteem to be the Ark. Armenia (as Strabo d Lib. 11. affirmeth) received the name of one of jasons Companions, which followed him in his Navigation out of Harmenia, a City of Thessaly, between Pherae and Larissa. The wealth of this Region appeared, when Ptolomey appointed Tigranes to bring in to the Romans six thousand Talents of Silver, he added voluntarily, beyond that sum, to every soldier in the Camp fifty drams of Silver, to every Centurion a thousand, to every Deputy of a Country, and Chiliarche, a Talon. Their Religion must at first be that which Noah and his Family professed; after by time corrupted. Here ( e Pseudo Berosus, lib. 3. saith our Berosus) Noah instructed his posterity in divine and human Sciences, and committed many natural secrets unto writing, which the Scythian Armenians commend to their Priests only; none else being suffered to see, or read, or teach them. He left also Ritual Books, or Ceremonial, of the which he was termed Saga, i. Priest, or Bishop. He taught them also Astronomy, and the distinction of years and months: For which, they esteemed him partaker of divine Nature, and surnamed him Olybama and Arsa, that is, the Heaven and the Sun, and dedicated to him many Cities; some (saith he) remaining at this day, which bear these names. And when he went from thence to govern Cytim, which now (as he affirmeth) they call Italy, the Armenians were much affected to him, and after his death accounted him the Soul of the heavenly bodies, and bestowed on him divine honours. Thus Armenia, where he began, and Italy, where he ended, do worship him, and ascribe to him Names, Heaven, Sun, Chaos, the Seed of the World, the Father of the greater and less Gods, the Soul of the World, moving Heaven, and the Creatures, and Man; the God of Peace, justice, Holiness, putting away hurtful things, and preserving good. And for this cause both Nations signify him in their writings with the course of the Sun, and motion of the Moon, and a Sceptre of Dominion, persecuting and chase away the wicked from among the society of men, and with the chastity of the body, and sanctimony of the mind, the two keys of Religion and Happiness. They called also f The wife of Noah. Tidea, the mother of all, after her death, Aretia, that is, the Earth, and Esta, i. the Fire, because she had been Queen of the Holy Rites, and had taught maidens to keep the holy everlasting fire from ever going out. Noah, before he went out of Armenia, had taught men Husbandry, more aiming at Religion and Manners than Wealth and Dainties, which provoke to unlawful things, and had lately procured the wrath of GOD. And first of all men he found out and planted Vines, and was therefore called janus, which to the Aramaeans soundeth as much as the author of Wine. Thus far Berosus, lib. 3. and in the fourth book he addeth, That Nymbrot (the first Saturn of Babylon) with his son jupiter Belus, stole away those Ritual or Ceremonial books of jupiter Sagus, and came with his people into the Land Sennaar, where he appointed a City, and laid the foundation of a great Tower a hundred one and thirty years after the Flood; but neither finished this, nor founded the other. Old janus when he went hence, left Scytha, with his mother Araxa, and some inhabitants, to people Armenia, being the first King thereof; Sabatius Saga being consecrated High Priest, from Armenia unto the Bactrians: all which space (saith he) in our Age is called Scythia Saga. In his fifth book he reporteth, That jupiter Belus, possessed with ambition of subduing the whole World, closely endeavoured to make (or take) away Sabatius Saga, who, being not able otherwise to escape his treachery, fled away secretly. But Ninus, the son of Belus, pursuing his father's intent against Sabatius who substituted his son Barzanes in his place, and fled into Sarmatia, and after from thence into Italy, to his father janus. Barzanes was subdued by Ninus. But to come to an Author of better credit, g Strab. l. 11. Strabo saith, The Armenians and Medes have in veneration all the Temples of the Persians', but the Armenians especially esteem the Temples of h Tanais an Armenion Goddess. Some term her Anaitts. Tanais as erecting them in other places, so in Acilesina. They dedicated unto them men-seruants and women-seruants: the most noble of that Nation there (dedicating shall I say? or) prostituting their daughters: where after long prostitution with their Goddess, they are given in marriage; none resusing such matches. How much can the shadow, how little can the substance of Religion persuade men to? The Image of Tanais, or Anaitis, was set up in her Temple, all of solid Gold; and when as Antonius warred against the Parthians, this Temple was rob. The fame i Coel. Rb●dig. l. 18. c. 29. went, That he which first had laid sacrilegious hands on the spoils, was smitten blind, and so diseased, that he died thereof. But when Augustus, being entertained of an ancient warrior at Bononia, asked him of the truth of this report, he answered, Thou now, OH Emperor, drinkest that blood; for I am the man, and whatsoever I have, came by that booty. This Goddess is supposed to be the same with Diana. A Region of Armenia bore the same name, Anaitis. How bloody Rites the Armenians sometimes used, appeareth k Gramaye Armen. by the History of the River Araxes, before called Halmus, borrowing this later name of a King there reigning; to whom, in wars betwixt him and the Persians', the Oracle prescribed the sacrifice of his two fair daughters. Piety forbade what piety commanded; and whiles the King would be an Umpire between Nature and the Oracle (which is the usual event in arbitrements) he satisfied neither. That the Oracle might be fulfilled, he sacrificed two of noble birth, of notable beauty: That Nature might not be wronged, he wronged justice (the true touchstone of true piety) he spared his own, and offered the daughters of Miesalcus but so he lost both his daughters by Miesalcus' revenging sword, and himself in this River by himself drowned. Bacchus' loved Alphoesibaea, an Armenian Damsel, and while Tigris, than (if you believe the Story) called Sollax, was too cool a mediator between the two hot lovers, he swam over on a tigers back. Hence the fable of his Metamorphosis into a Tiger: hence that name left to the River. Armenia was subdued to the Persians' by Cyrus: One part thereof paid to the Persians' twenty thousand Colts for yearly tribute. l Valer. Max: l. 9. c. 11. Sariaster, son to Tigranes the Armenian King, conspired against his father: the conspirators sealed their bloody faith with a bloody ceremony; they let themselves blood in the right hands, and then drank it. Wonder, that in such a treachery (as immediately before the same Author affirmeth of Muhridates his son) that any man would help, or that he durst importune the Gods: no wonder, that so bloody a seal was annexed to such evidence. The Temple of Baris (mentioned by Strabo) may happily be some Monument of Noah's descent, by corruption of the word Lubar as before said, m Antiq. lib. ●. cap. 5. josephus out of Nicolaus Damascenus calling it Baris with loss of the first syllable. juvenal accuseth the Armenians of soothsaying, and Fortune-telling, by viewing the innards of Pigeons, Whelps, and Children. His words are in Sat. 6. Spondet amatorem tenerum vel divitis orbi Testamentum ingens, calidae pulmone columbae Tractato, Armenius vel Commagenus Aruspex Pector a pulmonum rimabitur, exta catelli Interdum & pueri: That is, A tender Lover, or rich Legacy, Of childless Rich man, for your destiny, Th'Armenian Wizard in hot Lungs doth spy Of Pigeons: Or of Whelps the innards handling, Or sometimes (bloody search) of children, mangling. The Mountains o Pins 2. of Armenia pay tribute unto many Seas: Phasis and Lycus unto the Pontic Sea; Cyrus and Araxes unto the Caspian; Euphrates and Tigris unto the Read or Persian Sea: These two last are famous for their yearly overflowings, the former of them arising amidst three other Seas, yet by the encroaching violence of the beetle-browed Hills enforced to a far longer, more intricate, and tedious way, before he can repose his wearied waves: the other, for his swiftness, bearing the name of Tigris, which with the Medes signifieth an Arrow. Solinus, cap. 40. saith, That it passeth through the Lake Arethusa, neither mingling waters nor fishes, quite of another colour from the Lake: It diveth under Taurus, and bringeth with it much dross on the other side of the Mountain, and is again hidden, and again restored, and at last carrieth Euphrates into the Sea. The Armenians, besides their natural Lords, have been subject to the Persians'; after that, to the Macedonians, and again to the Persian; after, to Antiochus Captains: then, to the Romans and Parthians, tossed betwixt the Grecians and Saracens, subdued after successively to the Tartarians, Persians', and Turks. Of these present Armenians M. Cartwright reporteth, p Preachers Travels. That they are a people very industrious in all kind of labour: their women very skilful and active in shooting and managing any sort of weapon, like the ancient Amazons. Their families are great, the father and all his posterity dwelling together under one Roof, having their substance in common: and when the father dieth, the eldest son doth govern the rest; all submitting themselves under his Regiment: after his death, not his son, but the next brother succeedeth, and so after all the brethren are dead, to the eldest son. In diet and clothing they are all alike. Of their two patriarchs, and their Christian profession, we are to speak in fit place. The Turcomanians (later inhabitants) are as other the Scythians or Tartarians, (from whence they are derived) thievish, wandering up and down in Tents without certain habitations, like as the Curdi also their Southerly neighbours, their cattle and their robberies being their greatest wealth. Of their Religion (except of such as after their manner be Christians, which we must defer till a fit time) we can find little to say, more than is said already in our Turkish History. This we may here deplore of the unhappy site of Armenia, which though it repeopled the world, yet is it least beholding to her viperous offspring, a map of the world's miseries, through so many ages. For being hemmed always with mighty neighbours on both sides, itself is made the bloody Lists of their ambitious encounters, always losing whosoever won, always the gauntlet of the Challenger, the Crown of the Conqueror. This (to let pass elder times) the Romans and Parthians, Greek Emperors and Saracens, Turks and Tartarians, Turks and Mamalukes, Turks and Persians', do more then enough prove. Ptolomey placeth to the North of Armenia, Colchis, washed by the Pontic Sea; Albania by the Caspian; and betwixt these two Iberia, now (together with some part of Armenia) called Georgia, either for the honour of their Patron S. George, or haply because they descended of those Georgi, which Pliny q Lib. 6. c. 13. nameth among the Caspian inhabitants. Strabo r Strab. l.11. recordeth four kinds of people in this Iberia: of the first sort are chosen two Kings, the one precedent in age and nobility, the other a leader in War, and Lawgiver in Peace: The second sort, are the Priests: The third, Husbandmen and Soldiers: The fourth, the vulgar servile people. These have all things common by Families, but he is Ruler which is eldest; a thing observed of the Armenian Christians (as before is said) even at this day. Constantinus Porphyrogenitus * Const. de administrando imperio ad Romanum F. c 45. the Emperor writeth, That the Iberians boast and glory of their descent from the wife of Vriah, which David defiled, and of the children gotten between them. Thus would they seem to be of kin to David and the Virgin Marie: and for that cause they marry in their own kindred. They came (they say) from jerusalem, being warned by Vision to departed thence, and seated themselves in these parts. There departed from jerusalem David and his brother Spandiates, who obtained (say they) such a favour from GOD, that no member of his could be wounded in war, except his heart, which he therefore diligently armed; whereby he become dreadful to the Persians', whom he subdued, and placed the Iberians in these their habitations. In the time of Heraclius they aided him against the Persians', which after that become an easy prey to the Saracens. Of the Roman conquests and exploits * Dion Cassus lib. 37. & 49. Agathias lib. 4. ●ornandes de reb. Get. in Armenia, Colchis, Iberia, Albania, I list not hear to relate. Albania s Ruterus. Caelius Rodigmus lect. Antiquarum. lib. 18. cap. 27. Pius secundus, Asia. (now Zuiria) lieth North and East betwixt Iberia and the sea, of which Strabo affirmeth that they need not the sea, who make no better use of the land: for they bestow not the lest labour in husbandry, and yet the Earth voluntarily and liberally yieldeth her store: and where it is once sown, it may twice or thrice be reaped. The men were so simple, that they neither had use of money, nor did they number above an hundred; ignorant of weights, measures, war, civility, husbandry: there were in use amongst them six and twenty languages. They had t Sansovinus and Pius Secundus, report of such Spiders in Italy, in Calabria, called Tarantulae Spiders which would procure death unto men smiling, and some also which did men to die weeping. They worshipped the Sun, jupiter, and the Moon, whose Temple was near to Iberia. The Priest, which ruled it, was next in honour to the King: he performeth the holy rites, ruleth the Holy Region which is large and full of people: of the sacred servants, many, being inspired, do divine or prophecy. He which is most ravished with the spirit, wandereth alone thorough the woods: him the Priest taketh, and bindeth with a sacred chain, allowing him sumptuous nourishment the space of a year, and after bringeth him to be slain with other sacrifices to the Goddess. The rites are thus. One which is skilful of this business, holding that sacred spear where with they use to slay the man, stepping forth, thrusteth it into his heart: in his falling they observe certain tokens of divination: then do they bring out the body into some place, where they all go over it. The Albanians honoured old-age in all men, death in none, accounting it unlawful to mention a dead man; with whom they also buried his wealth. u Plin. livre 7. c. 2. Pliny out of Isigonus affirmeth, that a people called Albani (not these I think, if any) were hoary haired from their childhood, and saw as well by night as by day. Mengrelia (sometime Colchis) adjoineth to the Euxine sea, in which country Strabo mentioneth the Temple of Leucothea, builded by Phryxus: where was also an Oracle, and where a Ram night not be slain. This Temple was sometimes very rich, but spoiled by Pharnax, and after of Mithridates. This country the Poets have made famous by the fables of Phryxus, and jason. Phrixus the son of Athamas Prince of Thebes, and of Nephele, with his sister Helle fled from their cruel stepdame Ino, upon the back of a golden Ram, from which Helle falling into the water gave name thereto, of her called Hellespont: Phrixus coming safe into Colchis, sacrificed to jupiter, and hanged up the fleece of his Ram in the grove of Mars. which custom was yearly practised of his posterity. jason after by command of Pelias (seeking by a barbarous enemy, or a dangerous navigation to destroy him) with fourscore and nineteen other companions in the ship, called Argo, fetched this fleece from hence by the help of Medea: and the ship and the Ram filled heaven with new constellations. That fable x Diod. Sic. li.4. Nat. Com. lib.6. lussin. l.b.42. Strabo lib. 11. had ground of history, howsoever by fictions obscured. For the rivers here in Colchis are reported to carry gold down with their streams and sands, which the people take with boards bored full of holes, and with fleeces of wool. Spain hath of late yielded many such Argonauts, with longer voyages, seeking the golden Indian Fleece, which their Indian conquest may make the ensign of their Order more fitly, than their Burgundian inheritance. Herodotus y Lib. 2. is of opinion that Sesostris left some of his army here at the river Phasis, persuaded hereunto by the agreement of the Colchians and Egyptians in the same ceremony of Circumcision, and in the like works of hemp, Vadianus citeth out of Valerius Flaccus the like testimony. Pliny in his sixth book, and fifth chapter, reporteth of Dioscurias a City of Colchis, whilom so famous, that Timosthenes affirmeth that three hundred nations of differing languages lived in it, and afterwards the Roman affairs were there managed by an hundred & thirty Interpreters, z Annal. lib. 6. Cornelius Tacitus saith that they accounted it unlawful to offer a Ram in sacrifice, because of Phry●us his Ram, uncertain, whether it were a beast, or the ensign of his ship. They report themselves the issue of the Thessalonians. The present Mengrelians are rude and barbarous, defending themselves from the Turks by their rough Hills and ragged poverty: so inhuman that they cell their own children to the Turks. I read not of any other religion at this day amongst them but Christian, such as it is. Some add these also to the Georgians. Quadus. The wives of divers of these people reported to be exercised in arms and martial feats, happily gave occasion to that fable or history of the Amazons. Busbequius * Aug. Busbcq. epist. 3. saith, that Colchos is a very fertile country, but the people idle and careless: they plant their Vines at the foot of great Trees, which marriage proveth very fruitful, the husband's arms being kindly embraced, and plentifully laden. They have no money, but in stead of buying and selling they use exchange. If they have any of the more precious metals, they are consecrated to the use of their Temples, whence the King can borrow them under pretence of public good. The King hath all his tributes paid in the first-fruits of the earth, whereby his Palace becometh a public storehouse to all comers. When Merchants come, they give him a present, and he feasteth them: the more wine any man drinketh, the more welcome he is. They are much given to belly-cheer, dancing, and lose sonnets of love and dalliance. They much carol the name of Rowland or Orlando, which name it seemeth passed to them with the Christian armies which conquered the holy Landlord Not marvel if Ceres and Bacchus lead in Venus betwixt them, which so ruleth in these parts, that the husband bringing home a guest, commends him to his wife and sister, with charge to yield him content and delight, esteeming it a credit that their wives can please and be acceptable. Their Virgins become Mothers very soon; most of them at ten years old can bring witnesses in their arms (little bigger than a great frog, which yet after grow tall and square men) to prove that there is never a maid the less for them. Swearing they hold an excellent quality, and to be a fashion-monger in oaths, glorious: to steal cunningly wins great reputation, as of another Mercury; and they which cannot do it, are holden dullards and blocks. When they go into a Church, they give mean respect to the other Images: Saint George is so worshipped, that his horses hooves are kissed of them. Dadianus the King of Colchos or Mingrelia, came a suitor to Solyman. while Busbequius was there. Betwixt them and the Iberians, their neighbours, is much discord. And thus much of their present condition. Haithon a Haiton. cap.7. the Armenian, extending the confines of Georgia to the great sea, saith: In this kingdom is a thing monstrous and wonderful, which I would not have spoken nor believed, had I not seen it with mine own eyes. In these parts there is a Province called Hamsem, containing in circuit three days journey, and so far is it covered with an obscure darkness, that none can see any thing, nor dare any enter into it. The inhabitants thereabouts affirm, that they have often heard the voice of men howling, cocks crowing, neighing of horses; and by the passage of a river, it appeareth to have signs of habitation. This is reported by the Armenian histories to have come to pass by the hand of GOD, so delivering his Christian servants (by Savoreus a Persian Idolater, Lord of this place appointed to die) and so punishing with outward darkness the inward former blindness and rage of those persecuting Idolaters. Thus Haithonus or Antonius á Churchi (for so Ortelius nameth him) but this darkness seemeth more ancient, and to have been the cause of that proverb b Tull. in Acadein cimmerij q●bus aspectum su●●sive Deus al●quis sive Natura ademit five eius quem incolunt loci situs. Cimmeriaetenibrae. The Georgians (girt in with two mighty adversaries, the Persian, and the Turk) have endured much grievance from them both: and, in the late wars, especially from the Turk, c Io Bol. Ben. who hath taken and fortified many of their principal places of importance, Gori, Clisca, Lori, Tomanis, Teflis, the chief city of Georgia, unto which from Derbent there yet remain the foundation of a high and thick wall built by Alexander. Ortelius esteemeth Derbent to be Cancasiae portae, which Pliny d Plin. l.6.c.11. calleth a mighty work of nature, etc. Westward from hence is entrance into the Circassian country, extending itself on Meotis five hundred miles, and within land two hundred. Christians they are in profession: from hence the Sultan's of Egypt had their slaves, of which were raised their Mamalukes. Their chief Cities are Locoppa and Cromuco: at the mouth of Tanais, the Turk hath fortified Asaph. They live in great part on robberies. In old time in this tract was Phanagoria, and therein the Temple of Venus surnamed Apaturia, e Strabo lib. 11. because, that when the Giants assaulted her, she implored the aid of Hercules, who slew them all one after another. Cimmerium a town at these straits, gave name thereunto of Cimmerius Bosphorus. But little can be said of these in particular, more than generally may be said of the Scythians, to whom they are reckoned. Georgius Interianus f Apud Rhamus'. hath written a tractate of these Zychis, or Circassi, called of themselves Adiga; expressing their unchristian christianity, and barbarous manner of living; which I hold fittest in our discovery of the divers professions of Christian Religion to relate. Some g G. Bot. Ben. Abr. Hart. M. Paul Ramus. add unto Armenia in their modern Maps and Discoveries, besides the Turcomani, a people that came thither out of Tartary, the Curdi, both still retaining the Tartarian and Arabian manner of life in tents without Cities, Towns, or houses. Their religion halteth betwixt divers religions of the Turks, Persians', and Christians of the jacobite and Nestorian Sects. In heart, they are neither fast to GOD nor man; dissembling with the Persian and Turk, whose subjects they have successively been, and better skilled in robbery, murder, and faithless treachery (their daily practice) than mysteries of faith and religion. They are also Lords of Bitlis, and some other Cities and holds in those parts. They are supposed to be a remnant of the ancient Parthians, and never go abroad without their arms, bows, arrows, scimitars, and bucklers, even when Age seemeth to have fastened one foot in the grave. They adore h Cartwrights' Travels. and worship the Devil, that he may not hurt them, nor their cattle: they are cruel to all sorts of Christians: their country is therefore called Terra Diaboli. One of their Towns is named Manuscute, a mile from which is an Hospital dedicated to Saint john Baptist, much frequented as well by Turks, as Christians, whom superstition hath persuaded, that whosoever will bestow, kid, sheep, or money, to relieve the poor of that place, shall both prospero in his journey, and obtain the forgiveness of his sins. CHAP. II Of the Medes. ARmenia extending itself (if justine a Lib. 42. have measured rightly) eleven hundred miles, on the East encountereth Media, in which lieth our next perambulation. It received the name of Madai, the son of japhet, not of Medus the son of Medea and jason. It is limited b Strabo lib. 11. on the North, with the Caspian sea; on the South, with Persia; on the East, with Parthia. Ecbatana, the chief City built (as Pliny c Plin. l.6.c.14. affirmeth) by Seleucus (indeed far more ancient, and by him happily re-edified) is distant from the Caspian Straitss twenty miles. These Straitss are a narrow way made by hand thorough the hills, scarce wide enough for a cart to pass, eight miles in length, the rocks manifesting their indignation at this interruption, by obscure frowns, and salt d Sol. cap.50. tears continually streaming from them, which I know not by what sudden horror, are presently congealed into ice; also all the Summer time with armies of Serpents keeping the passages. Well may this be the house of Envy: so fitly doth that fable of the Poet e ovid. Metamor. lib.2. agreed with the nature of this place. — Domus est imis on vallibus huius, Abdita, sole carens, non ulli pernia vento, Tristis, & ignavi plenissima frigoris, & quae Igne vacet semper, caligine semper abundet. — videt intus edentem Vipereas carnes, vitiorum alimenta suorum, INVIDIAM.— Of Ecbatana we read in the History of * lud. 1. judith that Arpachshad built the walls of hewn stones, seventy cubits high, and fifty cubits broad, etc. Herodotus * Lib. 1. affirmeth, that after the Assyrians had reigned in Asia five hundred and twenty years, the Medes rebelled, and chose Deioces to be their King, and at his command builded him this royal City, and a Palace of great beauty (the timber whereof was Cedar, joined with plates of silver and gold; it was seven furlongs in compass) his successors are there reckoned, Phraortes, Cyoxares, Astyages, justine f juslin. lib.1. reporteth that Arbactus or Arbaces, Lieutenant of the Medes under Sardanapalus, rebelled against him for his effeminate life, and translated the Empire from the Assyrians, with whom it had continued thirteen hundred years, to the Medes. Diodorus Siculus g Diodorus Sic. lib. 3.cap.7. Melan. Chro. l.2. addeth in this conspiracy, unto this Arbaces the Mede, Belesus, whom some call Phul Beloch the Babylonian, who shared the State betwixt them; the Babylonian possessing Babylonia and Assyria; and Arbaces, Media and Persia. Of this more is h See li. l.c.13. said before. In the time of Ninus, Farnus (saith i Diodorus Sic. lib.3.1. Diodorus) was King of Media, who, encountering with Ninus in battle, was there taken, with his wife and seven sons: all which the bloody Conqueror commanded to be crucified. And thus remained Media handmaid to the Assyrians, till the time of Sardanapalus; but not without some disquiet. For in Semiramis time the Medes rebelled, and destroyed Ninive. But Semiramis invaded their country with a mighty army: and coming to the hill Bagistanus, sacred to jupiter, there pitched her tents; and k Diodorus lib. 3.cap.5. in the plain fields made a garden, containing twelve furlongs. Beyond the garden she cut a rock seventeen furlongs high, graving therein her own Image, and an hundred others, bringing her gifts. Some l Stuckius de sacris Gentium. tell this otherwise, that she portrayed her own Image in that huge quantity, and appointed an hundred Priests continually to attend the same with offerings and divine worships. At Chaona a City of Media, she espying another huge rock in the plain, caused another garden to be made in the midst thereof, with sumptuous houses of pleasure therein, whence she might behold all her army, and there gave herself a long space to rest and voluptuousness, making choice of the likeliest Gallants in her Camp for her bedfellows, all whom she after did to death. Thence to Ecbatana she made the way shorter, and more passeable, casting down hills and exalting the valleys into a plain, still bearing her name. At Ecbatana m Ecbatana was built before Deioces, yea before Semiramis time. she built a Palace, and brought water thither from the hill Orontes, by a laborious and costly channel. And thus did she not only subdue the rebellious Medes, but made a conquest of Nature in ostentation of her puissance. The same n Diodorus Sic. lib.4.cap.3. Author telleth, that multitudes of Sparrows, which eat up their seeds, forced the inhabitants to leave their soil; as did Mice 'cause some parts of Italy, and Frogs (reigned out of the clouds) the Attariota, and (as we have o Lib. 3.cap.15. observed) the Fleas chased away the inhabitants of Myus. How great is the Creator, that of the smallest of his creatures can muster armies to the conquest of them which swell in conceit of their own greatness? We like Giants by our wickedness defy the Heavens, and defile the Earth, saying (by our works) p job 21. 1●. Who is the Almighty, that we should serve him? when as yet this LORD of Hosts need not tame us with legions of Angels (one could destroy Senacheribs' host) nor set the Heavens in their courses to fight his battles (as against the Canaanites) nor arraunge the Elements with an over-whelming Chaos to confounded us, by a Sodomitical fire, or airy pestilence, or deluge of waters, or devouring of the earth: nor needs he Lions to challenge apart of this glory to their strength and prowess: Frogs, and Lice, and Flies shall be Pharaohs challengers, conquerors, jailers: And how many nations in Africa have the insulting triumphing grasshoppers exiled from their native dwellings? Proud man, well may the basest of thy basest servants thus make thee to see thy baseness; and by rebelling against thee, argue thy rebellions against their and thy Creator. Et queenon prosunt singula multa iwant. Et quod non possunt singula, multa nocent. But that we be not too far transported with this not unjust passion; let us return to our Province of Media; which Arbaces q Read lib. x.cap.13. delivered from Assyrian servitude, and subjecteth it together with the Eastern Empire to himself, under whose posterity it continued three hundred and two and twenty years. Astyagas, the last, was by Cyrus, his Nephew, conquering according to two dreams, which had foresignified this unto him. In the first he dreamt, that he saw so much urine streaming from his daughter Mandane (his only child) that all Asia was drowned therewith: in the other, a Vine grew from her, which shadowed all Asia. His Magis r Herodot. l. ●. Val. Max. etc. told him, that hereby was foretold his nephews greatness, with the loss of his kingdom. To prevent this, he wedded his daughter to Cambyses a Persian: and when she was delivered of a child, he committed it to Harpagus (one of his trusty Counsellors) to be made away. He fearing revenge from the daughter, if she should after succeed her father, delivereth the Infant to Mitradates the King's Herdsman, commanding him in Astyages name, to expose it on the mountain. He returning home, found his wife newly delivered of a dead child, which, by her entreaty, was laid forth in stead thereof. Her name was Spaco, which in the Median language signifieth a Bitch: whence the fable grew, that Cyrus being so exposed, was nourished by a Bitch. This Infant growing up, and called by the Herdsman's name, after ten years was known by this occasion. s lustin. lib.1. A company of boys playing together, chose this stripling for their King, who used his childish royalty with more than childish discipline. For he ordained divers officers, some of them to be his guard, some builders, messengers, etc. as he thought fit. Among whom was a son of one Artembares, a man of great estimation, who for neglecting his office, was by this young kingling severely chastised. He complained thereof to his father, and the father brought the child to the King, accusing the indignity of the fact, that his Herdsman's son should deal so malapertly and cruelly, showing his beaten shoulders to Astyages. The Herdsman and his supposed son was sent for, that Artembares might be satisfied: where the young King gave so good account of that his fact, that Astyages much amazed, took the Herdsman aside, and with busy inquiry learned of him all the truth of this matter: wherewith enraged against Harpagus, who aught himself to have done that dismal execution, but dissembling the same, he told him that he would do sacrifice for the child's safety, and bade him sand his child to bear Cyrus' company, inviting him also to sup with him, where he feasted him with the flesh of his own son, whose head, fingers, and toes were set before him at the last service. Harpagus bore it as patiently as he could, till fit occasion of revenge offered itself, which thus fell out. The Magis told Astyages that in this childish kingdom of Cyrus, the danger of his dream was already passed, and that he needed not fear any further danger. Wherhfore he was sent into Persia to his parents. After he was now a man, Harpagus, having secretly solicited the Medes to rebellion against their cruel Sovereign, acquainted Cyrus with his project, to that end enclosing a letter in a Hare's belly, which he sent to Cyrus by one of his huntsmen: which was with such industry and success prosecuted, that Astyages lost his Sceptre, and Cyrus translated the Empire to the Persians'. For Harpagus being made General of the army of the Medes, revolted to Cyrus with all such as he had made acquainted with his treason. And when the Medes after rebelled in the time of Darius, they were forced again to subjection. The Magis were by Astyages command crucified: and he himself reenforcing his power, and bidding battle to Cyrus the second time, was taken alive, and by his nephew set over the Hyrcans. The Magis had large and fertile possessions (thus reporteth * Ammian. Marcel. lib. 23. Ammianus) assigned them in Media. Their Science called Magia, is by Plato termed Machagistia, which mystical word signifieth the purest worship of the Gods: to which Science Zoroastres of Bactria in old times added many things out of the mysteries of the Chaldees. But because the Persians' had from hence their Empire and this religion, by whose arms they were made known to the world: there shall be fit place to speak of these Magis, when we treat of the Persian Rites. In this Region was made the oil Medicum, wherein their arrows were steeped, which being shot out of a loser bow (for a swifter shot extinguished it) did burn the flesh in which it did stick, and if water were applied to it, the fire thereof increased. Nor could any remedy cure the same, but hurling dust thereon. It was composed of Naphta. The Medes made league with this ceremony. t Boem. lib. 2. Francisco Thamara. lib.2. They wounded the soldiers of each party, either licked others blood. The North parts of Media were barren, and therefore they lived on Apples, dried and stamped together: of roasted Almonds they made bread, and wine of the roots of herbs. This and Venison was their food. In one plain u Pius secundus Asia. of Media were pastured fifty thousand Mares, belonging to the King: the herb whereon they principally fed, is still called Medica. The race of horses, called Nisaei, were here bred, and hence dispersed all over the East. Among x Alex. ab Alex. lib 4. c. 23. the Medes, none might be King by the law of the country, except he were in stature and strength eminent. All the Medes (saith Bardesanes y Bar. apud Euseb. dep●●arat. evang l.6.c. 28. a famous Chaldaean) nourish dogs with great care, to which they cast men ready to die (whiles they are yet breathing) to be devoured of them. The Medes z Plutarch de orb. Lun. Gramaye. Curtius' l. b.3. worshipped the fire, with barbarous honours done thereto. Their Kings held such Majesty, that none might laugh or spit before them: They were seldom seen of their people: They had always musicans attending them. Their wives and children accompanied them in their battles. The name of the Medes remained famous after the Persian conquest, as appeareth by the style which the Scripture a Dan 6.8. Ester. 1.8. giveth them: the law of the Medes and Persians' which was unchangeable, the King himself not having power to revoke his sentence. As for the Catalogue of the Kings which succeeded Arbaces, until the time of Astyages, and the times of their reign, we have before showed it out of Scaliger, b Scalig. Can. Isag. in our first book, Chap. 13. True it is, that all agreed not in that account. Reinerus c R. Re●nec. Syniag. de famil. & c. to.1 Reineccius. leave out divers of them, and numbereth the years of the Median dynasty but 261. whereas our former account hath 322. But I had rather referrre the Reader to that Catalogue, then trouble him with new out of this or other Authors. Media hath been d Maginus Thesaur. Geog. divided into Media Maior, and Airopatia: the former containeth Tauris, supposed by Ortelius to be the forenamed Eebatana (yet now wanting walls altogether) containing in circuit sixteen miles, and of people two hundred thousand; subdued to the Turk 1585. and before by Selim and Soliman. Sultania e I.B.B. famous for the fairest Moschee in the East. Casbin, to which the Persian hath removed the royal seat from Tauris. The lake of Van three hundred miles long, and an hundred and fifty broad (after Strabo f Strab. li.11 , Manlianus Lacus.) of salt water the greatest next to Meotis. Gyllius g Pet. Gyllius in Ortelij 1 hes. affirmeth, that eight great rivers run into it, without any apparentissue to the sea. Atropatia is now called Seruan; the chief City is Sumachia, or Shamaki, in which the Sophi not long since h Hak. A. lenkinson. built a Turret of flint and freestone, and in a rank of flints therein did set the heads of the Nobility and Gentry of the country, for a terror to the rest: the quarrel was pretended for religion, intended for sovereignty. Their ancient Religion i Plut. de fancy in orb. Lun. differed not much from the Persian, and such also is it still. Their k Strabo lib 11. Kings had many wives, which custom extended after to the Villages and mountains, in so much that they might not have less than seven. The women l Coel. l.18.c.29. also esteemed it a credit to have many husbands, & a miserable calamity to have less than five. Cyrus' subdued them to the Persians', Alexander to the Macedons. What should we speak of the Parthians? who made Ecbatana their seat royal in the summer time: and of the Saracens, Tartars, Persians' & Turks, who have successively vexed these countries. Not far from Shamaki, saith Master jenkinson m Hak. Voyag. tom. 1. , was an old castle, called Gullistone (now beaten down by the Sophi) and not far from thence a Nunnery of sumptuous building, wherein was buried a King's daughter, named Ameleck Chauna: who slew herself with a knife, for that her father would have forced her (she professing chastity) to have married a Bohemian-tartar King: upon which occasion the maidens every year resort thither to mourn her death. There is also a high hill called Quiquifs; upon the top whereof (they n Asabulous report of the Medes. say) dwelleth a Giant named Arneoste, having on his head two great horns, and ears and eyes like a Horse, and a tail like a Cow, who kept a passage thereby, till one Haucoir Hamshe (a holy man) bond him with his woman Lamisache and his son After; who is therefore had in Saintlike reputation. Obdolowcan King of this country under the Sophy, besides gracious entertainment granted unto Master Anthony jenkinson for our English Merchants great privileges, Anno 1563. Gilan, also anciently Gelae, is reckoned to Media. Into these Cities of Media the o 2. Reg. 17.6. Israelites were transported, together with their religion by Salmanesar the Assyrian: GOD in his manifold wisdom so punishing their sins, and withal dispersing some sparks of divine truth. CHAP. III Of The Parthians, and Hyrcanians. PArthia is placed by Pliny a Lib. 6.25. in the roots of the hills: having on the East, the Arians; on the West, the Medes; on the South, Carmania; on the North, Hyrcania, rounded with deserts. He affirmeth that the kingdoms of the Parthians were eighteen. Eleven of them near to the Caspian sea; and the other seven near the read sea. The word Parthian signifieth with the Scythians an exile. Their chief City was Hecatompylos, now (as some b Maginus. affirm) Hispaham, for the excellency thereof called of the Persians', Half the World. These Scythian exiles in the times of the Assyrians, Medes, Persians', and Macedonians, were an obscure people, the prey of every Conqueror, which after seemed to divide the world with the Romans. Their speech was mixed of the Median and Scythian: their armies consisted most part of servants, which they held in great respect, instructing them in feats of arms. In an army of fifty thousand, wherewith they encountered Antony, there were only 800. freemen. The parthians c justin. 41. had no use of gold or silver, but in their armour. They had many wives, whereof they were so jealous, that they forbade them the sight of other men. They performed all business private and public on horseback; this being the distinction of freemen from servants. Their burial was in the bellies of birds, or dogs. Their naked bones were after covered with earth: they were exceedingly superstitious in the worship of their gods: a stout, unquiet, seditious, unfaithful people. Arsaces', first a famous thief, after, the founder of that kingdom, left no less memory of himself amongst the Parthians, than Cyrus among the Persians', or Alexander among the Macedonians. The day wherein he overthrew Seleucus, was solemnly observed every year amongst them, as the beginning of their liberty. Of him they called all their Kings Arsaces, as the Roman Emperors are named Caesar's. They d Am. Mar. lib.23. called themselves the brethren of the Sun and Moon, which are in those places worshipped. This Arsaces was worshipped after his death. They were no less bloody to their brethren, when they came to the Crown, than the Ottomans are at this day. Phrahartes e justin. lib.42. slew thirty of his brethren, and before them, his father, and after, his son, rather than he would endure a possibility of a Competitor. About f Vadianus. Sec fol. 5. 228. years after CHRIST, Artabanus the last Persian King being slain by Artaxeres or Artaxares the Persian, the Empire returned to the Persians', who were thereof deprived by the Saracens; and they again by the Tartars: and now for the greatest part under the Sophi: they had their cuppe-quarrels, striving who should draw deepest: which custom we need not go into Parthia to seek. Strabo mentioneth among the Parthians a College or Senate of Magis and Wisemen. Their ancient religious Rites I found not particularly related. The Parthian affairs are thus by some g justin. lib.41. Dion Cassius lib. 4 ●. Pius secundus Asia. Gramaye Parthica; P. Biz: rus Rerum Persicaram. lib.30. related. After Alexander's death, none of the Macedonians vouchsafing so mean a Province, Stragonor a foreigner obtained it: after which the Macedonians, contending in civil quarrels for the Sovereignty, Parthia wavered in uncertainty, till in the time of Soleucus the nephew of Antiochus, Theodotus, Deputy of Cachia, entitled himself King: so giving example of rebellion to the Eastern Nations, which Arsaces among the Parthians easily followed. He combining himself with Theodotus, and after his death, with his son strengthened himself in his new erected government of two Cities. But Seleucus taking arms against him, was by him overthrown in battle: which day first gave light to the Parthian greatness, not unworthily observed therefore of their posterity with solemnity. For Seleucus being by more important affairs called home, the Parthians had leisure to establish their hopes. Athenaeus reporteth that Arsaces took him prisoner, and after gentle usage he sent him home. After this first, came a second Arsaces, who encountered with Antiochus the son of Seleucus, coming against him with an army of an hundred thousand footmen, and twenty thousand horse. The issue was, they parted friends in mutual league. Priapatius or Pampatius was their third King, to whom Phraates his son succeeded; and next, his brother Mithradates, who subdued the Medes and Helimaeans, enlarging the Parthian Empire, from Mount Caucasus to Euphrates. He took Demetriu. King of Syria prisoner: and died in his old age. His son Phraates was the fourth: on whom Antiochus warred, and the Parthian opposed against him his brother Demetrius, till then detained prisoner. But whiles he warred against the Scythians, by treason of his own subjects he was slain; and Artabanus his uncle placed in his room. He also soon after died of a wound received in the field: and his son Mithridates succeeded, whom the Parthian Senate expelled and deposed. But others reckon between Artabanus and Mithridates, Pacorus, and his son Phraates. So uncertain is the Parthian History; for which cause also h Read lib. 1.cap.13. Scaliger blameth Onuphrius for being too peremptory in such uncertainties. Next in order is reckoned Orodes or Herodes, who besieged his said brother Mithridates in Babylon, and took both it and him, and caused him to be slain in his sight, Against him Crassus the Roman Consul (moved with covetousness, i L. Florus lib. 3. cap. 11. hateful to GOD and man, saith Florus) led the Roman Legions to win the Parthian gold: And by the way, k joseph. Antiq. lib.14.cap.12. passing thorough judaea, spoiled the sacred Treasury which Pompey spared, amounting to two thousand talents, and rob the Temple of eight thousand talents beside. He also carried away a beam of solid gold, weighing three hundred Minae (every Minae is two pound and a half Roman) delivered unto him by Eleazarus the Treasurer, upon condition to take nothing else. But Crassus violated the oath which he had given to Eleazarus, and carried all he liked. Many dismal l Stadius in Floruit. presages prohibited Crassus this expedition, as the curses of the Tribune, whom Dion, Plutarch, and Appian, call Ateius Capito. Those curses were denounced with invocation of some unknown gods. Also the Roman ensigns were drowned, with sudden tempests in Euphrates: and when m Plutarch. Crassus. Liny epitome lib. 106. Eutropij lib. 6. Dion Cas. lib.40. Sim. Maioli dies Canic. Colloq. 16. he had sacrificed to Venus, his son stumbled and fell, and Crassus with him. He rejected the Legates of the Parthian, alleging the former league with Pompey. Thus posting to his destruction, one Mazaras (as Florus calls him; or as Plutarch, Ariamnes; Dion, and Appianus, name him Augarus) encountered him, not with arms, but with arts and wiles, professing great hostility to the Parthians. Crassus' following his advice, led his army into byways and deserts, till being brought into the Parthian snares, his new guide forsook him, and the covetous Consul with his son were slain, and eleven Roman Legions taken or left in the place. His head and perjured right hand were sent by Surinas the Parthian General (who was said to have then in the field with him twelve hundred Concubines, and a thousand Camels laden with his own furniture) unto King Orodes: who contumeliously, (if contumely and merit can join society) used the same, pouring into his jaws, sometimes greedy of that metal, molten gold. Orodes envying Surinas the glory of this victory, slew him, and committed the remnants of that war to be pursued by his son Pacorus, adjoining to him in that exploit Osaces. In the civil wars they took part with Pompey against Caesar. Pacorus being received into society of the kingdom with his father, invaded judaea, and placing Antigonus in the kingdom, captived Hircanus. But whiles he aspired to greater hopes, he lost himself and his army, in which were twenty thousand horsemen, in a battle with Ventidius; who by a wily Stratagem, counterfeiting flight and fear, and suffering the Parthians to come up to their tents, that they had now no space for their arrows, effected this overthrow. Pacorus his head reduced the Cities of Syria to the Roman subjection, without further war. This news made his father mad, who before boasting of the conquest of Asia by Pacorus, now in many days did neither speak nor eat: but when he once did open his mouth, all his speech was Pacorus, who still seemed present unto him. In this extaticall mood, Phraates, one of his thirty 'zounds, which he had by so many Concubines, slew him, and after them his brethren, as before is said, with a son also of his own. This cruelty caused many Parthians to betake themselves to voluntary exile, among which Monaeses provoked n Flor. l.4.c.10. Dion lib. 49. Antonius to war upon this Tyrant. He did so, but with bad success, of sixteen Legions scarce bringing the third part back again. Phraates, impotent and uncapable of so glorious adventures, grew into such insolences, that the people exiled him, and placed Tiridates in his room; who was soon after displaced by the Scythians, and Phraates restored to his place. Tiridates fled to Augustus (then warring in Spain) for refuge and aid, carrying with him the son of Phraates, whom Caesar sent back again to his father without any price, maintaining neither party against the other, but allowing liberal provision to Tiridates. But after this, o Suetonius in vita Augusti, cap. 21. Augustus going into the East, the Parthian, fearing ill measure, re-delivered all the Roman captives, and ensigns, and gave hostages also, his two sons, with their wives and children, and resigned Armenia to the Romans. Phraatax his son slew him, with greatest injustice repaying that which was most just, and due to his former parricide. This Phraatax, using incestuous acquaintance with his mother Thermusa (an Italian, whom Augustus had bestowed on Phraates, and by whose help he was slain) was killed in an uproar, leaving his son Orodes his successor. He also in a conspiracy was killed: and Vonon p Sueton. in vita Tiberij, cap. 49. substituted, whom the Parthians not long enduring, forced to seek help of the Romans, where he was perfidiously slain. Artabanus obtained the Empire, q Mat. Burgklehner. these. hist. lib. 6. tom. 1. from whence he was after chased by Vitellius, who placed Tiridates in the throne, which he had scarce warmed, when Artabanus recovered it, and after left to his son Bardanes; the Arsacian stock being now dispossessed. This Bardanes r Cornel. Tacit. Annal. lib. 11. whiles he mindeth wars against the Romans is killed of his own. Gotarzes his brother succeeded to the Sceptre: which he held, notwithstanding the decree of the Roman Senate for Meherdates the son of Vonon, whom he took and cut off his ears: Vonones was his successor, a little while, and presently after Vologaeses, his son. The next was Artabanus, and after him Pacorus; and in the next place Cosdroes' his brother: against whom Traian warred with good success, who extended the Roman Empire to the Indian's. But Adrian renewed league with the Parthian. Parthanaspates succeeded: and soon after Vologaeses, who left heir his son of the same name, deprived by his brother Art abanus. He being unjustly dealt with by the Romans treachery, drove them to sue for peace: which, after that Antonius s Herodianis Macrinus. the author of the breach was dead, was easily obtained by Macrinus his successor. But Artaxares a Persian prevailed better, in a third battle overthrowing him, and reducing the kingdom after such a world of years to the Persian name. Some reckon this 472. years from Arsaces, and 228. after CHRIST. Scaliger t jos. Scal. Canon. Isagog. li. 2. reckoneth the time of the Parthian dynasty 479. years. The number of their Kings after this computation is 29. They which list to see further of their wars of the Romans, may read the Roman Authors which have written the same: the sum whereof is here presented to your view. Cornelius Tacitus u Cor. Tac. l.12. tells a merry tale (for I think these tragedies have wearied you) and pertinent to our purpose, of a good-fellow-like Hercules, whom the Parthians worshipped. This kindhearted god warneth his Priests in a dream, that near to his Temple they should set horses ready furnished for hunting, which they do, lading them with quivers full of arrows. These after much running up and down the forest, return home at night blowing and breathless, their quivers being emptied. And Hercules (no niggard of his venison) acquainteth the Priests at night by another vision with all his disport, what woods he hath ranged, and the places of his game. They searching the places, found the slain beasts. Better fellowship certain had their Hercules then their Kings, when they invited any to their feasts. For the King x Albenaeus lib. 4.cap.14. had his table alone and lofty, the guests sit below on the ground, and, like dogs, feed on that which the King casteth to them. And many times upon occasion of the King's displeasure, they are haled thence & scourged, & yet they then, prostrate on the ground, adore their striker. They y Herodianis Macrinus worshipped the Sun at his arising. Bardesanes z Eusebius de praepar evang. lib 6. cap. 8. in Eusebius, saith of them, that to kill his wife, or son, or daughter, or brother, or sister (yet unmarried) was not prohibited by the law to any Parthian, nor any way subject to punishment. The Parthian a Sucton. Caligula. 5. ensign was a Dragon; the royal ensign a bow: their style was, King of Kings; they ware a double crown. They had an ointment made of a certain composition, which no private man might use. Nor might any else drink of the waters of Choaspes and Eulaeus. None might come to the King without a present. The Magis were in great authority with them. Their Rites were mixed of the Persian and Scythian. Nothing was more severely punished then adultery. A servant might not be made free, nor might be suffered (except in the wars) to ride, or a freeman to go on foot. Their fight was more dangerous in flying, then in standing or giving the onset. Terga b Scneca in Ocdipo. conver simetuenda Parthi. The Parthians flight doth most affright. They accounted c Am. Marcel. lib.23. them the most happy which are slain in battle. They which die a natural death are upbraided with cowardice. Their fight Lucan d Eucanus. describeth: Pugna levis, bellumque fugax, turmoeque fugaces, Et melior cessisse loco, quàm pellcre, miles: Illita terr a dolis, nec Martem cominùs unquam Ausa pati virtus, sed long tendere nerves. That is, Light skirmish, fleeing war, and scattered bands, And better soldiers when they run away, Than to beat off an enemy that stands. Their crafty caltrops on the ground they lay: Nor dares their courage come to right-downe blows, But fighteth further of most trusting to their bows. Many Cities amongst them, and two thousand Villages are said e Pius secundu● Gramaye Parth. to have been overwhelmed with Earthquakes. They are said to be of spare diet, to eat no flesh, but that which they take in hunting: to feed with their swords girt to them, to eat Locusts: to be false liars and perfidious: to have store of wives and strumpets. Their country is now called Arach; in it is made great quantity of silks. Hyrcania (now called Strava or Diargument) hath on the West, Media; on the East, Margiana; on the South, Parthia; on the North, the sea, which hereof is called the Hyrcane, otherwise Caspian. Famous it hath been, and is, for store of woods and Tigers. There are also other wild beasts. Here in the City Nabarca was an Oracle, which gave answers by dreams. Some rivers in this country have so steep a fall into the sea, that under the waters the people resort to sacrifice or banquet; the stream shooting violently over their heads without wetting them. jovins writeth, That the air is unwholesome by reason of the fens. Strava the chief City aboundeth in traffic for Silk. The islands before it in the sea, were no less refuge to the inhabitants in the Tamberlane-tempest, then to the Italians, in the time of Attila, those places where now Venice standeth. Their Religion, as their State, both in times past and present, hath followed the Persian: of whom we are next to speak. It is f Strabo lib. 11. reported of the Tappyri, inhabiting near to Hyrcania, That their custom was to bestow their wives on other men, when they had borne them two or three children: so did Caeto his wife Martia, on Hortensius: and such, saith Vertomannus, is the custom at this day of the Indian's in Calechut, to exchange wives in token of friendship. They had wine in such estimation, that they anointed their bodies g Caelius Rhod. lib. 18. cap. 28. therewith. The Caspij shut up their parents, after they are come to the age of seventy years, and there in respect of piety (what more could the impious do?) starve them to death. Some say, That after that age they place them in some desert, and a far off observe the event. If the fowls seize on them with their talents, and tear them out of their coffius, they accounted it a great happiness: not so, if dogs or wild beasts pray thereon. But if nothing meddle therewith, it is accounted a miserable and lamentable case. The Derbices accounted all faults (though never so small) worthy of the utmost punishment. The Earth was their Goddess: to their holies they admitted nothing female, nor to their tables. They killed such as were above seventy years old, calling to that bloody banquet their neighbours, esteeming such miserable, as by disease were intercepted and taken away. Old women's flesh they eat not, but strangled, and then buried them: they likewise buried such as died before that age. CHAP. FOUR Of Persia, and the Persian affairs, until the Mahometan conquest. PErsia, if we take it strictly, is thus bounded by Ptolomey * Lib. 6.cap.4. : It hath on the North, Media; on the East, Carmania; on the West, Susiana; on the South, part of the Persian Gulf. But this name is sometimes stretched as far, as that wide and spacious kingdom; all that Empire being often called in Authors, Persia, and differing in the bounds and limits, according to the enlarging or contracting of that Monarchy. It is supposed, that the Persians' descended of Elam, the son of a Gen. 10. 22. Shem; whose name remained unto a Region called Elymais, mentioned by b Ptol. lib.6.c.3. Ptolomey, placed in the North parts of Media. Pliny mentioneth c Plin. l.6.c.28. the Elamstae, on the South, next to the sea, which name Jerome d Hieron. in ●ss. 13. Xenophon. in his days gave to one of that Nation, frater quidam Elamíta, etc. Xenophon also nameth the Tribe of the Elamites. Moses telleth of the reign and power of Chedorlaomer King of Elam, e Genes. 14. in that morning of the world extended to the borders of Canaan. Herodotus f Herodot. lib. 7. reporteth, that they were called of the Greeks' Cephenes; of the neighbouring nations, Artaei. Suidas g Suidas in verb. Magog. affirmeth that they were called of the inhabitants Magog, and Magusaei. Other names are by Ortelius h Ortelij Theat. & Thesaurus. added, Chorsori, Achaemenij, Panchaia etc. It was called Persia of Perseus the son of Danae, or of Perses the son of Andromeda; or (as others) of Perses the son of Medea. From the time of Chedorlaomer, whom Abram with his houshold-army overthrew, until the time of Cyrus, little mention is made of them: he freed them from the Median servitude, and erected first that mighty Persian Monarchy. Bizarus i P. Bizar. Historia rerum Persicarum. Christ. Pezel. medific. historic. pars 1. (which hath written twelve books of the Persian affairs) supposeth that in that time of their subjection to the Assyrians and Medes, they had Governors, and laws, of their own: only owing a tributary subjection to the other, as their supreme Lords. This he collecteth out of Xenophon. Cyrus was by name foretold by Easie k Es. 44.28. , and the rebuilding of jerusalem, and the Temple, by his authority, before that Babylonian Monarchy was erected which destroyed them. GOD after revealed to Nabuchadnezzar and Daniel by dreams, this Persian both rising and fall. And by dreams did he make way unto the effecting of his decree; as appeareth in Herodotus, justine and others. For Astyages l Herodot. lib.1. justin. lib. 1. dreaming that he saw a vine growing out of the womb of his daughter Mandane, which covered all Asia (interpreted by his Wizards, of the subversion of his kingdom by his daughters future issue) married her as before is said, to Cambuses a Persian, descended of the stock of Perseus' son of jupiter, and Danae, and the son of Achaemenes, * Of this family and other of the Persians', see Reineccius tom. 1. that so in that remote region, means might fail unto any aspiring designs. The Chaldaeans report, as Alphaeus recordeth out of Megasthenes, that Nabuchodonosor * The Papists to uphold the credit of ludith, make another Nabuchodoniso●, which sent forth Holofernes, etc. and say that he was called Assuerus, and Artaxeries Prilcus, the same which Daniel calls Da●rius Medas. Sixt. Sense. Biblioth. sa.l.1. having conquered all Libya, and Asia, as far as Armenia, at his return, ravished with divine fury, cried out, That a Persian Mule should come, and subdue the Babylonians. This agrees somewhat both with the dream, and the madness recorded of that King by Daniel, Chap. 2. and 4. The Oracle of Delphos made like answer to Croesus. That the Lydians should then flee, when a Mule should govern the Medes. He was termed a Mule, * Christ. Pezel. Mellif. histor. pars. 1. because of his more noble parentage by the mother, than the father, and their diversity of Nation. Strabo m Strab. lib. 15. thinks he was called Cyrus of a River in Persia, being before called Agradatus. n Plutarch. in vita Artaxerxis. Plutarch saith, he was called Cyrus of the Sun, which with the Persians' hath that name. Polyoenus o Polyoenus lib. 8.●trat. calleth his wife Nitet is, daughter of Aprias King of Egypt. Suidas saith it was Bardane, and that she was daughter of Cyaxares, otherwise called Darius Medus. He conquered the Median Empire first; and after added two others, the p A. M.3402. Lydian and q 3409. Caluis. Babylonian. Croesus' the Lydian consulting with the Oracle about the success of his war, received answer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Croesus passing Hale, great state shall make to fall. This he interpreted of the overthrow of Cyrus, but proved it in himself; Croesus his son had been mute, till (now seeing the sword of the enemy ready to give the fatal stroke unto his father) violence of sudden passion broke open those bars and stops which Nature had set before, as impediments to his speech, and by his first most fortunate-infortunate language, cried to the bloody soldiers to spare his * Great were the treasures which Cyrus' gate in his wars; but his expenses in his daily diet (engraven in a pillar, which Alexander caused to be razed) seem incredible: the particulars whereof, see in Poly●n. lib.4. and Opmeerus pag. 105. father. After his many great exploits, he warred upon Thamyris the Scythian Queen, where he lost his life. I know not how, Divine Providence seemeth to have set those Scythian stints to the Persian proceed: those great monarchs, both in the elder, and our later world, ever finding those Northern winds crossing, and in some dismal success prohibiting their ambition that way. Ctesias (as Photius * Ctesias ap. Phot●um, ed. inter hist. Persscript●r●s. hath collected out of his eleventh book) telleth somewhat otherwise of Cyrus; as that Astyages, whom he calleth Astygas, was not of any kin to him, but being conquered by him, was first imprisoned, and after enlarged, and kindly entreated: likewise that his daughter Amytis (her husband Spytama being slain) was married to Cyrus: that Croesus' being taken, was first by magical illusions delivered from the executioners, and after by tempest of thunder, with many other things of like unlikeness to the current of Authors, Cyrus was of so firm memory, that he could call all the soldiers (some say but all that had any place of command) by their proper names. He ordained, that his soldiers should in the first joining with the enemy sing certain Hymns to Castor and Pollux, that by this means they should not be surprised with sudden fear. He gave leave to the jews to return and repeople their country, & to rebuild the Temple. r Scaliger Caluisius. Alij A. M.3421. A. M. 3419. Cambyses' his son succeeded, who took, and after slew, Psammenitus King of Egypt. And when he would have added Aethiopia s Herodot. lib.3. to his new conquests, with the spoils of the Temple of Ammon, for which purposes he sent two armies; the one was almost consumed with famine, the beasts and provisions failing, and that barren desert denying grass; the remainder by consuming one another, were (a strange remedy) preserved from consumption, every tenth man being by lot tithed to the shambleses, and more returning in their fellows maws, then on their own legs. The other army was quite buried in the sands. At his return finding the Egyptians solemnising the feast of their Idol Apis, he slew the same (it was a Bull which they worshipped): and after dreaming that Smerdis reigned, he sent, and slew his brother which was so called, in vain seeking to frustrate this presage, which was fulfilled in another of that name. He fell in love with his sister; and ask whether it were lawful for him to marry her, the judges (whose authority with the Persians' lasted with their lives) answered, that they had no such law, but they had another that the King of Persia might do what him liked; whereupon he married her. His cruelty appeared, in that Prexaspis presuming to admonish him of his too much inclination to drunkenness, he answered, he should see proof of the contrary, and presently sending for Prexaspis his son, with an arrow shot him to the heart: the father not daring but to commend his steady hand & art in shooting. He died of his own sword, which falling out of his scabbard as he mounted his horse, killed him, not fearing in this country of Syria any such disaduenture, because the Oracle of Latona t Bizar, i 1. in Egypt had told him he should die at Ecbatana; which he understood of Media, and was fulfilled at another Ecbatana (more obscure) in Syria. He caused a judge, which had been corrupted with money, to be flayed, and made of his skin a covering for the Tribunal. Polyaenus tells, That against the Egyptians he used this stratagem, to set their Gods (Dogs, Cats, Sheep, etc.) in the forefront of his battle. He neither deserved nor obtained that honourable funeral which Cyrus had, who was buried at Pasargadae, a Tower shadowed with Trees, having in the upper part a Chapel furnished with a Bed of Gold, a Table, Cups, and Vessels of the same metal, with store of Garments and Furniture, set with jewels. Certain Magis were appointed to attend it, with daily allowance of a Sheep, and once a month a Horse for Sacrifice. His Epitaph was, OH man, I am Cyrus, King of Asia. Founder of the Persian Empire; therefore envy me not a Sepulchre. Alexander opened the same in hope of Gold, but found nothing, saving a rotten Shield, a Sword, and two Scythian Bows: he crowned it with Gold, and covering it with his own apparel, departed. These things u Strab. l.15. Arrian. l.6. Curtius, l. 9. Strabe, Arrianus, and Curtius' report. Next to Cambyses x 3428. succeeded, for a small time, one Smerdis, which was slain as an Usurper, by the seven Princes; and Darius y 3429. , the son of Hystaspes, succeeded, designed to that greatness by the first neighing of his Horse. For when no male issue royal was left, these Princes agreed, That meeting in a place appointed, he whose Horse first neighed, should be acknowledged Emperor. Darius' his Horsekeeper, the night before, had suffered his Horse there to use his brutish lust with a Mate; which the place presently causing him to remember, he there (by his lustful neighing) advanced his Master to the Sceptre. Darius for his covetousness (first exacting tribute) was called a Merchant, Cambyses a Lord, Cyrus a Father of his people. Babylon rebelled, and was z 3436. recovered by the costly stratagem of Zopyrus a justin. l. ●. Plutarch. in Apophibeg. , who cut off his nose and ears, and fleeing in that deformed plight to the Babylonians, accused Darius of that cruelty. They believing, entertained him, and knowing his Nobility and Prowess, committed their City to his fidelity, which he upon the next opportunity betrayed to his Master. Darius' warred against the Scythians, but unfortunately. His Army was of 700000 men. After Darius his death Xerxes b 3466. Scal. Animad. in ●useb. pag.101. reigned (whom Scaliger proveth to be Assucrus, the husband of Esther.) He made League with the Carthaginians, warred upon the Grecians with an Army (as Herodotus c Herodot l. 7. numbereth) of 1700000 footmen, 80000 horsemen, 20000 Chariot-men: Others say, That there were 2317000 footmen in Land-forces, besides 1208 ships. Before the Army was drawn the sacred Chariot of jupiter, by eight white horses; no mortal man might ascend the Seat. He offered to Minerva at Troy 1000 Oxen. He, taking view of his huge Army, wept, in thinking, that of all that number in 100 years none would be alive. At the passing of the Hellespontike straits, he (besides other devotions performed) at the sun-rising took a golden Vial full of sacred liquor, & cast the same into the Sea, with a golden Bowl and a Persian Sword; uncertain whether in honour of the Sun, or in satisfaction to the angry Hellespont, which a little before, in more than mad arrogance, he had caused to be whipped, and hurled fetters therein, with many menacing threats. He wrote letters with like threatenings to Mount Athos, and accordingly pierced his bowels, and made way by force through that high and huge Mountain. This Expedition was in the year of the World 3470. Leonides, with his Spartans, enlarged his glory at the Thermopylaean straits d Xerxes sent first 15000, after 20000, and lastly 50000 choice men against them which all had the worse: till a traitor taught Xerxes another way where to pass & come upon their backs: and then Leonides in the night entered the Persian camp & slew 20000 with his 500 men which were killed being weary with kill. , or narrow passage, which a long time, with a handful of men, hindered the Persians' from passing. Mardonius was slain, & Xerxes fled out of Greece, after he had taken Athens, and lost great part of his Army, which in two years space received five overthrows, at Thermopylae, at Artemisium, at Salamis, at Plataeae, at Mycale. Xerxos being slain of Artabaws his kinsman, A. M. 3485. Artaxerxes succeeded. Among other the mad parts of Xerxes, it is reported, That he fell in love with a e Aelian. Var. Hist. l.1. Plane Tree in Lydia, which he adorned with chains and costly furniture, and appointed a Guardian thereto. Artaxerxes writ to Hystanes, Governor of Hellespontus, That he should give Hypocrates Cous (who then lived, and whose writings still remain the Physicians Oracles) as much Gold and other things as he would, and sand him unto him. In his time the Egyptians rebelled, and created Inarus their King, to whom the Athenians sent three hundred Galleys for defence; but by Artabazus and Megabyzu they were subdued. To him Ismenias the Theban was ambassador: who loath to pollute the Graecian freedom with that Persian custom of adoration (a thing for the show of Religion therein, as some interpret, no less hated of Mordecay, Esth. 3.) and not suffered otherwise to do his Embassage, let fall his Ring when he was brought into the King's presence, and falling down, took it up at the King's feet, satisfying both the Persian and his own by this f Aelian. Var. Hist. l. 1. subtlety. Artaxerxes died An. M. 3525. After this Artaxerxes, surnamed Long-hand, another Xerxes succeeded and reigned a small time, as did also Sogdianus, or Ogdianus, whom Darius Nothus slew, and possessed the Throne. In the time of this King was the Peloponnesian War, which Thucydides hath related. Artaxerxes Mnemon his son succeeded An. M. 3545. He slew his brother Cyrus, and enjoyed the Sceptre 43. years. After his death succeeded Ochus, and reigned three and twenty years. Next to him was Arses, or Arsames; and last of all Darius, whom Alexander overthrew the second time at Arbela, An. M. 3619, and conquered that Persian Monarchy to the Macedonians. Of the Macedonian successors of Alexander (so much as concerneth this place) is before handled in our Syrian relation. They were deprived of these parts by Arsaces, of whom and all his Parthian followers, even now ye have read in the Chapter of Parthia. Concerning these Persian Kings, Chronologers (after their wont) differ not a little: Master g Lively his chronology of the Persian Monarchy. Lively hath taken great pains in this Argument; besides the painful labours of Scaliger, junius and many others, both Rabbins, and Greeks, and Latins, in whose streams Elephants may swim, and the greatest Students may found enough to busy their studious brains: for me, it is sufficient to taste, or at lest to enter so far as a Lamb may safely wade, without peril of drowning, The Hebrews, through ignorance of the Olympiades', and human Authors (where they are destitute of their own) are most absurd, some h Aben Ezra. reckoning but four Persian Kings in all, till Alexander's time: some * Rab. Moses. account five: and some i R. Sadiah. & Abr. Davison. three. Against these, Pererius and Temporarius * Temporar. l 3 most sharply (and not unworthily) inveigh, as also against their k Seder O'am Rabath, Sede● Olam Zo. a, Historical Cabala Chronicles, which ascribe to the Persians', from the first year of Darius the Mede, but two and fifty years. josephus better seen in Ethnic Authors dissenteth from them. As for Metasthenes of Annius, we have before showed him to be sergeant, and the rest of his brethren, to be either the bastards of Annius, or Changelings, which he hath nursed, and would father upon those Authors, whose names they bear. vives * I Vues, in pro●●●. l18.de c.u. Dei calls them Portentosa & vel solo auditu horrenda, monstrous reports, dregs, frivolous pamphlets of uncertain Authors; which, if any be in love with, he may enjoy without him his corrival. l Gorop. Becces●an. Goropius bestows much pains in the uncasing of them; and learned men m Aercator. jos Scal●ger, Volaterranus, Pererius, Temporarius etc. do now generally distaste them. josephus n joseph. contra Ap●●●●. ●. cites Megasthenes in quart Indicorum, the fourth Book of his Indian History; from whence Petrus Comestor allegeth the same testimony, with depraving the word Indicorum, and making it judiciorum. Annius adds, not only the corrupting of the name Metasthenes for Megasthenes, but a History under his o Metasthenes Annij. name, de judicio Temporum & Annalium Persicerum, wherein no marvel if he proceed in the Story as he began in the title. Beroaldus p Beroaldi Chron. li.3. in the Persian chronology feigneth diverse names to the Persian Kings; as Assuerus, Artaxerxes, Darius Assyrius, Artaxerxes Pius. Lively, and other modern Writers out of the Greek Olympiads and Histories, have given truer account of the Persian Times and Government, beginning with the five and fiftieth Olympiad, and continuing the same to the third year of the hundred and twelfth. Scaliger and Calvisius (as you have seen before) do a little differ from this account of M. Lively. which he lively proveth by conference of other Histories, both Human and Ecclesiastical, Clemens, Eusebius, Herodotus, Diodorus, Polybius, Xenophon, Thucydides, Diovysius Halicarnasseus, Livy and others. As much ado is made about the beginning and ending of Daniels weeks, and the time of the building and finishing the second Temple, both which are much illustrated by the right knowledge of the Persian chronology. junius q jun. Annot. in Dan. 9. , Lively r Lively his chronology. , and some others begin the account of the threescore and ten weeks, and reckon the building of the second Temple, in the second year of Darius Nothus * Olymp. 89. A●3. , to whose reasons I refer the Reader, and return to our Persian affairs. How this Persian Empire agreed to the dream of Nabuchodonosor and the Visions of Daniel, Broughton s Brought. Consent. Elie Reusneri Isag. hist. l.2. , Reusnerus, and others have written; it were too tedious here to relate. Artaxerxes (others call him, perhaps more truly, Artaxares) recovered the Persian Name and Empire five hundred thirty eight years, as Bizarus. Lib. 4. reckoneth, after Alexander the Great had extinguished them, and in the year of our LORD, 230. Others say it was in the year of CHRIST 233, and in the year of the World 4182, and 563 after Alexander's Conquest: others otherwise. The catalogue of t Of this later Persian dynasty see Agathias, Bizarus, Pezelius, and Lampadius in Mellisicio Hist. part. 2. & 3 Cearenus & Z●naras', An. li.3.&c. the Persian Kings in that their second dynasty, you may read before, Lib. 1. c. 13. Artaxares being a man of haughty spirit, fought three battles with Artabanus the Parthian, and at the third time deprived him of Life and Sceptre together. He proceeded to subdue the neighbouring Barbarians; and passing over Tigris, disturbed the Roman Province of Mesopotamia, devouring in hope, and threatening in terms all those Asian Provinces, sometimes subject to the Persians', before the Macedonian deluge. Alexander Severus (son of Mammea) the Emperor writ to him, to stay his course: But Pikes, not Pens, were like to prevail with Artaxares, who brought into the Field seven hundred Elephants and eighteen hundred Chariots, and many thousands of horsemen, but with much bloodshed was forced to leave the honour of the day to the Romans. Herodianus seemeth to writ harder fortunes of the Romans in this war. But Lampridius, Eutropins, Orosius. and Zosimus writ, That Senerus obtained the victory, and took Ctesiphon and Babylon, and subdued also Arabia. Agathias u Agathias, l. 2. affirmeth, That Artaxares was called Magus. Valerianus was overthrown by Sapores, the successor of Artaxares, in Mesopotamia, and there taken, and was made a footstool for Sapores, on whose neck he used to tread, when he took horse; and at last was flayed alive, and sprinkled with Salt. Zosimus saith, That he was treacherously taken at a meeting for conference: and Trebellius Pollio ascribeth it to the treason of his guide. This cruel Tyrant afflicted the Roman Provinces, to Cilicia and Cappadocia, filling with dead bodies the broken spaces between the Hills feeding (as it were) those deformed gaping jaws with cruel banquets of man's flesh. Oaenatus Palmirinus brought some light to the Romans in this darkened and dreadful Eclipse of their Sun, and recovered the Roman territories. His wife Zenobia after his death, like another Semiramis, proved a fortunate General and Warrior against the Persians', and also against the Romans, from whom she withheld Syria, till Valerius Aurehanus carried her to Rome, being by unexpected accident surprised. As for Valerianus, it was the just judgement of GOD for his cruel persecution of the Christians, whom he had at first favoured, till one of the Egyptian Priests had persuaded him to this and other wickedness, as human sacrifices, and such like, Euseb. l. 7. e. ●. He was taken of Sapores, An. Dom. 260. after Calvisius computation. Buntingus hath two years less. In the time of Probus the Persians' sued for peace, and obtained it; he procuring such peace in the East (saith Vopiseus) that a rebellious Mouse was not heard to peep. Carus his successor warred against the Persians', and having entered their Country as far as Ctesiphon, was slain with a Thunderbolt (no Roman Emperor, by I know not what secret destiny, from the time of Crassus, passing those parts, without unfortunate success.) This was Au. Dom. 283. Diecletian sent Galerius against Narses the Persian, son to Varranes, or Varaaranes, the second: (for after Sapores, Hormisda his son had reigned a year; Varranes the first, three years; Varranes the second, sixteen; and a third of that name only four months, as Agathias reckoneth.) But not far from Carrhae (fatal to the Romans) Galerius Caesar lost x Oros. & Pom:. Laetus, A. D.296 almost all his Army, and therefore found homely welcome at his return, Diocletian suffering him to lackey (in his Purple Robes) some miles after his chariot. Indignation supplying his former defects, he recovered his credit with the overthrow of the Persians'; Narses fled, leaving his wives, sisters, & children to the Conqueror. A League was made, with return of Armenia, Mesopotamia, and Assyria to the Romans. Misdates' the Persian began his reign An. Dom. 301. To him An. 309. succeeded his son Sapores, and reigned (which I think was never read of any) longer then he lived in view of the world, beginning his reign before his birth, which he continued threescore and ten years. For Misdates y Agathias, l. 4. dying without issue male, and leaving his wife great with child, the Princes consulted with the Magis, whether this future birth would be a male; which they affirmed, observing their predictions by a Mare, then ready to foal, and the Princes set on the Crown, or Royal Ensign, on the mother's belly, acknowledging him for their King. This Sapores, in a letter to Constantius the Emperor, insituled himself King of Kings, partaker of the stars, brother of the Sun and Moon: he demanded all that had before belonged to the Persians', to be restored. Betwixt them grew a bloody war, as Ammianus relateth. Sapores took Singara & Bezabde, An Dom. 359. but was repelled into Persia by Constantius. julian his successor seeking to sub due the Persian, lost himself. The best part of himself he had lost before in Apostasy, which plucked this destruction upon him, A. 362. It is uncertain whether divine or human hand executed this justice on him. jovinian was presently saluted Emperor, but forced to agreed on dishonourable conditions with the Persians', leaving the Rabdicens', Carduens, Rhesens, Zalens, & Nisibis to the Persian dominion. And a little after, in the reign of Valens, the league was broken by Sapores, who won Ctesiphon: Valens intending this war, was by the Goths overthrown & burnt alive, before he could effect any thing, An. 377. When Theodosius reigned, the peace was renewed. After Sapores succeeded Artaxerxes; and after him Sapores, his son, both which reigned nine years. Than followed Varanes Cermasat eleven years, to whom succeeded z A. 400. Bunt. Isdigertos, who held peace with the Romans. Procopius writes, That Arcadius the Emperor on his deathbed, An. 407. ordained in his last Will, this Isdigertes the Tutor and Protector to his son and heir Theodosius, which he faithfully performed. Agathias also acknowledgeth it a currant report. a Niceph. Callist. lib.14.cap.18. Maruthas was in credit with this King. He was a Christian Bishop, and by his prayers had cured him of a grievous sickness, which the Magis with their Fiery superstition, and all their labour, could not effect. The Magis conspiring against Maruthas, watched opportunity, that when the King should come (after the Persian wont) to worship the Fire, a man (whom they had hidden before within the earth for that purpose) cried aloud, That the King should go forth, as being accounted of their God impious, who so loved a Christian Bishop. Hereupon the King bethought him of sending him away. But Maruthas suspecting the knavery, counseled the King to 'cause the earth to be digged up; for the Fire, saith he, cannot speak. The King going into the Chapel or Sanctuary, & hearing this voice again, followed Maruthas his counsel, and found out their packing, & punished the authors, allowing Maruthas to build a Church, wheresoever he pleased, in Persia. And whiles the Magis yet added to their treacheries, he not only punished their persons, but distasted their Religion, and purposed to become a Christian, but by death was prevented, which happened An. 421. Varanes, or Vararanes his son, followed not his steps, but both brake league with the Romans, and persecuted the Christians. Narses his General, with his forces, were defeated, Azamaea wasted, Nisibis besieged by the Imperials: The Saracens, which aided the Persian, stricken with a strange fury & amazement, drowned themselves in Euphrates. It is said, a hundred thousand men perished. Theodosius then Emperor knew these things by Palladius b Socrat. Hist. Eccles. l.7.c.19. , who in three days did ride from Constantinople hither, and back again in as many, using to flee in this manner to any the remotest parts of the Empire, with such admirable, and almost miraculous expedition, with his celerity making that spacious Empire seem but narrow & straight. Varaaranes sent an Army of those expert soldiers which were among them, for their excellency called Immortal. but the Roman swords soon proved them mortal. Thus succeeded that war which he had begun for despite to the Christian Religion and Profession. He was forced to seek peace, and ended or mitigated his persecution. To him succeeded, An 441. another Izdigerdes, who reigned seventeen years; and after him Perozes, who reigned four and twenty years: after him, his brother Obalas (Btzarus calls him Blesses) ruled four years. Cabades his successor renewed the Wars with the Romans: and no marvel, for he was cruel to his own people, and warred even against Nature: for he ordained (as some report) That women should be common, any wedlock-bands notwithstanding. Whereupon his Nobles conspired against him, deprived and imprisoned him. Blazes was enthronised (Scaliger hath Zamaspes) who four years after resigned the State unto Cabades again, who having before reigned eleven years, added thereto thirty more. Nicephorus c Niceph. Callist: lib. 16.c.36. Cedrcnus. Zonar. An. l.3. tells, That he become friend to the Christians, & permitted free liberty of that Religion upon this occasion. Between Persia and India was a Castle, called Tzundadaer, wherein Cabades had heard, that much money and jewels were kept. Cabades used all means to obtain it, but in vain; so strongly was it (as the Story saith) guarded with Devils. He therefore used all the Persian Exorcisms to dispossess them; and when they prevailed not, he sought to effect it by the jews, but with the former success. At last he made use of the Christians, who expelled the spirits, and delivered the Castle unto him. It is reported, that he slew Zeliobes, King of the Huns, for playing on both hands, and coming to help him in his wars against the Romans, having before sworn to assist the Emperor. About these times were the Maniehees d Manes, first author of this Heresy, was flayed alive, and cast to the dogs. Niceph. lib.6.cap.22. destroyed in Persia, for corrupting his son Phatuarsa with their infectious leaven. He therefore slew their chief Prelate Indagarus, and many thousand Manichees, all in one day, having assembled them with a wile, professing, that he would make that his son King. He assembled also the chief of the Magis, Glonazes; and Boazanes a Christian Bishop, for the greater solemnity, with like devotion as jehu sacrificed to Baal, with the presence and assistance of jehonadab, 2. King. 10. Calvisius saith, this was done An. Dom. 523. Cabades died An. 531. His son Cosroes the Great succeeded and reigned eight and forty years. He about the thirteenth year of justinian's Empire, An. 539. invaded the Roman dominions, took Surus, burnt Berraea, destroyed Antiochia, and with less success besieged Edessa. Agathias preferreth this Cosross for his great exploits before Cyrus and Xerxes. Yet was his end ignoble, and unworthy his high spirit. For Mauritius, in the time of Tiberius, entered into the Persian dominions, and burned some villages near to the place where Cosroes then was for his recreation, and saw this burning spectacle: wherewith Indignation and Grief mustering greater multitudes of fearful, unquiet, enraged thoughts in his heart, than Mauritius had soldiers in his Army, unable to bear such unwonted sights of hostile flames in his Countries, and such unwonted fights of inward perturbations, even greatness of spirit made way to Pusillanimity, and being weakened with colluctation of contrary passions, a Fever, taking that occasion and advantage, apprehends him, and soon after kills him. Some say, his son Ormisda reigned seven years with his father. He succeeded and reigned eight years; against him Mauritius performed worthy attempts, which made way unto him for the Roman Empire. And then also he had good success against the Persians', by the valour of Philippicus his General: insomuch, that the Persians' moved with these & other discontents, by incitement of Varamus, deposed Ormisda, killed his wife and son before his eyes; which having remained to perform unto him that their last, uncouth, unnatural service, were presently after put out, and himself imprisoned. That Varamus had, a little before, been sent as General against the Roman Army: which his service being found unserviceable, and the Romans prevailing, he was not only deprived of his place, but, to his further disgrace, was, by the King's commandment, clothed in woman's attire: which indignities he repaid not in words alone (in his letters styling Ormisda, The Daughter of Chosroes) but with those unnatural and disloyal practices: which he continued also against Cosroes, son and heir of Ormisda, forcing him to flee to Mauritius the Emperor for secure. The Turks are e Bizari hist Pers. l.5. said to help Varamus in his rebellion; the first wars which we read of achieved by that Nation: but both he and they received discomfiture by Narses the Roman General, and six thousand were taken and slain. The Turks being asked why they helped Varamus answered, That they were forced thereto by famine: they were also marked with a black Cross, which (they said) they learned of the Christians, thereby to expel hunger. Cosroes thus recovered the Kingdom by aid of the Empire. Nicephorus f De Chosroe & Mauritio lege Niceph. l.17. & 18. witnesseth, That he was deeply seen in the Chaldaean mysleries, and being by a Roman Governor reproved for some excess, in those times when he so much needed their help; he answered, That the times did advantage him to those reproofs: but know (saith he) that calamities shall also befall the Romans, and the Babylonian Nation shall rule them three weeks of years. After that, in the fifth week, the Romans shall subdue the Persians': Which being come to pass, a day shall come that shall have no night, and the expected end of the Empire shall be at hand; in which time Corruption shall be abolished, and men shall live according to Divine Ordinance. This, either false or uncertain Prophecy (according to that Deepness of Satan) he uttered, but what effect answerable hath followed, I know not. This Cosross reigned nine and thirty years. He held peace with the Romans whiles Mauritius lived; but when Phocas cruelly and treacherously had slain him, a world of evils at once assaulted the Empire. The Germans, Gauls, Italians, Huns, and Persians', by their Armies afflicted the public State; and the Roman Bishop then began to aspire to an universal Sovereignty, which that Murderer first entitled him unto. That Army which was yet red with the blood of Mauritius, by the Persians' sword was punished, and died in their own blood: who having overthrown the Romans in two battles, possessed Mesopotamia, Syria, Egypt, Palaestina, and Phoenicia. He entered jerusalem, slew and captived many Christians g Bizari, l. 6. , and carried thence the Crosse. Against the Iberians, Armenians, Cappadocians, Galatians, Paphlagonians, even unto Chalcedon, he prevailed. Thus did GOD punish that Murderer, and beside (to pay him in his own coin) Priscus, Heraclon, and Heraclius conspired against this Conspirer, and murdered the Murderer, and having cut off his Privities, and his Head, hurled him into the Sea, and destroyed his Issue. Heraclius succeeded, who repressed Cosroes, unto whose power Carthage, with Africa, was now also subjecteth, which he had invaded, conducting his Armies through Egypt. Heraclius sends an Embassage to him, which received this answer, That he would never lay down Arms till the Crucified GOD were abolished, and the Persian Mithra worshipped. This encouraged Heraclius, seeing now CHRIST himself was a party; under whose banners he could not but find happy events of War. Cosroes had slain in Palaestina fourscore and ten thousand Christians, and the jews also had brought many of them to the slaughter. Heraclius encountered with Ostanes, and slew thirty thousand Persians'. By a stratagem he won Sarbatus, a great Commander, to his part. In another battle he had lost the Field, but Thunders and terrible Tempests were sent (as Succenturiatae Copiae) to assist the soldiers of their Lord, and ushered destruction to the Persian Camp, whiles the Romans killed them, being both blinded with Lightnings, and amazed with inward terrors and outward Tempests. He had before chased Cosross, and taken Thebarma (a Persian City) wherein was a Temple of the Fire, which by fire he consumed. And in the year 626, Cosroes now at his wit's end, or rather quite beyond them, appointed Medarses his son to be his successor and heir apparent: wherewith Siroes, his elder son, being discontent; conspired to betray his father and brother to Heraclins: and son after caused them both to be slain at Ctesiphon. Peace was concluded with the Romans, & their provinces restored. Only Arabia was by Mahumet holden, as a Seminary of a greater mischief, under which the world with grief & amazement still groaneth. Siroes' Adeser, Barazas, & Baram the daughter of Cosroes, in their order of succession in that disordered & turbulent estate, had scarce two years allowed to them all: to whom succeeded Ormizda, jezdegird, who about the year six hundred threescore and two, was overthrown and slain by the Saracens: and that Persian kingdom (then weakened by civil dissensions) was subdued to Saracenicall servitude; and that second Persian Dynasties (continued as Scaliger h Io. Scalig. Can, Isag. reckoneth in eight and twenty successions, the space of four hundred and two years) had an end. From thence unto this time their religion is Saracenicall: their state governed, by the Califas, i Io, Lampadius Mellific. Hist. part 3. and our third book showeth the order in succession of them. and such commanders or Sultan's as they placed over them, till their Sultan's warring with the Califa for sovereignty, procured aid from the Turks: who dispossessed them of their kingdom presently after they had disburdened them of their enemies: The Turks were displaced and chased away by the Tartars. Of these both Saracens and Turks you have the history in the former book, and therefore needless here to be related: Of the Tartars shall follow in their order. Of those ancient Persian Kings this doth Sardus relate. Sardus l.2.c. ●●. The Persian King's birthday, is by all Asia observed solemn, festival to th'immortal Gods: eunuchs have charge of his body, that he may grow straight and fair: at seven years he is taught to manage horses: at fourteen he is committed to the King's masters; the most excellent which can be chosen among the Persians', for wisdom, justice, temperance, fortitude. These teach him Magic, instituted of Zoroastres, containing Religion of the Gods: and the Kings I awes; to embrace the truth, to bridle his affections; not to be afraid of any thing. When he taketh possession of the kingdom, he releaseth the tributes, and in the Temple of the Pasagordan Geddesse he putteth on the garment of Cyrus, whose sepulchre is in the town. He eateth dry Figs, Turpentine, drinketh sour milk, and after that, water out of Eubaeus, and Choaspes, rivers of Media, Chalybonian Wine out of Syria, Wheat of Assos' in Troas; his head anointed with Myrrh, and covered with a turban. To sit in his throne (which was of gold sustained of four pillars beset with jewels) was death to any: at his table sat only his Mother & wife: and Artaxerxes admitted his brethren. In the winter he lived at Susa: in Summer, at Ecbatana: in Autumn, at Persepolis: in the spring, at Babylon. The nobles attend at the gates ready at the King's command. There stood a Trivet of iron, to which they which are out of his favour resort expecting their sentence: For he pardoneth none, till he hath them in his power. When he sleepeth, he is attended by three hundred women dancing by a lamp: at his beds feet are three thousand talents of gold, at the head five thousand, over the same a Vine of gold, with the clusters of jewels. In the morning he is wakened with these words: Arise, think of those things which Mesoromasdes would have thee, that is, Zoroastres. He sacrificeth for the Persians', and giveth to each man gifts, because Cyrus had done so at his return out of Media: and he receiveth presents from them: in his slore-houses he keepeth of the waters of Nilus, and Ister, as the Lord of all lands. Fire is carried before him. They which meet him, close their hands behind their back, and adore him: for which cause some report that the Persians' (as also the Aethiopians, Meroites, Indian's, Assyrians) hold their Kings in place of Gods. Which divine adoration k Iust. li. 6. Conon denied to the King, and Mordeeai to Agag. Est. 3. but in Daniels time they usurped further: Dan. 6. that none should ask any petition of God, or man, beside. Bart. l Keckerman de Monarchia Persarum. Keckerman, as he was admirable in Philosophy, so he was like himself in his Aphorisms and Disputations of the Persian Monarchy. Wherein he propoundeth and proveth, that their King was to be well featured & of personable presence without bodily deformity or defect: learned in their sciences; free from punishment of laws: they had their delectable gardens which they called Paradises: accustoming themselves to hunting, and to solemn feasts, especially on their birth-days, when no suitor might be denied his request. For conservation of his Majesty, he was seldom seen: the King swore by Mithres which is the Sun: was inaugurated at Palargidae (as the later have used at Cafe.) Many other things of excellent note the desirous Reader may there find. Herodotus showeth, that the Persians' exercised their children to running long races, to endure all hardships of heat, cold, showers, & such like. He m Stobaeus ser. 42. which was punished with the whip by the King's command, was to give thanks to the King for that his remembrance of him. There were officers appointed among the Persians', to see that none were idle: they punished severely n Xen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 1. Ingratitude, they hated lying, regarded Hospitality & courtesy. The laws did not only award punishments to the guilty, but rewards also to the well-deserving. While the King was drinking, o Athen. l. 12. there were women which did sing, one beginning, and the rest following. The Kings used to be present in person in their wars. They were very devout in their religion, offering daily (the Magis being present) a thousand sacrifices, amongst which were Cows, Asles, Harts. But I hold you too long in this discourse. How the Sophian Family, which now ruleth, came to the kingdom, shall after in due place be declared, when we have first acquainted you with their Ancient superstitions. CHAP. V Of the Persian Magis, and of their ancient Religion, Rites, and Customs. THE name of Magi is sometimes applied (say some) to all the Persians', a Boskhieri Ara Coeli. or else to the particular Nation amongst them: sometime signifieth the most excellent in Philosophy, and knowledge of Nature, or in sanctity and holiness of life. Thus Suidas b Suidas in u Magus. calleth the Persian Magis, Philosophi, and Philothet, studious of knowledge, of Nature, and of God. Sometimes it signified such as we now call Magicians, practisers of wicked Artes. Among the Persians' this name was ancient and honourable, saith c Peucerus de divina●. c.de Magia. Peucerus, applied only to the priests, which lived in high reputation for dignity and authority, being also Philosophers, as the Chaldreans were. To these was committed the custody of Religion, of ancient Monuments, of later Histories, of public Records, and the explanation of the Persian wisdom, whose account appeareth in the former chapter, whereafter Cambyses death, one of them is reported to succeed in the Throne, Now whereas the ethnics had a tradition of two Genij, d Brutus was terrified with such a spectrum: the like they tell of Marius and many others. which attend every man, one good; the other evil; proceeding (to likelihood) from divine truth, concerning good and evil Angels, which are either ministering spirits for man's good, or tempters unto evil: Curious men hence took occasion to devise new Arts, which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; by the one calling upon the good Daemon or Genius; by the other, on the evil: which evil One could easily turn himself into an Angel of light, to delude blind people, being indeed (as in our White and Black witches at this day) worse when an Angel, then when a Devil. Hereof were divers kinds; e Ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Necromancy, which invocated the spirits of the dead: Of which smoky Soot, the Heathens Divine Poets, and our poetical Divines in the tales of Hell and Purgatory, strive who shall have the blackest tincture. They had also their Lecanomancie, which was observed in a Basin of water, wherein certain plates of gold and silver were put with jewels, marked with their juggling Characters, and thence after pronunciation of their words were ausweres whispered; f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum multis alijs; de ●uibus Peucerus, & Reginald. Scot in Detect. Mag. Gastromancy procured answer by pictures, or representations in glasse-vessels of water, after the due rites. Catoptromancie received those resemblances in clear glasses: Crystallomancie, in Crystal; Dactyliomancie was a divination with Rings (which perhaps Gyges vied) consecrated by certain positions of the heavens and devilish enchantments. Onymancie with Oil and Soot daubed on the Nail of an undefiled child, and held up against the Sun: Hydromancy with water: Acromancie with air. But what should I add the many more names of this Artless Art, unworthy the naming? Tibi nomina mill, mill nocendi arts; Infinitely diversified are these blind byways of darkness and mischief. Leave we them in their mazes, circles, jabyrinths of Error: and let us take view of the Persian Magis, from whence Pliny g Plin. l.30.c.1. deriveth the first originals of Magical Vanities; which are (saith he) compounded of three Arts, that exercise most imperious power over the minds of men; Physic, and that offering herself more sublimate and pure, in the sacred name and rites of Religion, beautified also with the addition of Mathematical Sciences; (a threefold cord not easily broken, like a threeheaded Cerberus, or triple crowned Prelate, holding the world in fear or love thereof.) Zoroastres (who lived as Endoxus testifieth six thousand years before Plato) first invented it in Persia. Hermippus affirmeth, that Agonax taught him. Apusorus and Zaratus among the Medes, Marmaridius the Babylonian, Hippocus the Arabian, and Zarmocenidas the Assyrian, have been famous for their practice and writings of this Art Pythagoras, Empedocles, Democritus, Plato, sailed far to learn it, undertaking long exiles, rather than pilgrimages or peregrinations, to that end. He impiously addeth Moses and jochabell (it may be he meaneth joshua) to this impious number. The Scripture tells of jannes', and jambres, and Simon Magus famous in this infamy. It is like that in the Persian Magis concurred both a certain stock or kindred, which were all so called (as is said) and the Philosophical inquisition of Nature, and the Priestly function, and also some either implicit or explicit society with Devils. The same they were, at lest in profession and reputation, that the Philosophers with the Greeks', their Priests in Egypt, Gymnosophists in India, Chaldaeans in Babylon, druids in Gallia, and in this our lsle, the Italian Aruspices, and other religious persons (the Treasurers of their Theology and Philosophy) in other places. As for those Magis mentioned in the h Mat. 2.1. Baskbier Ara Coeli. Gospel, some suppose them to come from Aethiopia; some from Arabia; some from Mesopotamia; some from Chaldaea; and some from Persia; and some from divers of these Regious. Whencesoever they came, they had a brighter Star to guide them with diviner light, than those Magical brands of hellish fire could yield. Plato i Plato Alcibiad. commends this Magia, and calls it Machagistia, and saith that the Kings of Persia learned it, as a knowledge of divine mysteries, wherein by the world's commonwealth, they were instructed to govern their own. Others, as they were led by differing affection, do as much discommend them. And truly (as in the Chaldaean and Egyptian Priests) their searching out the mysteries of Nature can not but deserve commendation, but their abusing this natural Philosophy to unnatural conspiracy with devils, cannot but be detested of those which are not themselves detested of God. And either from this devilish conspiracy, or over-curious vanity, did arise their predictions of future events: in which respect the ethnics had them in high reputation. Ammianus Marcellinus, k Am. Marcel. lin.l. 23. saith that Zoroastres added much to this Art from the Chaldaean mysteries, and Hystaspes, the father of Darms, from the Brachmanes, which he in his Indian travels had found in a woody solitariness, and learned of them the motions of the Scars, and pure rites of sacrifices: which he taught the Magis, and they, together with the skill of divination, delivered to their posterity by tradition: and that progeny is always consecrated to divine services, and keep continually burning certain fire which first came from heaven; a small portion whereof was wont to be carried before the Kings of Asia. There were but a few of them at the first: and it was unlawful to touch the sacrifice, or approach to the Altar, before the Magus with a certain set speech had powered on his sacred preparative liquors. Afterwards being increased in number, they grew into an entire Nation, and inhabited unwalled towns, being governed by their own laws, and honoured for religion. That which he telleth of the Chaldaean, and Indian original of their Science, Proveth it to be such as used unlawful prognosticating, which the Scripture affirmeth of the Chaldaeans, and Philostratus l Philostratus de vita Apollony. of the Indian's, whose History of Apollonius (a Pythagorean) showeth, that he was not little infected with this vanity, traveling as Pythagoras had done to learn the same in foreign Regions. And although some commend one sort of Magia, as being their Theology and Philosophy, yet seeing their Philosophy was corrupted with curiosity, and their Theology with superstitious Idolatry, it could not be free from some kind of implicit sorcery, as the examples of those m Apollonius, Hosthanes, Chavondas, Democritus, & Pythagorici & Platonici. which were most eminent herein, do show. Such an one Pases was, who by enchantments would make shows and resemblances of sumptuous feasts, with many attendants: and had a Magical n Suidas hence came the Proverb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or enchanted halfpenny, which would return to him again, when he had bought any thing therewith. The Magis had one chief amongst them in their Society, called by Sozomene, o Sozom. l.2.c.9 Priuceps magorum. Cicero p Cicero de divinat. l.1. affirmeth that none might be Kings in Persia, before they had learned the discipline of the Magis; neither was it any more lawful for every one to be a Magus, then to be a King: Such was their estimation in Persia. Strabo q Strabo l. 15. Nam Magus ex matre & gnato gignatur oportet (saith Catullus) Sivera eft Persarum impiareligio. tells that they used carnal company with their mothers: and when they are dead are cast forth unburied, to be a prey to the Birds. The Ostanoe, and Astrampsychi are by Suidas reckoned successors of the Magi. One r Gramay Per sica. Sect of them lived only on meal and Herbs. Pausanias s Pausan. pomell 6. reporteth that in Lydia, in the Cities Hierocesarea, and Hypaepo, he saw Temples having Persian surnames, and in every of those Temples, Chapel and Altar, whereon was Ashes not like in colour to the ordinary sort. The Magus entering into the room, layeth dry wood on the Altar, after that he hath set his mitre on his head, and then at the name of a certain God, singeth barbarous hymns (which the Greeks' understand not) out of the book: which being done, the heap is fired, and the flame breaks forth. Diogenes Laertius t Diog. La●rt. de vit. Philos. l.1. relateth, that these Magis spent their time in the service of their Gods, offering unto them prayers and sacrifices, as if none but they might be heard: they disputed of the substance and generation of the Gods, whom they reckoned to be the Fire, Water, and Earth. They reprehended Images, especially such as made a differing sex of Male, and Female, among the Gods. They discoursed of justice. To burn their dead bodies, they held it impious: but to lie with their own mothers, or daughters, they accounted lawful. They practised divinations, and foretelling, affirming that the Gods appeared to them, that the air was full of forms * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or shapes, which subtly and as it were by evaporation, infuse themselves into the eyes. They forbade outward ornaments, and the use of Gold. Their garments were white, the ground their bed, Herbs, Cheese, and bread their food. Aristotle saith, that they held two beginnings, a good spirit and an evil, calling the one jupiter and Oromasdes: the other Pluto and Arimanius (Empedocles u Empedocles. translated this plant into Philosophy, and long after, x Manes father of the Manichees. Manes a Persian herelike into divinity.) Theopompus addeth these opinions of theirs; That men should again be restored to life, & become immortal, and that all things consisted by their prayers; Hecateus, that the Gods were begotten: Clearchus, that the Gynmosophista descended from the Magi. Thus far Diogenes. Plutarch z Plut. de Osir. & Is. in his Treatise de Osir. and Isid. citeth, approveth and applieth the opinion of the Magis unto many others, which they conceived touching their two beginnings, Arimanius and Orimazes: For whereas they saw such a mixture of evil in every good (which made Solomon to brand them all with the title of vanity) they gathering that good could not be either cause or effect of evil, found out this remedy worse than the disease, to hold two Authors of all things, calling Orimazes a God; and Arimanius, the fountain of evil, a devil; the one cause of light: the other of darkness. Betwixt these two they placed Mithres as Mediator or Intercessor. Zoroastres was author of this opinion. To the first of these was praise and vows offered: to the later mournful devotions. For, rubbing a certain herb called Omomi, they call on This Pater & Orcus, than they wash it with the blood of slain Wolf, & carry it into a shadowy place, where they power it out. They assign plants partly to the good, partly to the bad God: as they do also quick creatures; the earthly creatures to the good, the watery to the bad, and therefore esteem him happy that hath killed most of them. Oromazes, say they, begotten of pure light, and Arimanius the child of darkness, war one against another. The first created six Gods, Benevolence, Truth, Polity, Wisdom, Richeses, Honest delight: the later as many contrary. When Oromazes had thrice enlarged himself, he was as far beyond the sun, as the sun is from the earth, and form the stars: Of which, one he fixed as a Gardiau and watchman, the dog-star: he made other four and twenty Gods, which he closed in an Egg. Arimanius did as much, but his four and twenty brake their shell. And so become good things and evil mingled. But a fatal time shall come, when Arimanius the Author of plague and 'samine shall perish, and then shall be one society of all mankind in happiness, using but one language. Theopompus saith, according to their opinion, that one of these Gods shall reign three thousand years, the other being discomfited; and other three thousand they shall fight and labour to destroy one another: at last Dis Pater shall be destroyed, and men shall be happy. This opinion of the Magis, the Chaldeans have applied to their Astronomy; in the seven Planets, making two good, two bad, three indifferent: The Grecians, to their jupiter, Dis Pater & Harmonia: Empedocles to his Friendship and Discord: Aristotle to his Forma & Privatio. Pythagoras to his One and Two: Plato to his Idem and Alterum: Manes to his devilish heresy, as before is said. Only Persians', saith a Gramay Asia● Gramay, were chosen into their number. The name Magi, is among Authors applied also to the Chaldaeans, which in Babylon professed the same arts and superstitions; the disciples (saith b Luciani Necrom. Lucian) of Zoroastres, of whose cunning in charms you may read in his Necromantia, a pleasant discourse: Mithrobarzanes a Chaldaean Magus. and Menippus, whom he washeth nine and twenty days in Euphrates by the Moon, and in the morning sets him against the rising Sun, with long charms: after that spitting three times in his face, he brings him back again not once looking aside. Their meat was Acorns, their drink Milk, Mulse, and the water of Choaspi, their lodging on the wide field on the grass. After all this he brought him about midnight to Tigris, where washing him, he purifieth him with a Torch, and the herb squilla, and other things, etc. which howsoever Lucian suiteth to his scoffing, yet I have inserted, as somewhat expressing their superstitions observed in charming and divinations. Leaving these Magis, let us take view of the Persian religious rites which c Herodotus. Lib. 1. Herodotus thus describeth. The Persians' neither erect Images, nor Altars, nor Temples, and impute it to madness in such as do: therefore as I think, because they are not of the Greeks' opinion, that the Gods have arisen from men. Their custom is, ascending up the highest hills to offer sacrifices to jupiter, calling the whole circle of heaven jupiter. They sacrifice to the Sun, and Moon, and Earth, to the Fire, and Water, and Winds: to these only have they accustomed to sacrifice from the beginning. They sacrifice also to Urania, which they have learned of the Assyrians, and Arabians. The Assyrians call Venus, Mylitta; the Arabians, Alitta; the Persians', Metra. Their rites in sacrificing are these. Being to sacrifice, they neither set up Altar, nor kindle fire, nor use vestments, pipes, cakes, or libaments: but he which intendeth to sacrifice, placing the sacrifice in a clean place, calleth upon that God, wearing their Tiara d The attire of the head, among the Persians', as the Turban among the Turks. girded about with myrtle. The sacrificer prayeth not for himself alone, but generally for all Persians', and especially for the King. And after that the sacrifice is cut into small pieces, he streweth under the sodden flesh, small herbs, chiefly trifoly; and setting the flesh in order thereon, the Magus standing by singeth e Theog●●a. some hymns (of the generation of the Gods) which they hold to be a most effectual enchantment. Without one of their Magis no sacrifice is accounted lawful. After all this, the sacrificer useth the flesh at his pleasure. Of all days every man accounteth his own birthday to be most solemnly observed: and then maketh greatest cheer. The richer sort than set whole beeves, Camels, Horses, Asses, baked in an Oven or furnace, on the Table: the poorer, smaller beasts. The Persians' are small eaters: but in their drinking consult of the weightiest affairs. Of which they deliberate fasting, but pronounce sentence after they are well in drink. To vomit or make water openly, is unlawful to them. Those that are equal, salute when they meet each other with a mutual kiss; which is fastened on the cheek only, if they be of unequal degree. They hold themselves the best of all men, their neighbours so much better, how much nearer them they devil. They are much addicted to Venery with both sexes. Next unto Martial valour, they repute excellent the procreation of many Children; the King allowing annual presents to him who hath begotten most Children, & therefore they use many women. The child cometh not in his father's sight till he be five years old, but liveth with the women, that if he die before, his father should thence conceive no grief. From that time till he be twenty, he learneth three things, to ride, to shoot, to speak truth. For to lie is with them the most shameful thing; the second, to be in debt. For one fault only no man aught to be punished. Whatsoever is not mere to be done, aught not to be spoken. A Leprous person if he be a Citizen may not enter into the City, nor have any society with men: for this disease is sent (say they) for some offence against the Sun: if he be a forrenner, they banish him out of their Region, and for the same cause carry into that Region white Pigeons. In a River they neither spit, nor make water, nor wash, but have them in very religious veneration. These things, saith Herodotus, I can affirm of the Persians' out of mine own knowledge: that which followeth I do not so well know; that they bury not their dead bodies before they be torn of some fowl, or dog: but I well know that their Magis do wrap them up in wax and then bury them. These Magis differ both from other men, and from the Egyptian Priests in this, that these pollute themselves with the death of nothing but their sacrifices, but the Magis with their own hands kill any thing: except a man and a dog: yea, they esteem it some great exploit if they have killed very many Aunts or Serpents, or other things which creep or fly. Thus far Herodotus. Strabo e Libr. 11. nameth Anaitis, Amanus, and Anandatus, Gods of the Persians': When the Persian Emperors had overthrown the f These Goropius with Dutch Etymologies, and interpretations bringeth from the Cimmerians and Saxons. See his Saxonica. p.606. Sacae, they encompassed with a wall a certain rock situate in a field. and erecting a Temple of the foresaid Gods, there instituted yearly solemnities, named Saca, which of the inhabitants of Zela are yet celebrated, (so they call the place.) That town in great part belongeth to them which are called Sacred servants, to which Pompey added a great country. Some report that Cyrus, having overcome the Sacae, attributing this victory to divine power, consecrated that day to his countrey-Goddesse, naming is Sacaea, and wheresoever the Temple of that Goddess is, there also are celebrated those Sacaean feasts, in manner of the Bacchanals, day and night, the men and women drinking themselves drunken. Strabo in the end of the same eleventh book mentioneth their Temples, and amongst others the Temples of Tanais, which before in Herodotus is denied to be the use of the Persians': g Stra. l.15. Cicero blameth the Magis, for procuring Xerxes to burn all the Temples of Greece, because they included their Gods in walls, and to whom the whole world was a Temple and house. h Cic. de leg. l.2. Strabo thus reporteth of the Persians': The Persians' have neither Images nor Altars: they sacrifice in a high place, they think heaven to be jupiter: they worship the Sun, whom they call Mithra, the Moon also and Venus, and the Fire, and the Earth, and the Winds, and the Water: they sacrifice in a clean place, and present their sacrifice crowned: & when as Magus, the ruler of this business, hath divided the flesh in pieces to every one, they go their ways leaving no part thereof to the Gods, who (say they) are satisfied with the soul of their sacrifice. Some, as it is reported, lay a part of the Numbles on the fire. They sacrifice especially to the Fire, and to the Water, laying on the fire dry sticks, the barks pulled off, and laying thereon fat Tallow, and pouring on the same, Oil, they kindle the same, not blowing with their breath, but fanning or otherwise enforcing the wind thereto. If any bloweth the fire, or cast any dead thing or dirt therein, he is punished with death. They perform their Water-ceremonies in this sort: Coming to a Lake, or River, or Fountain, they make a ditch, and there slay a sacrifice, with great heed that none of the next water be touched with the blood: after, laying the flesh on myrtle and Laurel, the Magis burn the same with small twigs, and making certain prayers, sprinkle oil mixed with Milk and Honey, not in the fire or water, but on the earth. They are a long while muttering their prayers, holding a bundle of small Tamarisketwigges. In Cappadocia, where is very great store of the Magis, which (of the Fire) are called Pyrethi, and many Temples of the Persian Gods, they slay not the Sacrifice with a knife, but a Club or Mallet, wherewith they beat it. The Pyretheia are great enclosed places, in the midst whereof there is an Altar: Thereon the Magis keep much ashes, and a fire continually burning, whither they every day resort, & make their prayers about an hours space, holding a bundle of twigs before the fire, having their heads covered with a kind of labeled Mitre, hanging down on both sides, that the strings cover their lips. These things are done in the Temples of Anaitis and Amanus. For there are their Temples, and there the Image of Amanus is carried in procession. These things we have seen. It seemeth, that whereas Herodotus reporteth they had no Temples, Altars, nor Images: and Strabo so often mentioneth their Temples, and here the Altar and Image of Amanus; that in Herodotus days they had none: which grew afterwards in use, as a foreign rite brought in amongst the Persians' after the Macedonians had conquered them; or else that there were differing Sects among their Magis, some (as these in Cappadocia) embracing Altars, Images, and Temples, some refusing some or all of these. For otherwise Strabo disagreeth not only from Herodotus, but from himself, before denying them the use of Altars and Images, and here affirming it of the Cappadocian Magis (in other things) of the Persian Religion. We may further add (from Gramay a Gram. As. Persica. his Collections out of divers Authors, and from others, concerning the Persian Religion) that they sometime observed the Grecian Deities, calling jupiter, Bel; Hercules, Sands; Venus, Anaitis. To jupiter was sacred a Chariot with a Beam of gold. The Sun they worshipped (by the name of Mithra, and Eldictus) at sun-rising: and adored also the painted Image thereof. They accounted the horse the suns peculiar beast, and offered unto him white horses: and with white horses his sacred Chariot was drawn before the King, when he sacrificed. Over b Q Curt. lib.3. Darius his tabernacle, the Image of the Sun, enclosed in Crystal, shone forth so that it might be seen of all. The order also of Darius his march, when he warred against Alexander, had in the first place their Fire, which they called Sacred and Eternal, carried on silver Altars. Next hereunto the Magis, singing their Countrey-Hymnes, followed by three hundred sixty and five youngmen, (so many as their year had days) clothed in bright read. Than came jupiters' Chariot, drawn by white horses: after whom followed a horse, of exceeding greatness, consecrated to the Sun. Their Riders had white garments, and golden Rods. Likewise, both sides of the King's Chariot were adorned with Images of gold and silver: two being most eminent among them; the one, of Peace, the other, of War. That soldier, which was initiated in Mithra's hallowed orders, was first proved by fourscore several kinds of punishment: and if he continued steadfast, he was washed, putting on his head a c Tertul de Ceron. mil.t. Crown with a Sword interposed. chaste virgins were hallowed the suns Priests. They worshipped Diana whom they called Nannea, (as some will have it) in that history of d 2. Mac. 1.13 Antiochus. They solemnised certain feasts, the chief whereof was that of Mithra. Another holiday they called the Destruction e Athenaeus l. 12 of vices, in which the Magis killed venomous things, and offered; and the servants lorded it five days together, ruling both the family and their masters. Their King's birth-days they did also solemnize, making therein a banquet called Lycta: at which time the King might not deny any thing to any sinter. Magophonia they celebrated in memory of the Magis slain by Darius Histaspis, and his Colleagues. Of their holie-day Saca before is spoken: in which (some report, that) the servants changed offices and garments with their Masters. Minutius Foelix f Min. Foel. Octau. Arnob. con. Gent. lib.6. objecteth against them their incestuous copulation with their mothers. Arnobius derideth their worshipping of Rivers. The Christian Fathers and heathen Authors are plentiful in the narration of the Persian vanities. Eusebius g Euseb. de praepar. lib.6.c.8. citeth a saying of Bardesanes Syrus; Among the Persians' there was a Law to marry their sisters, daughters, and mothers: which custom the Persians' observed also in other Countries, & therefore other nations hating them, called them Maguss●●i; of which are many in Egypt, Phrygia, and Galatia, whose posterity succeedeth them in the same wickedness. This name Magussoei is derived of Magi. CHAP. VI Of the alterations of the State and Religion in Persia, under the Saracens. THe Saracens (as is already showed) a people bred, as it were, of putrefaction in that corrupt estate of the World, dispossessed of his stato and life Ormisdas the last Persian King. Their Religion had sustained small alteration in Persia before this time, for aught I find, saving what the Christian had in these parts prevailed, (which belongeth to another task.) But from that time that the Saracens were Conquerors, the souls of the Persians' have no less been subject to those foolish Mahometan superstitions then their bodies to cruel slavery: yea the a Curio Sara. histor. lib. 1. Blondus saith, that Mahumet was present at their first conquest, and that by his command they relinquished their name, & accepted the Saracen. dec. 1. libr. 9. name of Persian was drowned in the title of Saracens. Homar was then Caliph. But when jezid the son of Muavi was Priest and King (such are the Caliphs') of the Saracens, Mutar, the Deputy or Governor of Persia, proclaimed himself a Prophet, and seized on the state: from him the Persian Sophi deriveth his original. When jezid was dead, the Inhabitants of Cufa in Arabia proclaimed Hocem the son of Ali, Caliph: but Abdalam the son of jezid entrapped and slew him: and at his Sepulchre was after erected the city Carbala. This Hocem had twelve sons, Zeinal, Abadin, Zeinal Muamed, Bagner Muamed, Giafar Cadeneg, Ciafar Musa, Cazin Musa, Hali Macerat, Awl Muamed Taguin, Muamed Halmaguin, Alle Hacem Asquerin, Hacem Muamed Mahadin: This last b Barr. As. dec.2.lib.10.c.6. the Persians' say that he is not yet dead, but that he shall come sitting on a horse, to preach their Law to all Nations: beginning in Massadalle where Ali his grandfather lieth buried. And therefore they have there always a horse prepared ready, which in time of Divine Service, on a certain festival day, they bring with Lights burning to the Temple in which Ali is buried, praying him to sand his nephew quickly. That day is solemnly celebrated with so great concourse of people, as a Portugal there present said he had never seen the like. The other eleven brethren were buried in divers places. To return to Mutar; Abdimelec one of the following Calipha's, sent Ciafa against him, by whose overthrow that new Prophet wan new and greater estimation than before. But an other tyrant, Abdala Zubir, arising amongst the Saracens, sent his brother Musub against Mutar, who slew Mutar, and was soon after slain himself of Abdimelec, who recovered again that Province of Persia. Abdimelec being dead, in the year seven hundred and two and twenty, Gizid his son c Curio Sarac. hist. lib.2. succeeded, and an other Gizid usurped the Sceptre in Persia, but was overthrown by Masabner the Captain of Abdimelecs' son. In the reign of Marvan, Asmulin took on him the protection of Mutars Sect, affirming Ali to be greater than Mahumet: he was Prince of the Corasens in Persia, and by one Catabanus his counsel incited the servants, by force or treachery, to kill their Masters: and these being grown great by their masters wealth were divided into two factions, the Caisms, and the Lamonites. Asmulin Captain of the Lamonites destroyed the Caismi: and with his Lamonites, and Catabanus, invaded Persia, and were there encountered by Iblinus the Lieutenant with an army of an hundred thousand men; but the Lamonites by the encouragement of Asmulin and Catabanus (whom they reckoned holy men) discomfited him and his; and after encountered Marvan himself with three hundred thousand men, and made him to flee with four thousand into Egypt, where Salin the son of Asmulin overthrew him. Thus the Maruanian race being expelled (the relics whereof settled themselves in Fez and Spain) Asmulin, from whom the family of the Sophi descendeth, with Catabanus reigned over the Saracens. By this which hath been said, appeareth a continual difference betwixt the Persians', and other Saracens about their Religion; either (as some affirm) for that the Persians' preferred Ali to Mahumet, or for that (which is more likely) they accounted Ali, and not any of the other three (Eubocar, Osmen, or Homar) to be the true successor of Mahumet. The Sultan's or Deputies of Persia, which governed there under the Chaliph, used that their schismatical fancy, as they saw occasion to their own ambitious designs, under colour of Religion. Among the rest Muamet or Mahumet is famous, who being hardly beset for the like cause by his Master, the Chaliph of Bagadet, required aid, (as before is more largely showed) e Libr. 3.ca.8● of the Turkish Nation then wandering in part of Armenia, called of them Turcomania, who sent him for his succour three thousand Turks under the leading of Tangrolipix, by whose help Pisasiris the Califa was overthrown. And after this he obtained both the Sultanship of Persia, in the year of our LORD, 1030. and also slew Pisasiris, and enjoyed that sovereignty: f Knolies. from thenceforth the Califa's of Bagadet being stripped of their temporals, but retaining still the places of Patriarches of their Religion (as some relate) even to this day. The Turks thus possessing the Persian royalty, and possessed of the Persian superstitions, there reigned one hundred and seventy years, the Tartars then chase them out of Persia. For after g Haithon de Tartar. that Changis Can had founded that Empire, Hocota, or Occoda Can his successor sent out his sons divers ways with divers armies with intent to subdue the world, jochi conquered Turquestan and Persia: and not long after Mango Can sent Haolon his brother, who continued and prosecuted the Tartarian Conquests beyond Phison or Tigris, subduing the whole kingdom of the Persians', taking Baldach, with the great Chalifa, whom he starved amidst his treasure; beleagered a Castle of the Assassini, with a siege of seven and twenty years, and then taking the same by composition of the defendants, only for want of clothing: he wan Aleppo, and the kingdom of Syria, with Damascus the head City thereof: and had intended also the Conquest of the Holy Land from the Saracens, if he had lived; for both this Haolon & Mango the great Can were both Christians by persuasion of Ait●on the Armenian King. About this time in the northeast parts of Persia (which of this new heresy they called Mulehet) there was an old man, named Aloadin, a Mahometan (as all those parts than were) which had enclosed a goodly h Aloadins Paradise, valley situate between two hills, and furnished it with all variety, which Nature and Art could yield, as first-fruits, pictures, rilles of milk, wine, honey, water, palaces, and beautiful damosels richly attired, and called it Paradise. To which was no passage, but by an impregnable Castle. And daily preaching the pleasures of this Paradise to the youths, which he kept in his Court, sometimes would minister a sleepy drink to some of them, and then convey them thither: where being entertained with these pleasures four or five days, they supposed i A right fools Paradise. themselves rapt into Paradise. And then being again cast into a trance by the said drink, he caused them to be carried forth; & then would examine them of what they had scene, and by this delusion would make them resolute for any enterprise, which he should appoint them; as to murder any Prince, his enemy. For they feared not death, in hope of their mahumetical Paradise. But this k M. Paul & Odour. Haolon or Vlan after three years siege, destroyed him, and this his fools Paradise. Some tell l Cartwright. this of Aladeules in the time of Zelim the first. Abaga succeeded him in the government of these parts, anno 1264, but not in the Christian religion: Tangodor the next, become a Saracen, and called himself Mahomet, and at Tauris and other places destroyed the Churches of the Christians, as Haolon had done of the Saracens: he banished the Christians, and perverted as many Tartars as he could to Mahumetisme. But Argonus the son of Ahaga rebelled, and taking him, cut him asunder in the middle, succeeding in his place, anno 1285. after him Regayto whom the Tartars slew, placing in his steed Baydo a christian, who forbade the preaching of Mahumetism among the Tartars, and re-edified the Churches of the Christians: Casan succeeded in his dominion & devotion: and after his death Carbaganda, who in his childhood had been baptised, and named Nicholas, but when his Christian mother was dead, he become a Saracen. Thus far out of Haithonus; in which history appeareth the vicissitude of divers Religions, sometime Tartarian, sometime Christian, sometime Mahometan, as in the Princes who governed these Countries under the great Cham or Can of the Tartars: so also no doubt in a great part of the Countries themselves, which usually are of the King's religion. This Carbaganda, reigning about 1305, is the last Bohemian-tartar Prince which ruled in these parts; for as their religion, so also their Empire failed; the Egyptian Sultan's prevailing in Syria; the Ottoman Turks, in Asia; and Gempsas, in Persia. This Gempsas was Sultan of the Parthians: and about the year 1350. restored that Persian kingdom to the Parthians. From him descended the m Peucerus lib. 4. ● 5. Persian Kings to Malaonchres, who being taken away by fraud, Vsun Cassan succeeded. Yet was not the Persian state so settled in Gempsa his posterity, but that Great Tamerlane subdued the same unto himself, which his son after lost again. This Tamerlane some report to have been of mean parentage; others, of royal descent, and Michovius, libr. 1. cap. 8. deriveth him from Baths, one of the greatest Conquerors among the Tartars. Vsuncassan (called also Assymbe●●●) deprived the Sultan of Parthia and Persia of his life and kingdom: his name is by some Malaonchres; by others, De●●●: but Ambrosio Contarini, & josapha Barbaro (which both were in Persia with Vsuncassan) call him jausa. In the year 1478. died Vsuncassan; and his son lacob succeeded, whose wife, bearing dishonest affection to one of the court, sought by the murder of her husband to advance this Courtier to her husband's bed and empire. And n Viaggio di mercante apud Ramus. having conveyed venom into a golden Cup presents her husband the same to drink, who somewhat suspecting her, caused her to begin; himself and his son following her both in drinking and dying. And thus was Persia, by the wickedness of one woman, made the stage of civil wars, whiles the chief Nobles sought each to possess himself of the state, which at last, after five or six years war befell to Alumut or Elvan-beg, then being but fourteen years old, who was slain by Ishmael in the year 1499. The history of Ishmael, because it giveth much light both into the state and religion of Persia, is more fully to be reported. When as Mustacen Mumbila the Chaliph of Bagdet had been by the Tartars done to death, in the year after Haithonus account 1258 (about the year 1369) there arose in Persia o I P.B.par.2 l. 2 Osor ●ere. Em. libr. ●●. Surius Comment. Knolles T. histor. pag 464. a noble man called Sophi, lord of the City Ardovil, reporting himself to be of the blood of Awl or Hali, descended from Musa Cazin, or Cersin one of the twelve sons, (as is said) of Hocem. Guinue his son (otherwise written, Ginni, Guine, and Giunet) maintained his Sect after him. Minadoi p Minidoi lib. 2 saith, That Sexehiuni, or more distinctly, Serec Ginnet, was Author of the Persian sect, who under the name of q Sofi is by Minadoi derived of Sofiti, a people subdued by Alexander. Sofi, and of Siec, (that is, of a wise man, and an Author of Religion) or rather under the pretence of holiness, began to persuade the people, that the 3 first successors of Mahomet were usurpers, only Ali aught to be named lawful successor, and aught to be called upon in their prayers, and by all means to be honoured. From this time forward the Sepulchre of Ali and his sons in Cafe grew in great credit, and was visited every year after the same sort that the Turks visit the Sepulchre of the other three: and the Kings of Persia used there to be crowned, and girt with their sword, and their great Calife there kept his residence. Because this Cafe was near Babylon, hence grew the common error, that these things were done at Babylon or Bagdet. jonius also is deceived, where he maketh Arduelle or Aidere, author of the Persian faction. This Persian superstition was brought in by Giunet the Sofi, afterward maintained by Siec Sederdin, and after him by Siec Ginnet the second, then by Siec Aider called by jonius, Arduelle, and at last increased and enlarged by Ishmael and his successors. Ishmael renewed or continued the name Sofi or Sofiti: but his successors leaving that, and the name of Siec, have retained only the title of Saha, which some writ Shaugh, some Xa, a royal title communicated by the head of this superstition to those Kings which participate with them therein. joseph Scaliger r Scal. Can. Isag. libr.3. saith, that Savil or Seha is the same with Monsieur among the French, and Don among the Spaniards. The jews and Arabians writ it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It is sometimes set before the name, as in the present King Scha Habas; sometime comes after, as Melixa for Melic-scha. Barrius s Io. Bar. Asia. dec.2.li.10.c.6. begins this pedigree at the father of Giunet, or Guine (so he calls him) and not as Minadoi, with Guinet himself. He addeth, That for the Ensign, Character, or Cognisance of his Sect, he ordained, that in the midst of their Turban, (which they wear with many folds) there should arise a sharp top, in manner of a Pyrainis, divided into twelve parts; (in remembrance of Ali his twelve sons) from the top to the bottom. They used the colour read on their heads (saith Minadoi) by ordinance of Arduelle, and therefore were called Cheselbas', that is, Redheads, some writ it Cuselbas'. Guine (as Barrius affirmeth) was holden in such reputation of holiness by Tamerlane, that he came to visit him as a Saint; and at his request, set free 30000. slaves, which he had taken in the wars against Bajazet. These slaves become his disciples first, and after soldiers to his son Aidar against the Christian Georgians. This p Surius Com. Knoll. T. Hist. pag. 464. Aidar Erdebil (or after I●vius, Harduelles,) forsaking (as some say) the world, led a straight life in continency and austerity, and was therefore admired as a Prophet, and resorted to out of all parts of Armenia and Persia coming to Tauris to see him: He inveighed against the common opinion concerning Mahomet's successors, as Guinne and Sophi had done, shutting up heaven to all, saving Hali his followers. For so the Persians' use to say in their prayers; Cursed be Ebubeker, Omar, and Osman: God be favourable to Hali, & well pleased with him. Vsuncassan moved with his fame, gave him in marriage his daughter Martha begot of the Christian Lady Despina, daughter of Calo joannes emperor of Trapezoned; both of them by this alliance strengthening themselves against the Turk. Aider had by this Mar●ha, Ishmael, whom she trained up in the principles of Christian Religion. jacob, successor of Vsuncassan, jealous of the multitude of Aiders disciples, and the greatness of his fame, caused him to be secretly murdered; persecuting all his professed followers with fire and sword. Ishmael then a child fled into Hyrcania to one Pyrchales, a friend of his fathers, who afterwards aided him to the recovering of his patrimony. Boterus saith, That jacob, after the murder of Aidar, committed his two sons, Ishmael and Solyman, to Amanzar (a Captain of his) to be conveyed to Zalga, a strong mountainy place: but he brought them up liberally with his own children, and in his last sickness, gave them horse and two hundred ducats, with advise to repair to their mother; where taking upon him the protection of the sect of Hali, & the revenge of his father's death, his enterprises succeeded prosperously. q Cap. 11. Gionan Maria Angiolello saith, That jacob being poisoned 1485, the signiory was possessed by a kinsman of jacobs' called julaver, after whose ●. years reign succeeded Baysingir two years; after, Ru●tan seven years, who sent Solimanbec against Sechaidar the father of Ishmael, who made challenge to the state in right of his wife the daughter of Vsuncassan, who slew him in the field. Rustan would also have killed the mother and her sons, had not entreaty of his nobles prevented it. He committed them to ward in the Island of the Armenians in the lake Astumar; whither the sent for them again after three years, but they for fear fled to Ardovill, and there lived closely for a time. Rustan was slain by Agmat through his mother's procurement, who loved that Agmat, who abode Sultan five months, and was slain by Rustans soldiers. And Alvan the kinsman of Vsuncassan was Signior, whom Ishmael slew. A certain Merchant who abode a long time in Tauris, and traveled through the most part of Persia (skilful of the Turkish, Persian, and Arabian languages, either seeing himself, or learning of them which did see) in the time of Ishmael, relates this History somewhat otherwise, Ramusius: whom, as learning of the Persians' themselves the Persian affairs, we may reckon worthy to be followed, saith, That this Sechaidar in Ardovil was the head of this Sophian Sect, and had three sons and three daughters by the daughter of Vsuncassan. He was a zealous enemy against the Christians, oftentimes with his followers repairing into Circassia, doing the people much damage, which when in the days of Sultan Alumut he attempted as before times, he was by Alumuts order forbidden at Darbent further passage: but seeking to make way by force, he was by the forces of Alumut taken, and his head, on the top of a lance, presented to Alumut, and by his command, given to the dogs to be eaten; the cause why the Sophians are such enemies unto dogs, kill all they find. This news coming to Ardovill, his three sons fled, one into Anatolia, another to Aleppo, Ishmael the third to an Island in the lake of Van, in which is a city of Christian Armenians, where he abode four years in the house of an Armenian priest, being then about thirteen years old, who used him courteously, and instructed him in the rudiments of Christian Religion. A year after he went from Arminig to Chillan, where he kept with a Goldsmith his father's friend. In this time he had intelligence, by mutual writing, with his friends at Ardovil: and with this Goldsmith having gathered together eighteen or twenty men of their Sect secretly to take a strong castle, called Maumutaga, and hidden in ambush two hundred horsemen of his friends in Ardovil, suddenly slaying the guard, and possessing himself of the Castle, he entered a Town not far from the Castle, kill the inhabitants, and carrying the spoil to the Castle. This Castle was very rich, because it was a principal Haven of the Caspian Sea; and so strong, that when Alumut had news hereof, he was dissuaded from sending any power thither to besiege him. Two days journey from hence is Sumachi: which with his power, now increased, he also took, and divided the spoils every where to his soldiers, which with fame of this liberality came from all parts unto him. He sent also into Hiberia, three or four days journey from thence, which was then governed by seven great Lords, three of which, Alexander Sbec, Gorgurambec, and Mirzambec, with many promises of present spoils and future exemptions from tribute, he won to his side, receiving from each of them three thousand horse, so that he was now grown fifteen or sixteen thousand strong. Alumut with thirty thousand valiant soldiers went to meet him between Tauris and Sumachia, and having passed a great river, over which were two Bridges, he presently caused them to be broken: Ishmael arriving there the next day, with great diligence found a passage through the stream, & with his whole forces, in front, in the break of the day, assailed Alumut his army, little suspecting such a good morrow, that Alumut with a few companions hardly escaped. The pavilions, horses, and other booty, Ishmael bestowed on his soldiers: and then hasted to Tauris, where entering without resistance, he made great slaughter, kill all the race of jacob, opening his Sepulchre, and the Graves of other noblemen, which had been at the battle of Darbent against his father, & burning their bones; 300 harlots he caused to be cut asunder in the middle: he killed all the dogs in Tauris, and because his mother had married to one of those nobles which were in the battle of Darbent, he caused her head to be stricken off in his presence. In this while many towns, cities, castles, and Lords submitted themselves to him, and ware his red-coloured Turban: but the Castle Alangiachana (whereto were subject eighteen villages of Christians, which used yearly to sand to Rome two men from the Patriarch to the Pope, of whose faith they were, speaking Armonian, having some books, but quite lost the use of the Italian language) this castle (I say) held out for Alumut until his death. While Ishmael was Sultan in Tauris, the Sultan in Bagadet Murat Can son of jacob, with an army of 30000. marched against him, & in a plain meeting with Ishmael was there overthrown, not 70. persons escaping to Bagadet with Murat Can: the place bearing witness of the slaughter, buried under many new hills of bones. All these things were done anno 1499. And while I was in Tauris, many came from Anatolia, Caramania, and Turkey to serve him; of whom they were graciously entertained, Anno 1507. our Author being then in Malacia saw with his eyes, the Sultan Alumut conveyed prisoner by Amirbec, who with four thousand men going from Mosul (sometime Ninive) to Amit, where the Sultan kept, with promise and profession of his succour, being admitted the city, took him, & cast a chain about his neck, whose head Ishmael smote off with his own hands. He was presented to him by Amirbec in the country of Aladuli, against whom Ishmael was now warring: where taking the city Cartibirt, he cut off the head of Becarbec son of Aladuli lord thereof with his own hands. From thence returning to Tauris he had almost done as much to his two brethren, whom he had left Governors in his absence, for transgressing their Commission, but with much entreaty of his Lords, spared their lives, yet confined them to Ardovill, not to departed from thence. The next year he pursued Murat Can, who was come to Syras, a City not inferior to Cairo in Egypt, with six and thirty thousand men, but male content, and therefore many of them fleeing unto Ishmael. Whereupon Murat Can sent two Ambassadors with five hundred followers, with offer of Vassalage unto him. Ishmael cut them all in pieces, saying, That if Murat can would be his Vassal, he should come in person, not by Embassage. Muratcan had closely sent Spies to observe the sequel of his business, and being hereof by them advertised, fled: For many of his Nobles had already put on the red Turban, of whom he feared to be taken, as Alumut had been; and therefore with three thousand of his most faithful he fled unto Aleppo: but the Sultan of Cairo not admitting him, he went to Aladuli, who entertained him honourably, and gave him his daughter to wife. Ishmael, after great slaughters in Sirrah and Bagadet, was forced to return to Spaan with his Army. For jeselbas' the Bohemian-tartar had taken all the Country of Corasan, and the great City of Eri, which is in compass betwixt forty and fifty miles, well peopled, and full of Merchandise: He had taken also Strava, Amixandaran, and Sari, on the Caspian shore; and with intent to beguile Ishmael, desired leave to pass through is Country to Mecca on Pilgrimage. Ishmael with denial, and other sharp words; repelled his suit, and abode a year in Spaan, to withstand his enterprises. After he returned to Tauris, where were great Triumphs solemnised in his honour. This Sophi is so loved and feared (saith this Merchant) that they hold him as a God, especially his soldiers: of which, some go into the wars without Armour, holding it sufficient, that Ishmael will secure them: others, because they content themselves to die for Ishmael, go into battle with naked breast, crying, Schiack, Schiack, i GOD, GOD. And they forget the name of GOD, always naming Ishmael: they hold, That he shall not die, but live ever. And where other Mosulmen say, La ylla yllala, Mahamet resullalla, the Persians' say, Laylla yllala, Ishmael vellilalla; reputing him a God and a Prophet. I have learned, that Ishmael is not contented to be called or worshipped as God. Their custom is to wear red Bonnets, with a certain thing like girdle, large below, and straighter up wards, made with twelve folds, a finger thick, signifying the twelve Sacraments of their Sect, or those twelve brethren, nephews of Ali, Ishmael was of fair countenance, of reasonable stature, thick and large in the soldiers, shaven all but the moustaches; lefthanded, stronger than any of his Nobles, but given to Sodomy. At his second coming to Tauris, he caused to take twelve of the fairest boys in the City to serve his lust, and after gave to each of his Nobles one for the like purpose, and before took ten of the best men's sons for the same intent. Thus far have we had commerce with this nameless Persian Merchant in Ramusius his shop, Osorius de Reb. Emman. lib. 10. I Bot. Ben. who sometime attended on his Court and Campe. Others add hereunto, That he sent Ambassadors to all the Mahometan Princes of the East, to receive that redde-Hat Ensign, together with his Sect; as did his son Tammas after him, when Nizzamulucco only accepted thereof. But it is the common opinion, that the greatest part of the mahumetans in Soria and of Asia Minor are secretly of at Sect. Ishmael after this warred, and won, upon the Zagatai Tartars, and other adjacent Nations, that he left unto his successors a very great Estate, Knol. Turk. Hist. reaching from the Caspian Sea to the Persian, and between the Lake jocco and Tigris, the River Abbiam, and the Kingdom of Cambaya, more than twenty degrees from East to West, and eighteen from North to South. He ordained a new Liturgy, and form of Prayer, differing from the ancient. Such was his authority, that they would swear, By the Head of Ishmael, and bless in his name, saying, Ishmael grant the thy desire. Upon his Coin, on the one side, was written, La illahe illalahu Muhamedun resulallahe: And on the other, Ismaill halife jullahe, that is, Ishmael the Vicar of GOD. Surius Comm. in An. 1500. The jews, at the first, had this Ishmael in such admiration, that they foolishly reckoned Ishmael to be their promised Messiah, gratulating themselves, in this conceit, throughout the most part of Europe, celebrating festival Solemnities, with mutual Presents, in testimony of their joy; which yet was soon dashed, none hating the jews more than Ishmael. He lieth buried at Ardovil, in a fair Meskit, with a sumptuous Sepulchre made by himself in his life time; where is a fair Stone-Hospitall erected by him for strangers, allowing to all travelers three days relief for horse and man freely. Ant. jenkinson. Ardovil is in latitude 38. degrees. The life of Ishmael had been answerable to the bloody presages in his ominous birth; Angiolello, c. 13. for he came forth of his mother's womb with both his hands shut, and full of blood: for which cause his father would not have brought him up, but commanded him to be slain: but they which carried him away, moved with compassion, secretly nourished him three years, Ph. Camerar. Medit. Histor. Cent. 2.c.4. and after presented him to his father, who then acknowledged and received him with love and kindness: for this his bloody and warlike spirit dwelled in a lovely and amiable body, adorned with all the Ensigns of beauty. He died Anno 1524. Schiack Theemes, or Shaugh Tamas, succeeded, and reigned above fifty years. Michael lsselt. in An. 1576. He lived devoutly, and yet (for their Law reconcileth both) very voluptuously, inheriting his father's Throne, but * Busbeq. epist. 3. not his valour, and spending the greatest part of his time amongst his women. Ant. jenkinson. Hak. t●.1.p.349. So zealous he was of their superstition, that when M. jenkinson came to his Court with the Queen's Letters to treat with him of Traffic and Commerce for our English Merchants, before his feet touched the ground, a pair of the Sophies own Shoes or Basmackes (such as himself used to wear, when he arose in the night to pray) were put upon his feet, lest their holy ground should be polluted with Christian steps. And being admitted into his presence, and asked of his Religion, Whether he were a Gower, that is, an unbeliever, or a Muselman (so they call them of their own profession) having answered, That he was a Christian, believing CHRIST to be the greatest Prophet: O thou unbeliever (said he) we have no need to have friendship with the unbelievers, and so willed him to departed: which he did, and after him followed a man with a Basanet of Sand, sifting all the way that he had go within the said Palace, even from the Sophy's sight unto the Courtgate. In his time Solyman (as in our Turkish Relations before is showed) much endamaged the Persians', Lib. 3.cap.8. and took Babylonia, Tauris, and other parts of their dominions: yet did Tam●● recover some part thereof again, and drove Solyman out of Tauris, (or Ecbatana, as Minadoi Minadoi of the Wars between the Turks and Persians', l. 1. interpreteth) and, by a composition, caused him to raze the Fort of Chars, erected by the Turks in his frontiers. He died the eleventh of May, 1576, leaving behind him eleven children: Mahamet the eldest, who had lived a while in Heri (sometime called Aria) and after in Sirrah (anciently named Persepolis:) his second son was Ismahel, whom for his fierceness his father had confined to the Castle Cahaca: the third, Aidere; the rest, Mamut, Solimano, Mustaffa, Emanguli, Alichan, Amet, Abrahim, and Ismahel the younger. He appointed his second son Ismahel his successor, esteeming him more worthy than Mahamet Codabanda (this surname was given him for his diseased eyes) as being given to a studious and quiet life, and contenting himself, that Abas Mirize (which now reigneth) was confirmed in the City of Heri, and honoured with the title of the Visier of that Country. Periaconcona, the daughter of Tamas, and elder than any of the brethren, being in Commission with other Councillors of State to see her father's Will executed, whiles the Posts ran with advertisements to Ismahel, was attempted by Aidere with earnest solicitation for the Crown: whose ambitious desire she so far satisfied, as that she caused him to be invefted in Regal apparel, and settled in the great Gallery, attending the acclamation of the people; being publicly installed, as though he were elected King. But mean while she set sure guards of men, devoted to Ismahel, at the gates of the Palace; thus purposing to entertain him (with dreams of dangerous honours) till Ismahel arrived at Casbin. But whiles he (suspecting the deceit) sought to flee, he left his head behind in the hands of Sahamal his uncle, which he cast, all-bloudie, in the midst of his conspiring partakers. Ismahel soon after came, and received with public applause the desired Sovereignty: & as he had before addicted himself to the study of the Turkish Law; (enough, if it had been known, to have barred his succession) so now, after the Turkish manner, he foundeth his Throne (a foundation too slippery to stand) in blood, causing the heads of his eight younger brethren to be cut off, together with all such as were near them in blood or affinity, and all the favourites of the late slain Aidere. Turkish Parricide imitated in Persia. Thus is Casbin died in the blood of her hopeful Gallants, and entertains her beholder's eyes with streams of blood running from the slain, which cause another stream of tears to issue from their living friends; who filling the air with mournful complaints (which returning answer by Echoes, seemed to sympathise their grief) and in compassion of those dying bodies, then gasping their fatal breaths, imitating (with true affection, and not affected imitation) the same in deep and broken sighs: viewing also their own dangers in the present ruin of their nearest and dearest sometime allies and acquaintance: tossed with this variety of turbulent passions, conceive, in this confusion of thoughts (that which is truly the daughter and mother also of confusion) Treacherous Disloyalty to the author of these their sorrows. Ismahel posting on to his own destruction, had now forbidden the devotions of Aly the Persian Prophet, and enjoined the Turkish Rites of Abubar, and other the followers of Mahomet, by imprisoning, railing, pulling out the eyes, and kill Aly his obseruants, establishing his Decree, not sparing, in this persecution, to torment the tender Ladies (some of them of his own blood) nor reverencing age or profession, depriving even the caliph of Casbin (the eye of their blindness) of both his eyes, because he would not see equity in this novelty; and purposing (as the Fame went) to go to Bagdat, there to receive the Crown from him whomsoever he should find the successor of the great Califfe, in the midst of his cruelties he was (with like cruelty) murdered by Periaconcona. The Executor of her father's Will is thus made an Executioner of her father's son, having brought in the conspirators, appareled in women's weeds, to strangle him among his paramours. This was done the 24. of November 1577; after he had reigned one year, seven months, and six days. Mahomet Codabanda thought it now time for him to look to his right, which by means of Mirize Salma●, the chief of the Sultan's, he obtained. This Sultan presented him with the head of that Virago Periaconcona upon the top of a Lance, with the dishevelled hair, ghastly looks, and bloody impressions, yielding an uncouth (though not undeserved) spectacle to the beholders: De Medusa & Megaera, vide Poetas. which (if like the Snaky scalp of Medusa it did not transform them into stones, yet, as if it had been the banner of Megaera) seemed to display new quarrels, kindling inward hatreds, tumultuous seditions, and civil broils, which exposed them to Amurath's forces, who thought it fit time for him to fish with his Turkish Nets in this troubled Persian stream. Of these wars is already spoken * Lib. 3.c.8. . Much loss did the Persians' by this means sustain, and much more had followed, had not Emir Hamze, Mahomet's eldest son, with his valorous attempts, stopped the Turkish proceed, and, like the Eastern Sun, with his greater brigtnesse dispersed those weaker beams of The Moonie Standards of proud Ottoman. I Silvest. in Du Bartas transl. But soon was this Sun eclipsed, not by the moons interposition (for that is natural, if we understand it of the heavenly; and ordinary, if of the earthly and Turkish) but by extraordinary and unnatural procurement (as was thought) of his ambitious brother Abas, or of others suspected of his father, effected by a treacherous Eunuch that guarded him; which suddenly struck him through the body and slew him. Abas his brother by solemn oath cleared himself of this odious imputation. And yet he is no less suspected of a more monstrous and unnatural treachery against his own father, who is thought Minadoi, l. 9. in his 9 books, translated by M. Hartwell, the Reader may see these wares at full. Relatione di Persia, & Tu. Thesoro. Politice. Hericus Porsius, Laurentius Riseburgius, Anonymus quidam de eodem bello scrips. to be poisoned by his means, that by these bloody steps he might ascend to that throne which now he enjoyeth. But (all this notwithstanding) he hath since so subtly handled the matter, that he is both beloved of his own, and feared of his enemy: his subjects swear and bless in his name. * Cartwright. An. 1603. He hath recovered from the Turk both Tauris, and other Regions of Servania and Georgia, which the Turk had before taken from the Persians'. He was reported also to have taken Bagdat, but (it seemeth) not truly. As for Tauris, in the year 1514, Selim took it (as some say) on composition, which he broke, and carried thence three thousand of the best artificers to Constantinople. An. 1535, Solyman gave it for a prey to his soldiers; An 1585., Osman spoiled it with uncouth and inhuman cruelties; whatsoever the insulting Conqueror, in the utmost extent of lawless lust, could inflict, or the afflicted condition of the conquered could in the most dejected state of misery sustain, was there executed. Abas in recovery here of used the Canon, an Instrument which before they had, to their own loss, scòrned. This Prince is (saith our Author) excellent both of composition of body, and disposition of mind, of indifferent stature, stern countenance, piercing eyes, swart colour, his mustachees on the upper lippc long, his beard cut close to the chin. He delights in Hunting and Hawking, Running, Leaping, and trying of Masteries: He is an excellent Horseman and Archer. In the morning he useth to visit his stables of great Horses, and having there spent most of the forenoon, he returns to his Palace: About three of the clock in the afternoon he goeth to the Atmaidan, which is the high street of Hispaan, the City of his residence, round about which are seaffolds for the people to sit and behold the King and his Nobles at their Exercises of Shooting, Running, Playing at Tennis, etc. all on horseback. In this place very often, in his own person, he heareth causes, and pronounceth sentence, executing justice severely. Now that we may mention some of the chief Cities of Persia (under which name I here comprehend, as usually in this History, their * Media, Gheilan, Massandtan, or Hyrcania, Parthia, Aria, Candahar, Heri, Corassau, Farsi, or Persia, with the Caramanian desert, and the Kingdom of Lar, and the Turcoman nation are subject to this King: and lie hath also subdued & ruined the houses of some great men, which in his father's days would do what they lift. Dominion, not as it is measured by the Pens of Geographers, but by the Swords of their Princes.) In Sumachia Master Cartwright saith, They saw the ruins of a cruel spectacle, which was a Turret erected with Freestone & Flints, in the midst whereof were placed the heads of all the Nobility and Gentry of the Country. A mile from this Town was a Nunnery, wherein was buried the body of Amalcke Canna, the King's daughter, who slew herself with a knife, for that her father would have forced her to marry a Tartarian Prince: the Virgins of the Country resort hither once a year to lament her death. Sechi is four days journey thence, not far from which is Eres, which, because they yielded to the Turk, were by Emir-Ha●ie utterly destroyed, man, woman, and child. Arasse is the chief City of Merchandise in all Servania, especially for raw Silks. Tauris hath outlived many deaths, and is very rich by reason of continual Trade, nourishing almost two hundred thousand people within her compass; for walls it hath not. This was sometimes the seat-royal, and after that, Casbin, which is situate in a fertile Plain, four days journey in length, wherein are two thousand Villages. The buildings are of Brick dried in the Sun, as in Persia is most usual: The Atmaidan, or chief street, is foursquare, almost a mile in circuit. Near to it is Ardovil, of chief note for beginning of the Sophian Superstition. G●ilan is four days journey from Casbin, and stands near to the Caspian Sea. Near to Bachu is a Fountain of black oil, which serveth all the Country to burn in their houses. Cassan is well seated, and rich in merchandise, but subject to heat more than other parts of Persia. Not person is there permitted to be idle. Hispaan is thought to be Hecatompolis: the walls are a days journey about on horseback, before the greatest, now the royal City of the Persians'. It hath a strong Fort, two Seraglios, the walls where of glister with read Marble and Parget of divers colours, paused all with Mosaique work, all things else combining Majesty and loveliness, Magnificence and beauty. The inhabitants, as did the ancient Parthians, buy, cell, talk, and perform all their public and private affairs on horseback: the Gentlemen never go on foot. Sieras is thought to be Persepolis, it is rich of Trade, and there is the best Armour made in all the East, of jyron & Steel, cunningly tempered with the juice of certain herbs. CHAP. VII. Of the Sophian Sect, or Persian Religion, as it is at this present. IT hath been already showed, how the Saracens had one Calyfa, or Caliph, whom they esteemed the Head of their Religion and Empire, in right unto both succeeding their grand Seducer, Mahomet; and how the four Captains or Doctors, each aiming, under colour of Religion, to further his ambitious Projects, made way to difference of Sects in the beginning; and in succeeding Ages the Sword decided who was rightful successor, the posterity of each challenging to himself that right, according as they were able in the Field to maintain it. These Persians' affected Hali, as truest interpreter of their Law, and Lord of the State, to whom Mahomet gave his daughter in his life time, and his Alcoran at his death, being his kinsman also by birth: and although, by the violence of the contradicting Caliphes', they did not always make hereof open profession, yet ever and anon, as occasion was offered, this fire broke out, yet never into so great a flame, as after the year 1369, by Sophi, Guine, Aidar, Ishmael, and their successors, unto this day. From that division betwixt the Persians' and Arabians, about the successor of Mahomet, (it is Barrius his relation, in which the Persians' call themselves Sia, which signifieth the Union of one Body, but the Arabians call them Raffadin, that is, Unreasonable, and themselves Cunin) proceeded other Sects amongst the Mahometans; and amongst the Persians', two, called Camarata and Mutazeli, which follow little the saying of the Prophets, but would have all proved to them by natural reason, not allowing Moses or Mahomet any further. Io. di Barr. Asdec. 2.l. ●0. c.6. There is one Sect amongst them, called Malabedà, which subiecteth all things to Chance and to the Stars, not to Divine Providence. There are other called Emozaidi, which reject many things in the Alcoran, and follow the Doctrine of Zaidi, the Nephew of Hocem, second son of Ali; these inhabit on the Confines of Prester john, and in Melinde. But to come to the common Persians', and to observe out of Barrius the diversity of Opinion betwixt them and the Arabians; their Doctors reduce these differences into seventeen Conclusions. The Persians' say, That GOD is the author and worker of every good, and that evil cometh from the * Devil, quast doe-evill: or, Devil, of Διάβολος, an accuser or caviller. Devil: The Arabians say, That would bring in two Gods, one of good, the other of evil. The Persians' say, That GOD is eternal, and that the Law and Creation of Men had a beginning: The Arabians answer, That all the words of the Law are praises of the works of GOD, and therefore eternal, like himself. The Persians' say, That the Souls of the Blessed in the other World cannot see the essence of GOD, because he is a Spirit of Divinity; only they shall see his Greatness, Mercy, pity, and all other good things which he worketh in the creatures: The Arabians answer, That they shall see him with their eyes, even as he is. The Persians' say, That when Mahomet received the Law, his soul was carried by the Angel Gabriel into the presence of GOD: The Arabians affirm it of his body also. The Persians' say, That the children of Ali, or Awl, and Fatema, and their twelve Nephews, have pre-eminence above all Prophets: the Arabians grant it, above all other men, but not above the Prophets. The Persians' say, That it is sufficient to pray thrice a day unto GOD; in the Morning when the Sun riseth, which is called Sob the second (Dor) at Noon; the third (Magareb) before Sunset, because these three contain all the parts of the day: the Arabians require twice beside, according to their Law, called Hacer, and Assa. The rest of their seventeen Articles of difference mine Author hath not expressed. These are sufficient to show, That they not only differ about the successors of Mahomet, as Minadoi affirmeth, but about dogmatical Points also in their ridiculous Theology, and interpretation of their Law. These differences have continued of old and long continuance: what hath in later times accrued hereunto by the Sophian additions of Guine and his followers, is in part touched in the former Chapter. Let us now take view thereof, as the same at this present hath infected Persia and the neighbouring Regions. There is resident in Casbin * Minadoi, li. 2. The chief is now at Hispaan. Carlw. their profane Priest, called Mustaed-Dini, that is to say, the chief of the Law, who is as the Mufti among the Turks; and in the other subject Cities are certain peculiar heads obedient to this chief Priest; who notwithstanding are not chosen or displaced at his pleasure, but by the King himself, who should not only be a King, but a Priest, as Ali and Mahomet were, from whom he challengeth succession. Howbeit, for avoiding of greater trouble, he granteth that favour, and putteth over that burden from himself unto others, to whose judgements he also referreth himself, whensoever there is any Consultation or Treaty touching their Law and Religion. Under the Must●ed-Dini are the Califs (saith Minadoi) and these are they that execute their daily Service in their Mosques or Temples. The chief of these Califs is he that putteth the Horn upon the King's head when he is first enthronised: a ceremony now performed in Casbin, because the Turks forbade it to be performed in Cafe, near unto Babylon, according to the ancient wont. Other Cities also have a Mustaed-Dini and Calife, although inferior to them of Casbin. The difference between the Turk and Persian (as commonly it happeneth in case of Religion) is so hotly pursued on both sides betwixt them, that they neither use mutual Marriage nor Merchandise, Phil. Camerar. I.F.Op. subcis. cent. 3.c.12. as some affirm: There can be no certain Peace, or continuing Truce. And if one alters his Religion, and turns to the other side, he is not received without a new Circumcision * There be means to draw up that skin by art, which may endure a new cutting. . Baiaze● the great Turk burned two hundred Houses in Constantinople, infected with this Sect, together with the inhabitants, and set forth a public Edict against it. Ishmael is said, in like hatred of the Turks, to have caused a Swine to be nourished, which, in despite of the Ottoman, he named Bajazet. Solyman returning from Amasia, was entertained in the house of one of this Sect, who therefore, after the departure of his Prince, purified his House with Washing, Perfumes, and other Ceremonies, as if it had been polluted with a Turkish Guest: For which cause himself was slain, and his House razed. But let us take a further view of this Sect in other Countries. Neither could it contain itself in the limits of the Persian Kingdom, but was spread further, and received even in the heart of Turkey, and Skirts of India. For amongst other the Disciples of Aidar, Chasan Shelife and Schach Culi, afterwards surnamed Cusel●as, Knol. T. H. Surius Comm. in An. 1500. fleeing the fury of the Persian King, who had slain their Master, and persecuted his followers, came into Armenia Minor, and there took up their dwelling at the great Mountain Antitaurus, at the foot whereof the broken Rocks have many dark Caves, the work of Art partly, partly of Nature: which place of the inhabitants is called Teke-il●, whereof Sohach-Culi was after called Techellis. Here these two giving themselves wholly to a contemplative life, in a strict austerity contenting themselves with such things as the earth voluntarily afforded, began to grow in knowledge first of the Herdsmen and Shepherds, after of the Husbandmen and Country people, admiring their new holiness. Yea, Bajazet himself, than Emperor of the Turks, moved with zeal of their devotion, sent them yearly six or seven thousand Asper's. Afterwards becoming Fortune-tellers, and prognosticating things to come, they were by the superstitious people drawn into Villages and Cities, where they preached Hali, according to Aidars' Doctrine, enjoining their Disciples the red Band on their Turbans; of which, the Turks term them Cuselbas', that is, Redde-Heads, with which, in short time, the Cities and Towns were filled. When they were thus multiplied, there met ten thousand of them at a Fair at Tascia, or Attalia, where they executed the chief Magistrate; and being persuaded by these new Masters, they swore never to forsake their Captains, or refuse any labour for their most holy Religion, vowing their souls and bodies in defence thereof. These captains not having otherwise to maintain their followers, gave them leave to forage the country adjoining, and to live upon the spoil of them that would not receive their new doctrine, which they in many troops, and with many prayers accordingly performed. They entered into Lycaonia, and the people fled out of the country into Iconium. There two Prophets set up proclamations of blessings to all such as would receive their sect; and of destruction to the gainsayers. Ishmael also, to increase their strength, had sent them some troops of horsemen. Baiazet's two nephews with the forces of the country, incountting them in battle, received the overthrow: Corcutus, the son of Ba●aze●, with his army durst not assail them. Thus marched they into Bythinia, where near unto the River Sangarius, Caragoses Bassa, Viceroy of Asia, affronted them, having before commanded Aehme●eses, the eldest son of Bajazet, to levy forces in his government of Cappadocia and Pontus, to shut them in at their backs. But Techellis, after the loss of seven thousand men, & all his ensigns, chased him out of the field into Cutaie, the seat of the Viceroy, where he besieged and took him with his wives and children: and after being pursued by Alis Bassa, with forces out of Europe, he implaed this Caragoses in the way on a sharp stake fastened in the ground. Hear was he forced to fight, and his fellow Chasan Shelife slain; but Techellis recovering the battle almost lost, left Alis Bassa slain in the place; the Turks fleeing before him. jonuses' Bassa was sent against him, when having lost a great part of his strength, he retired his weakened forces unto Antitaurus, out of the woods and mountains often assailing the Turks: whence at last he fled into Persia. jonnses caused straight inquisition to be made for these new sectaties, doing such to death with exquisite torments, as had borne arms in the late rebellion, and burned the rest in the forehead with an hot iron: and after transported them, together with the friends and kinsmen of such as had been executed, into Europe, there to be dispersed through Macedonia, Epirus, and Peloponnesus, for fear of a second return of Techellis. The remainder of Techellis his power as they fled into Persia, rob a Caravan of Merchants; for which outrage, coming to Tauris their Captains were by Ismaels' command executed, and Techellis himself burned alive; but yet is this sect closely favoured in Asia. We have now seen the proceed of this Sophian sect, both in Persia and Turkey, both here kept down, and there established, by force. Nicolas Nicholay in his third book, saith, That Sophi is not the name of their King, but of their sect, which enjoineth them to wear on their heads woollen Tolipanes: Sophi in Arabian being the name of wool. Hak. tom.1. Geffrey ducat saith, in the Persian language Sophi signifieth beggar, and that their King is called there, not Sophi, but Shangh; but of this title is said before. Whether it hath been derived of the first Author, or of their woollen superstition; the Sophian sect is exceeding zealous in their Rites. To wear read on the lower parts of their body, were to these Redheads scarcely piacular. Touching Hali, they have divers dreams: as that when they doubted of Mahomet's successor, a little Lizard came into a Council assembled to decide the controversy, and declared that it was Mahomet's pleasure, that Mortus Ali should be the man. He had a sword wherewith he killed as many as he struck. At his death he told them that a white Camel would come for his body, which accordingly came, and carried his dead body and the sword, and was therewith taken up into heaven, for whose return they have long looked in Persia. For this cause the King kept a horse ready saddled, and kept for him also a daughter of his be his wife, Some say it is for one of his Nephews. but she died in the year 1573. And they say further, that if he come not shortly, they shall be of our belief. They have few books, and less learning. There is often great contention and mutiny in great Towns, which of Mortus Ali his sons was greatest: sometime two or three thousand people being together by the ears about the same: as I have seen (saith Master ducat) in Shamaky, and Ardovil, and Tauris, where I have seen a man coming from fight, and in a bravery bringing in his hand four or five men's heads, carrying them by the hair of the crown. For although they shave their heads commonly twice a week, yet leave they a tuft of hair upon their heads about two foot long, whereof, when I inquired the cause, They answered, that thereby they may be the easilier carried up into heaven when they are dead. In praying they turn to the South, because Mecca lieth that way from them. When they be on travel in the way, many of them will as soon as the Sun riseth light from their horses, turning themselves to the South, and will lay their gowns before them, with their swords and beads, & so standing upright do their holy things, many times in their prayers kneeling down and kissing their beads, or some what else that lieth before them. When they earnestly affirm a matter, they swear by GOD, Mahomet, and Mortus Ali, Knol. Turk. Hist. pag.964. and sometime by all at once, saying, Olla Mahumet Ali, and sometime Shaugham basshe, that is, by the Shaughes head. Abas the young Prince of Persia, charged with imputation of treason, after other Purgatory speeches, swore by the Creator that spread out the air; that founded the earth upon the deeps; that adorned the heavens with Stars; that powered abroad the water; that made the fire; and briefly, of nothing brought forth all things: by the head of Ali, and by the religion of their Prophet Mahomet, Arthur Edward's. Hak. tom.1. that he was clear. If any Christian will become a Bosarman, or one of their superstition, they give him many gifts: the Governor of the town appointeth him a horse, and one to ride before him on another horse, bearing a sword in his hand, and the Bosarman bearing an arrow in his hand, rideth in the City cursing his father and mother. The sword signifieth death, if he revolt again. Before the Shaugh seemed to favour our Nation, the people abused them very much, and so hated them, that they would not touch them, reviling them by the names of Cafars and Gawars, that is, Infidels, or Misbelievers. Afterwards they would kiss their hands, and use them gently and reverently. Rich. Cheinic. Drunkards and riotous persons they hate; for which cause Richard johnson caused the English, by his vicious living, to be worse accounted of then the Russes. Their opinions and rites most-what agreed with the Turkish and Saracenicall. Their Priests are appareled like other men: ducat. they use every morning and afternoon to go up to the tops of their Churches, and tell there a great tale of Mahomet and Mortus Ali. They have also among them certain holy men called Setes; accounted therefore holy, because they, or some of their ancestors have been on pilgrimage at Mecca; these must be believed for this saintship, although they lie never so shamefully. These Setes use to shave their heads all over, saving on the sides a little above the temples, which they leave unshaven, and use to braid the same as women do their hair, and wear it as long as it will grow. jos. Barb. apud Ramus. josafa Barbaro at Sammachi lodged in an Hospital, wherein was a grave under a vault of stone, & near unto that a man with his beard & hair long; naked, saving that a little before and behind he was covered with a skin, sitting on a piece of a mat on the ground; I (saith he) saluted him, & demanded what he did: he told me he watched his father: I asked who was his father; He, quoth he, that doth good to his neighbour: with this man in this sepulchre I have lived thirty years: and will now accompany him after death; and being dead, be buried with him: I have seen of the world sufficient, and now have determined to abide thus till death. Another I found at Tauris on Allsoules day, in the which they also used a commemoration of souls departed, near to a Sepulchre in a Churchyard; having about him many birds, especially Ravens and Crows: I thought it had been a dead corpse, but was told it was a living Saint, at whose call the birds resorted to him, and he gave them meat. Another I saw, when Assambei was in Armenia, marching into Persia against signor jausa, Lord of Persia and Zagatai, unto the City of Herem; who drew his staff in the dishes wherein they ate, and said certain words and broke them all: the Sultan demanded what he had said: they which heard him answered, that he said he should be victorious, and break his enemy's forces, as he had broken those dishes: whereupon he commanded him to be kept till his return; and finding the event according, he used him honourably. When the Sultan road through the fields, he was set on a Mule and his hands bound before him, because he was sometime accustomed to do some dangerous folly: at his feet there attended on him many of their religious persons, called Daruise. These mad tricks he used according to the course of the Moon, sometimes in two or three days not eating any thing, busied in such fooleries, that they were feign to bind him: He had great allowance for his expenses. One of those holy men there was, which went naked like to the beasts, preaching their faith: and having obtained great reputation, he caused himself to be immured in a wall forty days, there to abide without any sustenance: but when this time was expired, and some wondered, one more nosewise than the rest smelled the sent of flesh: the Sultan hearing it, committed him and his disciple to the Cadilasher, who by torments caused them to confess the cozenage; for, thorough a hole which was made in the wall by a cave, he had broth conveyed to him, and therefore they were both put to death. In the year 1478. Chozamirech an Armenian, being in his shop in Tauris, an Azi or Saint of theirs came to him, and willed him to deny his Christian faith: he answered him courteously, & prayed him not to trouble him: but when he persisted, he offered him money; the Saint would not have the money, but importuned his first suit: Chozumirech said he would not deny his Christian faith: whereupon the other plucked a sword out of a man's scabbard which stood by, and with a wound which he gave the Armenian in the head, killed him, and ran away. But the Armenians son complaining to the Sultan, procured his apprehension ●● Meren, two days journey from Tauris: and, being brought before him, he with a knife killed him with his own hands, and caused him to be cast on a dunghill for the dogs to eat; saying, Is this the way to increase the faith of Mahomet? But when some of the more zealous people went to one Daruiscassun, which was in guarding of the sepulchre of Assambei the former Sultan, and (as it were). Prior of the Hospital, and requesting of him, obtained the body to bury it: the Sultan hearing it, sent for him, & said to him, Darest thou countermand my commands? Away and kill him; which was suddenly dispatched. He, further to be revenged of the people, committed the Town to the sack, which for the space of three or four hours was done. And then he forbade further spoil, and fined the Town in a great sum of gold. Lastly, he caused the Armenians son to come before him, and with many kind words comforted him. This long history I have inserted, to show the extremity of blind zeal, and religious fury in the secular and votaries of these Persians', if Instire should not withstand their rage. Before is mentioned the commemoration of their dead, which is thus performed over their sepulchers. Thither resort great multitudes of men and women, old and young, which sit on heaps with their Priests, and with their candles lighted: the Priests either read or pray in their language; and after cause to be brought somewhat to eat in the place: the place containeth between four and five miles: the paths which lead thither are full of poor people, which beg alms, some of whom offer to say some prayer for their benefactors. The sepulchers have stones upon them engraven with the names of the buried parties: and some have a Chapel of stone thereon. At Merdin he saw a naked man, which came and sat by him, jos. Barb. and pulling forth a book, read thereon, and after drew near and asked him, whence he was; he answered, a stranger: I also am a stranger, saith he, of this world, and so are we all; and therefore I have left it, with purpose to go thus unto mine end; with many words besides touching meekness, and the denial of the world. He said, I have scene a great part thereof, and find nothing therein that contents me, and therefore have determined to abandon it altogether. To this Merdin a man cannot pass, but by a way made of stone, continuing a mile: at the head thereof is a gate and way to the Town; and within the Town is another hill with a like way of five hundred paces in height. There is an Hospital for entertainment of all strangers, made by Ziangirbei, the brother of Vsuncassan: and if they be of better sort, they are entertained with carpets spread for them worth an hundred ducats a piece: and victuals for all comers. We might here take further view of their stately Temples, their great and populous Cities, and other things worthy observation, if that our Turkish History had not related the like also among them, especially touching the persons and places religious. For the rest I refer the Reader to other Authors. a ducat. The wonders of Nature in these parts are: near Bachu, a fountain of oil continually running, and fetched into the farthest parts of Persia: and another near Shamaky, of Tar, whereof we had good use and proof in our ship. Hereabouts you shall have in the fields, near to any Village in the night, two or three hundred Foxes howling. Cows they have like ours, and another sort great boned and lean, as hardfavoured as those which Pharaoh dreamt of. In Persia groweth great abundance of Bombasin cotton: this groweth on a certain tree or brier, not past the height of a man's waste, with a slender stalk like to a brier or carnation july-flowre, with very many branches, bearing on every branch a fruit or cod round, which when it cometh to the bigness of a walnut, openeth and showeth forth the cotton, which groweth still like a fleece of wool, to the bigness of a man's fist, and then being lose is gathered: the seeds are flat and black, as big as pease, which they sow in their fields and ploughed ground in great abundance. I had thought I had ended this Chapter and our Persian Expedition, but our good friends the jesuits would needs entertain your weary eyes, with reading an exploit of theirs, related by b john Copley his Doctrinal and Moral Observations concerning Religion. pag.85. one, sometimes their fellow Catholic, now (I hope) our fellow Christian. For the credit of this honest and loyal (if their honest return not with ●● n●●est, and loyal with a lie-all) society, was a French pamphlet by them dispersed (a little before the Powder treason) amongst their Catholic friends in England, reporting the miraculous conversion of the King of Persia, by one Campian a jesuite, an Englishman, that had expelled a Devil out of a possessed party; and commanded the Devil at his departure to give a sign thereof, by striking down the top of a steeple. Which being effected, the King's conversion followed, together with many of the nobility, to the Roman faith; liberty also being granted to preach it openly, and to build Churches & Monasteries throughout the kingdom. This was believed in England, especially by a friend of our Authors, unto whom that pamphlet was sent, who requested him to say Mass in thanksgiving to GOD for so great a benefit. But in the end, that jesuite who sent the Pamphlet, gave out that it was but a thing devised by French Huguenots, to disgrace their society. Gracious society! that can sometime cure their lies with a distinction of piaefraudes, c Devout-deceits: spectatum admissi risum teneatis amici? Had ever any but a lesuit dispensation to many Devotion and Deceit, Godliness, & Cozenage together? sometime cover them with a rob of the new fashion, Aequinocation: sometimes can expose their bastards at other men's doors, to shield themselves from shame with laying the blame on others; and have a mint in their pragmatical heads of such supersubtle inventions: what are they now disgraced, and that by Huguenots? Even as truly as the Parliamenthouse should have been blown up by Puritans d Proceeding against the Traitors. (this also was the Ignatians devise) or like to that news of the late Queen, e Relat. of Religion. whose Ambassadors were at Rome for the Pope's Absolution: or that of Bezies' recantation, and Genevaes' submission to the Pope. Blessed Ignatius, (let me also invocate, or let him deign to read in that allseeing glass f Speculum Trinitatis. this poor supplication) infuse some better spirit, or some cleanelier and more witty conveyance at lest, into thy new progeny, jest the Protestant's grosser wits sent, see, feel the palpablenesle, and impute the jesuitical courses to that Author which said, he g 1. King. 22.22. would go out and be a lying spirit in the mouth of all Achabs' Prophets, which, h job. 8.44. Apoc. 18.15. when he speaketh a lie, speaketh of his own, because he is a liar, and the father thereof. Hitherto we took Iguatius for their father, but now we find a new, of whom they borrow. Bankruptly shifts, beseeming only the Merchants of Babylon, disgracing humanity, defacing dignity, worthily i Sir Ed. Sands Relat. of Religion in the West. ranged amongst the poor policies of the Hospital of the desperate. CHAP. VIII. Of the Scythians, Sarmatians, and Seres, and of their Religion. Under the name of Scythia, is contained a very great part of the world: It was divided into Scythia Europea, and Asiatica. Pliny a Plind. 4.c.12. saith, that this name reacheth unto the Sarmatians and Germane, and to those farthest nations, which were unknown to other men. And Strabo in his first book saith, that all known regions towards the North were called Scythians or Nomades: and in his eleventh book he affirmeth, that the Greeks' called all those Northern Nations, Scythians, and Celtoscythians. Those beyond the Adriatic and Pontic seas, and the River Ister or Danubius, were called Hyperborei, Sauromatae and Arimaspi: those beyond the Caspian sea, Sacae and Massagetae. Some b Scytha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Calius li. 18.24. will have this name to be given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to be angry: Others of their Shooting, c Plin. l.7.c.56. saith that Scytheses, son of jupiter, invented the bow and arrows. called still of some of those Nations, and in some other languages Schieten, of which our word Shoot is derived: Mela in his third book and fifth chapter, calleth them all Sagae: and in the fragment which beareth the name of d Cat● Annij de orig, & ap. A Riccobo● Cato de Originibus, is mentioned Scythia Saga: this word Saga, Berosus e Pseudo-Berosus. lib.2. & 3 & 5. interpreteth a Priest: saying, that Noah left to the Scythian Armenians his ritual books, which only Priests, and that only among priests, might read, who were therefore called Saga, as Noah himself had been. These peopled the countries from Armenia to the Bactrians, all which place was called Scythia Saga: over which Sabatius reigning in the time of jupiter Belus, Araxa with his son Scytha possessed all from Armenia Westward, to Sarmatia in Europe. The Grecians fable Hercules to be the father of these Nations, begetting f Herod. lib.4. Diod. Sic. lib. ●. Scythes on a monster, whose upper half resembled a woman, the neither part a Viper. It were an endless and boundless work, to seek and set out the true and proper beginnings and bounds of this so large a Tract of the world, called Scythia: the particular Nations of them would be but harsh to recite out of Pliny, Mela, Strabo, and others: the multitude whereof he that will may find in g Ortel. Thes. Ortelius his Thesaurus collected together. The Sarmatae, or Sauromatae, are sometime made one peculiar people of the Scythians: and sometimes the names are confounded, Sarmatia also being divided into Europaea and Asiatica, whereof the one is interpreted by h Oliu. is Melt. Ortel. Thes. geo. Oliverus, Polonia, by Ortelius, Russia, and the other Tartary. Goropius i Gorop. Beccesel. in his Beccesel●ua admiring his own language, conjectureth that while Nimrod and his company fell to Babel, or after our pronunciation, Babble at Babel, others, namely, the Cymbrians, or posterity of Gomer, stayed still in Margiana, a country fruitful of Vines; whither he imagineth Noah descended out of the Ark, and there abode after the Flood. These he supposeth, being not at Babel, retained their old and first universal language. But Margiana growing too little for their multiplied numbers, they were forced to sand out Colonies. And thus the Saxons, Tectosages, Sauromatae, Geteses or Goths, the Danes, Galls, and other Scythian Nations, the true posterity of Gomer, and keepers of the first language, as he by Dutch Etimologies gathereth, peopled both Scythia and Sarmatia in Asia, and Europe together with all Germany, France, England, Norway, Denmark, and some parts of Asia Minor. He that will be further informed of his Reasons, let him read his Saxonica Getodanica, and other Treatises of his Becceselanian Antiquities. k Ptol. lib.3.c.5. Ptolomey distinguisheth Scythia from Sarmatia: he confineth Sarmatia Europaea with the Sarmatian Ocean, and the land unknown on the North: with Vistula on the West: the Eastern border is Tanais: from whence unto the Hyrcanian sea Eastward, is Sarmatia Asiatica, on the North abutting on the unknown parts of the earth, on the South with the Euxine sea, and a line drawn right from thence to the Caspian sea. Scythia is by l Ptol. l.6.c.14. him placed to the East of Sarmatia, divided by the hill Imaus, extending unto the region called Serica, having on the North unknown places; on the South, the Sacae, Sogdiana, Margiana and India. But our purpose is to take them here in their more general sense, understanding all the North parts of Asia, now Tartary Asiatica, (for of Europe, saving wherein the European Scythians agreed with the Asian, we are not now to speak:) And of these, first to consider their ancient Scythian rites, and in the next place their later Tartarian appellation and religion. justin m justin. lib.2. out of Trogus relateth the arguments used of the Egyptians and Scythians, each seeking to challenge to themselves, to be the ancientest of Nations, in which quarrel the Scythians prevailed. Their manners and customs he thus reporteth. They have no limitation of lands, nor tillage, nor house, but always wander thorough places not inhabited, feeding their herds and flocks. They carry their wives and children with them on carts, which also being covered with hides, they use for houses. No offence is more heinous amongst them then theft: gold & silver they as much contemn, as others desire. Milk and honey is their food; their clothes, skins of beasts, for the use of wool they know not. They have three times sought the Empire of Asia, never conquered of others. They chased Darius the Persian King out of their coasts: they slew Cyrus with all his army: they overthrew Zopyron a Captain of Alexander the Great with all his forces. They only heard of, never felt the Roman arms, and themselves founded the Parthian Empire. That which credulous & fabulous antiquity hath reported, of the monstrous people's inhabiting the Northerly and unknown parts of Scythia, is not here to be recited, the countries being at this time discovered, and known to have no such men, as either by nature are bald and flat nosed, with huge chins; or have but one eye, where there are also Griffins keepers of their treasures, or men with goat's feet: or other monsters of men, which Pliny, n Plin. lib.7. Solinus cap. 20. Herodotus and others, have rather mentioned then believed; Mandevil and Munster following them in like relations. Next to these both in place and credit, we may reckon the Hyperborcans, of whom the Delians o Herod. lib.4. Pius secundus in history Asiae, confuteth this tale. report that they sent to Delos virgins with sacrifice to Lucina, bound up in wheat-straw: through so many nations inhabiting between. Of the Issedones is reported, that when one dieth, his kindred bring thither beasts, which they kill, and cut, and dress, and eat together with the flesh of the dead man, whose skull also they keep and gild, using it as an idol, to which they perform yearly ceremonies: mese exequys doth the son there perform to his dead father. Generally of the Scythian religion thus. Of the gods, they worship first Vesta, whom they call in their language Tabits: next of all jupiter, in their speech Papeus, and the Earth supposing her to be the wife of jupiter, and call her Apia. In the next place they worship Apollo and Venus, by the names of Oetosyrus, and Artimpasa, and Mars and Hercules. Some of them sacrifice also to Neptune or Thamimasades. Images, Altars and Temples, they think aught not to be made, except to Mars. Their manner of sacrificing is generally this: The sacrifice is presented with the forefeet bound, the Sacrificer at his back having laid aside his holy vestment, woundeth the same, and while it falleth, calls upon that god to whom he sacrificeth; and then putteth a halter about the neck, and strangleth it, without kindling any fire, or vowing, or other ceremony, and flayeth it; the flesh plucked from the bones, he casteth into a great Cauldron, the bones he useth for fuel to seethe the same (for wood the country doth not yield:) And if they have not any such vessel, they put all the flesh with water into the paunch, and so the beast doth seethe itself. After it is boiled, he which sacrificed offereth the libaments, or offerings of the flesh and and innards: their sacrifices are, besides other beasts, especially of horses. Their Temples to Mars they build on this manner. Scythian Temples. They heap together bundles of twigs three furlongs in length and breadth, & above on them is made a square plain, three sides thereof are upright, the fourth is made slope, and bending-wise thereby to get up: thither they bring every year an hundred and fifty wanes of twigs to supply the waste of them. Underneath this work is erected an old iron sword, and this is their image of Mars, to which they offer yearly sacrifices, both of other cattle and of horses: and more to this blade then to other gods. Of their captives they offer one of an hundred, but after another manner. For after they have offered wine on their heads, they kill them by a certain vessel, and after lifting them upon that their heap or Temple, they imbrue the Sword-god with the blood. This they do above: beneath in the Temple they cut off all the right shoulders of the slain men, and hurl them up in the air together with the hands; wheresoever the hand shall fall, there it lieth, and the dead body apart. When they have performed all their solemnities they departed. Swine are so odious to them, that they will have none of them nourished in their country. There are among them Diviners, whose rites are these. Scythian divination. They bring great bundles of willow twigs, which they lay on the ground, and untie, and laying them asunder one by one, divine. Some of them practise divination with the leaves of the Teil-tree, which they fold and unfold in their hands. The King, when at any time he falleth sick, sendeth for three choice men of those diviners; who for the most part name some man unto him, which hath forsworn himself, having sworn by the King's throne, an oath used of the Scythians: presently the man is brought forth, who, if he denieth what their art hath accused him of, the King sendeth for twice the number of diviners: or if they by new practice of their art find him guilty, his head is cut off, and the first diviners share his goods: but if they shall absolve him, more diviners are sent for; and if the most of them do absolve him, than those three first are thus done to death. They lad a wain with twigs, and binding the diviners hand and foot, and stopping their mouths, cast them into the wanes, and set all on fire, burning oxen wain and men together, unless some of the oxen by the burning of their harness escape. This punishment inflict they on their false Prophets. They make their leagues with other nations in this sort. They power wine into a great bowl, mixing therewith the blood of them which join in league, cutting some part of the body with a knife or sword; and then dip in that bowl or mazer a sword, arrows, an axe, a dart, and after curse themselves with many words, last of all drinking the wine. Their Kings are buried amongst the Gerrh●, with many ceremonies carrying the dead body through all the countries over which he reigned, which cut and shave themselves; and with him is buried his best beloved Paramour, his Cupbearer, Cook, Master of his horse, Waiter, Messenger, Horses, and the first first-fruits of all other things, and also golden cups: and then cast on earth, making a very great hill. When the year is go about, they take fifty of his principal attendants, which are not slaves, but freeborn Scythians, and strangle them with so many horses of the best, and fasten the dead men on the dead horses with much solemnity. But to relate all the particulars hereof, and their burials also of private men (whose dead bodies are carried about forty days, from one friend to another, entertained every where with feasts, etc.) would be too tedious. The Scythians so far hate foreign rites and religions, that Anacharsis, a Scythian Philosopher, having traveled through a great part of the world, and vowed to the mother of the gods, if he returned home in safety, that he would sacrifice to her with such rites as he had seen observed in Cyzicus: in the performance of his vow, was slain by King Saulius. Scyles p Ph. Camerar. Med. hist. Cent. 1.58. yet though Turks (their offspring) hold divers religions. also being King of the Scythians, when he brought in foreign rites, and observed the mad Bacchanal solemnities, which he had seen among the Greeks', lost both his kingdom and life. q Athenaeus lib. 12. cap 8. They cut off the noses of men, and imprinted pictures in the flesh of women, whom they overcame: and generally their customs of r Herodot lib. 4. war were bloody: what man soever the Scythian first taketh, he drinketh his blood: he offereth to the King all the heads of the men he hath slain in battle: otherwise he may not share in the spoil: the skins of their crowns flaied off, they hung at their horse bridles: s Plin. lib.7.c.2. their skins they use to stay for napkins and other uses, and some, for clothing. Once a year the chief men have a solemnity amongst them, in which they power wine into a Mazor, of which none may drink, which hath not slain an enemy. These customs were general to the Scythians in Europe and Asia (for which cause * Poly●. hist.l.9. Scytharum facinor a patrare, grew into a proverb of immane cruelty, and their Land was justly called * Barbara nec Scythiae tellus, etc. T. bul. lib.3. Barbarous): Others were more special and peculiar to particular nations Scythian. Of the Barbarous t A. Mar.l.22. cruelty of the Scythians, the sea confining was called Euxinus, by the contrary, as the furies were called Eumenideses, saith Ammianus, because they sacrificed strangers to Diana, whom they worshipped under the name of Orsiloche, and hanged up their heads on the walls of their Temples. The Isle Leuce, near to Taurica, was dedicated to Achilles, where none of his devout worshippers durst abide in the night time; for none might spend the night on shore without danger of his life. The Massagetae u Strab. lib. 11. famous for the overthrow of Cyrus, esteem the Sun alone for GOD, and offer unto him a horse. They have one wife to each man, and yet every one useth also his neighbour's wife openly, hanging mean while his quiver on the wain or cart: The best death and most happy amongst them, is, when they are become old, to be cut in pieces, and to be eaten together with sheep's flesh: if he die naturally, they bury him in the earth, as dying a base and beastly x joan. Boem. death. Their weapons are of brass, their furniture of gold, of both which they have much store, little of iron & silver. y Caelius lib. 11. cap. 21. The Bactrians, when they were old or worn with sickness, cast their parents to dogs, which they kept for this purpose, and called Burial dogs. The Bactrian women are pompous, * Euseb. de praepar. E●●ng. lib.6. cap. 8. riding in great state, and lie with their servants, and with strangers. They have among them Brachmanes; Zoroastres the Bactrian is accounted first author of the Magis, and of liberal Arts: he lived twenty years in a wilderness with cheese. The Sacae sometimes made nearer, sometimes further invasions: they possessed Bactria, and a great part of Armenia, which after of them was called Sacasena, and proceeded unto Cappadocia, where, in the midst of their feastings, being in the night surprised by the Persians', and slain, they left their name Saca or Sacea to a yearly solemnity among the Persians' in memory of this victory. Of the Sacae, some hold z Gorop. Beeces. our Saxons to be descended. The Amazons, of whom is before related, are said a justin. lib.2. to be descended of the Scythians, who under the conduct of Plinos and Scolpythus, settled themselves by the River Thermodon, and possessed the field of Themiscyra: But when they continued to spoil the adjoining countries, they were by secret conspiracy of those people destroyed. Their wives * Go●●op thinks and I with him that these Amazons were but the wives which exercised arms, and followed warfare with their husbands. become warriors both in defence and offence, and did great acts under their two Queens, Marthesia and Lampedo: after Ohera and Antiope the daughters of Marthesia, in the time of Hercules reigned: then Penthesilea, who in the Trojan wars was slain. Yet the relics of that nation continued until Minthia or Thaleslris in Alexander's time; and by degrees ware out altogether. One of their Queens instituted the sacrifice to Mars and Diana called Tauropolium, saith Diodorus, b Diodor. Sic. lib. 2. cap. 11. who addeth that they lived not without men, but that they put the men to domestic drudgeries, and exercised the women in the field. Yet doth he no less than Strabo make doubt of these Amazonian, or Vnimammian Nation c The Amazons are still o●●ation further than the relaters or their authors have traveled in two places of Asia, two of Africa, two of America: the Amazon have been, till th●●●● came there and found none. : and no less of the Hyperborean, which he thus relateth out of Hecataeus, that they devil in an Island in the Ocean near unto the Pole, in which Latona was borne, and Apollo was most of all worshipped: and that the Islanders generally are Apollo's Priests, every day chanting Hymns in his praise: they have also a huge grove, and a round Temple dedicated to Apollo, to whom their City is sacred. These and other things fable they of the Hyperborei, to which Solinus d Sol. ●r. addeth many other, of the clemency of the air, of the innocency of the men, of their freedom from sickness, and voluntary seeking for death in the fullness of days (after they have made merry, casting themselves from a certain rock into the sea) all these pleasures concurring notwithstanding; things contrary both to truth and Nature, except with Goropius e Gor●p. Bec. lib. 9.pag.1032. we turned some parts, at lest, of this history into an allegory. He yet historically interpreteth, that they which placed the Hyperborei beyond the Arimaspi, these beyond the Issedones, and those also beyond the Scythians, and these again beyond the Cimmerians, intended the European Scythians, or inhabitants about Maeotis, the Livonians and Muscovites: the Issedones to be in Scandia, and all alongst those frozen or Icy seas, as he proveth by Etymology of the word: northeast, and Eastwards from these in the continent of Asia he placeth the Arimaspi, and in the continent of America Mexicana he seateth the Hyperborei: They which list may have recourse to his learned discourses of this argument. The Scythians punished f A●ex. ab. ●●●ex. lib. 3.cap.11. no fault more severely than theft. They would make themselves drunken with the smoke of herbs burnt in the fire. They swore by the King's throne, by their sword, and by the wind g Zonar. An. tom. 2. . When they had sacked Athens, and piled a heap of books to the fire, which others had compiled with studious pains; one of the company dissuaded burning of them, jest that the Greeks' neglecting the Mus●ss, would become Martial. * Viu. de trad. dis. l.2. They doubled their numbers at four, as we do at ten, through unskilfulness in numbering. We might proceed further in these cold Scythian narrations, if the deep snows, long deserts, beastly men, and mankind beasts, men-eaters, and other monstrous adventures in the way, did not make it both perplexed and dangerous. Leaving therefore these horrid and uncouth nations: the first civil country Eastward is the h Soli. cap. 53. Plin. lib.1. Sores, the quietest and mildest of men, fleeing the commerce and traffic with other nations, bartering yet with such nations as resort to them, not valuing wares by words, but by their eyes. Among them is reported to be neither these nor whore, nor murderer, nor hails nor pestilence, nor such like plagues. A women after conception, or in her purgation is not desired. None eateth unclean flesh; none knoweth sacrifices, but every one is judge to himself of that which is right. They i Io. Boem. lib.2. cap. 9. Strabo lib. 15. tell, that they live two hundred years, that the commonwealth in governed by a Counsel of five thousand, every one of whom findeth an Elephant to the commonwealth. They have this name of Sera the chief City, by Ptolomey k Ptol. l.6.c.16. placed in 177. 15. and 38.36. This region he limiteth on the West with Scythia extra Imau●; on the East, with Terra incognita; and likewise on the North (here some place the promontory Tabin, there the Eastern Ocean) on the South with part of India Extra Gangem. Our silks have the name of this region, where it is made of a most fine wool, growing on the leaves of trees. Ta●●●●l●●lici opere, saith Pliny tamburlaine long in qu● orb petitur ut in publico matrona transl●c●at. This Serica, l Castald. Ortel. Thes. Castaldus calleth Cataio: and so do most of our new writers. Orosius m Oros. l. 1.c.2. numbereth from the Serike Ocean to the Caspian sea, 42. nations of Hyrcanians and Scythians, and from thence Westward to the River Tanais 34. The region betwixt Albania and the Caspian, he attributeth to the Amazons. The Seres n Dom. Niger. Asia tom. 8. are supposed to inhabit the country now called Cat●ay, which name Niger deriveth from a Scythian nation called Chata. They had a law against Idolatry, and worship of Images. They had no Temples. CHAP. IX. Of the Tartarians, and of divers Nations which they subdued; with their Pristine Rites. THe names of Scythia and Sarm●tia, are now together with those Nations swallowed up and drowned in that Tartarian deluge, which about four hundred years since with a sudden torrent overwhelmed the greatest part of Asia, that we speak not of Europe, the heart whereof, quaked & trembled with fear of this tempest. From Rome did Pope a Vincent. Belluac. spec. bist.lib.30. Innocent the fourth sand Ambassadors, by entreaties to prevent their arms, when as they had already overrun (besides those countries which still bear their name) Russia, Polonia, Slesia, Moravi●, Hungaria, even as far as 2 ●●●●●●. So far was the huge unwealdy Empire of Alexander, or of the Romans, short of the Tartarian geatnes, that the expedition of some one b Bath●. of the subjects. of this Empire, hath pierced as far into the West, as ever Alexander into the East, and that happily among more resolute courages, than the Persians' or Indian's, effeminated with wealth & peace, could afford: and Tamerlane alone some ages after (if we credit that history c ●●●●●● Arab. of the life of Tamerlane. of his life, translated out of the Arbike) subdued and obtained more (besides his own inheritance) than all that which the Romans had archieued in that eight hundred years and upwards, wherein their Empire was growing to the full; but of him afterwards. The name Tartar is proper to a river in Mongul, from whence it was derived to the people inhabiting near the same, which after gave both name & laws to so great a part of the world. For thus writeth joannes d Io. de Plan● Carpini. apud Hak. tom. 1. de Plan● Carp●●, which was sent ambassador to the Tartarian Court, from Pope Innocent, An. 1246. There is a country in the East part of the world called Mongol: which had sometimes four sorts of inhabitants: Yeka-Mongol, that is, the great Mongols; Su●●●ngol. that is, water-Mongols; these called themselves Tartars * Totaros vocant. id est, exu●es. Mercat. , of a River which runneth thorough their country named Bohemian-tartar: the third Merkat, the fourth Metrit. These all were alike in person and language, but divided amongst themselves into several Provinces, and unto several Princes. In the land of Yeka-Mongol, was * Chingis secund. Vincentium in Spec. hist. Cangius, Haitono. See Lud. Reg. Lampadius in mellific. etc. Niceph. Greg. hist. Rome lib. 2. calls him Zitzischan. Cyngis, who began to be a mighty hunter before the LORD: for he learned to steal men. He ranged into other countries, taking as many captives as he could, and joined them unto himself. Also he alured the men of his own country unto him, who followed him as their ringleader to do mischief. Than began he to war upon the Sumongols or Tartars, and slew their captain, and after many conflicts-subdued them to himself, and brought them all into bondage. Afterwards he used their help against the Merkats, whom also he vanquished in battle. Proceeding from thence, he fought against the Metrites, and vanquished them also. The Naiman● hearing that Cyngis was thus exalted, greatly disdained thereat: for they had a great and mighty Emperor, unto whom all the foresaid nations paid tribute. Whose sons (when he was dead) succeeded him in his Empire. Howbeit, being young and foolish, they knew not how to govern the people, but were divided, and fell at variance among themselves. These invaded Cyngis his country, putting the inhabitants to the sword, but were after overthrown by the Mongols, & either slain or made captives. Some e G. Botero Ben. fetch the Tartarian pedigree from the ten Tribes of Israel, which Salmanasar carried captives: and in their Maps f Ortel. Theat. place hordes of Danites, Nephthalites, etc. in the furthest Northerly and Easterly bounds of Asia; which yet are a great part of the world, not only from Media (whither those people were conveyed) but from any part of the Assyrian Empire. (The King of Tabor, or Tybur, in these parts, is said to have come into France, to Francis the French King, about the year 1540, and was after at Mantua by Charles the Emperor burned, for secret solicitation of him and other Christian Princes to judaisme.) And Opmeerus g Opmeer. Chr●. in An. M. 3413. reporteth of that their journey passing thorough Euphrates, miraculously staying his stream (to wonder at the vanity of Writers) when they went into a region called Aisarich, which was a year and a halves travel, there to keep their law; where never before had been any habitation. M. Panlus h Cap. 42.apud Ram. (the Latin copy of M. Paul is very unperfect) G. Mercat. tab. un. who with his father and uncle lived many years in the Court of the great Cham, above three hundred years since, saith that they dwelled at first (if such wandering may be so called) in the North, where they had no Lord over them, but paid tribute to a great Signior (there called Vncam, and here in these country's Presbyter john) to whom they paid the tenth of their beasts. But this Vncam or Presbyter john fearing their numbers every where multiplying, devised to disperse them through the world: which the Tartars perceiving, with joint consent forsook their former habitation, & departed thence far off into the North, denying further tribute unto Vncam. After they had there continued a certain time, they chose to their King about the year 1162 one which was called Cingis Can, who ruled them with such modesty and justice, that they loved and feared him as a god, his fame reducing all the other Tartars in other parts under his obedience. He thus strengthened, weary of those deserts, commanded them to arm themselves with bows, and other weapons, and began to invade and conquer Cities and Provinces to his subjection, the principal inhabitants whereof he carried with him, kindly entertaining them, leaving such discreet Governors in the same, that the people were secured in their persons and goods. When he had thus subdued about nine Provinces, he sent his ambassador to * Vncam subdued. Vncam, to demand his daughter in marriage which Vncam with much indignation and many threatenings denying, Cingis assembling his forces marched against him, and by the way inquired of his Astrologers and Diviners touching his success. They taking a green reed, cle●t it asunder, placing the parts thereof a good distance one from another, and writ upon the one the name of Vncam, and Cingis on the other; telling the King that whiles they were reading their conjuring charms, these reeds would fight together, and the victory should remain with him whose reed got the better: which accordingly came to pass in the sight of the army: Cingis his reed overcoming the other, as after Cingis himself did Vncam, whom he slew in the field, and possessed his daughter and state, wherein he continued six years conquering Cities and Kingdoms, and at last was wounded, at a Castle called Thaigin, in the knee, whereof he died, and was buried in mount Altay. The next Emperor (after his account) was Cyn Can the third, Bathyn Can the fourth, or alan the brother of Mangu; Esu Can, the fifth, Mongu Can the sixth, Cubl●i Can who not only inherited what the former had conquered, but in the sixtieth year of his reign subdued in a manner the rest of (those parts of) the world. The word Can signifieth Emperor. Where soever these Emperors die, they are buried in Altay aforesaid; they which carry him, kill all they meet within the way, bidding them go to the other world to serve their Emperor. For this end they also slay the best horses, to serve their dead Lord in another world. When Mangu Can was buried, there were more than ten thousand men slain by the soldiers which conveyed him. In this History of M. Paul, observe that this catalogue of Emperors is unsound: for W. de Rubruquis in Bathyes time, was at the Court of Mangu Can, to whom Bathy was subject. Occoday is left out, and Es● put in. The cause of this error seemeth to be the giving of this name can to the chief Dukes, as Bathy, etc. and the want of exact written chronicles in those times amongst them. For further light into this history, I think it not amiss to set down what Haithon or Anthony the Armenian hath written of the Tartarian beginnings. This our Author was royally descended in Armenia, where he lived about three hundred years since, and at the request of Pope Clement the 5, writ the history of the Tartars, from Cingis or Cangius till Mango Can, taken out of the Tartarian histories: the rest he partly saw with his eyes, & partly learned of his uncle, an eyewitness of the same, who had attended on Haython the Armenian King, in the great Cha●●ss Court. The country where the Tartars first dwelled (saith i The Tartars Legend of Cangius. Hait. Armen. Haithon) is beyond the mount Belgian, where they lived like beasts, having neither letters nor faith, nor habitation, nor souldiourie, nor reputation among their neighbor-nations. There were of them divers nations, called by one common name Mogli, which were divided into seven principal tribes, whose names were Tatar, Tangut, Cunat, Talair, Sonich, Monghis, Tebeth. These all being subjects to their neighbours, a poor old man being a Smith (who as they believe, was engendered of the Sunbeams) saw in his sleep an armed man on a white horse, which said unto him, OH Cangius, The will of the immortal GOD is that thou be the Governor of the Tartarians, and Ruler of the seven nations, to free them from their bondage and tribute. This his vision, when he reported to others, they would not believe him, until that the night following, the chief men amongst themselves saw the same man, with command from the immortal GOD, to yield obedience unto Cangius. This they performed with all reverence, and spread in the midst of them a black felt, with a seat thereon, on which the seven Princes or chief men placed Cangius, calling him Can, that is, Emperor, and kneeled before him. This happily was then the most sumptuous throne * A felt the Tartarian throne in their coronation. their State could afford, but continued in the royal investiture of their succeeding Sovereigns, their exceeding riches and conquests notwithstanding: at two of which solemnities (saith our Author) I myself have been present. Cangius thus enthronized on his felt, commanded them many things: first to believe the immortal GOD: and from thence forwards, the Tartars began to call upon the name of the immortal GOD, seeking for his aid in all their enterprises. Secondly, he commanded to make a general view of all such as were able to bear arms, appointing Captains over tens, over thousands, and over ten thousands, which made a full regiment. He commanded also those seven principal heads of their Tribes, to bereave themselves of their dignities, and for further trial of their obedience, each of them to bring thither his eldest son, and to cut off his head each with his own hand: which they refused not to do, in reverence to that Divine ordinance, whereby he was made their Sovereign. Cangius having thus made trial of their fidelity, subdued many Nations: and one day having his horse slain in battle under him, was forsaken of his Tartars, despairing his recovery after they saw him fall, and might easily have been slain, had not his enemies through ignorance neglected him, to pursue the rest: which Cangius perceiving, conveyed himself into a thicket of shrubs: and when his enemies returned to despoil the dead, an Owl came and sat on the shrub, under which Cangius was hidden, which caused them not to suspect any to lurk there, and so they departed. He the next night fled to his people; who seeing him, and hearing the order of his escape, gave thanks to the immortal GOD, who by means of that bird had preserved him. They also had (after this) that * The Owl observed. fowl in such reverence, that it is accounted a happy thing to wear one of her feathers on their heads. Cangius afterwards assaulting his enemies, brought under, both them, and all the countries on that side of Belgian. The exact time of these things Haithon could not learn, notwithstanding his much inquiry: which he imputeth to their want of letters at that time. These countries thus conquered, the armed man appeared to him the second time, and commanded him in the name of the immortal GOD to pass the mountain Belgian, and go toward the West, where he should conquer Kingdoms, Seignories and Lands. And that thou mayest be assured that this is the will of GOD, arise and go with thy people towards the mountain, to that part which joineth on the sea: There thou shalt dismount, and turn thee toward the East, and kneeling down nine times, shalt worship the immortal GOD, and he which is Almighty shall show thee the way by which thou mayest commodiously pass. Cangius presently commands his people with their wives and families to accompany him in this enterprise; and when they were come to the sea, forgot not with his followers to perform those nine worships; and staying there that night in his prayers, the next day he saw that the sea had go nine foot back from the Mountain, and left a spacious way, by which they with all their substance passed, Westward. Hence it is that the Tartars ascribe some happiness to the number of nine: and he that will offer a present to any Tartarian Signior, must offer nine things * The number of nine. , which custom they use in their tributes unto this day, as Master jenkinson found by experience to his cost. Cangius after many adventures, and many laws which of him were called jasack Cangis Can, having first persuaded his twelve sons (wherein I think his nephews were also reckoned) to concord, bidding each of them to bring him an arrow, which together, none of them; asunder, the lest of them might easily break, he died. This History of Cingis or Cangius I have thus fully related, for knowledge both of the beginnings of their: State and Religion: and if these visions seem fabulous, yet might Cingis in his subtlety deal with them, as Mahomet with his Arabians, or Numa with the Romans; the one making Gabriel, the other Aegeria, authors of their policies: and what he in part pretended, might by Fame and Time be augmented. Although I see not, but that this History of Cingis may as well be credited, as that of Alexander, in josephus, to whom appeared one in the habit of the jewish High Priest, commanding him to undertake that enterprise, with promise of assistance, for which cause, he whom the world worshipped as a King, and as a god, did worship, k Antiq. lib.11. himself prostrate before jadad the High Priest. And the same l jos. Antiq. lib.2.in sine. Author also saith, that the Pamphylian sea divided itself to give way unto his Macedonian soldiers, having no other way to destroy the Empire of the Persians'. To return to our Friar with whom we began; he reporteth m Io. de Plano ●arpini. that Cingis, after his victory against the Naimani, warred upon the Kythayans, but were overthrown, and all the Nobles, except seven, slain. Having breathed himself a while at home, he invaded the Huyria Christian people of the Nestorian sect, whom they overcame, & received of them letters, of which before they were ignorant. After them, he subdued the Saroyur, Ka●anites, & Hudirat. This done, he waged war against the Kythayans or Cathayans, whose Emperor he shut up into his chief City, where Cyngis besieged him, till that victual failing in his Camp, he commanded that they should eat every tenth man of the army. They of the City fought valiantly with engines, darts, arrows: and when stones wanted, they threw Silver, especially molten Silver. But by undermining, the Tartars made way from the Army into the midst of the City, where they issued up, and opened the gates by force, and slew the Citizens. This is the first time that the Emperor of the Kythayans being vanquished, Cyngis Chamlet obtained the Empire. The men of Kytay * Kytayans; & their Religion. are Pagans', having a special kind of writing by themselves, and, as it is reported, the Scriptures of the Old and New Testament. They have also recorded in Histories the lives of their forefathers, and they have Eremites, and certain houses made after the manner of our Churches, which, in those days, they greatly resorted unto. They say, that they have diverse Saints also, and they worship one GOD. They adore and reverence CHRIST JESUS our LORD, and believe the Article of eternal life, but are not baptised. They do also honourably esteem and reverence our Scriptures. They love Christians, and bestow much alms, and are a very courteous and gentle people. They have no beards, and they agreed partly with the Mongals in the disposition of their countenance. There are not better artificers in the world. Their Country is exceeding rich in Corn, Wine, Gold, Silk, and other Commodities. After the conquest of Cathay, cyngis sent his son Thossut Can (for so they termed him also) against the people of Comania, whom he vanquished. Another son he sent against the Indian's, who subdued India Minor. These Indian's are the black Saracens * Black Saracens. , which are also called Aethiopians. Thence he marched to fight against Christians, dwelling in India Maior, whose King was commonly called Presbyter john, who by a stratagem repelled them out of his dominion. In traveling homewards, the said Army of the Mongals came unto the Land of Buirthabeth, the inhabitants whereof are Pagans', and conquered the people in bartaile. This people have a strange custom; when any man's father dieth, he assembleth all his kindred, and they eat him. They have no beards, but with an iron Instrument pluck out the hairs, if any grow. Cyngis himself went unto the Land of Kergis, which they then conquered not. And in his return home his people suffered extreme famine: and by chance finding the fresh entrails of a beast, they cast away the dung, sodde it, and brought it before cyngiss, and did eat thereof. Hereupon Cyngis enacted, That neither the blood, nor the entrails, nor any other part of a beast, which might be eaten, should be cast away, save only the dung. He was afterward slain by a thunderclap, leaving behind him four sons; the first Occoday, the second Thossut can, the third Thiaday, the name of the fourth is not known. Cyngis being dead, Occoday Occoday 2● Tart. Imp. was chosen Emperor. He sent Duke Bathy his nephew, the son of Thossut can, against the Country of Altisoldan, and the people called Bisermini, who were Saracens, but spoke the Language of Comania, whom he subdued. Thence they marched against Orna, a Port Town on the River Don, where were many Gazarians, Alanians, Russians, and Saracens, which he drowned with the River running through the City, turning it out of the channel. Thence they passed into Russia, and made foul havoc there, destroying Kiou, the chief City. They proceeded against the Hungarians and Polonians, and in their return invaded the Morduans, being Pagans', and conquered them in battle. Than they marched against the people called Byleri, or Bulgaria magna, and utterly wasted the Country. From hence they proceeded towards the North against the people called Bastarci, or Hungaria magna, and having conquered them, subdued also the Parossitae and Samogetae, thence proceeding unto the Ocean Sea. At the same time Occoday sent cyrpodan against Kergis The Kergiss , who subdued them in battle. These are Pagans', having no beards at all. They have a custom, when any of their fathers die, in token of lamentation, to draw (as it were) a Leather thong overthwart their faces, from one ear to the other. Hence he marched with his forces Southward against the Armenians, which they conquered, with part of Georgia, receiving tribute of the other part; and from thence into the Dominions of the mighty Sultan, called Deurum, whom they vanquished in sight. And to be short, they went on further, sacking and conquering even unto the Sultan of Aleppo, whose Countries they subdued. They marched against the Caliph of Baldach, and exacted at his hands the daily tribute of four hundred Byzantines, besides Baldakines, and other gifts. Thus far of their Conquests out of Friar john aforesaid, who was in person with Bathy, or Baydo, and at the Court of Guine the Emperor. Haython n Haithon Armen. calleth Baydo the second son of Ocoday, or Hoccota Can, affirming, That he sent his three sons; jochi into the West, as far as Tigris; Baydo towards the North, and Chagoday towards the South. He sent also one Baydo (whether the same, or another) with thirty thousand horse, against the Sultan of the Turks, whose Realm he subdued in the year 1244. He addeth, That Baydo having conquered Cumania * Cumania. , (which he confineth on the East with the Corasmians, on the West with the Euxine, on the North with Cassia, happily Casan, on the South with the River Etil) he subdued Russia, Gazaria, Bulgaria, and so passing into Austria, following the stream of his victories, in the passage of a great stream was there drowned. His heirs succeeded him in the places which he had conquered; which signory Tochay possessed in Haithons' time. This History of Baydo his death is not likely: For Yvo of Narbona, in an Epistle to the Archbishop of Bordeaux, recorded by o Mat. Paris. Mat. Paris in the year 1243, saith, That in the same present Summer they had departed out of Hungary, and laid siege to Neustat, wherein this Yvo then was: and in the year 1246, Friar john was with the said Baydo, who also rehearseth that Hungarian Expedition, and his return unto those parts about Volga, or Etil. Likewise William de Rubi uquis, a Friar Minorite, was sent to Baatu (so he calleth him) from jews the French King, in An. 1253. And to this agreeth Mathias à Michon p Mat. à Michou. de Sarmat. lib. 1. in his Sarmatian History, who witnesseth, That in the year 1241 the Tartars, under Bathu, came into Russia, & destroyed Kiou, a City before stately and beautiful, having in it three hundred Churches and more, very fair, of which some remain to this day among the shrubs and briars, receptacles for wild beasts. It was the Seat of the Metropolitan, who had under him many Bishops through Moldavia, Valachia, Russia, and Muscovia. He sent Peta into Polonia, who destroyed the Country, and on Ash-wednesday turned Cracovia into ashes, abandoned before both of the Prince and People; and after overthrew Duke Henry, and other Noblemen, with the forces of the Country assembled against them, together with Pompo, the great Master of the Dutch Order in Prussia: in which battle, a certain Tartarian Standard-bearer, carrying in a great Standard the Greek letter X, and on the top of the staff a black and terrible Image, with a long beard, began * Tartarian Sorcery. with enchantment strongly to shake the head of the Image: whereupon a smoke and cloud of intolerable stink was presently dispersed over the Polonians, & they become heartless and unable to fight. Duke Henry and Duke Boleslan● and Pompo, with the flower of their Nobility, was here slain, and the Country miserably spoiled. From hence they went into Moravia, where they put all to fire and sword more than a month together: and thence to Hungary to Bathy, who entered Hungary with 500000 soldiers; where first overthrowing those forces which King Bela had sent to prohibit them passage, they after chased the King himself, with the power of his Kingdom opposing himself against them, out of the field, who fled into Austria, and after into Sclavonia, leaving his Country a prey to the Tartars: who making spoil on that side of Danubius, the next Winter passed over the River, then frozen, & filled all with blood and slaughter. Bathy sent Cadan to pursue the King into Scalavonia, still fleeing before him, who wasted Bosna, Servia, and Bulgaria. And after two years sackage in Hungary, they passed by the fens of Maeotis into Tartary, and happily had returned to make fresh spoils in Europe, if the Embassage of Pope Innocent had not diverted their purpose: or rather, that Occoday, their great Cham, being about that time poisoned, they were to expect a new Commission from his successor, which was Cuine; who when he was installed, even in the presence of Friar q Io. de Plano C. john, the Pope's Legate, erected a Banner against all Kingdoms of the Christians, except they would be subject to him: for their intent was to subdue all the world, as Cyngis Chamlet had ordained; and the superscription of his Seal was, GOD in Heaven, and Cuine Cham upon Earth, the strength of GOD, the Scale of the Emperor of all men. But Cuine Cuine 3 Imp. Mangu 4. in short time after died, and left the Empire to Mangu Can; to whom Aytonus r Hait●onus de Tart. the Armenian King went voluntarily in person, about the year 1257, and receiving gracious entertainment, made unto him seven petitions: first, That he and his people should become Christians: secondly, That there should be perpetual peace between the Tartars and Christians: thirdly, That in all Countries conquered by the Tartars, the Churches and Clergymen of the Christians should be free from servitude and tribute: fourthly, That he would redeem the Holy Sepulchre and the Holy Land from the Saracens: fifthly, That he would destroy the Caliph of Baldack: sixthly, That himself might have aid, as need should require, in his defence, of such Tartars as were near unto Armenia: seventhly, That such parts of Armenia which the Saracens now possessed, and the Tartars should recover from them, might, return to the Crown of Armenia. Mangu-can answered, after deliberation with his Nobles, to the first, That himself would be a Christian, and persuade other his subjects, but force none thereunto: and to the rest in order, that his requests in all should be fulfilled, and to that end he would sand his brother Haolon into those parts, as is before already showed. Thus was Mangu baptised by a Bishop, than Chancellor of Armenia, and all his household, and many Nobles of both sexes. But before jerusalem could be recovered, Mangu died, and Cobila, or Cublai Cublai 5. Imp. Can succeeded, in whose time M. Paulus s M. Paul.l.2. was an eye-witness of the Tartarian proceed, who affirmeth, That this Cublas' exceeded in power, not his predecessors only, but all the Kingdoms of Christians and Saracens, although they were joined in one. Before he obtained the Sovereignty, he showed himself a valiant soldier: but after he was Emperor, he never fought field but once against Naians' his uncle, who was able, out of the Provinces wherein he governed, to bring together four hundred thousand Horse, to whom Caidu should have added a hundred thousand Horse more. These both conspired against their Master and Lord Cublai: but before their forces were joined, Cublai stopping the passages, that none might pass to carry news, suddenly assembled, within ten days journey of Cambalu, three hundred and threescore thousand horse, and a hundred thousand footmen. An. 1286. With this power riding day and night, he came suddenly on his enemies, and having first consulted with his Diviners, after their manner, gave the onset, and took Naiam prisoner, whom he strangled betwixt two Carpets, lest the Earth should drink, or the Sun should see the blood of that imperial family. Naiam had been secretly baptised, and now also had the Cross for his Banner, which occasioned the jews and Saracenes to scoff at the Christians: but Cublai understanding hereof, called them all before him, & said, That the Cross would not help such wicked men as Naiam, who was a Traitor to his Lord; say ye not therefore, that the GOD of the Christians is unjust, to forsake his followers; for he is the chief Bounty and justice. Cublai by his Captains conquered the Kingdoms of Mien, Bengala, Mangi, etc. After * M.P. l.2.c. ●. Tamor 6. Cublas' Can succeeded Tamor Can son to Cingis, the eldest son of Cublai: in whose time, Haithon (which then lived) saith, That there were beside, three great Tartarian Princes, but subject to the great Can: Chapar, which ruled in Turquestan, who was able to bring into the Field four hundred thousand horsemen armed: Hochtay, in the Kingdom of Cumania, who was able to arm six hundred thousand horsemen to the wars, but not so resolute as the former. Carbauda, the third, ruled in Tauris, able to assemble an Army of three hundred thousand horse, well provided. And all these lived in the Western bounds of the Tartarian Empire, every way inferior in wealth and numbers to the Southerly and Easterly parts thereof. CHAP. X. A Continuation of the Tartarian History, and the question discussed, whether Cathay and China be the same. SInce this Tamor Can, we have not so continued a History of their Empire and Emperors as before, and yet we have had succeeding testimonies a long time of their State and Magnificence, but neither so diligent observers, nor so exact Writers as the former: besides that, their Histories seem in some things more fabulous. Of this later sort are Odoricus a Odoricus ap. Hak. , a Friar, which lived three years in the emperors Court, and traveled as far as Quinsay, who died in the year 1331; Sir john Mandevile b Sir john Mandevile. our Countryman spent many years in those Countries a few years after Odoricus, and writ the History of his Travels in the Reign of Edward the third of England, Echi●nt Can being then Emperor of the Tartars: in which, if many things seem not worthy credit, yet are they such as Odoricus, or some others, not of the worst Authors, had before committed to writing, and happily be others after his time, in those days when Printing wanted, foisted into his book. Once, he setteth down the distances and passages of Countries so exactly, as I think he could not then have learned but by his own Travels. After his time c Nic. di Conti. ap. Ramus. Nicholo di Conti, a Venetian, traveled through India and Cathay, after five & twenty years returning home: and going to Eugenius the fourth, then Pope, to be absolved, because he had denied the Christian Faith to save his life, his enjoined penance was, truly to relate to Poggius the Pope's Secretary his long peregrination: This was in the year 1444. About the same time d jos. Barbar●. josafa Barbar●, a Venetian, in the year 1436, had learned of a Tartarian Ambassador (which had been at Cambalu, and returning by Tana, was entertained of the said josafat) some particulars touching the great Cham and Cathay, some part whereof he heard after confirmed by the mouth of Vsuncassan, the mighty Persian King, in the year 1474: So that from the year 1246 thus far we have a continued succession of the Cathayan History, besides that which an Arabian hath written in his History of Tamerlane, now extant in English. I am the more curious in naming these Authors, lest any should think that which is written of this people to be fabulous (all these, in a manner, concurring in the most substantial things) or should confounded, as diverse e Ludovicus Reg. Literae japonicae. cantugo Contughi in Thes. Polit. part. 4. etc. lately have done, the Countries and Affairs of China and Cathay. The cause of both these errors is, because that in these last hundred years and more, in which more of the World then ever before hath been discovered, yet nothing of moment is found out of this Country or People. Whereunto may be answered. That since, divers of the great Tartarian Lords, before subjects to the great Cham, having made themselves absolute Lords of their several States, the way hath not been so open to pass, being otherwise of itself exceedingly both long, difficult, and dangerous: and the adjoining Princes recovering themselves from Tartarian servitude, will neither suffer their own to go out, nor others freely to enter their Dominions; as the Muscovite, the King of China, and others. M. Ant. f Hak. to. 1. pag. 303. I●nkinson, which went as far thitherward as Bogharre, could not pafle further for wars in those parts. Neither have any go thither by Sea. And yet even in this time we have not altogether wanted witnesses. Ludonicus g L. Vertoman. Vertomannus, a hundred years since, in Bengala met with diverse Christians, who affirmed, That there were in their Country divers Signiors, Christians, subject to the great Cham. These were white men, of a City called Sarnau. In M. Hakluits' h To. 1. pag. 336. & leq. painful labours we may read of diverse passages out of Russia and Persia by Caravans into Cathay. Ramusius also, in his Annotations i Ramusius. before M. Paulus, telleth of one Chaggai Memet, a Persian Merchant, who had been at Campion and Succuir in Catay (Damircan then reigning) and had acquainted him with diverse particulars thereof. Also in the Epistle of k Emanuel Carval. Epist. vide eadem ap. Pierre du jarric, liure 4 de l'histoire des Inde● Orient. c. 16. Emanuel Carualius, a jesuite, dated at Malaca in januarie, 1599, is contained the transcript of Jerome Xaverius his letter from Lahor, the City Royal of the great Mogor, dated August 1598. Wherein the jesuite relateth, That whiles he was in conference with the Prince, there entered into the Palace an old man of Mahomet's Religion, threescore years of age, who affirmed to the Prince, That he had come from Xatai by the way of Mecca. Presently some which knew him, affirmed, That he had distributed in alms a hundred thousand pieces of Gold at Mecca. The Prince ask if it were so, he affirmed, That he did it because he was old, & could not long live, nor carry those things away with him. Being demanded of the state of Xatai, he answered, That he had there lived thirteen years in the City Royal, Xambalu, the King whereof was very mighty, and had in his Empire a thousand and fifty Cities, some of them very populous. He said, he had often seen the King, with whom no man speaketh but by a supplication, nor is answered but by an Eunuch. Being asked how he had access thither, he answered, That he sustained the person as well of the Ambassador of the King of Caygar, as of a Merchant: and being detained in the first City by the Magistrate, he showed his Commission, and post was presently sent to the King, who returned in a month, riding 90. or 100 miles a day, with change of Horses, bringing him letters of admission. No man was troublesome to him in the way. They punish thieves severely (which also is observed of the Cathayans in josapha Barbaro and in Marcus Paulus aforesaid.) The people he affirmed were white, comely, long-beareded, and very personable. In Religion he said they were Isavites, (or Christians, professors of JESUS) and some among them Mussavites, or jews, and many Mahometans, who hoped to draw the King, being a Christian, to their Sect. The jesuite addeth, That he farther conferred with him another day about their Religion, who told him, That they had many Churches, and some very great; many Images, both painted and carved, especially of the Crucifix, which they religiously worship. Every Church hath his Priest much reucrenced. The Priests lived single, and kept Schools, wherein they instructed the youth, which should after take Orders: they had also one among the Priests supereminent, and were all maintained at the King's costs, as were the Churches also both built and repaired. They ware black clotheses, and on holidays, red; with Caps much like the jesuits, but greater. He added, That he had often seen the King go to Church: That there were many of both Sexes, which in Cloisters lived a Monastical life, some observing also a single life in their own houses. This agreeth with Vertomans report. He reported, That the Country was rich, and had in it many Ours of Silver: the King had four hundred Elephants, which they said were brought from Malaca. And from pegu also he said, that Merchants resorted thither, which voyage was half a year (it seemeth through the Sea between China and japan.) Xaverius addeth, That while he was at Caximir, he heard of many Christians in Rebat, a Kingdom adjoining to Xatai, who had Churches, Priests, and Bishops, to whom he had written three ways in the Portugal and the Persian Tongues. The greatest objection against this History, that distinguisheth Cathay from China, is the report of jacob Pantogia l jacob Pantogia , a jesuite, in a letter dated from Panquin, the Seat Royal of China, in March 1602, in which he blameth a double error of our Maps, both for making China larger than it is, and for adjoining to the same this questioned Kingdom of Cathay, whereas (saith he) China, or Sina, is Cathay, and this Panquin, where now we live, is Cambalu. This he proveth by the incredible riches which he here saw, agreeing to that which is commonly reported of Cathay, and by the testimony of certain Moors and mahumetans, whom he found in Panquin, which usually, every fifth year, resort hither under show of an Embassage, and paying of tribute; indeed for gain, by way of traffic: (their tribute meanwhile obtaining sufficient retribution out of the King's Coffers, who sustaineth them and theirs, all the time of their abode in China, at his own costs, besides other gifts.) Of these Merchants, which resorted hither out of Persia and the Country of the Mogores, the jesuits by enquiry learned, that this country of China was called Cathay, & had no other name in Persia, and among the Mogores, nor did they know any other Country so called. And ask further, how they called the City Panquin, they answered, Cambalu: whereupon the jesuite concludeth without all scruple, as is said. And again, in the Chinian Epistles, dated 1607, is reported, That m Bened. Goes. Benedictus Goes (sent six years after of the jesuits by the way of Mogor to find out Cathay) remained in the borders of China, in the Province of Xanti, from whence he writ, An. 1606. That he could find no other Catay then the Kingdom of China. This report furthereth Pantogia's opinion. But if it be not sufficient to oppose the former report of Xamer to these of Pantogia and Goes, and the different qualities of the Chinians and Cathayans (as in their proper places shall follow) both in things private and public, divine and human; I answer, That the name Cambalu is by M. Paulus n M. Pa.l.2.c.7. and others interpreted the City of the Prince, or Cam. And Perera o Gal●otto Perera relationes Chin. interpreteth Pachin, or Panquin, where the King of China always resideth, to signify the Town of the Kindgome, as he was there advertised, the same signification (in manner) remaining to the divers appellations in differing Languages, as a common name to be applied to any City Royal * If Panquin were Cambalu, the inhabitants would so term it as the Cathayans did. . This Perera was himself a longtime prisoner there, and accounted it a wonder in one City to meet with a few Moors, who were detained in China, having come thither twenty years before, and were permitted the use of their Religion; of which they could say almost nothing, but Mahomet was a Moor, and their father was a Moor, and I am a Moor, with some other words of their Alcoran; wherewithal, and in abstinence from Swine's flesh, they live (saith he) till the Devil take them all. And yet the report of Xavier telleth us, That the Moors are many and mighty in Cathay; of jews I remember nor the mention of them in any Chinian relation: of Christians, which (he saith) is the Religion in Cathay, there are not to my knowledge, except some late glean of the jesuits, any reported to be at all in China, but at Xensi p Lit. lac. Anton. An. 1603. at Xucheo, which also were aliens, as appeareth by their complexion, long beards, and the use of Bells. And whereas in China thieves and malefactors are seldom executed (and none hath power to execute any without special Commission from the King) but either they die by stripes, hunger, or imprisonment, except some few once in a year: M. Paulus and josafa Barbaco, from the relation of eye-witnesses, affirm, That in Cambalu was such sudden and rigorous execution of justice, that one taking a jar of Milk from a woman's head, and beginning to drink, upon the woman's outcry was apprehended, and presently with a sword cut in funder, that the blood and milk issued together; a Tartarian Ambassador affirming both this, and that he had seen the like execution upon another, for taking a piece of Bays from a woman, so chopped in twain. But the relation of the Chinian and Cathayan differing Rites will further clear this point. As for the name of Cathay, ascribed to China by the Moors, I answer, That William de Rubruquis q Will de Rubr. Hak. to. 1. , who was in the Court of Mangu Cancrone supposeth Cathay to be Serica Regio, described by Ptolomey far more Northerly than the jesuite reporteth China to be, by his own Astrolabicall observation. And to these Seres r Ptol. l.6.c.16. Ptolomey joineth the Sinae, or Chinois, on the South, and our later Geographers generally concur in this opinion. He also which readeth joannes de Plaeo Carpins' s Jo. de plano Carp. c. 5. , shall found, that the Tartars conquered the Kara-Kitai, or black Cathayans, and then the Emperor of Kithai, by undermining his City, as is said, in the days of Cyngis; and yet a great part of Kitai remained yet unconquered, and withstood his forces, and namely that part which is nearest the Sea. And this wealthy Country of Great Cathaya hath many Provinces, the more part whereof do yet withstand the Moles or Tartars (it is the last period in Will. de Rubruquis). I hence gather, that the name Kitai was applied to a great part of the northeast corner of Asia, happily no less general to many Regions on that side, than India to the Southerly parts. And why may not the name of Kathay * Rich. johnson from a Tartarian Merchant learned the way to Cathay, and in Cathay itself he reckoneth 75. days journey. Hak. , as well by the Mogores and Persians', be given to the North parts of China (one parcel of the northeast of Asia) as the name of India, not only to so great a part of Asia, but to America also, which was called India, because the first discoverers that thought they had encountered the Indian Continent? And these parts of China, may much fit retain the name of Cathay, to which Empire it had so long been subject, and by the Cathayan conquest was first known to our world. But they knew no country else so named: True; for the Laws of the Cathayans forbidding egress of the Natives, and ingress of Aliens, and a more forcible law of Mountains and deserts, wild beasts, and wilder men; the manifold smaller and more beggarly Segniories between, every one challenging their ninth (if not themselves confiscating, or theirs robbing all) now in so long a space may bury even the name and knowledge of the great Cam, whereas neither arms of Princes, nor traffic of subjects, can open any new, or retain the old notice of Nations. What dreams did the West conceive of the East in Asia, and South in Africa, till the armies first, and Merchants after, of the Carthaginians, Macedonians, and Romans discovered them? And yet how did those floods of Barbarous people afterwards drown with barbarous ignorance the knowledge of all Arts, and this of Geography amongst the rest? And till the Tartarians, like a terrible thunderclap, with the lightning and noise of their Armies, brought a more sudden than welcome knowledge of themselves to the world, who ever in Persia or Assyria had heard of their names or of divers people else, (and these Cathayans among the rest) first known by their conquests? Further the jesuite himself to Panquin ascribeth just forty degrees: and Marcus Paulus his Father and Uncle went from Boghar (the altitude whereof Master jenkinson u Hac. at his being there, observed to be thirty nine degrees, and ten minutes: or as x Abilfada Is. ap. Ramus. Abilfada Ishmael placeth it, thirty nine, and an half North & North-east to go into Cathay. The like course did the same men hold going into Cathay, from Armenia afterwards with Marcus himself, y Lib. 1.c.1. sempre alla volta di Graco & Tramontana; whereas a course directly East, or inclining to the South, must have been taken, if China had been Catai. Neither is it likely that their journey would have been so much letted by Frosts and Snows. The same may be gathered out of the discoures following in Marcus Paulus, z Lib. I & li. 2. where he abutteth the countries in succeeding links to Cathay, from the East, to the Northwards, and from the northeast declining Westward in reckoning from thence. And whereas Pantogia raiseth the most Northerly part of China but to two and forty degrees at the most, wherein as to an eyewitness we yield him credit: How can it stand with reason, how can it be likely that in those temperate climes, the world can yield but a few Nations, and those base Moors, and Ethnkies, when as a good part of Spain, half Italy, Greece, all France, Germany, and Hungry (to omit other wealth parts of the world) are subject to the same parallels? And indeed herein Pantogia hath well helped us, whereas our modern Maps have caused no small scruple to a diligent observer, in placing Cathay, a country reported to be so fertile and civil in so Northerly a clime, very indiscreetely a Hond. tab. raising Cambalu to the height of threescore degrees, and paralleling Cathay with Norwey: which cannot stand with other things thereof reported, howsoever the Tartars themselves were happily of a more Northerly climate than this mentioned. Others go not so far, yet they place Cambalu too far within land, which Paulus saith is within two days journey of the Sea. It seemeth that now this great Tartarian Prince hath no strength at sea, and therefore is the less known. And here in participate other great and mighty Princes, Prester john (so called) of Aethiopia in Africa, and the Sophi, and great Mogor, in Asia; ranked justly amongst the greatest Emperors of the world: who having some part of their Dominion adioning to the Sea, make little or no use thereof. Abilfada Ishmael a Syrian Prince who wrote an exact Geography in Arabian b Ab. Ishmael cited by Ramus. vol. 2. about three hundred years since, placeth Cambalu in 144. 8. Long. and 35. 25. Latit, it may haply be 45. degrees in Latitude, one Figure being falsified, or else inverted for 53. And as this Latitude disagreeth from that of Panquin, so the Longitude a great deal more. Thus much have I thought good to dispute touching that difficult and hard question of Cathay and China: which though it will be tedious to some, yet to the curious may seem short enough; although somewhat else may be observed to this purpose in the particulars of China, and Cathay following: this confirming my opinion further, that Chaggi Memet, Mar. Polo, Mandenill, Odoricus, Nicolo di Conti, and others, eie-witnesses, speak of China or Mangi, and of Cathay, as divers Countries. And Farfur King of Mangi c M. P. L.2. 55: possessed his Countries, now known by the name of China, in peace till An. 1269. being counted a richer country than Cathay itself, which was conquered before, if we understand it properly: and Cambalu seemeth to be the City wherein Cingis the first Cham besieged and took the Cathayan Emperor. Paulus also mentioneth among the greatest Cities of Mangi, Panghin, and Nanghin, which sound to be the same with Panquin and Nanquin; reporting further that Mangi alone had in it a thousand and two hundred great, rich, and industrious Cities, (as much as is reported of whole China, and more) and that after Cublai Can had conquered that State, he divided it into nine tributary kingdoms, governed by so many Viceroys under him, (which possibly the Chinois recovering divided into fifteen, as now they reckon them:) And these Cities he fortified with Garrisons, not of the Natural inhabitants, but of Cathay. And these things are reported by him who long lived in these parts, & non interfuit solum sed etiam praefuit, & quorum pars magnafuit, possessing the place of Governor under the Can three years (according to the Tartarian custom) in jangni d M. Paul.l.2.c.60. one of the chief Cities of Mangi, having under it seven and twenty other Cities: and the whole province of Mangi he placeth Southeast from Cathay. And wherefore doth the King of China always abide in Panquin, in the Northerly part of his Kingdom, but, as all which writ hereof affirm, because of the Tartars which from those parts conquered the kingdom? which if they were so base a people as Pantogia affirmeth, could not be so dreadful to the Chinois, that their King for their sakes should there make his residence in the skirts and borders of the Kingdom. Alhacen e Alhacen his history of Tam. translated by Jean. du Bec. a learned Arabian wrote the History of Tamerlanes' life, wherein he telleth of the great Cham of Cambalu, and the King of China: as divers Princes of divers countries, one of which accrued to Tamerlaine by marriage of the Chams only Daughter, and the other by conquest. What needed such a wall (which Scaliger f Scal. Can. Is. l.3 saith he hath seen in the Maps of Chine) made by the Chinois, if the Tartars were not mighty neighbours, especially themselves being so mighty and populous? For my part I cannot but think that in so great a tract as is situate to the North of China, there is now as there have been of old many Cities, and a Tartarian or Cathayan Kingdom, although it remain yet unknown. And who knew that there was such a Kingdom as China a hundred years ago? or who hath sailed that way to seek this, since? and how long was it before it was known in our world that there was such a Prince in the world as the great Negus above mentioned in Aethiopia; especially he having no ships for war or merchandise, nor many (scarce any) good havens by Sea to make himself known: and within land Nature hath as it were imprisoned him, barring up the passages with Mountains and deserts: which seemeth now to be the case of the Cathayan; furthered by the jealousy of many great Princes not to admit any foreigner in, or licence any of theirs to pass out, for fear of innovation. Sed plenum aleae est saith g Scal. ih.de reb. Sinarum. Scaliger, de ijs aliquid statuere quae nobis per caliginem duntaxat nota sunt. It is hard to determine in these misty mysteries. Even as in Nature it falls out that the sun shines there many hours before it ariseth to us, so in History it may happen that there may shine a Tartarian Sun in Cathay, when as a dark night in this longinquitie of distance hideth him from our eyes. Let every Reader judge as pleaseth him: I am afraid betwixt Cathay and China I shall get a check for staying longer than becometh a pilgrim. Let us now therefore mind our Pilgrimage, and take view of the Tartarian Religion: with thanks to the jesuits for their pains, but loath to follow them in novelties except we be forced: the rather, because none are so ready to blame men therein as their society; which though they be new sprung up, yet are Veteratores, (so Scaliger fitly h Scal. Elench. N S. calls them) pretenders of Antiquity, but i Steph. verba paululum mutata, in lib. de Lips. Lat. nihil illis antiquins quàm antiquare antiquitatem. It is indeed for their novelties that we forsake them. Idverius quodprius. Truth and Antiquity have kissed each other. But let us leave the jetnites, which in more necessary matters have left the true Antiquity, and come to our Tartarian task. CHAP. XI. Of the Religion of the Tartars, and Cathayans. joannes a Io de Pl. Car. ●. 3. ap. Hak. ●●. 1. de Plano Carpini thus writeth of their religion. They believe that there is one GOD, the maker of all things visible and invisible, the Author of good things and punishments, yet do they not worship him with prayers, praises, or any certain rites. They have also Idols of Felt, in the fashion of a man, and the same they set on both sides of their Tent-doores, and under them they put a thing of Felt fashioned like a Dug. These they accounted the keepers of their cattle, Authors of their Milk and yongstore. Others they make of silk, and do them much honour. Some place them in a fair Chariot covered, before the door of their flation: and whosoever stealeth any thing out of that Chariot is slain without all pity. Their Captains have one always in the midst of their Tent. To these Idols they offer the first first-fruits of their Milk: and the first morsels of their meat, and first draft of their drink, at meals. And when they kill a beast, they offer the heart to their Idol, leaving it before him till the morning, and then they take and eat it. They make an Idol also to their chief Emperor, and offer thereunto with great solemnity, as well other creatures as horses, which none after dare ride on till death. They break not a bone of the beasts which they kill for meat, but burn them with fire. They bend themselves to this Idol toward the South, as to God. They worship the Sun, Lights, and Fire: Water also, and the Earth, offering thereunto the first of their meats and drinks, and in the morning before they eat or drink. They have no set rites prescribed by Law, nor do they compel any to deny their religion simply: although in some of their customs they are very rigorous. Thus they martyred Michael Duke of Russia, because he refused to do reverence to the Image of Cingis Can, which had been their first Emperor: and compelled they younger brother of Andrew Duke of Saruogle in Russia, to marry his said brother's wife according to their custom, after that they had slain her former Husband. They have certain traditions, according to which they reckon these things following to be sins. Their sins. To thrust a knife into the fire or any way to touch the fire with a knife, or with their knife to take flesh out of the Cauldron, or to hue with an hatchet near to the fire. For they think that they should so cut away the head of the fire. They accounted it sin also to lean on the whip wherewith they beat their horses (for they ride not with spurs.) Also to touch arrows with a whip, to take or kill young Birds, to strike an horse with the rain of their bridle, and to break one bone against another. Likewise to pour out meat, milk, or any kind of drink, upon the ground: or to make water within their Tabernacle, which whosoever doth willingly, is slain: but otherwise he must pay a great sum of money to the enchanter to be purified: who causeth the Tabernacle with all things therein to pass between two fires. Besides if any hath a morsel given him which he is not able to swallow, and for that cause casteth it out of his mouth, there is an hole made under his Tabernacle, by which he is drawn forth, and slain without all compassion. Likewise whosoever treads upon the threshold of any of the Duke's Tabernacles he is put to death. Thus are these gnats strained, when as hostile invasions, murder, and such other Camels, are easily amongst them swallowed. They think that after death they shall live in another world, and there multiply there cattle, eat, drink and do other actions of life. At a new Moon, or a full Moon, they begin all new enterprises. They call her the great Emperor, and bow their knees and pray thereto. The Sun they say is the moons mother, because she hath thence her light. Their Sorceries. They are given to Divinations, Auguries, Sooth-saying, Witchcrafts, Enchantments: and when they receive answer from the Devil, they attribute the same unto God, whom they call Itoga, & the Comanians call him Cham, that is, Emperor, whom they marvelously fear and reverence, offering to him many Oblations, and the first first-fruits of their meat and drink. According to his answers they dispose all things. They believe that all things are purged by fire: therefore when any Ambassadors, Princes or other Personages whatsoever, come unto them, they and their gifts must pass between two fires to be purified, lest peradventure they have practised some Witchcraft, or have brought some poison or other mischief with them. And if fire fall from heaven upon men or beasts, which there often happeneth; or if they think themselves any way defiled or unclean, they thus are purified by their Enchanters. If any be sick, a spear is set up in his Tent with black Felt welted about it, and from thenceforth, no stranger entereth therein. Their sickness and Funerals. For none of them which are present at his death, may enter the hoard of any Duke or Emperor, till a New Moon. When he is dead, if he be a chief man, he is buried in the field where pleaseth him. And he is buried with his Tent, sitting in the midst thereof, with a Table set before him, and a platter full of meat, and a Cup of Mare's milk. There is also buried with him * Vin. l.30.c.86 a Mare and Colt, a Horse with bridle and saddle: and they eat another Horse, whose bones the women burn for the soul of the dead, stuffing his hide with straw, setting it aloft on two or four poles, that he may have in the other world a Tabernacle and other things fitting for his use. They bury his gold and silver with him: the Chariot or Cart in which he is carried forth is broken, his Tent is destroyed, neither is it lawful to name his name, till the third generation. They observe also other funeral rites, too long to rehearse. They lament their dead thirty days, more or less. Their Parents and those of their Family are thus cleansed. They make two fires, and pitch near thereunto two Spears, with a line from the top of the one to the other, fastening on the same line some pieces of Buckram, under which, and betwixt the fires, pass the men, beasts, and Tents. There stand also two women; one on this side, the other on that, casting water, and repeating certain charms: if any thing fall, or be broken, the enchanters have it. And if any be slain of Thunder, the men in the Tent must thus be cleansed and all things in the Tent, being otherwise reported unclean, and not to be touched. Their conditions. Not men are more obedient to their Lords then the Tartars. They seldom contend in words, never in deeds. They are reasonably courteous one to another: their women are chaste; adultery is seldom heard off, and theft is rare, both punished by death. Drunkenness common, but without bralls among themselves, or discredit among others. They are proud, greedy, deceitful. They eat Dogs, Wolves, Foxes, Horses, and in necessity, man's flesh, Mice, and other filth, and that in as filthy a manner, without clothes, and Napkins, (their boots and the grass can serve to wipe their greasy hands:) they have no bread, herbs, Wine, meat or Beer, nor do they wash their dishes. It is a great sin amongst them to suffer any of their food to be lost: and therefore they will not bestow a bone on a dog, till they have eaten the marrow. Yvo. Narbonensis in an Epistle recited by Mat. Paris b Mat. Paris An.. 1243. reporteth the confession of an English man, which was taken with other Tartars by the Christians. He saith that they called by the Name of Gods the ancient founders and fathers of their Tribes, and at set times did solemnise feasts unto them, many of them being particular, and but four only general. They think that all things are created for themselves alone. They be hardy and strong in the breast, lean and pale-faced, rough and huf-shouldred, having flat and short noses, long & sharp chins, their upper jaws low and declining. their teeth long and thin, their kickshaws extending from their foreheads down to their noses, their eyes inconstant & black, their thighs thick, and legs short, yet equal to us in stature. They are excellent Archers. Vanquished, they ask no favour; and vanquishing, they show no compassion. They all persist as one man in their purpose of subduing the whole world. Their proud swelling titles appear in the copies of those Letters of Duke Baiothnoy & Cuin Can, expressed by c Vincent Rel. Spec. Hist. l.ult.c.51. & 52. Vincentius. One of them beginneth thus. By the precept of the living GOD, Cingischam son of the sweet and worshipful GOD saith, that GOD is high above all, the immort all GOD, and upon Earth Cingischam only Lord, etc. These Letters of the Emperor, the Tartars called the Letters of God: and so beginneth Duke Baiothnoy to the Pope, who had sent Friar Ascelline, with Alexander, Albericus, and Simon, thither in Embassage. The word of Baiothnoy, sent by the divine disposition of Cham, Know this OH Pope, etc. Friar john d Jo. de P.C. saith, he styleth himself The power of GOD, and Emperor of all men: and hath in his scale engraven words of like effect, as is already showed. Mandevill e C. 37. Sir Io. Mand. hath the same report. William de Rubruquis f W. de Rubr. saith, that they have divided Scythia amongst them, from Danubius to the sun-rising, every Captain knowing the bounds of his pastures which they feed, in the winter descending Southwards, ascending in the Summer Northwards. Their houses are movable, removed on great Carts which contain twenty foot between the wheels; their houses on each side overreaching five foot, drawn by above twenty Oxen. When they take them down, they turn the door always to the South. Over the masters head is an image of felt, called the masters brother: and another over the head of the good wife or Mistress, called her brother, fastened to the wall: and betwixt both of them is a little lean one, which is the keeper of the whole house. She hath also at her beds feet a Kid's Skin, filled with Wool, and a little image looking towards the Maidens and Women. Next to the door on the women's side (which is the East, as the man's side is on the West) there is an Image with a cows udder for the women, whose office it is to milk the Cows: on the other side another with a Mares udder for the men. When they make merry, they sprinkle their drink upon these Images in order, beginning at the Masters. Than goeth a servant out of the house with a cup full of drink, sprinkling thrice toward the South, and bowing the knee at every time: and this is done for the honour of the Fire. Than performeth he the like superstition toward the East, for the honour of the Air: next to the West for the honour of the Water: and lastly to the North, in the behalf of the Dead. When the Master holdeth a cup in his hand to drink, before he tasteth thereof he poureth his part upon the ground: if he drinketh sitting on horseback, he first poureth part thereof on the Mane of the Horse. After the servant aforesaid hath discharged his cups to the four quarters of the world, he returneth to the house: and two other servants stand ready with two cups, and two basons, to carry drink unto their Master, and that Wife, which lay with him the last night, sitting together on a bed. Their soothsayers or Enchanters are their Priests. M. Paulus thus reporteth of their Religion. They say g L. 1.c.46. that there is a God on high in heaven, of whom lifting up their hands, and smiting their teeth three times together, every day with censer and incense they desire health h l. 2.c.26. , and understanding. They place a Table aloft, in the wall of their house, in the which is written a name, that representeth this God. They have another which they call Natigay (or Itogay) of Felt or other stuff in every house. They make him a Wife and Children, and set his Wife on the left hand, his children before him, which seem to do him reverence. This they call the God of earthly things, which keepeth their Children, beasts, and corn: and when they eat, they anoint his mouth with the fat, and the mouths of his Wife and Children, and then cast out the broth out of the door unto other Spirits, And when their God hath had his part, they take theirs. Of this Natigay, they with like ceremonies of lifting up their hands, and smiting of their teeth, desire temperature of the Air; first-fruits of the Earth, l. 2.c.26. Children and such like. Their wives are exceeding chaste and observant: and though they be many, yet can Rachel and Leah, yea ten or twenty of them, agreed with a marvelous union, intent unto their household, and other business, whereby they are gainful, and not chargeable to their Husbands. When they marry, i W. de Rub. in this sort. the Husband covenanteth with the father of the Maid, who having given him power to take her wheresoever he shall find her, he seeketh her among some of her friends where she hath then of purpose hidden herself, and by a kind of force carrieth her away. They marry with any except their own Mother and Sister. Their widows seldom marry, because of their service to their former Husbands in an other world, except the son marry his father's wives, or the brother, his brothers, because they can there in the next world, be content to resign them to their former Husbands again. The women buy, cell, and provide all necessaries into the house, the men intending nothing but their arms, hunting and hawking. If one hath buried a Male-child, and another a Female, the parents contract a marriage betwixt those two, and painting in papers, servants, horses, clotheses, and household, and making writings for the confirmation of the Dower, burn these things in the fire, by the smoke whereof they (in their smoky conceits) imagine all these things to be carried and confirmed to their children in the other world: and the parents of the two dead parties claim kindred each of other: as if they indeed had married their children while they lived. In Xaindu did Cublai Can build a stately palace, encompassing sixteen miles of plain ground with a wall, wherein are sertile Meadows, pleasant Springs, delightful streams, and all sorts of beasts of chase and game, and in the midst thereof a sumptuous house of pleasure, which may be removed from place to place. Here he doth abide in the months of june, july, and August, on the eight and twentieth day where of, he departeth thence to another place to do sacrifice on this manner. He hath a Herd or drove of Horses and Mares, about ten thousand, as white as snow: Of the Milk whereof none may taste, except he be of the blood of Cingis Can. Yea the Tartars do these beasts great reverence, nor dare any cross their way, or go before them. According to the direction of his Astrologers or Magicians, he on the eight and twentieth of August aforesaid spendeth and poureth forth with his own hands the Milk of these Mares in the Air, and on the Earth, to give drink to the spirits and Idols which they worship, that they may preserve the men, women beasts, birds, corn, and other things growing on the earth. Their Sects and orders. These Astrologers, or Necromancers, are in their Art marvelous. When the sky is cloudy and threateneth raive, they will ascend the roof of the palace of the Grand Can, and 'cause the rain and tempests to fall round about, without touching the said Palace, These which thus do are called Tebeth, and Chesmir, Tebeth and Chesmir. two forts of Idolaters, which delude the people with opinion of their sanctity, imputing these works to their dissembled holiness: and for this cause they go in filthy and beastly manner, not caring who seethe them, with dirt on their faces, never washing nor combing themselves, And if any be condemned to death, they take, dress, and eat him: which they do not if any die naturally. Bachsi. They are also called Bachsi, that is of such a Religion or order, as if one should say a Friar. Preacher, or Minor, and are exceedingly expert in their devilish Art They cause that the bottles in the Hall of the great Can do fill the bolles of their own accord, which also without man's help, pass ten paces through the Air, into the hands of the said Can, and when he hath drunk, in like sort return to their place. These Bachsi sometimes resort unto the officers, and threaten plagues or other misfortune from their Idols, which to prevent they desire so many muttons with black heads, and so many pounds of incense, and Lignum Aloes to perform their due sacrifices. Which they accordingly receive and offer on their Feast day, sprinkling Broth before their Idols. There be of these, great Monasteries, which seem like a small City, in some whereof are two thousand Monks, which shave their heads and beards, and wear a religious habit, and hollow their Idols feasts with great solemnity of hymns and lights. Some of these may be married. Otherthere are, called Sensim, Sensim. an order which observeth great abstinence and strictness of life, in all their life eating nothing but Bran, which they put in hot water, and let it stand till all the white of the meal be taken away, and then eat it being thus washed. These worship the Fire, and are condemned of the other for Heretics, because they worship not their idols, and will not marry in any case. They are shaven, and wear hempen-garments of black or bright yellow, and although they were silk, yet would they not altar the colour. They sleep on great mats, and live the austerest life in the world. Of their Astrologers in Cambalu were not fewer than five thousand; Christians, Catayans, and Saracens, maintained with food and raiment at the great Cans charge. These, by their Astrolabe foretell of the change of weather, mortality, wars, diseases, etc. And if any enterprise any great work, he resorteth unto them, and telling the hour of his nativity, by their Art is informed of the success. They hold the soul to be immortal, and according to every man's merits in his life, to pass into a more noble creature, till it be deified, or ignoble, as to a peasant, and then to a dog, and so by degrees to the vilest. They show much reverence to their parents, to whom if any be ungrateful in their necessity, there is an office and officers appointed to try and punish the offence. In the emperors hall none dare spit, but for that purpose carrieth a little vessel to spit in: nor dare any there make any noise or loud talking. The Tartars were at first very uncharitable to the poor, and would curse them, saying, That if God had loved them, he would have provided for them: but after the Idolatrous Bachsi had commended Alms for a good work, there was great provision made for them, and every day at lest twenty thousand dishes of Rice, Mill, & Panike, by certain Officers distributed amongst them. And for this liberality they adore him as a God. Cingis amongst his first Laws enacted (as saith Vincentius) the punishment of Vincent. Bel. Spec. histor.lib. 30. ca 70. death to be inflicted upon offenders in those three vices, which before time had been most rife amongst them, namely, lying, adultery, and theft: of which yet towards other men that were not Tartars they made no conscience. They are great Usurers, taking ten in the hundred for a month, besides use upon Ca 75. use; insomuch, that a soldier in Georgia, which had borrowed five hundred pieces of coin called Yperpera, retaining the same five years, was constrained to repay seven thousand. And a Tartarian Lady for seven years use of fifty sheep, demanded seven thousand Yperpera. They are so covetous, that though they abound in cattle, they will scarce allow any to their own expense, while it is found and good, but if it die, or be sick. They are addicted to sodomy or buggery. Ca 76. They eat sometimes for necessity man's flesh, sometimes to delight themselves, and sometimes to terrify others, reckoning it a great glory to have slain many, and that by variety of cruelty. Ca 77. Their heads they shave from ear to ear, in manner of a horse-shoe: wearing long locks at their ears and necks. There be some of the Tartars, which when they see their fathers grow old and diseased, they give them fat meats which may choke them. And when they are thus dead, they burn their bodies, reserving the ashes as a precious jewel, sprinkling their meats with that powder. Ca 86. But if any think not this enough (which I am afraid the most will deem too much) let him resort to the large reports of Vincentius in his three last Books; an Author, I confess, otherwise fabulous, and monkish, but herein to be believed, as receiving his Reports from the eie-witnesses. Likewise Nicephorus Niceph. Greg. hist. Rom. lib.2 Greg.. under the name of Scythians hath written of them, their Expeditions, and Customs: their contempt of gold, and ignorance of the use of it before these Conquests: and of the miseries which here by the Turks sustained, having the Tartars on one side, the Christians on the other, and in their bowels a more implacable enemy, famine against them. Settling themselves (saith he) in the parts of Mesopotamia, Chaldea, Aslyria, they left their own, and learned the rites and religion of these Mahometans. CHAP. XII. Of the festival solemnities, and of the magnificence of the Grand Can. WE have already spoken of the solemn sacrifice observed on the eight and twentieth day of August: We read in our Author a Marcus Paulus. Marcus Paulus, an eyewitness of these his relations, of other the Grand Cans grand solemnities. Of which, two are principal, one on his birth day, which in Cublai Cans time was the eight and twentieth of September. On which himself was royally clothed in cloth of gold, and twenty thousand of his Barons and soldiers were all appareled in one colour, and like (excepting the price) to himself, every one having a girdle wrought of Gold and Silver, and a pair of shoes, some of their garments richly set with pearls and jewels, which they wear on the thirteen solemnities, according to the thirteen Moons of the year. On this day all the Tartars, and several Prince's subject, present him with rich gifts; and all Sects of Religions pray unto their gods for his health, and long life. But their chief feast is on the first day of their year, which they begin in February, celebrated by the Grand Can, and all the Country's subject to him: in which they are all arrayed in white, a colour in their estimation portending good luck. And then he is presented with many clotheses and horses of white colour, and other rich presents, in the same religiously observing the number of nine; as nine times nine horses, if they be able, and so of pieces of gold, cloth, and the rest. Than also the Elephants (which are about five thousand) are brought forth in sumptuous furniture: and Camels covered with silk. And in the morning they present themselves in the Hall as many as can, the rest standing without in their due order. First, those of the Imperial progeny; next, the Kings, Dukes, and others, in their due place. Than cometh forth a great man or Prelate, which crieth out with a loud voice; Bow down yourselves, and worship: which they presently do, with their faces to the earth. This Prelate addeth, God save and preserve our Lord long to live with joy and gladness. They all answer; God grant it. The Prelate again: God increase his Dominion, and preserve in peace all his subjects, and prospero all things in all his Countries. Whereunto they answer as before. Thus they do worship four times. After this, the said Prelate goeth to an Altar there, richly adorned; on which is a red Table with the name of the Great Can written in it, and a Censer with Incense, which he incenseth in stead of them all, with great reverence performed unto the Table. This done, they return to their places, and present their gifts, and after are feasted. When Cublas' had overthrown Naiam his uncle (as before is said) understanding that the Christians observed their yearly solemnity of Easter, he caused them all to come unto him, and to bring the Book of the four Gospels, which he incensed often with great Ceremonies, devoutly kissing it, and caused his Barons to do the like. And this he observeth always in the principal feasts of the Christians, as Christmas and Easter. The like he did in the chief feasts of the Saracens, jews, and Idolaters. The cause (he said) was because of those four Prophets, to which all the world doth reverence: JESUS of the Christians, Mahomet of the Saracens, Moses of the jews, and Sogemambar Can the first Idol of the Pagans': and I (saith he) do honour to them all, and pray him which is the greatest in Heaven, and truest, to help me. Yet he had best opinion of the Christian faith, because it contained nothing but goodness: and would not suffer the Christians to carry before them the Cross, on which so great a man as CHRIST was crucified. He also sent Niculo & Maffio, the Father and uncle of Marco Polo our Author, in embassage to the Pope, to sand him 100 wise men which might convince the Idolaters, that boasted of those their magical wonders, whereas the Christians that were there, were but simple men, not able to answer them, which if it had been effected, he and his Barons would have been baptised. Odoricus b Odoricus. V●●●. & Io. ●oeni; saith, that in his time the Can celebrated, besides the former, the feasts of his circumcision, marriage, and coronation. But before the conquest of Cathay they observed not any day at all with festival solemnities. Cublai Can was of mean stature, of countenance white, red, and beautiful. He had four wives, which kept several Courts, the lest of which contained at lest ten thousand persons. He had many concubines; every second year having a new choice of the fairest maidens in the province of Vngut, most fertile (belike) of that commodity: which pass a second election at the Courts, and the fairest and fittest of them are committed to Ladies, to prove and to instruct them. Their parents hold it a great grace so to have bestowed their children: and if any of them prove not, they impute it to their disastrous planet. They hold it for a great beauty, to have their noses flat between the eyes. In December, january, and February, he abideth at Cambalu, in the northeast part of the province of Cathay, in a Palace near to the City builded on this manner. There is a circuit walled in, four square, each square containing eight miles, having about them a deep ditch, and in the middle a gate. A mile inwards is an other wall, The Grand Cans palace. which hath six miles in each square; and in the South side three gates, and as many on the North. Betwixt those walls are soldiers. In every corner of this wall, and in the midst, is a stately palace, eight in all, wherein are kept his munitions. There is a third wall within this, containing four miles square, each square taking up one mile, having six gates and eight palaces, as the former, in which are kept the Grand Cans provisions. And between these two walls are many fair trees, and meadows stored with many beasts. Within this is the Grand Cans Palace, the greatest that ever was scene, confining with the wall abovesaid, on the North and South. The matter and form thereof is of such cost and Art, with such appurtenances of pleasure and state, as were too long here to recite. He for a superstitious fear suggested by his Astrologers of a rebellion which sometime should be raised against him in Cambalu, built a new city near thereunto called Taidu c Odoricus calleth it Caide. four and twenty miles in compass, and yet not able to receive the Inhabitants of the old city, whence he removed such as might move suspicion, hither. This city was built by line, in four squares, each whereof contained six miles, and three gates, so straight, that upon the wall of one gate one might see the gate right against it. In the midst of the city is a great Bell, which is rung in the night, to warn men to keep within doors. The great Can hath twelve thousand horsemen under four Captains to his guard. He keepeth leopards, wolves, and lions to hunt with, and with them to take wild asses, bears, hearts, etc. and one sort of eagles able to catch wolves. The two masters of his hunting game had ten thousand men under each of them, the one part clothed in red, the other in skie-colour: and when the Emperor hunteth, one of these Captains goeth with his men and dogs on the right hand, the other on the left, compassing a great quantity of ground, that not a beast can escape them. From October to March, they are bound daily to sand in a thousand head of beasts and birds. He hath also when he traveleth, Odoricus rec koneth a g●●●●ter numb●● ten thousand falconers divided in divers companies, himself abiding in a Chamber carried upon four Elephants, whence he may see the game, having also his tents pitched for his solace near thereby. None may carry hawk or hunting-dogge out of his dominion, nor may hawk or hunt near the Court by many days journeys, nor at all, in their times of breeding, from March to October. But he that list to be more fully informed herein, let him read Marcus Paulus and others * V●●● 32. ●●●● M●●●● n●●●● which have written of this Argument. It is religion to us further to suspend our discourse of religion. CHAP. XIII. Of the alteration of Religion among the Tartars: and of the divers sorts, sects, and nations of them now remaining. AFter so long narration of the Religion of the ancient Tartars, and of the Cathayans, where their Emperors fixed their abode: it followeth to consider of the times following, wherein they have been divided both in policy and faith. Maginus a Mag. Geogr. Precop. Desert. Zagathay. Caz ●● & Morgat. divideth them into five principal sorts: which may likewise be subdivided into many inferior branches or Hordes. The first of these he calleth Tartari minor, or the less, which is in Europe betwixt Boristhenes & Tanais comprehending Taurica Chersonesus, inhabited by the Precopite Tartars, or as Broniovius b Mart. Bronie. Tartary. termeth them Perecopensis of Perecopia a town and Castle in Taurica: they are called also Ossovenses and Crims, of two Towns bearing those names. These are now subject to the Turk both in state and religion, having some Towns and Mahumetane Temples, and monasteries and Turkish garrisons, and a few Temples and persons Christian, of the Armenian, Graecian and Western profession. They live in their homely cottages in the winter, but in the summer, wander in their carts as the other Tartars, than whom they are somewhat more civil. They pay three hundred Christians yearly to the Turk for tribute: of whom their Can, since the time of Zelim, receiveth a banner, and his approbation to the Empire, giving his children or brethren in hostage. They elect also an heir apparent to their empire whom they call Galga, and if the Can will prefer his son to that dignity: he killeth all his brethren, as the Turks also deal with theirs. It should seem that they derive their pedigree from Cingis, descended (if I may conjecture, where certain history faileth) of some of the sons of Bathy, the great Conqueror in those parts of the world. Lochton Can was the first which ruled in Taurica: long since Bathy's time. They use the Chaldean and Arabian letters: they have their Cadies to administer religion and justice, as have the Turks. Of these European Tartars c L Chalcond. lib. 3. Bronionius, Maginus, and others have written a Discourse, to whom I refer such as desire to know further of their affairs. They count the Don or river Tanais holy, in respect of the commodities which it yieldeth them. These Tartars d A Guag. de Sarmat. Sigism. ab Herberst Petr. Bertius in tab. Chytroeus, Auton. passing through the confines of Polonia and Podolia, to help the Turk in the wars of Hungary, the ways being secured and defended with the garrisons, they used a new stratagem to make way, by driving a multitude of Bulls before them, which contrary to their expectation, affrighted with the Ordnance, recoiled upon their drivers, treading them down, and scattering them. The Chan, when St. Bathor King of Poland was dead, sent his ambassadors to be elected their King; affirming, that their Pope should be his, their Luther his also: and for dainties, horseflesh would content him. His suit was rejected with laughter. The second part in this division is attributed to Tartary Deserta, so called of the Desert huge tract of Country between Tanais, the Caspian Sea, and the lake Kitay: sometime known by the name of Sarmatia Asiatica. It containeth many Tribes: of which the principal are, Zavolhensis, called Bulgar Tartars, of Volga: between which river and jaich they have their abode. This they called the great Hord, and the Emperor thereof Vlucan, in the year 1506. subdued by the Crim-Tartars before mentioned: and after that by Basilius the Muscovite, to whose large style Bulgaria is added, taking that name of Volga, as it were Volgaria, or of Bulgar a town upon that river. Cazan and Ashacan Hordes of these Zavol Tartars have been subject also many years to the said great Duke, e Gen●roeus de imperiis ex 4. sect. Mahum etc. P●. Camerar. Med. histor. ●●ca. 98. who caused the Prince of Casan (being taken prisoner, when he was young) to be baptised. Near unto Cazan is Vachen, ●●he people whereof are Gentiles; and the Cheremizes half Gentiles, half Tartars, and Mangat or Nagay, Mahometan Tartars, which in the year 1558. were thorough civil wars, famine, and pestilence, destroyed to the number of above a hundred thousand. These Nagayans have their divers hordes subject to their several Dukes, whom they call Murzes, having no use of money, corn, or Arts. They, in the time of their distress, would for one loaf of bread, worth six pence, have sold son or daughter to Master jenk if he would have bought a thousand, although otherwhiles they deride the Christians, as living on the tops of weeds (so they call our corn.) This our Author and Countryman traveled down the River Volga to Astracan, which river, after it hath run above two thousand English miles, hath threescore and ten mouths or falls into the Caspiansea. Through this Sea he passed to Manguslaùe an other part of the Desert Tartary. The Prince whereof Timor Soltan he found and saluted in a f Regumq turres, Pauperum tabernae. little round house, not having Town or Castle, made of reeds, covered without with felt, within with carpets, accompanied with the great Metropolitan of their Country, esteemed of amongst that field-people, as the Bishop of Rome is in most parts of Europe. And had he not presented himself to him with the great Duke's Letters, he had been spoiled of all that he had. They passed thence with a Caravan of Merchants twenty days, not finding water, but as they drew out of old deep wells, brackish and salt: and passed sometimes two or three days without the same. After that, they came to a Gulf of the Caspian Sea again, where the water is fresh, and sweet. Not so the people: For the Customers of the King of Turkeman tolled of every five and twenty, one; and seven ninths, for the said King and his brethren. Into this gulf the River Oxus did sometimes fall, but is now intercepted by the River Ardock, which runneth toward the North: and (as it were) loathe to view so cold a Clime and barbarous Inhabitants, after he hath run with a swift race a thousand miles, (as it were) in flight, he hideth himself under ground for the space of five hundred miles, and then looking up, and seeing little amendment, drowneth himself in the Lake of Kithay. Thence they had three days journey to Sellizure, where finding Azim Can, to whom he presented a ninth, he received there the like festival entertainment as before with Timor, that is, the g Minimo con. tenta Natura. flesh of a wild horse and mare's milk without bread. He and his brethren ruled all from the Caspian Sea to Urgence, and had continual wars with the Persians'; and is called Turkeman: for the other Hordes of that huge Tartarian Desert, the Kirgessen, Melgomazan, Scibanski, Thumen (which still is said to remain under the obedience of the Grand Can) Bascheridi, Heselits, harsh names of harsher people in those most harsh and horrid Deserts, will hasten my Pen and your Ears, to some more pleasing subject. The Thumen and their neighbours are great Enchanters, and by their Art (they say) raise tempests and overthrow their enemies. The Kirgessen observe these stinking holies: Their h Ortelius. priest mixeth blood, milk, and cowdung together with earth, and putting them in a vessel, therewith climbeth a tree, and after his devout exhortation to the people, he besprinckleth them with this sacred mixture, which they accounted divine. When any of them die, they hung him on a tree instead of burial. The Tartars in Turkeman use to catch wild horses with hawks tamed to that purpose, which seizing on the neck of the horse, with his beating, and the horses chase, tireth him, and maketh him an easy prey to his master, who always rideth with his bow, arrows, and sword. They eat their meat, and say their prayers sitting on the ground crosslegged, spending the time very idly. As master jenkinson with his company traveled from hence towards Boghar, they were assailed with forty thieves: of whom they had intelligence somewhat before, and therefore certain holy men (for so they accounted such as have been at Mecca) caused the Caravan to stay while they made their prayers and divinations touching their success. They took certain sheep and killed them, and took the blade-bones' of the same, which they first sodde, and then burnt, mingling the blood of the said sheep with this powder of their bones swith which blood they wrote certain Characters, using many other ceremonies and words, and thereby divined, that they should meet with enemies, which after much trouble they should overcome: which accordingly proved true. Of the faithfulness of these holy men he had good proof, both here and elsewhere they refusing not to expose themselves to danger, and to forswear themselves rather then betray him and the Christians to their thievish Countrymen. For these robbers would have dismissed the Bussarmans', so they call their Catholics, if they would have delivered the Caphars, that is, infidels, as they esteem the Christians, unto their power. One of their holy men (which the enemies had surprised) by no torments would confess any thing to the prejudice of his fellows. But at last they were forced to agreed, & give the thieves twenty ninths, that is, twenty times nine several things, and a Camel to carry the same away. This Country of Turkeman or Turchestan is the first habitation of the Turks, and the people were called by that name, both in Haithons' time, and in the time of Mauritius. Their i Niceph. Cal. libr. 11.ca 30. religion then was the same with that which we have above related of the Tartars, worshipping the four Elements etc. as in the Turkish History you have heard. Pliny nameth the Turks nearer Maeotis: but whether in devouring the people with their swords, as they did the pastures with their cattle, they came from hence, or these from thence, or that Pliny might easily wander in so wandering a subject; all aver, that from hence they went first into Persia, and in succeeding ages have made many fertile Countries, like their Turcomania, where Master jenkinson saith groweth no grass, but heath whereon their cattle feed: The Ottoman-horse blasting with his breath the ground he treads on, (hath according to their own Proverb) there never groweth grass more. The Turkeman Nation is (saith Haithon) for the most part Mahometan, and many of them without Law at all. They use the Arabian Letters. These Deserts and thieves have almost made us forget our division, according to which ween should have told you, that from the Caspian Sea hither you must (according to Maginus) call the Tartars generally Zagathayans, k Marcus Paulus li. 1. so called of Zagathay, the great Cans brother, sometime their Prince. Which name l G. Boter. comprehendeth also diverse other Nations more civil than the former, possessing the Countries sometime known by the names of Bactriana, Sogdiana, Margiana, now jeselbas', that is, Green heads, of the colour of their Turbans: differing from the Persians', whom they call for like cause, Redde-heads. These have cruel wars continually with the Persians', whom they call Caphars (as they do the Christians,) for their supposed heresy, of which in the Persian relation hath been showed, and for that they will not cut the hair of their upper lips, for which they are accounted of the Tartars great sinners. In m Ant. jenkin's. Boghar is the feat of their Metropolitan, who is there more obeyed than the King, and hath sometime deposed the King, and placed an other at his pleasure. There is a little river running through the City, whose water breedeth in them that drink thereof (especially strangers) a worm of an ell long, which lieth in the leg betwixt the flesh and the skin, and is plucked out about the ankle, with great Art of Surgeons well practised herein. And if it break in plucking out, the party dieth. They pluck out an inch in a day, which is rolled up, and so proceed till she be all out. And yet will not the Metropolitan suffer any drink but water or mare's milk, having officers to make search and punish such as transgress, with great severity. Zagatai lived the space of one hundred twenty and one years before Marcus Paulus, and was (as he saith) a Christian, but his son followed him in his kingdom, not in his religion. Hear in this Country is Samarcand the City of Great Tamerlane (of some called Temir Cuthlu, that is, as Mathias a Michou n Michovius lib. 1.ca.8. interpreteth it, Happy Sword) whose army contained twelve hundred thousand: whose conquests exceed (if Histories exceed not) all the Great Alexander's, Pompey's, Caesars, or any other Worthies of the World. And one of the greatest Monarches now of the earth, The Great Mogore is said o jesuit. epist. Rel. Mogor. to descend of him. Of him are many Histories written by some p Leunclav. Peorend. lovius etc. that have lived since his time, and could not well know his proceed, it being generally deplored, that this Achilles wanted a Homer q Cic. Orat. pro Arch. , which Alexander applauded in him, but wanted for himself: only one Alhacen (an Arabian which then lived) hath written largely thereof, and that (as he saith) by Tamerlans command, which jean du Bec, Abbot of Mortimer, in his voyage into the East Country, met with, and had it interpreted to him by an Arabian, and we upon his credit: which if any think to be insufficient, I leave it to his choice and censure. That Author saith, that Tamerlan descended of the Tartarian Emperors, and Og his father was Lord of Sachetay, who gave to his son Tamerlan (which name signifieth heavenly grace in their Tongue) his Kingdom while he yet lived, appointing two wise Counsellors, Odmar, and Aly, to assist him. He was well instructed in the Arabian learning, and a lover of learned men. Nature had set in his eyes such rays of majesty and beauty, that men could scarce endure to look on them. He wore long hair, contrary to the Tartarian custom, pretending, that his mother came of the race of Samson. He was strong, and had a fair leg: whereas Leunclavius saith he was called Tamurleng, of his lameness. His first War was against the Muscovite, whom he overcame: The second against the King of China, with like success (I mention not his battles in civil wars:) The third against Bajazet the Turk (whom he captived) passing thither by the way of Persia; where Guines, Author of the Sophian Sect, a great ginger, and accounted a holy man, encouraged him with Prophecies of his good success. This War he made against Bajazet in behalf of the Greek Emperor, and others, whom the Turk oppressed. He went privately to Constantinople, and had sight of the City, with all kindness from the Emperor. He invaded Syria and Egypt, overthrew the Sultan, and won Cairo; destroyed Damascus, visited and honoured jerusalem, and the holy Sepulchre, and granted great Privileges thereunto. The Princes of Lybia and Barbary, by their Embassages in Egypt, acknowledged his Sovereignty: In his return by Persia he was encountered by Guines, who brought with him an infinite number of sundry kinds of beasts, which he made tame, and by which he taught men. As soon as he saw Tamerlan, he made his Prayers towards the Heavens for his health, and for the Religion of the Prophet, excommunicating the Ottomans, as enemies to the faithful believers. Tamerlan gave him fifteen or sixteen thousand r Some say 30000. of his prisoners, which he instructed in his opinion: and after conquered Persia, and so returned to Samarcand, where he had vowed to erect a Church and Hospital, with all sumptuous Magnificence. Thence he went to Mount Althay, to bury his uncle and father in law, the Great Cham, in whose State he succeeded. He enriched Samarcand with the spoils gotten in his Wars, and called the Temple which he there built, the Temple of Solomon, wherein he hanged up Trophies and Monuments of his victories, and caused all his battles therein to be engraven, thereby (said he) to acknowledge the Goodness of GOD. His Religion was not pure Mahumetisme, for he thought GOD was delighted with variety of worships; yet he hated Polytheisme and Idols, only one GOD he acknowledged, and that with much devotion, after his manner. Thus he beaten down all the Idols in China, but honoured the Christians, with great admiration at the strict life of some Votaries. When Aly his Counsellor was dead, he built a stately Tomb for him at Samarcand, and caused Prayers to be said three days for his soul. Being near his end, he blessed his two sons, laying his hand on the head of Sautochio the elder, and pressing it down, but lifting up the chin of Letrochio the younger, as it were presaging unto him the Empire, although the elder were proclaimed. But this Empire was too great, and too suddenly erected to continued. These three sorts of Tartars which we have hitherto mentioned, are all, for the most part, Mahumetans. There are some yet (as Michonius s Lib. 1. cap. 7. affirmeth) near the Caspian Sea, which are not Mahumetans, nor shave their hair of their heads after the Tartarian manner; and therefore they call them Calmuch or Pagans'. The fourth are those which in greatness are first, namely the Cathayans, called Carabus (that is, black-heads) of their Turbans, as the former, jeselbas'. But of their religion, further than that which hath been before expressed, we can say little. And it seemeth by the relations mentioned in the former chapters, that they are Gentiles or Christians, and not of Mahomet's error. Chaggi Memet t Chag. Memet. , a Persian Merchant, related (as in part is said before) to Ramusius, that he had been at Campion, Daimir Can then reigning, and that until Camul, the Westerly part of Tanguth, they were Idolaters and ethnics: from thence Westwards, Musulmanss, or Saracens. In the Epistle of Carualius u Carval. Epist. the jesuite, it is reported by a Mahumetane Merchant, that they were Christians, happily because of Images which the Idolaters and Pseudo-Christians do equally worship. The fifth and last form of our Tartars are those which abide in those places, whence the Tartars first issued to overwhelm all Asia with their Armies, of which is related at large in the ninth Chapter: of which, for want of probable intelligence, I can say little more. Our Maps place there the Hordes of the Danites, Nephthalites, Ciremissians, Turbites, and other, which some derive from the dispersion (as is said) of the ten Tribes. Here is Tabor also, whose King was by Charles the fifth, Emperor, in the year 1540 (as before is said) burned at Mantua, for soliciting to judaisme. Pope Innocent, King jews of France (by means of Will. de Rubruquis) and the King of Armenia, solicited (as you have partly heard) both the great Can, and his chief Princes, to become Christians: and it is likely that the Tartars might, if diligence had been used, and some Superstitions had not darkened the Christian profession, have been thereunto persuaded, which many also of them were, as appeareth in Haithon, Mat. Westmonast. and Vincentius. But the Saracens, which had before polluted those Countries where the Mahometan Tartars now abide, by that suitableness of their Law to their lawless lusts of Rapine and polygamy, prevailed (as Michovius x Lib. 1.c.5. reporteth) with Bathi and those other Tartars, to embrace Mahumet, and refuse CHRIST. They say, Eissa Rocholla, that is, JESUS is the Spirit of the LORD; Mahomet Rossolai, that is, Mahomet is the justice of GOD. They obey (saith he) the Pentateuch of Moses, are circumcised, observe the legal Ceremonies: they have no Bells, but every day cry, Lahi illo illoloh, which signifieth, that there is but one GOD. They profess themselves Ismaelites, the Christians they call Dzintzis, that is, Pagans'; and Gaur, Infidels y See the Saracen History. . They observe three Feasts: the first Kuiram, to which they prepare themselves, with their thirty days Lent, and in that Feast offer Rams, Birds, etc. The second they celebrated for All Souls, for which they fast a month, visit the graves, and do works of mercy. The third they keep for themselves and their own salvation, and fast twelve days. josafa Barbaro z l. 1. apud Ram. (a Venetian, which lived amongst the Tartars about the year 1437) saith, That they embraced not the faith of Mahomet generally, but as every man liked, until about that time, in the days of Hedighi, a Captain under Sidahameth Can, who first compelled them thereunto, being before free unto their Idolatries, if they pleased. And of the other Tartars near the Zagathayans, he saith, That many of them were Idolaters, and carried Idols in the Carts: yea, some of them used to worship whatsoeure Beast they first met with, after they went abroad in the morning. Their neighbours, the Moxijs, at a certain time in the year, take a Horse, which they set in the field, with his four legs tied to four posts, and his head to another post, fastened in the ground. This done, one of them standing in a convenient distance, shooteth him to the heart. Afterwards they flay him, & observing certain ceremonies about the flesh, eat the same. The skin they fill with chaff, and in each of his legs thrust a strait stick, that he may stand upright, as if he were alive. Lastly, they go to a great Tree, and lop therefrom as many boughs as they think good, and make a Room or Sollar in that Tree, where they set this Horse on this feet, and worship him, offering unto his Foxes, and divers Beasts which bear rich Furs; of which offerings the Trees hung full. Master jenkinson mentioneth a Nation living among the Tartars, called Kings; which are also Gentiles, as are also the Kirgessen (of whom we have spoken) and the Colmackes, which worship the Sun, as they do also a red Cloth, fastened to the top of a Pole, and eat Serpents, Worms, and other filth. Near to which he placeth (in his Map of Russia) certain Statues, or Pillars of Stone, which sometimes were Hoards of Men and Beasts feeding, transformed by divine power (if it be not human error) into this stony substance, retaining their pristine shape. These Nations are either Tartars, or, in manner of life, like unto them, and may therefore pass under that general appellation. And this may suffice touching the Tartarian Nation and Religion; which in the West and South parts of their abode is Mahumetane, in the more Northerly and Easterly, partly Heathenish, partly jewish, or Moorish, or mixed, or as may best advantage them, and most please them, wandering in opinion in like sort as in their habitation. But I have showed myself no Tartarian, whiles I devil so long on this Tartarian Discourse, happily herein as tedious to the Reader, as staying in one place would be to the Bohemian-tartar; a thing to him so abominable, as in anger he wisheth it as a Curse, Would GOD thou mayest abide in one place, as the Christian, till thou smell thine own dung. Indeed this History, not thoroughly handled before by any one, drew me along, and I hope will purchase pardon to this prolixity. CHAP. XIIII. Of the Nations which lived in, or near, to those parts, now possessed by the Tartars: and their Religions and Customs. FRom those Countries, inhabited by the Persians' and Zagathayan Tartars Eastward, we cannot see with M. Paulus his eyes (the best guides we can get for this way) any Religion but the Saracen, till we come to Bascia, a Province somewhat bending to the South, the people whereof are Idolaters and Magicians, cruel and deceitful, living on Flesh and Rice. Seven days journey from hence is Chesmur, wickedly cunning in their devilish art, by which they 'cause the dumb Idols to speak, the day to grow dark, and other marvelous things, being the wellspring of Idols and Idolatry in those parts. They have Heremits after their Law, which abide in their Monasteries, are very abstinent in eating and drinking, contain their bodies in straight chastity, and are very careful to abstain from such sins, wherewith they think their Idols offended, and live long. There are of them many Monasteries: They are observed of the people with great reverence. The people of that Nation shed no blood, nor kill any flesh: but if they will eat any, they get the Saracens, which live amongst them, to kill it for them. Northeastward from hence is Vochan, a Saracenicall Nation; and after many days journey over Mountains (so high, that no kind of birds are seen thereon) is Beloro, inhabited with Idolaters. Cascar (the next Country) is Mahumetane, beyond which are many Nestorian Christians in Carchan. There are also moors, or mahumetans, which have defiled with like superstition the Countries of Cotam and Peym (where the women may marry new husbands, if the former be absent above twenty days a This Marriage admits no Nonresidence , and the men likewise) and of Ciarcian, & Lop. From Lordship they cross a Desert, which asketh thirty days, and must carry their victuals with them. Here (they say) spirits call men by their names, and 'cause them to stray from their company, and perish with famine. When they are passed this Desert, they enter into Sachion, the first City of Tanguth, an idolatrous Province, subject to the great Can: there are also some Nestorians and Saracens, where they have had the Art of Printing these thousand years. They have Monasteries replenished with Idols of divers sorts, to which they sacrifice, and when they have a male child borne, they commend it to some Idol, in whose honour they nourish a Ram in their house that year, and after on their Idols festival, they bring it, together with their son, before the Idol, and sacrifice the Ram, and dressing the flesh, let it stand till they have finished their prayers for their child's health: in which space (they say) their Idol hath sucked out the principal substance of the meat: which they then carry home to their house, and assembling their kinsfolk, eat it with great reverence & rejoicing, saving the bones in goodly vessels. The Priests have for their Fee the Head, Feet, Innardss, Skin, and some part of the Flesh. When any of great place dieth, they b Funeral observances in Sachion. assemble the Astrologers, and tell the hour of his nativity, that they may by their Art find a Planet fitting to the burning of the corpses, which sometime, in this respect, attendeth this fiery constellation a week, a month, or half a year: in all which time, they set before the corpses a Table furnished with Bread, Wine, and other Viands, leaving them there so long as one might conveniently eat them, the Spirit there present (in their opinion) refreshing himself with the odour of this provision. If any evil happen to any of the house, the Astrologers ascribe it to the angry soul for neglect of his due hour, agreeing to that of his Nativity: They make many stays by the way, wherein they present this departed soul with such cates, to hearten it against the bodies burning. They paint many papers, made of the Barks of Trees, with pictures of Men, Women, Horses, Camels, Money, and Raiment, which they burn together with the body, that the dead may have to serve him in the next world. And all this while of burning is the Music of the City present, playing. Chamul, the next Province, is idolatrous, or heathenish: for so we distinguish them from Saracens, jews, and Christians, which I would were not as guilty of Idolatry as the former, in so many their forbidden Rites, although these have all, and the other, part of the Scriptures, whereof those Heathens and Idolaters are utterly ignorant. Here they not only permit, but accounted it a great honour to have their wives and sisters at the pleasure of such strangers as they entertain, themselves departing the while, and suffering all things to be at their guests will: for so are their Idols served, who therefore for this hospitality (they think) will prospero all that they have. And when as Mangu Can forbade them this beastly practice, they abstained three years; but then sent a pitiful Embassage to him, with request, That they might continued their former custom, for since they left it, they could not thrive: who, overcome by their fond importunity, granted their request; which they with joy accepted, and do still observe. In the same Province of Tanguth is Succuir, whose Mountains are clothed with Rheubarbe, from whence it is by Merchants conveyed through the world. Campion is the mother City of the Country, inhabited by Idolaters, with some of the Arabian and Christian Nations. The Christians had there, in the time of M. Polo, three fair Churches. The Idolaters had many Monasteries, abounding with Idols of Wood, Earth, and Stone, covered with Gold, and artificially made, some great, ten paces in length lying along, with other little ones about them, which seem as their disciples, to do them reverence. Their religious persons live, in their opinion, more honestly than other idolaters, although their honesty is such, as that they think it no sin to lie with a woman, which shall seek it at their hands; but if the man first make love, it is sinful. They have also their Fasting-days, three, four, or five in a month, in which they shed no blood, nor eat flesh. They have many wives; of which, the first-married hath the first place and pre-eminence. Here M. Paul lived about a year. Touching the Religion and Customs in Tanguth, the reports c Ramusius. of Caggi Memet in Ramusius (who of late years was in Campion) are not much different. He saith, That their Temples are made like the Christians, capable of four or five thousand persons. In them are two Images of a man and woman, lying in length forty foot, all of one Piece, or Stone: For which use they have Carts with forty wheels, drawn of five or six hundred Horse and Mules, two or three months journey. They have also little Images, with six or seven heads, and ten hands, holding in each of them several things, as a Serpent, Bird, Flower, etc. They have Monasteries, wherein are men of holy life, never coming forth, but have food carried them thither daily: Their gates are walled up; and there are infinite of Friar-like companions passing to and fro in the City. When any of their kindred die, they mourn in white. They have Printing, not much unlike to that which is used in Europe; and Artillery on their walls very thick, as have the Turks. All the Catayans and Idolaters are forbidden to departed out of their native Country. They have three Sciences, Chimia, Limia, and Simia: the first, Alchemy; the second, to make enamoured; the third, juggling, or Magic. Succuir also is, according to his report, great and fair, beautified with many Temples. Their Rheubarbe they would not bestow the pains to gather, but for the Merchants, which from China, Persia, and other places, fetch it from them at a cheap price. Nor do they in Tanguth use it for Physic, as we here, but with other ingredients make perfumes thereof for their Idols: and in some places they burn it in stead of other firing, and give it their horses to eat. They set more price by an herb which they call Mambroni cini, medicinable for the eyes, and another called Chiai Catai, growing in Catay at Cacianfu, admirable against very many diseases, an ounce whereof they esteem as good as a sack of Rheubarbe; whose description you may see at large, according to the relation and picture of the said Chaggi, in Ramusius: for (to add that also) they have many Painters, and one Country inhabited only by them. These Tanguthians are bearded as men in these parts, especially some time of the year. Northwards from Tanguth is the plain d M. Paul of Bargu, in customs and manners like to the first Tartars, confining with the Scythian Ocean, fourscore days journey from Ezina, in the North parts of Tanguth, and situate under the North star. Eastward of Tanguth (somewhat inclining to the South) is the Kingdom of Erginul, addicted likewise to Ethnic superstitions, wherein yet are some, both Nestorians and Mahumetans. Here are certain wild Bulls as big as Elephants, with manes of white and fine hair, like silk; of which, some they tame, and betwixt them and their tame Cows engender a race of strong and laborious Oxen. Here is found a beast also, as big as a Goat, of exquisite shape, which every full Moon hath an apostemation or swelling under the belly, which the Hunters (at that time chase the said beast) do cut off, and dry against the Sun, and it proveth the best Musk in the world. The next Easterly Country is Egrigaia, idolatrous, and having some Christians of the Sect of Nestorius. But Tenduc, next adjoining, was at that time governed by King George, a Christian and a Priest of the posterity of Presbyter john, subject to the Grand Can. And the Grand Cans give commonly their daughters in marriage to this generation and stock of Presbyter john. The most part of the inhabitants are Christians, some Idolaters and Mahometans being there also. There be also that are called Argon, descended of ethnics and Moors, the wisest and properest men in those parts. All the people, from hence to Cathay, are Christian, Mahometan, and Gentle, as themselves like best. In Thebet, the next Country, the people in times past (saith e W. de Rubr. c.28. Odoricus saith the same. Will. de Rubruquis) bestowed on their parents no other Sepulchre than their own bowels, and yet in part retain it, making fine cups of their deceased parents skulls, that drinking out of them in the midst of their jollity, they may not forget their progenitors. They have much gold, but hold it an high offence to imprison it, as some do with us, in Chests or Treasuries: and therefore having satisfied his necessity, they lay up the rest in the earth, fearing otherwise to offend GOD. Cambalu is in the North-east parts of Cathay: and forty miles Westward from hence (all which way is enriched with Palaces, Vineyards, and fruitful Fields) is Gouza, a fair City, & great, with many Idoll-Monasteries. Here the way parteth, leading Westward into Cathay, and South-Eastward unto Mangi, or China. Tanifu and Cacianfu are Provinces, which trend Westward from hence, inhabited with idolatrous Nations, and here and there some of the Arabian and Christian profession, full of Cities. Cunchin and Sindinfu are ethnics; as is Thebeth: where they have a brutish custom, f livert. reporteth the like custom in Calicut. not to take a wife that is a virgin; and therefore, when Merchants pass that way, the mother's offer unto them their daughters, much striving which of them may be the most effectual bawd to her child. They taking to their pleasure such as they like, gratify them with some jewel, or other Present, which on her marriage-day she weareth, and she which hath most of such presents, bringeth the most accepted dowry to her husband, as testimonies of the great favour of their Idols. This Thebeth contained sometimes eight Kingdoms, with many Cities, but was now desolated by the Tartarians. There are great Necromancers, which by their infernal skill cause Thunders and Tempests. They have Dogs as big as Asses, with which they catch wild Oxen and all sorts of Beasts. Caindu is an Heathenish Nation, where, in honour of their Idols, they prostitute their wives, sisters, and daughters to the lust of travelers; which being entertained in the house, the good man departeth, and the woman setteth some token over the door, which there remaineth as long as this stallion-stranger, for a sign to her husband, not to return till the guest be as well go from her house, as honesty from her heart, and wit from his head. They make money of Salt, as in Cathay of Paper. In Caraian also (a large Province adjoining) there are some Christians and Saracens, but the most ethnics, which are not discontented, that other men should lie with their wives, if the women be willing. Carazan is of like ir-religion; their souls captivated to the Old Serpent, and their bodies endangered to mighty huge bodies of g The serpents of Carazan. Serpents, ten paces long and ten spans thick, which that Country yieldeth. They keep in their dens in the day, and in the night prey upon Lions, Wolves, and other Beasts, which when they have devoured, they resort to some water to drink, and by their weight leave so deep impression in the sand, that hereby men knowing their haunt, do underset this their Tract with sharp stakes, headed with iron, covering the same again with sand; by this means preying on the spoiler, and devouring the devourer; esteeming nothing more savoury than the flesh, nor more medicinable than the gall of this Serpent. Moore Serpentine than this diet, was that custom which they used, when any proper and personable Gentleman, of valorous spirit, and goodly presence, lodged in any house amongst them: in the night they killed him, not for the spoil, but that his soul, furnished with such parts of body and mind, might remain in that house. Much hope of future happiness to that house did they repose in so unhappy attempts. But the great Can killed this Serpent also, overthrowing this custom in the conquest of that Province. Cardandan confineth on the Western limits of Carazan. They make black lifts in their flesh, rasing the skin, and put therein some black tincture, which ever remaineth, h Naked pride. accounting it a great ornament. When a woman is delivered of a child, the man lieth in, and keepeth his bed, with visitation of Gossips, the space of forty days. They worship the ancientest person of the house, ascribing to him all their good. In this Province, and in Caindu, Vocian, and jaci, they have no Physicians, but when any be sick, they sand for their Witches or Sorcerers, and acquaint them with their malady. They 'cause Minstrels to play, while they dance and sing, in honour of their Idols, not ceasing till the Devil entereth into one of them, of whom those Sorcerers demand the cause i Infernal Physic. of the party's sickness and means of recovery. The ' Demoniake answereth, for some offence to such or such a God. They pray that God of pardon, vowing that when he is whole, he shall offer him a sacrifice of his own blood. If the Devil see him unlikely to recover, he answereth, that his offences are so grievous, that no sacrifice can expiate: but if there be likelihood of recovery, he enjoineth them a sacrifice of so many Rams with black heads, to be offered by these Sorcerers, assembled together with their wives, and then will that god be reconciled. This is presently done by the kinsmen of the sick, the sheep killed, their blood hurled up towards Heaven. The Sorcerers and Sorceresses make great lights, and incense all this visited house, making a smoke of Lignum Aloes, and casting into the air the water wherein the sacrificed flesh was sodden, with some spiced drinks, laughing, singing, dancing in honour of that God. After all this revel-rout, they demand again of the Demoniake, if the God be appeased: if so, they fall to those spiced drinks, and sacrificed flesh with great mirth, and being well apaid, return home; if not, they (at his bidding) renew their superstition, ascribing the recovery (if it happen) to that Idol: and if he dieth notwithstanding, they shifted it off to the want of their full due, fleecing, or tasting the same before, to the Idols defrauding. Thus they do in all Catay and Mangi. Thus much out of the large Reports of Paulus. Rubruquius telleth the like of Cailar and Caracoram, where he had been in these Catayan Provinces, concerning their Christopher or Giantlike Idols, and Idol Temples: in one of which he saw a man, with a cross drawn with ink on his hand, who seemed by his answers to be a Christian, with Images like to that of Saint Michael and other Saints. They have a Sect called jugures, whose k Hypocritical shauclings. Priests are shaven, and clad in saffron-coloured garments, unmarried, an hundred or two hundred in a cloister. On their holidays they place in their Temples two long forms, one over against another, whereon they sit with books in their hands, reading softly to themselves. Nor could our Author (entering amongst them) by any means break this their silence: They have, wheresoever they go, a string about them full of nutshells, like the Popish bead-rolls; always they are uttering these words, Ou mam hactani, GOD thou knowest, expecting so many rewards, as they make such memorials of GOD. They have a Churchyard, and a Church-porch, with a long pole on it (as it were a steeple) adjoining to their Temples. In those porches they use to sit and confer. They wear certain ornaments of paper on their heads. Their writing is downwards, and so from the left hand to the right; which the Tartars received from them. They use Magical characters, hanging their Temples full of them. They burn their dead, and lay up the ashes in the top of a Pyramid. They believe there is one GOD, that he is a Spirit: and their Images they make not to represent GOD, but in memorial of the rich after their death, as they professed to Rubruquius. The Priests (besides their saffron-iackets buttoned close before) wear on their left shoulder a cloak, descending before & behind under their right arm, like to a Deacon carrying the Houselboxe in Lent. They worship towards the North, clapping their hands together, and prostrating themselves on their knees upon the earth, holding also their foreheads in their hands. They extend their Temple's East and West in length; upon the northside they build (as it were) a vestry; on the South a Porch. The doors of their Temples are always opened to the South. A certain Nestorian Priest told him of so huge an Idol, that might be seen two days before a man came at it. Within the Quire, which is on the North side of the Temple, they place a chest long and broad, like a table, and behind that chest stands their principal Idol, towards the South: round about which, they place the other less Idols: and upon that chest they set candles, and oblations. They have great Bells, like unto ours. The Nestorians of those parts, pray with hands displayed before their breasts, so to differ from that jugurian Rite of joining hands in prayer. Thus far W. de Rubruquis, who was there An. 1253. In Thebet (saith Odoricus) resideth the Abassi, or Pope of the Idolaters, distributing religious preferments to those Eastern Idolaters, as the Roman Pope doth in the West. CHAP. XU. Of other Northern people adjoining to the Tartars. ABout the mouth of the river Ob, a Zlata Baba. Ortel. G. B. B. is said to be an ancient Idol, in form of an old woman, holding in each arm a child, and a third at her feet, called by her worshippers (the jugri, Obdorani and Condorani) Zlata Baba, that is, the golden old wife, to which they offer precious Furs, and sacrifice Hearts, besmearing the mouth and eyes of the Idol with the blood. In the time of their sacrificing, the Priest demands of the Idol touching things to come, and sometime receiveth answer. The Samoyeds are Idolaters and Witches, observing devilish superstitions, as witnesseth Richard johnson, who in the fifth of january, 1557. saw amongst them, as b R. johnson, apud Hak. to.1. followeth. The Samoyeds about the banks of Pechere, are in subjection to the Muscovite, and when they will remove from one place to another, than they will make sacrifices, in manner following. Every kindred doth sacrifice in their own tent, and he that is most ancient, is their Priest. And first the Priest doth begin to play upon a thing like to a great five, with a skin on the one end like a drum; his drumme-sticke is about a span long, and one end is round like a ball, covered with the skin of an Hart. Also the Priest hath as it were a white garland on his head, and his face is covered with a piece of a shirt of male, with many small ribs, and teeth of fishes and wild beasts hanging thereon. Than he singeth, as we use here in England to hollow, whoop, or shout at Hounds, and the rest of the company answer him with this Outes Igha, Igha, Igha, to which the Priest with his voice replieth. And they answer him with the selfsame words, so many times, till in the end, he become, as it were, mad, falling down as he were dead, having nothing on him but a shirt, and lying on his back. I perceived him yet to breath, and asked why he lay so: they answered, Now doth our GOD tell him what we shall do, and whither we shall go. And when he had lain still a little while, they cried thus three times together, Oghao, Oghao, Oghao, and as they use these three calls, he riseth with his head, and lieth down again; and then he rose up and sang with like voices as he did before, with the like answer, Igha, Igha, Igha. Than he commanded them to kill five Ollens, or great Deer, and continued singing still, both he and they as before. Than he took a sword of a cubit and a span long (I did meet it myself) and put it into his belly half way, and sometime less, but no wound was to be seen; they continuing their sweet song still. Than he put the sword into the fire, till it was warm, and so thrust it into the slit of his shirt, and thrust it thorough his body, as I thought, in at his navel, and out at his fundament, the point being out of his shirt behind, I laid my finger upon it. Than he pulled out the sword, and sat down. This being done, they set a kettle of water over the fire to heat, and when the water doth seethe, the Priest beginneth to sing again, they answering him. For so long as the water was in seething, they sat and sang not. Than they made a thing being four square, and in height and squareness of a chair, and covered with a gown very close the forepart thereof, for the hinderpart stood to the tents side. Their tents are round and are called Chome, in their language, The water still seething on the fire, and this square seat being ready, the Priest put off his shirt, and the thing like a garland, which was on his head, with those things which covered his face, and he had on yet all this while a pair of hosen of Deere-skinnes, with the hair on, which came up to his buttocks. So he went into the square seat, and sat down like a Tailor, and sang with a strong voice or hollowing. Than they took a small line made of Deere-skinnes of four fathoms long, and with a small knot the Priest made it fast about his neck, and under his left arm, and gave it to two men standing on each side of him, which held the ends together. Than the kettle of hot water was set before him in the square seat, which seat they now covered with a gown of broad-cloath without lining (such as the Russes use to wear). Than the two men which did hold the end of the line, still standing there, began to draw, and drew till they had drawn the ends of the line stiff, and together; and then I heard a thing fall into the kettle of water, which was before him in the tent. I asked what it was, and they answered, his head, shoulder, and left arm, which the line had cut off, I mean the knot, which I saw afterward drawn hard together. Than I rose up, and would have looked whether it were so or not, but they laid hold on me, and said, that if they should see him with their bodily eyes, they should live no longer. (And the most part of them can speak the Russian tongue, to be understood, and they took me to be a Russian) Than they began to hollow with these words, Oghaoo, Oghaoo, Oghaoo, many times together: in the mean while I saw a thing like a finger of a man, two times together, thrust thorough the gown from the Priest. I asked them that sat near to me what it was, that I saw, and they said, not his finger, for he was yet dead; and that which I saw appear thorough the gown, was a beast, but what beast they knew not, nor would not tell. And I looked upon the gown, and there was no hole to be seen. At last the Priest lifted up his head, with his shoulder and arm, and all his body, and came out to the fire. Thus far of their service, which I saw during the space of certain hours. But how they do worship their Idols, that I saw not: for they put up their stuff to remove from that place where they lay. And I went to him that served their Priest, and asked him what their GOD said to him, when he lay as dead. He answered, that his own people doth not know, neither is it for them to know, for they must do as he commanded. The Hollanders in the year 1594. scent to discover a way to Cathay and China, by the North-east, c Hak. Voy. to. 1. Gerard de Veer ap. De Bry in 3 part. Ind. Orient. which by Master Burrough, Pet and jacman, English men, had been long before in vain attempted. William Barentz was the chief pilot for this Discovery. This year d Navig. 1. they sailed through the Straitss of Vaygats, and thought themselves not far short of the River Ob. The next year they returned for the same discovery. They * Navig. 2. landed in the Samogithians or Samoyeds' country, and named a place, because they there found Images carved of wood, Idoll-nooke. They gave names to places long before discovered by the English, as if they had been the first founders. They learned of certain Muscovites, that the inhabitants of Nova Zemla, had neither Religion nor Civility prescribed them by any Law, but worshipped the Sun, Moon, and North-star, and every year offered unto them sacrifices of Dear and other things. On the nine and twentieth of August there arose a thick fog, whereupon. Oliver Brunel (which had been three several years sent by the King of Denmark, for the discovery of Groenland) reporteth that in threescore and sixteen degrees, he had often observed such thick fogs, that some perished thereby. These happened most commonly in October and November. The last of August they had speech with the Samoyeds: they were of e Description of the Samoyeds. short stature, scarcely four foot high, with long hair, broad faces, great heads, little eyes, short and bow-legs, very swift, clothed with beasts skins, whereof the hairy side was outward. They know no GOD. The Sun (whose presence they are long deprived of in the Winter, which is recompensed in their nightlesse Summer) is worshipped amongst them. And when the Sun is declining out of their sight, the Moon, or North-star, is his receiver or successor (if you will) in that tribute of their devotions. They have, beside, many Idols rudely carved. In times past they had no King, but now they choose one to that dignity. They bury their dead, and offer yearly their sacrifices for them to the Sun, Moon, and North-star, of their Deer, which they burn, except the head and feet. They eat the flesh of wild beasts, either raw, or dried in the air; which makes them have very unsavoury breath. On the sixth of September two of them went on shore, on the continent of Moscovia, and encountered with a Bear, which killed one of them: his cry brought in others of their fellows (which were also straggling about) to his rescue, but the Bear laid hold also upon one of them, and could not be driven to forsake his prey, till himself become a prey in recompense. The two torn carcases were there buried. They took off from one Bear, which they killed, an hundred pound of fat, which served them for their lamps: the skin was nine foot large, and seven wide. In the year 1596. f Navig. 3. There were sent other two ships, to prosecute this Discovery, which on the fourth of june had sight of a triple Sun, attended and guarded with a double Rainbow, one encompassing them, the other crossing them overthwart. After many dreadful combats with the ice, and one of the ships departing from the other, they were forced to Winter in Nona Zemla; where they built them a house to serve them for a fortification against the savage Bears, tempestuous storms, continual snows, ice, and unspeakable cold; and (if worse may be) a worse than all these they endured, a continual night of many weeks, wherein neither the Sun, nor any of his courtly train, the lest rays to be the harbingers of his desired presence, did present themselves to their eyes: and the fire could scarcely prevail against the insulting tyranny of the cold, to warm them. The Bears together with the Sun forsook them, but plenty of Foxes remained; and with the Sun the Bears also returned: sometime laying violent siege to their house. From the fourth of November till the seven and twentieth of jannarie they saw no Sun. Their watch also or clock was by violence of the cold forced to stand still, that they could not measure their times. Thus did they wait i● expectation of the suns return, that they also (not able further to pursue the voyage) might return home, which eleven of them did in October following. But seeing these Northeasterne seas are so frozen and unpassable, I will therefore in an inky sea find an easier passage for the Reader, with more both ease and security, to this mighty Kingdom of China, whereof we are next to speak. CHAP. XVI. Of the Kingdom of China. CHina is supposed of some, to be that country, whose people of Ptelomey a Ptol. Geog. l.7.c.3. are called Sinae. Some think them to be the people mentioned by the Prophet Easie b Es. 49.12. Osor. in parap. jun. Annot. , whereunto junius also inclineth. The Arabians call them ●●● Tzinin: and the Portugals first of all other (because they could not pronounce it aright) called them Chinians (saith c Scal. Can. Isag. lib. 3. joseph Scaliger): Pierre du jarric, saith, d Pierre du jarric lib. 4. del'histoire des Indeses Orient. cap. 17. that before that time in all the East they were called Chijs, and the inhabitants of Ceilan were called Chingales, because they were mixed with the Chinois; and cinnamon, was of the Persians' named Darchini, that is, wood of China, as some think: he addeth their opinion that derive that name from the Chinian salutation, in which they use the word Chij, Chij, as a nickname therefore given them: and others that think the City Chincheo gave name to the whole Region: but it were tedious to recite here the several opinions in this question; the difficulty whereof ariseth from this, that the Chinois themselves know not this name, but call their country Tamen. Leaving therefore these derivations and names of Cin, Cauchin China, Battechina, and the rest; let us come to the Country itself. It bordereth * Gotard. Arthus hist. Indis Orient. cap.49. on the North, with Catay and the Tartars; on the South, with Cauchin China; on the East, with the Sea; on the West, with the Bramas. It reacheth from seventeen degrees to two and forty of Northerly Latitude, and lieth after their own description e jac. Pantog. almost four square. On the West it is separated and secure from unneighbourly neighbours, by a sandy wilderness; on the North, by a wall, which Nature hath partly framed of high mountains, and Art hath supplied with the labour and industry of men. It is divided into fifteen Provinces; six whereof border on the Sea, Cantan, Foquien, Chequiam, Nanquin, Xantum, Paquin: the other nine be inland, Qniansi, Huquam, Honan, Xiensi, Xansi, Suchnon, Qutichen, junan, Coansi. Some reckon these names somewhat differently. The King holdeth his Court in Paquin; his predecessors, before the Tartarian conquest of this country, are said to have resided in Nanquin, or (according to the more ancient writers) in Quinsay. Pantogia reporteth his own journey from Macao to Paquin, the space of six hundred leagues, in all that space traveling but one day by land, for shortening his way, otherwise all the way by water, carried in a River, called of the Chinians a little sea for the greatness, abounding with sea-fish, an hundred leagues up from the sea, and after that in another River of like bigness, whose waters were thick and miry, which they clarify with alum, before they can drink it: all the rest of the streams that he passed were made by men's hands,. These Rivers are abundantly stored with shipping of two sorts; one for sailing, and the other for habitation: and from Nanquin to Paquin the space of three hundred leagues, it seemed to be, as it were, a continued street of ships: and though they came in the morning betimes to Nanquin, yet were there the same hour above five hundred sail of vessels, under sail ready to enter, which were laden with provision for the City. The King's ships in that Region about Nanquin, are reported to be about ten thousand, to carry his tents and tributes, besides a thousand sail belonging to private men. The ships wherein the Mandarines, or Magistrates and Officers are carried, are not inferior in sumptuous stateliness to the ships Royal in Europe. The Rivers are no less adorned and beautified with Cities, Towns, and Villages, so many, as that in all this way they had always sight of one or other: and so great, that sometime they sailed two or three hours with the stream alongst the walls of some City. Their Towns and Cities have high walls. Nanquin standeth in two and thirty degrees, and is eight or ten leagues from the sea, with a River leading thither. f All their Cities are alike, except in bigness. It hath three fair brick walls, with large and stately gates. The streets are of two leagues, or of two and a half in length, wide, and paved. The compass is at lest eleven or twelve leagues, and containeth by conjecture two hundred thousand houses, and (according to all the opinions of the jesuits there abiding) equalling, or exceeding in people four of the greatest Cities in Europe. There are divers other Cities within a days journey hereof, which are great and famous for traffic, of which Hancheum and Sucheum are chief, which are of the Chinians called Paradise, for the plenty of all things. Sucheum is as Venice in situation, having her streets part by water, and part on land; so rich in traffic, that the China-bookes do reckon twelve millions of revenue to accrue from hence to the King's coffers: and he that seethe these Cities (saith the jesuite) will believe those reports. To stay here a while, That g After I had written this, I was further confirmed in my opinion by the relation of the City of Quinsay, largely written by Contugo Contugbi in la 4. part del Thesoro politico cap. 47. who is of the same mind. Quinsay, whilom the royal seat of the Kings of Mangi (as Venetus recordeth) now supposed to be swallowed up with some Earthquake, or in Bellona's all-consuming belly devoured, may seem to be here raised from the grave: the watery streets; the trade and revenue, exceeding alone (if some h Botero Relat. part. 2. account truly) any one the richest Kingdom in Europe: the situation in the midst of China, and near to the sea; the signification, Quinsay being interpreted, The City of heaven: and so is Suntien (in the discourse i Lib. 1.cap.8. of this Kingdom, translated by R. Park) said to signify. All these reasons do move me to conjecture, that Quinsay is now by eversion of Earthquake, wars, or both, and by diversion of the Court from thence, converted into this smaller Sucheum, the name also a little inverted, remaining, as divers languages and dialects will suffer, almost the same. Or perhaps sickening with so long wars (begun in the time of M. Paulus, and continuing in the days of our countryman Mandevile, almost an hundred years after, both of them serving the great Cam in those wars.) Quinsay at last, after so long and tedious a consumpation, died, and bequeathed what survived those spoils, of her land-greatnesse unto Nanquin, of her sea-treasures unto Sucheum, both succeeding, but not together equalling (that wonder of the world) Quinsay, k M. Paulus lib. 2.cap.68. encompassing an hundred miles, and twelve thousand bridges, sixteen hundred thousand households, with the country adjoining, than the ninth part of the Kingdom of Mangi yielding sixteen millions and eight hundred thousand ducats of gold, besides six millions, and four hundred thousand ducats for the custom of salt, in yearly revenue to the great l Of Quinsay see a particular and large discourse by Con. Contughi. Can. Well then may it beseem Sucheum, and Nanquin, both to have risen out of the ashes of such a Phoenix. Hereto agreeth the report of Nicolo di Conti (who was there about the year 1440.) that the King had then built Quinsay anew, thirty mile's circuit. But let us listen to Pantogia. These Cities of China want that elegance and magnificence, which stately Temples, and sumptuous buildings do afford unto our Cities of Europe. Their houses are low, without the ornament of porches, galleries, windows, and prospect into the streets. In the Winter m Ant. Dal. meida. they have store of ice and snow, even about Nanquin. They have abundance of all things necessary to the life of man, first-fruits, flesh, and fish, with prices correspondent. They have two, and some where three, harvests in the year. Few mountains, but plains of an hundred leagues. Wine they make of Rice. They eat thrice a day, but sparingly. Their drink (be it water or wine) they drink hot, and eat with two sticks of ivory, ebony, or like matter, nor touching their meat with their hands: and therefore little naperie serveth them. Their warm drinks and abstinence from first-fruits, are great preservatives of their health, which for the most part they enjoy. The Chinians n Description of the Chinois. have thin beards (not above twenty hairs) short noses, small black eyes, long garments, and, if they would resemble a deformed man, they paint him with short habit, great eyes and beard, and a long nose. They are white, but not so much as in Europe. They have Artificers of all trades: and in idleness none may live. The impotent are well provided for in Hospitals. They have no Gentlemen, but every man is a Plebeian until his merits raise him. Preferment is achieved only by learning. This maketh them generally studious. Their letters are not reduced into alphabetical order, nor are properly letters, but characters, whereof they have forty thousand; and therefore in that they frame not difference of syllables, but of sense, in divers languages, yea in japon, their writing is understood, not their speaking. Their paper is like a thin transparent parchment, and beareth ink but on one side. Their writing is downwards, not sideways, as ours. They have in ordinary and daily use eight or ten thousand of those characters. Their words are monosyllables. Rhetoric is the only science which they aim at: for he obtaineth places of honour, which can most fitly place his words, and most eloquently writ of the subject propounded. They have not public Schools, but in the Cities are public trials or commencements every third year, whither these Probationers resort, and are examined, and are accordingly preferred. They have three degrees: o Descrip. Mac. Graduates of the first degree are called Siusai; of the second, Quiugin; of the third, Chinzu, Every City yieldeth trial for the first degree. For the second, only the Metropolitan City of the Province; whereunto they of the first degree do resort every third year, and in a public house, do the second time, make an Oration, of some obscurer theme than the former. There are such multitudes of them, that some are sometime killed in the entrance of that their Commencement-house. For the third degree, they are examined only at the Court the third year after. And out of this Order are taken their Mandarines or Magistrates, after some study in the law of the Landlord While they are writing their Probationary Themes, they are shut up, with one to attend them, four and twenty hours, with pen, ink, paper, and candle, and having subscribed their names, certain Registers copy the said Orations, without setting to the Author's names and then seal up their first patterns. Those nameless copies are by appointed Officers examined, and those chosen which they approve for best; the names & authors are known, by comparing these copies with the principal. In the first degree they obtain certain immunities to themselves and their families; provided that he proceed in his studies, or else they will degrade him. He that hath obtained the third degree of p Loytia, or, Loutea. Loytia (as they term it, or as we may style it, Doctor) writes it up over his doors, that all men may honour his house: and this is the highest Nobility whereto they can ascend. To the elder brother of these fellow-commencers, is a triumphal arch erected, besides other solemnities. They have books, written by certain wisemen or Philosophers two thousand years since or more, of Political and Moral Philosophy; the Authors whereof they honour for Saints, especially one Confusius, to whom the Mandarines do therefore once in the year offer sacrifice, and the Kings do honour his posterity, unto this day. And he alone in the pith and weight of his Sentences, may be compared to Plato or Seneca, though far short of their elegant and eloquent phrase. Their Printing is somewhat differing from ours, not joining the letters, but for every leaf making a table with letters or characters on both sides. They print also white letters in black, more atificially than we. Poetry, Painting, and Music, are amongst them commendable qualities. Their learning is not so exceeding, as the first Chinian relations report, in the Mathematics and other liberal Sciences. The principal Mandarines admire the jesuits in these things, who esteem the greatest learning of the Chinois, after their valuation, to be nothing superior to that of the Romans, in the days of Cicero: (although it cannot be denied, that Rome even then approached near her highest top of human Science) It were an endless work to recite the admirable things of this huge Kingdom: and therefore I remit the Reader to those divers Authors, which have written treatises of them. Yet out of these I hope the Reader will pardon me, to observe some thing touching their polity and government. This kingdom is by themselves q Perera. called Tamen, and the Inhabitants, Tamegines: China is a mere stranger in China. The King is absolute Monarch, and in revenue exceedeth all the Princes in Europe, and Africa together: which ariseth out of that which is properly called Census, the poll-money of his subjects * Census. (paying three Mazes, or half ducats) exceeding thirty Million: and his * Tributum. Tributes, out of the profits of the earth and their handicrafts, amounting to six and twenty millions after their own books: His s Vectigal. Customs in Canton (one of the lest Provinces) are near eight millions. Pantogia summeth the whole at a hundred and fifty millions. His expenses are exceeding great; all the Mandarines, eunuchs or Courtiers, Soldiers, Hospitals, and Priests receiving Stipends out of his Exchequer. The kingdoms adjacent are willingly refused of his King, whose predecessors sometime possessed, after freed them, as bringing more burden, than profit: which of late appeared in Corea, which the japonites invaded, the Chinois defended, as abutting on the Frontiers: but when the enemy left invading, the defender soon after voluntarily relinquished these new subjects. The King hath one wife and many Concubines, whose children inherit, if the lawful Wife be barren: as even now it happened; * An. Do●●. 1602. Vanlia the present King being the son of a Concubine, as his apparent heir also is. These women are so straightly kept that they are neither suffered to go abroad, nor to speak unto their kinsfolks, which likewise receive no increase of honour or authority by their kinswomens' advancement. His Courtiers are eunuchs, whom their poorer Parents have gelded in their youth in hope of this Court-preferment, where after they are admitted by that Manderine appointed to this office, they are trained up under elder eunuchs to be made serviceable. Of this dross of mankind are supposed to be in the Court a hundred and threescore thousand. This King is esteemed more tyrannical, than his predecessors, neither doth he ever come abroad, as they were wont once in the year, to sacrifice in the Temple sacred to Heaven and Earth. His Palace is far more spacious, but not equal in workmanship to those in Europe. It is compassed with a triple wall, the first whereof might environ a large town. Herein besides the many lodgings of the eunuchs, are hills, groves, streams, and other things of pleasure. The jesuite t Pantogia. our Author saith, that he passed eight huge Palaces before he came to the lodgings of those eunuchs, which were appointed to learn how to order their Clocks or Watches, wherewith they had presented the King: and there were as many beyond. And ascending up a tower, he saw Trees, Gardens, houses, exceeding all that ever he had seen in Europe, who yet had been in many the most sumptuous buildings therein. Within the third wall, is the King, with his women, children, and such servants as are thither admitted. When the Heir apparent is proclaimed, all his other sons are sent away soon after, and confined to certain cities, where they nothing participate in affairs of State: otherwise are honoured as the King's kindred, living in pleasure in their Pallaceprisons, unto the third and fourth generation. The King's Title is, Lord of the world, and Son of Heaven. The Mandarines have their habit (both in attire and language) in their judicial proceed peculiar. Of these Mandarines, (to omit them which are officers in each City) there are three principal in each Province. The first hath to deal in cases Criminal, and is called Ganchasu: The second is the King's Fosterer or Treasurer, and is called Puchinsn: The Lieutenant for the wars, named Chumpin. These all are in subjection unto the Tutan or Viceroy of the Province. All these Magistrates bear office three years together, chosen always out of other Provinces, to avoid corruption. They have an annual officer called Chaien, who maketh inquisition of all crimes, both of private persons, and Magistrates themselves. None may execute the sentence of death, but by especial Commission from the King. And therefore the Malefactors are consumed in the prisons. But they have authority with certain Canes to bear men on the legs in such terrible cruelty, that a few blows may either lame or kill the party. And therefore no King is more feared than these Mandarines, who go (or are carried rather) on men's shoulders in sumptuous chairs (such is their fashion) attended with fifty or threescore Sergeants going before them, two and two in a rank, armed and furnished with Halberds, Maces, Battleaxes, Chains, and these Canes: some crying to give way, wherewith and the noise of those Chains, and Canes both men and dogs, with mute silence give place. In the midst of their Cities are palaces of the Kings for these officers to reside in. In Panquin and Nanquin the multitude of these Magistrates is incredible, one of these Cities containing more than two thousand and five hundred, as many as somewhere are of Citizens. These all twice a day hear causes, and execute justice. In Panquin are six Mandarines, Precedents of so many several Counsels. The first of these is called the heavenly Mandarin for that his most ample power, which entreateth with the King for the preferment, Degradation, or correction of all the Mandarines in the Kingdom: for not one of them is there whose office is not by his Majesty confirmed or abrogated. The second is Master of the ceremonies, both in human magnificence, and divine saricfice. The third is Head of the council of war. The fourth, is chief Treasurer. The fift is Surveyor, and Procurer general of the King's buildings in his Palace, in the walls of Cities, and such like. The last dealeth as Chief under the King in causes criminal. These six are inferior to one order of Mandarines, which are of the King's Privy Council. These Magistrates are no way comparable in wealth to the Nobles in Europe. Their sentence against guilty persons is without solemn furniture of words: as, Let him have twenty strokes, more or less, which by those Canine Cane-men is suddenly executed, the party lying grovelling on the ground. These Canes are cleft in the midst, three or four fingers broad: twenty or thirty blows will spoil the flesh, fifty or threescore will ask long time to be healed, a hundred are uncurable. They use also the Strappado, hoising them up and down by the arms with a cord. They be above measure patiented in hearing causes: and their examinations are public. Condemned persons have a pillory-boord fastened about their neck, & hanging down before them to the knees, in which his felony or treason is expressed, which board neither suffereth them well to eat or sleep, and in fine killeth him. There be in every Metropolitan City four principal houses for those three officers before mentioned: the fourth, for the Taissu, wherein is the principal jail or prison, walled about, high and strong, with a gate of no less force: within the same are three other gates before you come where the prisoners lie, in the mean space are such as watch & ward day and night. The prison within is so great, that in it are streets & market-places, & never voided of seven or eight hundred men that go at liberty. But by following Perera (sometime a prisoner there) into his prison, I found myself almost imprisoned, and therefore will flee hence into their Temples, & there take sanctuary. Here they deal as madly with their Gods, as there with their men. CHAP. XVI. Of the Religion used in China. HOw much the greater things are reported of this so large a Country, and mighty a kingdom, so much the more compassion may it provoke in Christian hearts, that amongst so many people there is scarce a Christian, who amongst so ample revenues, which that King possesseth, payeth either heart, or name, unto the King of Heaven, till that in so huge a vintage, the jesuits of late have gleaned a few handsuls to this profession. M. Paulus, N. di Conti & Odoricus call this country a M. Polo. saith that in Zipangu (or japon) they called in Cin. Longobard saith that the Mand●trineses called the country about Canton Mangines, that is, Barbarous rude and uncivil; as, far from the City's Royal. Mangi, which somewhat better agreeth with Tamen & Tamegine, as (Perera saith) they call themselves, than China, which he thinketh from the neighbour country of Canchin-China was applied to this. It had (after Paulus) twelve hundred Cities, after Odoricus, two thousand, and yet both they describe an other large country of Catay more Northerly, that here again we may prevent such scruples. Their Religion was then, & continueth still (though with some alteration) Idolatrous or Ethnic, & it is thought b Gi. Bst. Ben. that a great part of Asia, especially the islands as far as Zeilan, & even to Madagascar, borrowed some of their superstitions from hence, as hither they sometime paid their tribute, until a fullness and fear of surfeit, caused the Chinois as you have heard to let themselves blood, and willingly to relinquish all that which they do not now enjoy. They were before the Tartarian conquest c M. Polo. given to Astrology, and observed Nativities, and gave directions in all matters of weight. These Astrologers or Magicians told Farfur the King of China or Mangi, that his kingdom should never be taken from him, but by one which had a hundred eyes. And such, in name, was d The name signifieth a hundred eyes. Chinsanbaian the Tartarian Captain, which dispossessed him of his state, and conquered it to the great Can about 1269. This Farfur lived in great delicacy, nor did ever fear to meet with such an Argus. He brought up yearly two hundred thousand Infants, which their Parents could not provide for: and every year on certain of his Idol-holy-days feasted his principal Magistrates, and all the wealthiest Citizens of Quinsay, ten thousand person at once, ten or twelve days together. There were then some few Nestorian Christians; one Church at Quinsay; two at Cinghiansu, and a few others. They had many Idol-Monasteries. They burned their dead: the kinsmen of the dead accompanied the corpse, clothed in Canvas, with music and hymns to their Idols: and when they came to the fire, they cast therein many papers wherein they had painted slaves, Horses, Camels, etc. as of the Cathayans is before reported, to serve him in the next world. They return, after their funeral rites are finished, with like harmony of instruments, and voices, in honour of their Idols, which have received the soul of the deceased. Odoricus e Odoricus ap. Hak. affirmeth that at Kaitan or Zaiton, he found two Covents of Minorite-Friers, and many Monasteries of Idolaters, in one whereof he was, in which (as it was told him) were three thousand Votaries, and a hundred thousand Idols. One of those Idols (less than some others) was as big as the Popish Christopher. These Idols they feed every day with the smoke of hot meats set before them: but the meat they late themselves. At Quinsay a Chinian convert led him into a certain Monastery, where he called to a Religious person and said: This Raban Francus, that is, this religious Frenchman cometh from the Sunsetting, and is now going to Cambaleth, to pray for the life of the great Can, and therefore you must show him some strange sight. Than the said religious person took two great baskets full of broken relics, and led me unto a little walled park, and unlocked the door. We entered into a fair green, wherein was a Mount in form of a Steeple, replenished with herbs and trees. Than did he ring with a Bell, at the sound whereof many creatures, like Apes, Cats, and Monkeys, came down the Mount, and some had faces like men, to the number of four thousand, putting themselves in good order, before whom he set a platter, and gave them those fragments. Which when they had eaten, he rung the second time, and they all returned to their former places. I wondered at the sight, and demanded what creatures they were. They are (quoth he) the souls of Noble men which we here feed for the love of GOD, who governeth the world. And as a man was honourable in his life, so his soul entereth after death into the body of some excellent beast, but the souls of simple and rustical people possess the bodies of more vile and brutish creatures. Neither could I dissuade him from the opinion, or persuade him that any soul might remain without a body. Nic. di Conts f Nic. di Cont● ap Ramus. saith, that when they arise in the morning, they turn their faces to the East, and with their hands joined, say: GOD in Trinity keep us in his Law. Their religion at this time is idolatrous and Pagan, wherein the common people are somewhat g Gotax Arthu● cap. 52. superstitious, but the King himself and the Mandarines, as seeing the vanity thereof, and not able to see the truth, are in manner irreligious and peofane: the first worship that which is Nothing in the world, and these find nothing in the world, but the world and these momentany things to worship. Yet do they acknowledge a Deity of the Heaven and Earth, whereof the former Kings have been more superstitiously observant: and this Vanlia also, when as some few years since his palace was fired with lightnings, being guilty of his own unworthiness, be commanded his son to pray unto heaven for reconciliation. And although h Pantog. the Mandarines confine their happiness with their lives, yet some of them are found admirable their gravity and constancy of resolution. This appeared lately, when as the King, in love of his second wife or concubine, would have preferred her son to the title of Prince and hope of succession, neglecting the elder, which was the son of her, who among his women had the fourth place, contrary to the laws and customs of China: they all assembled together and presented a petition to the King, that forasmuch as he would not be admonished to observe their ancient laws in proclaiming the lawful heir apparent, that he should seek him new officers, and for their parts they resigned their Manderine-robes; which the King (relenting) caused them to resume, with promise of satisfaction to their demand. There have not wanted of them which have publicly in writings (after their manner) expostulated with him of his unjust courses: and one on this sort, Although OH King, I know the gibbet is already pitched for me, and the fire kindled to burn me, yet will not I cease to reprehend thine injuries and public enormities. Among all their idols, i Discourse of China. l.2. they observe with great reverence One, which they paint with three heads, continually looking each on other. Others they have resembling the pictures of the Apostles. These were the Philiosophers we spoke off, whereof three are principal, Confusius, Xequiam and Tanzu. The first is in first and chief account for the invention of part of their letters, for his holiness, and for his books of Moral virtues. Upon the days of the New and full Moon, k Dialog. Mac. his disciples which are in manner all their men of learning, Mandarines and students, do assemble themselves at the common school or commencement-house, and before his Image (which is worshipped with burning of Incense and Tapers) they do bow their knees thrice, and bend their heads to the ground. The followers of the second are called Cen in China, and in japon, Bonzi, which shave their heads and beards, and do for the most part inhabit the temples of Xequiam, or of other Saints of that profession, rehearsing certain prayers after their manner on books, or beads, and have some inkling of the life to come, with rewards answerable to the well or ill spent life. The third sort, which follow Tanzu, differ in their long hair and some other ceremonies from the former, but they both live in great contempt, as men unlearned and ignorant, and are not permitted to sit beside the Magistrates, but kneel before them, and are subject to their punishment no less than the Vulgar. They wear on their heads a Tyre like to a Mitre (saith Nuns:) twice was l Mel●●i●r Nuns at Cantan, and could find none of them which could so much as teach me their own mysteries. Confusius his precepts prescribe the light of Nature as guide, ascribing much to the heavens, to Fate, to the worshipping their forefather's images, without mention of other God, in other things approaching nearest to the the Truth. m Nic. Longobard. On the said Holidays of the New and full Moon, a little before sun rising, in all the Cities of this vast Kingdom, and in all the streets thereof at one and the same hour, they make publication and proclamation of six Precepts. First, Obey thy Father and Mother: Secondly, Reverence they elders and superiors: Thirdly, Keep peace with thy neighbours: Fourthly, Teach thy Children and posterity: The fift enjoineth every one to discharge his office and calling. The last prohibiteth Crimes, as Murder, Adultery, Theft, and such like. These things do their Mandarines cause to be observed; otherwise Atheists, not having reason or reasoning of the immortality of the soul, and future rewards, which yet some of their books and pictures of their Pao or God, resembling those infernal torments, might learn them. Both Manderines and others have many images in their houses to which they sacrifice. But n Admirande Reg. Sin. if they obtain not their requests, they will whip and beat these Gods, and then set them again in their places and with new incense seek their reconcilement, renewing their prayers, and their stripes also, if their prayers be rejected. And in a word the Manderines are the Gods (or Devils rather) whom the people most fear, as dreading blows from them, which themselves at pleasure can and do inflict on the other. This God-beating they use with Lots. o Maffaus l. 6. Disc. of china. For when any is to undertake a journey or any matter of weight, as buying, lending, marrying, etc. They have two sticks flat on the one side, otherwise round, as big as a Walnut, tied together with a small thread, which after many sweet orisons they hurl before the Idol. If one or both of them fall with the flat side upwards, they revile the Image with the most opprobrious terms: and then having thus disgorged their choler, they again crave pardon with many fawning promises. But if at the second cast they find no better fortune, they pass form words to blows, the deaf God is hurled on the earth into the water or fire, till at last with his vicissitude of sweet and sour handling, and their importunate reiterations of their casts, he must needs at last relent, and is therefore feasted with hens, music, and (if it be of very great moment, which they consult about) with a hogs head boiled, dressed with herbs and flowers, and a pot of their Wine. They cut off the bills and claws of their fowls, and the hogs snowre, and do throw upon it grains of rice, and sprinkling it with Wine, set it in dishes upon the Altar, and there make merry before their Idols. They observe an other kind of Lots with sticks put together in a pot, and drawing out the same, consult, with a certain book they have, of their destiny. But to return to their variety of Idols. Friar Gaspar de la Crux, being in Canton, entered a certain Religious house, where he saw a chapel, having therein, besides many other things of great curiosity, the image of a woman with a Child hanging about her neck, and a Lamp burning before her. The mystery hereof (so like the Popish p The picture of our Lady, & her blessed son. mystery of iniquity,) none of the Chinois could declare. The Sun, the Moon, Stars, and especially Heaven itself, are Gods of the first form in their Idollschoole. They acknowledge Laocon Tzantey, the Governor of the great God (so it signifieth) to be aeternal and a Spirit. Of like Nature they esteem Causay, unto whom they ascribe the lower Heaven and power of life and death. They subject unto him three other spirits, Tanquam, Teyquam, Tzuiquam: the first supposed to be Author of rain; the second, of human nativity, husbandry, and wars; the third is their Sea- Neptune. To these they offer victuals, odours, and Altarclothes: presenting them also with plays and Comedies. They have Images of the Devil with Serpentine locks, and as deformed looks as here he is painted, whom they worship, not to obtain any good at his hand, but to detain and hold his hand from doing them evil. They have many he and shee-Saints, in great veneration, with long Legends of their lives. Among the chief of them are Sichia, the first inventor of their religious Votaries of both sects; Quanina, an anchoress; and Neoma a great Sorceress. Friar Martin, in one Temple in Vcheo, told a hundred and twelve Idols. In time of trouble they have familiarity with the Devil, as Pedro de Alfaro observed, being in a Ship with the Chinois, in this sort. They 'cause a man to lie on the ground grovelling, and then one readeth on a book, the rest answering, and some make a sound with Bells and Tabors. The man in short space beginneth to make visages and gestures, whereby they know the Devil is entered and then do they propound their requests, to which he answereth by word or Letters. And when they cannot extort an answer by word, they spread a Read mantle on the ground, equally dispersing all over the same a certain quantity of Rice. Than do they 'cause a man that cannot writ to stand there, themselves renewing their former invocation, and the devil entering into this man causeth him to writ upon the rice. But his answers are often full of lies. It were tedious to tell of their opinions touching the Creation. All being a rude and unformed Chaos, Tayn (say they) framed and settled the Heaven and Earth. This Tayn created Pauzon and Pauzona. Pauzon by power of Tayn created Tanhom, and his thirteen brethren. Tanhom gave names to all things, and knew their virtues, and with his said brethren multiplied their generations, which continued the space of ninety thousand years. And then Tayn destroyed the world for their pride, & created another man named Lotzitzam, who had two horns of sweet savour, out of which presently did spring forth both men and women. The first of these was Alazan, which lived nine hundred years. Than did the heaven created another man. (Lotzitzam was now vanished) named Atzion, whose mother Lutim was with child with him only in seeing a lions head in the air. This was done in Truchin, in the province of Santon: he lived 800 years. After this, Vsao & Hantzui, and Ocheutey with his son Ezoulom, and his Nephew Vitei the first King of China, (they say) were the inventors of divers Artes. They have q Discourse of China. l. 2. many Monasteries of four differing orders of Religion, distinguished by the several colours of their habit, black, yellow, white & russet. These four orders are said to have their Generals (whom they call Tricon) which reside in Panquin. These ordain Provincials, who again have subordinated to them the Priors of several houses or Colleges, in those their houses acknowledged chief. The General is clothed with silk in his own colour, and is carried on men's shoulders in an ivory chair by four or six men of his habit. They live partly of revenues given them by the King, and partly by begging: which when they do, they carry in their hands a certain thing, wherein are prayers written, whereon the alms are laid, and the giver thereby cleared of his money. I should have said, of his sin. They are r It seems that some Romish Friars have been there of old shaven, use beads, eat together, and have their Cells, assist at burials, arise two hours before day to pray unto the heaven and Sinquian, who (they say) was the inventor of that their manner of life, and become a Saint, in which their devotion they continued until break of day, singing and ringing of bells. Once, both the Friars which formerly, and the jesuits which later have been there, affirm a great conformity betwixt their and the Chinian ceremonies. They may not marry in the time of their Monkish devotion, but they may (acquainting the Generals therewith) at their pleasure relinquish their vow. The eldest sons may not enter into religion, because they are bound to sustain their aged parents. At the admittance of any is a great Feast, made by their friends. At the launching of any Ship, they dedicated the same to the Moon, or some Idol: and beside there resort thither these Monks, to make sacrifices in the poop, and reverence the Devil, whom they paint in the forecastle, that he may do them no harm. Else would she make an unfortunate voyage. s Mass. l.6●: The religious men, as is said, are shaven, the people wear long hair, in combing whereof they are womanishly curious, these hoping by their locks to be carried into heaven, the other, professing a state of greater perfection, refuse any such help. There be of their religious more, austere, t jacob Anton. 1603. which live (in Deserts and solitary places) the lives of hermits. They have hills consecrated to Idols, whither they resort in heaps on pilgrimage: hoping hereby to merit pardon of their sins, and that after their death they shall be borne again more Noble and wealth. Some of these will not kill any living creatures, especially such as are tame, in regard of this their Pythagorean opinion of the u ●●●●●●. transanimation or passage of souls into beasts. The jesuits converted one man near unto Nanquin, which had thirty years together observed a fast; not strange among the Chinois, never eating flesh or fish, and on other things feeding temperately. usurers are punished in China, with the loss of that money so employed. Of their Priests is before showed, that they have both secular and regular: x Scalant. ap Ortel. the one weareth long hair and black clotheses, and hath private habitation: the other live in covents, and are shaven. Neither may marry, though both do (and not here alone) far worse. They much commend in their books y Nic. Longobar the consideration & examination of a man's self, & therefore do esteem highly of them which sequester themselves, from human society to divine contemplation, that (as they say) they may restore themselves to themselves & to that pristine state, wherein the Heaven created them; And therefore have not only Colleges of learned men, who leaving the affairs of state and secular distractions, do in private villages live together, observing these contemplations with mutual conferences: but even women also have their Nunneries, & live a Monastical life under their Abbesses after their manner: although even such as are married live closely enough; their feet to this end so straightly swaddled in their infancy, that they grow but little, (and to have little feet i● with them great commendation) whereby they can not but lamely walk abroad. And if any Widow refuse a second marriage, she obtaineth hereby much praise, and many privileges. Their Bonzij are so little accounted of, that the jesuits wearing their habit were little set by, and therefore taking the Mandarine-habit, of that apparel in learned men were exceedingly honoured of all sorts. Many are the ceremonies which they there observe in Funerals. As they honour their parents in their life time, (being otherwise liable to grievous punishments, yea some of their Mandarins will sue for the King's licence to leave their public function to give private and more diligent attendance to their parents) So after their death they mourn three years in white hats and garments. The first months they gird unto them a rough vesture with a rope, like the barefoot Friars. This is not only observed of the meaner sort; but the mightiest Mandarins, after news of their father's death, leave their function, and in their private houses bewail their loss. The wealtheir sort keep them above ground two or three years in a Parlour fitted for that purpose, whither they daily refort unto them, to salute them, and to burn Incense, and set meats before them. Sometimes also the Bonzijs, or Priests, resort thither with their Dirges and holy things. Their wives, children, and neighbours come likewise to bewail them. The Mandarins will not use those things which before they did: not the same Apparel, House-hold-furniture, Salutations. They colour part of the paper in which they writ, with another colour. They observe not their wont proper names, but call themselves otherwise, as disobedient, or such like. Music is banished: their diet is hard. When the corpse is to be buried, all the kindred come together, and assemble as many Priests as they can, which on musical instruments, and with their voices tune, their mournful Ditties. The place whither the corpse is carried, is adorned with divers Images. The coffin is very large, the providing of which they commit not to their heir, but themselves in their lives take order for the same, bestowing great care & cost for the best wood & workmanship which they are able to procure, wherein spending sometime seventy, eighty, or a hundred ducats. They hold it unfortunate to die before they have provided the same. They are no less curious for the place of their burial, thinking that hereon dependeth the fortune of their posterity, and therefore sometime spend a whole year in consultation, whether it shallbe toward the North, or some other region. Their Sepulchers are in the fields, where they fortify them, and often times resort thither to perform their obsequies. To be buried within the walls were a thing most miserable, never to be forgotten. And for some time after they will eat no flesh, in regard of that passage of souls before spoken of. This opinion is of more authority and credit with them than that of Hell or Heaven, although (as is said) their Books and Pictures depaint terrible things in that kind. Others a Mass and Discourse of China. add, that as soon as one is dead, they wash him, and clothing him in his best apparel, all perfumed, set him in his best chair, and there all his nearest kindred kneeling before him, take their leave with tears. They coffin him (as before) and place him in a room richly furnished, and cover him with a sheet, in which they paint his portraiture. A Table standeth by full of viands, with candles on it. Thus do they keep him fifteen days, every night the Priests executing their superstitious exequys, burning and shaking certain papers before them. By the Sepulchre they plant a Pine tree, which is sacred, and may not be cut down, nor converted to any use, if the weather overthrow it. Their funeral pomp is in manner of Procession, with candles carried in their hands. They burn upon the grave many papers, painted with men, cattle, and provision for his use in the next world. The times religious are the new Moons, and full Moons (as ye have heard) in which they make great banquets, and then also they muster their soldiers, who alone may wear weapons in China. They solemnize b Prera. also their birthdays, whereunto their kindred do resort of custom with presents, and receive good cheer. The King's birthday is a great festival. But c Discourse of China. newyears day, which is the first day of the new Moon in February is their principal feast, and then they sand New-yeares-gifts to each other. Their order for the poor may be a pattern unto Christians: they suffer none to beg, nor to be idle. If any be blind, yet he is set to some work, as grinding in a querne, or such like; of which sort (after d G.B.B. Boterus account) there are four thousand blind persons that grind still in Canton alone. If they be impotent, that they cannot work, their friends (if they be able) must provide for them; if not, they are kept in Hospitals, out of which they never pass, and have all necessaries provided them by Officers appointed in every City to this business. Common women are confined to certain places and may not go abroad, nor devil in the City, for infecting others, and are accountable to a certain Officer of their evil earnings, which when they are old, is bestowed on their maintenance. Their dwelling is in the Suburbs of cities. The Law of Nations is little respected in China. Ambassadors are in manner imprisoned for the time of their abode, their affairs being entreated of by the Mandarins; who think no Nation worthy to deal with their King, in any equal terms of Embassage. e Osor. li.11. Petreius the Portugal Ambassador was imprisoned at Canton, and there died. Prouder people are not under heaven than they. Long nails is an honourable sign, as of hands not employed to base and manual labours. They think no Books so learned as their own, which their ancient men take pains to con by heart, as boys in Schools, and their Professors do read with subtle and curious exceptions, distinctions, and observations on the Text. They thought the Popedom must needs befall the jesuits at their return into Europe, for the learning which they had gotten in reading these Chinian Authors. In their Temples they have a great Altar, after the Dutch fashion, that one may go round about it. There set they up the Image of a certain f Gal. Perera. Co ●●● Louton. At the right hand standeth the Devil (their Veiovis) more ugly then amongst us he is painted g For he hath three Crowns on his head, & long ●●●, claws on his hands & fleet, a dreadful countenance & face upon his b●lly and is set in a dark corner. Arth. pag.492. : whom they worship with great reverence that come thither to ask counsel, or draw lots. Besides these Temples, which they call M●ani they have another sort, wherein both upon the Altars and walls stand many idols well proportioned, but bareheaded. These bear the name of Omith son; accounted of them spirits, but such as in heaven do neither good nor evil, thought to be such men and women as have chastely lived in this world, in abstinence from fish and flesh, fed only with rice and salads. Of that Devil they make some account: of these spirits little or nothing at all. They hold opinion, that if a man do well in this life, the Heavens will give him many temporal blessings: but if he do evilly then shall he have infirmities, diseases, troubles, and penury, and all this without any knowledge of GOD. They imagine also, that they which live here well, presently after death shall become Devils, if otherwise, that then this Devil doth transanimate his soul (as is said) into a dog or other beast. And therefore do they sacrifice unto him, praying that he will make them like unto himself. h Linschot. c.23 When a man lieth on his deathbed, they set before him the picture of the Devil, with the Sun in his right hand, and a poniard in his left, and desire the patiented to look well on him, that he may be his friend in the future world. They liked the Christian manner of praying, and desired us (saith Perera) to writ them somewhat concerning Heaven, which we did to their contentation. They are great Sodomites, although they have many wives and concubines, which they buy of their parents, or in the markets, in like manner as the Turks. They are not by Law prescribed to observe this or that Sect: and therefore they have many sects, some worshipping the Sun, some the Moon, some nothing: and all, what themselves best like, as is in part before showed. Antony Dalmeida i A. Dalmeida. 1580. saith, That in saying Mass, they were so thronged with the people, that they were almost trodden under foot. And of a Chinian Priest (contrary to the zeal elsewhere in any Religion) they were invited to dinner, and feasted together with many other of their Priests that used them kindly. Among them he observed, that the Devil had taught them in many things to imitate the sacred ceremonies (it is the jesuits phrase) of the Catholic Church. At Ciquion also (a City like to Venice) they provided themselves of a house, on both sides whereof dwelled these Bonzi, or Chinian Priests, who used them gently, and daily resorted to them to hear their doctrine; and some of them desired Baptism: so little is this Religion prised of her forwardest Scholars. This I note by the way, jest these reports should seem to contradict themselves, relating the devotion, and manifold superstitions, and yet supine negligence, atheisine, and polytheisme, professed and practised in these large confines according to each man's choice. And as k Pantog. that Religion, which of the one sort is practised, is against the light of reason, that a man (as Tertullian saith) should be merciful or cruel (as these Chinois are) unto their Gods: So the other (and especially they which are most learned) neither hope nor fear any thing after death, and ascribe this unto their happiness, that they are not touched with such (as they suppose them) superstitio●s fancies. Yet even they which ascribe no Divinity to their Idols, observe their Country-customes of sacrifices and offering unto them. Their Temples are not so sumptuous as some report, but mean, and meanly kept. They consult, not only with their gods, (as you have heard) but with their Wizards and Fortune-tellers; whereof they have great store. They are exceedingly addicted to two vain studies of Alchemy, wherein if they have not so good success as he is the West, which (as * La Now Discourse. Lafoy Nou saith) turneth so little Lead in his Bulls into so much Gold, yet they use as religious and costly diligence: (for besides much silver lost, to found silver, many of them seek to better their fortune in this attempt, with many years fastings:) The other is to prolong their life, for which they devise a thousand Arts and Compositions. Of both these studies they have divers Books and Professors. There be which fable themselves to be very old, unto whom is great recourse of Disciples, as to some heavenly Prophets, to learn lessons of long living. They supposed the jesuits, (whom they took to be of great learning) did not truly tell them their age, but suspected, that they had already lived some ages, and knew the means of living ever, and for that cause abstained from marriage. The l Discourse of China p. 207. Chinian salutations are so full of ceremonies, beyond any people, that I dare not salute them, for fear of tediousness. Religion it is yet unto me to pass unsaluted that Religion which I read observed by them in entertainment of the Spaniards of the Philippina's. They were feasted by the Viceroy; and two Captains appointed Stewards, or Feast-maisters, before they sat down, did take each of them a cup full of liquor in his hand, and went together, whereas they might discover the Heaven, and offered the same to the Sun, adding many prayers, that the coming of their guests might be for good, and then did fill out the wine, making a great courtesy. And then proceeded they to their feast. The Chinois m Linschoten Cap. 23. in the eclipse of the Sun and Moon, are afraid that the Prince of heaven will destroy them, and pacify him with many sacrifices and prayers; they hold the Sun and Moon, man and wife. Ludovicus Georgius in his Map of China, n Maginus et Ortelius. describeth a huge Lake in the Province of Sancijs, made by inundation, in the year of our Lord 1557. wherein were swallowed seven Cities, besides Towns and Villages, and innumerable multitude of people: one only child in a hollow tree escaping so great a destruction. Such as escaped drowning, were, as Boterus addeth, destroyed with fire from Heaven. From this work of Divine justice I might pass to those admirable works of human industry amongst them: Of o Pantogia. which sort are (besides that wall continued by the joint agreement of Art and Nature some hundreths of leagues; and their printing) their artillery far short of that excellency of ours, or rather more excellent, as more favourable; their soldiers pieces not having barrels above a span long, and their great artillery of little use: their porcelain and fine earthen dishes; their sailing wagons, and other things, may not be further described for fear of prolixity: all which are so much the more to be admired, because they are their own inventions, and not borrowed. The opinion of Scaliger P Scal. Exer. 92. touching the steeping of that their porcelain, and burying it in the earth, is gain said by later Writers, q Linschot c. 23. who affirm, that the earth, whereof these dishes are made, is naturally hard, beaten final, steeped, and often stirred, and of the finest, swimming in the top, is the finest vessel framed. This Country hath few in it of other Religions. The Tartars conquered it, and possessed the same about two hundred years, and were expelled at last by a Bonzi, whose posterity still enjoy the Sceptre. There are still about Paquin and many other places of the kingdom, some Tartars which have their Mosques, and observe Mahumet. They differ in countenance from the Chinois. Perera saith he saw at Fuquien certain Moors, who could say little of their Religion, but, Mahomet was a Moor, my father was a Moor, and I am a Moor, with some other words of their Alcoran, where withal, in abstinence from swine's flesh they live, (saith he) until the Devil take them all. He reasoned with them, because he had in many Chinish cities seen the relics of Mahomet kept; and they answered, That they came in great ships, fraught with Merchandise from Paquin-ward, to a Port appointed to them by the King, where they converted to their Religion the chief Mandarin or Loytia; whereupon the people began to turn Mahumetane. They now waxing bolder, prohibited the eating of swine's flesh, the people's chief food: who hereby provoked, complained of a conspiracy betwixt these Moors and the Loytia, against their King. Hereupon he and the chief of them were executed, and the rest dispersed into certain Cities, where they remained slaves to the King. Mathaeus Riccius learned of certain Mogore-strangers, that in the Xensian Province the north part of China, in a place called Xucheo, there are white men with long beards, which use Bells, and worship Isa, that is, JESUS and Marie, and honour the Crucifix. Their Priests were married, and cured diseases without medicines. The former part of this report agreeth just with that of Carvalius, before mentioned in the eight Chapter, touching Cathay, which Geographers place next hereunto. The jesuits have three or four places of residence; But the Labourers are few, and their harvest nothing so plentiful as in other places, which they impute to the hardness of learning the Chinian language, and especially their writing in so many Characters not distributed into any Alphabetical order: to be exact in which, is required a good part of a man's age: their inhospitall Laws to prohibit strangers entrance into their Country, and suspicion of them when they are entered; their Epicurean opinions and lives; their addicting themselves to ancient customs; the conceit of their own learning; their pride, cruelty, extortion, polygamy, and such like. Themselves can in their Epistles and tractates r Pier. du jarric. lib.4. acquaint you with their Roman conquests in these parts, and here and elsewhere jarric one of their society is an Arch-Trumpeter, to sound their exploits: I can not say, always without ●arring. Boterus ascribeth unto China seventy millions of people, whereas he alloweth to Italy scarce nine, and to Spain less, to England three, to all Germany, with the Swissers, and Low Countries, but fifteen, and as many to all France. Lamentable it is, that the devil should have so great a tribute in this one kingdom. Gonsales (in his Discourse of China, translated by Parker) reckoneth almost seven millions of soldiers in continual pay. In the later s Literae à Mat. Ric. Epistles from China, dated 1606. and 1607. little is there to further this History. As for their tales of Miracles in those and the japonian Epistles (bearing the same date) wherein Ignatius Loyola's picture is made a miracle-worker; I hold them not worth relation. At Nanquin was a conspiracy of 3 thousand people, to make a new King, but they were executed and quartered for their treason. The Chinois believe (as is there reported) that there is a certain spirit which hath power of the life and death of children that are sick of the measells, and therefore when their children are sick thereof, they hung a Glass before the door of the Chamber where he lieth, that the spirit coming to destroy the child, seeing his Image in that Glass, should not dare to approach nearer. Their baptism cured the disease: a new remedy for measells; a new virtue of baptism. I thought it not impertinent here to add the Catalogue of the Kings of this Country, according t History of China. to their own Stories, which although it be in part fabulous, (as what ancient profane Story is not?) yet, because I have done thus in other Nations, and have so worthy a pattern in this, as the Worthy of our Age u joseph Scalig. Canon. Isagogic. lib.2. josephus Scaliger, pardon me to trouble thee with this Chronicle of their Kings. The first was Vitey, a Giantlike man, a great ginger and Inventer of Sciences; he reigned a hundred years. They name after him a hundred and sixteen Kings (whose names our Author omitteth) all which reigned two thousand two hundred fifty and seven years: all these were of his lineage: and so was Tzintzon the maker of that huge wall of China which killed many of the Chinois, of whom he took every third man to this work. For which cause they slew him when he had reigned forty years, with his son Agnizi. They ordained King in his stead Auchosau, who reigned twelve years; his son Futey succeeded and reigned seven years; his wife eighteen; his son, three and twenty: then followed Guntey, four and fifty; Guntey the second, thirteen: Ochantey, five and twenty: Coantey, thirteen: Tzentzey, six and twenty and four months: Anthey, six: Pintatey, five: Tzintzumey, three and seven months: Hue Hannon six: C●oum, two and thirty: Bemthey, eighteen: Vnthey, thirteen: Othey, seventeen: Yanthey, eight months: Antey, nineteen years: Tantey, three months: Chitey, one year: Linthey, two and twenty years: Yanthey, one and thirty years: Laupy, one and forty years: Cuythey, five and twenty years: Fontey, seventeen years. Fifteen other Kings reigned, in all, one hundred seventy and six years. The last of which was Quio●tey, whom Tzobu deposed, who with seven of his lineage reigned three score and two years: Cotey, four and twenty years: Diana, six and fifty years: Tim, one and thirty years: Tzuyn, seven and thirty years: Touco with his lineage (which were one and twenty) reigned two hundred ninety and four years: Bausa a Nun, wife of the last of them (whom she slew) one and forty years: Tautzon slew her, and reigned with his posterity (which were seven Kings) one hundred and thirty years: Diana, eighteen years: Outon, fifteen years: Outzim, nine years and three months: Tozon four years: Auchin, ten years: Zaytzon, and seventeen of his race, three hundred and twenty years: Tepyna the last was dispossessed by Vzon the Bohemian-tartar, under whom, and eight of his Tartarian successors, China endured subjection ninety and three years; Gomb● expelled Tzintzoum the last of them. He with thirteen successors have reigned about two hundred and forty years. OF THE EASTINDIES: AND OF THE SEAS AND islands ABOUT ASIA, WITH THEIR RELIGIONS. THE FIFTH BOOK. CHAP. I Of India in General, and of the ancient Rites there observed. THe name of India, is now applied to all farre-distant countries, not in the extreme limits of Asia alone, but even to whole America, through the error of Columbus and his fellows; who at their first arrival in the Western world, thought that they had met with Ophir, and the Indian Regions of the East. But the Ancients also comprehended under this name a huge Tract of Land, no less in the judgement of Alexander's followers, in his Eastern Invasions, than the third part of the Earth; Ctefias accounted it one half of Asia. Ptolomey a Ptol. lib.7. and other Geographers, did usually divide India by the River Ganges, into two parts, one on this side Ganges, and the other beyond. Although here we find no less difficulty concerning Ganges, which the most accounted the same with Guenga, that falleth into the Gulf of Bengala, which they also imagine to be that, which of the Ancients is called Sin●●ss Gangeticus: Other b Mercat. tab.●muerss. Magin. G●ag. G. Arthus bi●. Ind. Or. esteem the River Cantan (whereon Cantan chief City of one of the Chinian Provinces, whereof we have so lately taken our leave) to be that Ganges: Of which mind are Mercator, Maginus, Gotardus Arthus, and their disciples. M. Paulus c M. Paulus lib. 3. divideth India into three parts, the Less, the Greater, which he calleth Malabar; and Aba●siae, betwixt them both. Dom. Niger d Nig. Com. As.x. reckoneth the same number; the first, from the River Indus (whence this name India flowed) unto Barius, he calleth Caisarat: the second or middle, from thence to Caberis, Miniber: from thence Eastward to Ganges, he nameth Maabar, and all these on this side Ganges: beyond it placing Magin, or Mangi. Ptolomey maketh the Sinae, to be next beyond India extra Gangem, on which he abutteth them on the West: and therefore if Sinae be China, then are they by him placed quite beyond India: and therefore Mercater and Maginus esteem Cathay to be the Region of the Sinae. It is our part to leaute this matter to the discussing and deciding of others, and to hold on our perambulation through this wide and spacious Region: first relating the generalities and antiquities thereof: and next proceeding from China (where we left) unto the next adjoining Nations, certainly reputed Indian, how uncertain soever Ganges runneth, whether on this side, or beyond them: to which when we have added our survey of the islands adioning to the Continent of Asia, we may end this Book, and our promised Asian Discovery. Under the name of India, here we comprehend all that Tract between Indus and the Persian Empire on the West, unto China Eastward, as it trendeth betwixt the Tartarian and the Indian Seas. Semiramis first invaded India, as Ninus her husband had done before to Bactria, but not with like success. For although she had thought to have encountered the Indian Elephants with her counterfeits made of Oxe-hides, sowed together in that shape, and stuffed with Hay: for which use she caused three hundred thousand beasts to be slain, which might both serve in the battle for show, and beforehand to exercise her horse to such sights; and, if we believe e Diodor. Sic. lib.2.cap 5. Ex Ctesia. Antiquity, mustered in her huge army no less than three millions of footmen, and five hundred thousand of horse: Yet Stanrobates, at that time the Indian Monarch, broke her Forces, and chased her out of the field. In these first times the Indian's f Caelius Rhodig. lib.18.cap.31. are said to live like the Scythians, without houses, Cities, Temples, in a wandering course with their Tents, living on the bark of the tree Tala, and wild Venison, the skins whereof were their garments. In all India were no servants, but all freemen. These things were altered by Bacchus or Dionysius, who made an Expedition hither, not so much with Arms, as with Arts. He taught them the use of wine, oil, and sacrificing: in memory whereof, Posterity honoured him for a god. Of this the Poets, and histories of Alexander, and others make much mention. So doth Suidas tell of one Brachman, that prescribed the Rites and Laws of the Brachmanes: Solinus, of Hydaspes; and others, of Ganges, Hercules, and the rest, with much uncertainty. The first certain notice of those parts was by Alexander's invasion and conquest, who yet pierced but a small way in this vast part of the world, except that little we have of the Persians' exploits in these parts. The g Strab. lib.15. S. Aurel, Victor. Romans were hindered by the Persians' and Parthians, from passing hither with their armies, although their Ambassages be reported, both to Augustus, and long after to Antonius Pius. Strabo in his fifteenth book is large in this Indian subject. He reporteth out of Aristohulus, that the River Indus, by force of an Earthquake, changed his channel; thereby a great part of the neighbour Region being turned into a desert. For in this, Indus is like unto Nilus, in that, without it, the Country would be a wilderness, and therefore is also worshipped of the Inhabitants. It receiveth fifteen other Rivers into it. He mentioneth the Cathei not far from thence, which after happily gave name unto Cathay. To let pass the strange Creatures, which some ascribe to these parts, as Dragons of incredible bigness, those great Apes, which by imitation of men in array, made Alexander's Camp to arm themselves against so ridiculous au enemy. The Indian's are seven sorts: h Plin. l.6.c.19. Ar. lib.8. The first in estimation, and fewest in number, were their Philosophers. These kept public Acts once a year before the King, and he which in his observations was found three times false, was condemned to perpetual silence. The second sort were husbandmen, which paid the King (the only owner of all the land) a fourth part of the increase. The third was of shepherds and huntsmen, which wandered in Tents. The fourth Artificers. The fifth soldiers. The sixth Magistrates. The seventh Courtiers, and those of his Privy Counsel. If any woman killeth the King in his drunkenness, she is rewarded with the marriage of his son and heir. If any deprive another of a member, besides like for like, he loseth his hand; and, if it be an Artificer, his life. They strangle their 〈◊〉 〈◊〉, that it may be so offered whole to their Idols. Of their Philosophers, or men learned and religious, the i Brachmanes. Brachmanes obtain the first place, as being nearest in sect to the Greeks'. These are after their manner Nazarites from the womb. So soon as their mother is conceived of them, there are learned men appointed which come to the mother, with songs, containing precepts of chastity. As they grow in years they change their Masters. They have their places of exercise in a grove nigh to the City, where they are busied in grave conferences. They eat no living creatures, nor have use of women; live frugally, and lie upon skins. They will instruct such as will hear them, but their hearers must neither sneeses, nor spit, nor speak. When they have in this strict ●oor so spent seven and thirty years, they may live more at pleasure and liberty, in diet, habit, proper habitation, and the use of gold, and marriage. They conceal their mysteries from their wives, left they should blab them abroad. They esteem this life as man's conception, but his death-day to be his birthday unto that true and happy life, to him which hath been rightly religious. They hold the world to be created, corruptible, round, ruled by the high GOD. Water they imagine to have been the beginning of making the world; and that besides the four Elements, there is a fifth Nature, where of the Heaven and Stars consist. They in●reate of the immortality of the Soul, and of the torments in Hell, and many such like matters. The k The Indian Germans. Germans another Order of religious on learned men, are honoured amongst them: especially such of them as live in the woods, and of the woods, both for their diet of those wild first-fruits, and their habit of the barks of trees, not acquainted with Bacchus or Venus any more than with Ce●es. They speak not to the Kings, when they ask counsel of them, but by messengers; and do pacify the angry gods, as is supposed, by their holiness. Next in honour to these, are certain Mondi●●ntss, which live of Rice and Barley, which any man at the first ask giveth them, together with entertainment into their houses. These profess skill in Physic, and to remedy diseases, wounds, and sterilizie; very constant in labour and hardship. Others there are, Inchauters and Diviners, Masters of ceremonies about the dead; which wander thorough towns and Cities. Some there are more civil and secular, in their life professing like piety and holinesle. Women also are admitted unto the fellowship of their studies in this Philosophy, not to their beds. Aristobulus writeth, that he saw two of these Brachmanes, the one an old man shaven, the other young with long hair, which sometimes resorted to the Marketplace, and were honoured as counsellors, and freely took what they pleased, of any thing there to be sold, for their sustenance. They were anointed with Sesamine oil, wherewith, and with honey, they tempered their bread. They were admitted to Alexander's table, where they gave lessons of patience l Practise of prescribed patience. : and after going to a place not far off, the old man lying down with his face upward, sustained the Sun and showers terrible violence. The younger standing on one foot, held in both his hands a piece of wood of three cubits lifted up, and shifted feet, as the other was weary: and so they continued every day. The young man returned home afterward, but the old man followed the King, with whom he changed his habit and life, for which, when as he was by some reproved, he answered that he had fulfilled the forty years exercise, which he had vowed. Onesieritus saith, that Alexander, hearing of some religious Obseruants, which went naked, and exercised themselves to much hardship, and would m The like stubbornness is yet in their jogbies. not come to others, but would bid men, if they would have any thing with them, to come to them; sent him unto them, who found fifteen of them twenty furlongs from the City, each of them observing his own gesture of sitting, standing, or lying naked, and not stirring till Sunsetting, in that unsupportable heat, at which time they returned into the City. Ca●anu● was one of them. He afterward followed Alexander into Persia, where beginning to be sick, he caused a great pile or frame of wood to be made, wherein he placed himself in a golden chair, and caused fire to be put to, in which he was voluntarily consumed, telling (if they tell true) that he would meet Alexander at Babylon, the place fatal to Alexander's death. This Caianus told Onesicritus of a golden world, where meal was as plentiful as dust, and fountains streamed milk, honey, wine and oil. Which Country, by men turned into wantonness, jupiter altered and detained, imposing a life of hardness and labour, which while men followed, they enjoyed abundance; but now that men begin to surfeit and grow disobedient, there is danger of universal destruction. When he had thus spoken, he bade him, if he would hear further, strip himself, and lie naked upon these stones. But Mandanis, n Arr. calleth him Dandanis. lib.7. another of them, reproved Calanus for his harshness, and, commending Alexander for his love to learning, said that they enured their bodies to labour for the confirmation of their minds against passions. For his nakedness he alleged, that that was the best house which needed lest furniture of household. He added that they searched the secrets of Nature, and that returning into the City, if they met with any carrying figs or grapes, they received of him gratis; if oil, they powered it on them: and all men's houses and goods were open to them, even to the parlours of their wives. When they were entered, they imparted the wisdom of their sentences, as the other communicated his meats. If they feared any disease, they prevented the same with fire, as was now said of Calanus. Megasthenes reproveth this Calanus, as Alexander's trencher-Chaplaine, and commendeth Mandanis, saying, that when Alexander's messengers told him that he must come to the Son of jupiter, with promise of rewards, if he came, otherwise menacing torture: he answered, that neither was he jupiters' son, nor did possess any great part of the earth: as for himself, he neither respected his gifts, nor feared his threatenings; for while he lived, India yielded him sufficient; if he died, he should be freed from age, and exchange for a better and purer life. Whereupon he saith, Alexander both pardoned and praised him. Clitarchus reporteth also, that to the ' Brachmanes are opposed another Sect called Pramne, men full of subtlety and contention, which derided the studies of others in physiology and Astronomy. He divideth the Brachmanes into those of the mountains, clothed in Deeres skins, which carried scrippes, full of roots, and medicines, which they applied with certain charms to cure diseases: and the second sort he calleth Gymnetae, those naked ones before mentioned (whereof it seemeth they were called Gymnosophistae) which had women amongst them, but not in carnal knowledge: the third he calleth Civil, which lived in Cities and Villages, wearing fine linen, and appareled in skins. Nicolans Damascenus saith, o Nic. Damasc. Suetonius mentioneth this, in vita Augusti. cap.21. that at Antiochia he saw the Indian Ambassadors, sent to Augustus from Porus, the King (as his letter contained) of six hundred Kings, with presents, among which was a female Viper of sixteen cubits (one of like bigness Strabo saith he saw sent out of Egypt) and a Crayfish of three cubits, and a Partridge bigger than a Vulture. Zarmonochagas, one of these Indian Philosophers, was one of the Ambassadors, who at Athens burned himself, not moved thereto by adversity, but by prosperity, which had in all things followed his desires, left in his succeeding age it might altar: and therefore entered the fire, anointed, naked, laughing. His Epitaph was: Hear lieth Zarmanochagas the Indian, of Bargosa, which according to his Countrey-custome, made himself immortal. Suidas telleth of a Nation called Brachmanes, inhabiting an Island in the sea, where Alexander erected a pillar, with inscription, that he had passed so far. They live an hundred and fifty years, and have neither bread, wine, flesh, nor metals, nor houses, but live of the first-fruits, and clear water, and are very religious. Their wives live apart on the other side Ganges, to whom they pass in july and August, and after forty days return home again. When the wife hath had two children, she neither knoweth her husband after, nor any other man; which is observed also, when in five years he can raise no issue of her, he after abstaineth. These p Io. Boem. slay no beasts in sacrifice, but affirm that GOD better accepteth unbloody sacrifices of Prayer, and more delighteth in man, his own Image. Hyctaspes, q Am. Marcel. lib.23. the father of Darius, is reported to have learned of the Indian Philosophers or Brachmanes both Aftronomie and Rites of Religion, with which he after instructed the Persian Mag●. None r Arrian. lib.1. might sacrifice without one of these to direct him, who only among the Indian's had skill of Divination, and authority to sacrifice, and were free from other services. The Indian's are said to worship jupiter, Ganges, and other Heroes of their Country. Some of the Indian Nations accounted it dishonourable (as they do also at this day) for the wives not to be burned with their deceased husbands. Thomas s Dorotheus in vita Barthol. & Th●m. the Apostle preached the Gospel to the Indian's, and so did Bartholomew also, and destroyed their Idols (which wrought great wonders amongst them) Astaroth, Beirith, and Waldath, as Abdias t Pseudo Abdias. Bab. Epise. reporteth, who even in this History may easily be convinced to be sergeant, in ascribing the names and religions of the Grecians, juno, Neptune, Berecinthia, to the Indian's; besides those unchristian revenges, in kill so many of their adversaries, and old Heathenish, new Popish Ceremonies, fathered on those Apostles. To let pass that Abdias, a fit Bishop of that mystieall Babylon: u Gen. di.lib.6.cap.26. Alexander ab Alexandro reckoneth among their gods the greatest trees (to cut which, was with them a capital crime) and a Dragon, in honour of Liber Pater. Hercules they honoured in a Giantlike statue, whose daughter Pandaea, the Pandeans say, was their first Queen. These affirm, that in the hill Meros', which they accounted sacred to jupiter, is a cave wherein Liber or Bacchus was nourished; from whence the fable grew, that he was borne of jupiters' thigh; for so ●●● signifieth. Some of the Indian's (saith x Solin. cap.55. Solinus) kill no beasts, nor eat flesh; some live only on fish. Some kill their parents and kinsfolks, before age or sickness withereth them, and devour their flesh, an argument not of villainy, but piety amongst them. Their y Plin. l.7.c.2. Gymnosophists, from the sun-rising to the setting, fix their eyes on the bright orb of the Sun, thence observing certain secrets. Hereunto he addeth the tales of men with dogs heads; of others with one leg, and yet very swift of foot: of Pygmies, of such as live only by scent: of hoary infants; of some like Polyphemus, with one eye in their forehead; of others with ears to the ground, wherein many of the old writers are Poets, and the modern, Painters, as in many other monsters of men and beasts. We seek credit with the wise, and not admiration of fools. The z Al. ab. Al. lib.4.cop.17. Indian's never sacrificed, or saluted their Idols without dances. They were never rewarded with military honour or spoil, except they brought into the Camp an enemy's head in their hand. They punished perjury with the loss of fingers and toes; and such as deceived their Clients, with perpetual silence; and beside, they were disabled unto any Office. Their Laws are not written; their contracts without seals, or witnesses. In the hills, a Laur. Coruin. called Hemodi, Bacchus is said to have erected pillars, to witness his Conquest, as far as that Eastern Ocean, as Hercules did in the West. He built the City Nysa, where he left his sick and aged soldiers, which Alexander spared, b Arrian. lib.5. and suffered to their own liberty, for Dionysius or Baecchus his sake. And as Bacehus erected Pillars, so did Alexander Altars to the twelve chief gods, as high as towers, monuments of his far travels, where he observed solemn games and sacrifices. He c Arrian. lib.6. sacrificed also, not to his country gods alone, but to Hydaspis', Acesine, and Indus, Indian rivers, and to other gods, with other Rites and sacrifices, than he had before used: drowning a golden bowl in Indus, and another in the Ocean, in his Ethnic superstition. To him did the Indian Magis (so doth Arrianns d Arrian. lib.7. call their Brachmanes) say, that he was but as other men, saving that he had less rest, and was more troublesome, and being dead, should enjoy no more land, than would serve to cover his body. And every man (said they) stamping with their feet on the ground, hath so much as he treadeth on. Eusebius e Euseb. de praep. evang. lib. 6.cap.8. reciteth out of Bardesanes Syrus, that amongst the Indian's, and Bactrians, were many thousand Brachmanes, which as well by tradition, as law, worshipped no Image, norate any quick creature, drank no wine nor beer, only attending on Divine things: whereas the other Indian's are very vicious, yea some hunt men, sacrifice, and devour them, and were as Idolaters. Pliny beside his relations of monsters in these parts, telleth of their Philosophers (called Gymnosophists like things to that, which is before mentioned of their beholding the Sun from the rising to the setting, with fixed eyes, standing on the hot sands all day-long, on one foot by course. Toothache, with other diseases of the head & eyes, spitting, and other sicknesses, are either exiles or strangers to the Indian's. Tally saith, f Tusc. quaest.lib.5. that in this naked plight these Philosophers endure the cold of Winter, and snows of Caucasus, while they live, and the burning fire at their end without any plaining. The Indian women also strive which shall be married to her husband's corpse, in a fiery chariot, riding with him into another world.. Philostratus in his large Legend of the life of Apollovius Tyanaeus, their Philosophical Saint, relateth g Phil. l.2.c.4. his pilgrimage into India, to the Brachmanes, in which he came to Nysa, where was a Temple of Bacchus built by himself, planted about with Bays, Vines, and ivy, whose shady roof covered the same. In the midst was an Image: all instruments belonging to the Vintage were there, some of gold, others of silver hanged up, sacred to Dionysius. He after h Cap. 9. came to Taxilla the City royal, where he found the Temple of the Sun, and in it, the ivory Image of ajax, with golden statues of Alexander: and over-against the same, brazen Images of Porus. The walls of red marble shined like fire, interlaid with gold, resembling lightning. The Mosaical floor powdered with pearls. The King here offered sacrifice to the Sun. For the peppertrees, i Lib. 3.cap.1. which (he saith) are great, and abound with Apes, who gather the pepper for the Indian's gratis, brought thereunto by a wile of the Indian's, who first gather some, and lay it on heaps, and then go away: at their return, finding many the like heaps made by the emulous Apes, I leave it to the Author's authority, and Readers credulity: as that also which followeth of the Inhabitants of Paraca in these parts, who by eating a Dragon's heart and liver, attain to understand the language (if so I may term it) of beasts. And if you marvel at this, k Cap. 3. that which follows will amaze you; of men which do not, as the former, communicate with the nature of beasts, but of spirits, making themselves at their pleasure invisible. Hear in a holy hill was a pit, whereof no man drinketh, by which the Indian's bind their faith, as by the most solemn and inviolable oath. In this pit was a fiery receptacle, where men were purged from their offences: and two tubs (of Whetstones, I should say) of rains and winds, the one being opened yielding rains, and the other, winds. In this place were many Indian, Graecian, and Egyptian statues, with their Rites observed accordingly. This hill was reported the middle of India, and every noontide they sing Hymns to the Sun for that fire, borrowed (they say) from his beams. The Brachmanes sleep on the ground, on herbs strewed two cubits thick, that by this elevation they might more signify their devotion to the Sun, whom they laud night and day. He found l Cap. 4. jarchas their principal, with seven associates, sitting on Thrones of Brass. jarchas could tell Apollonius his Name, Nation, and Adventures, which had befallen him all his life. They anoint themselves, then wash in a fountain, and after this, being crowned, enter the Temple in solemn Procession, with Dances, smiting the ground with Rods, wherewith the earth, like unto waves, did move and raise itself. jarchas being asked by Apollonius, what he thought of himself and his company, answered, That they were Gods, because they were good men: that he himself had sometime been Ganges, and Apollonius before had been an Egyptian Mariner, an attendant which there waited on them had been Palamedes, whose misfortunes we read of in the wars of Troy, thus in new bodies presenting themselves to the world. The world, he said, was a living creature, compounded of five Elements, with divers other things of Pygmeys, which lived under the Earth, of Griffins, etc. Thus much I thought to add of Apollonius, because some vain Philosophers have impudently compared him to our Saviour, that the Reader might parallel this Legend with the Gospel out of this darkness, the more to admire that more than admirable Light. And thus much out of Philostratus, of the Brachmanes. The Gymnosophists are by him placed, and by that name known, in Egypt and Aethiopia, whither also Apollonius went to visit them. CHAP. II Of the Indian Provinces next adjoining to China. CAuchin-China a Magin. is an Indian Kingdom, situate between the River Cantan, and the Kingdom of Siam, divided into three Provinces, and as many Kings, but one of them is Paramount. It b Discourse of China, p. 381. aboundeth with Gold, Silver, Aloes, Porcelain, and Silk. They are Idolaters and Pagans', and c Gi. Bot. Ben. have had some devotion to the Popish Christianity, moved thereto by certain pictures of our Lady, of the last judgement, and Hell (a new kind of preaching) and have erected many Crosses amongst them, of which the friars report (after their fashion) some miracles. Their Religion seemeth little to differ from that of the Chinois. Nigh unto this Kingdom is Champa, the name of a Kingdom, and chief City thereof, of great Traffic, especially of Lignum Aloes, which groweth there in the Mountains, prized at the weight in Silver, which they use in Baths, and in the Funerals of great Princes. In Religion they are as the former. Camboia lieth Southward from thence, a great and populous Country, full of Elephants and Abadas (this Beast is the Rhinoceros:) Here also they begin to honour the Cross, as Friar Silvester (a man, as they say, much reverenced by the King, and honoured of the people) hath taught them. When the King dieth, d Summario di pop. orientali. his women are burned, and his Nobles do voluntarily sacrifice themselves in the same fire. The women are generally burned with their husbands at their death. The Camboyans dealt treacherously e Navigatio. jac. Neccij per Cornel. Nicolai. with the Hollanders, An. 1602. whom they invited to the shore, with promise of certain Buffs, and then cruelly slew them. They detained the Admiral on shore, to be redeemed, with some of their Ordinance. When they intent a journey, they use divination with the feet of a Hen, to know whether it will be lucky, or no; and as the Wizard shall answer, they dispose of themselves, either to go, or stay. On this side of Camboia, is f Magin. G.Bot. Ben. Siam, mother-city of a Kingdom bearing the same name, in which are reckoned thirty thousand families of Moors, besides the Naturals. In these parts are huge woods, harbours of Lions, Tigers, Ounces, and Mariches, which have maidens faces and Scorpions tails. Hear runneth Menan out of that huge lake Chiamay, which yieldeth this and other Rivers of like nature to Nilus in Egypt. They have amongst them many religious g Discourse of China, p. 390. men, which lead an austere life, and therefore had in great reputation of holiness. These live in common: they may not marry, nor speak to a woman (which fault is punished with death) they go always barefoot, in poor array, eating nothing but Rice and green herbs, which they beg from door to door. They crave it not, nor take it with their hands, but go with a wallet at their backs always, with their eyes modestly fixed on the ground, and calling or knocking, stand still, till they receive answer, or some thing be put in their wallets. Many times they set themselves naked in the heat of the Sun: notwithstanding that himself, with such direct beams, together with his fry (whole armies of Gnats) do their utmost malice upon them. They rise at Midnight to pray unto their Idols, which they do in Quires, as the Friars do. They may not buy, cell, or take any Rents, which, if they should do, would bring on them the imputation of Heretics. Some Merchants of Siam being at Canton, and hearing that Friar Martin Ignacio and his companions, were there imprisoned, for ●●● that Chinian Kingdom without licence, they visited them, and seeing their poor friars weeds, they, besides other alms, offered to pay their ransom, if money would do it. The Siamites h G. Bot. B●●. l.2.part.3. commonly hold, that GOD created all things, rewardeth the good, punisheth the bad: That man hath two Spirits; one good, to keep; and the other evil, to tempt, continually attending him. They build many and fair Temples, and place in them many Images of Saints, which sometime lived virtuously, and now are in Heaven. They have one Statue fifty paces long, which is sacred to the Father of men. For they think that he was sent from above, and that of him were borne certain persons that suffered Martyrdom for the love of GOD. Their Priests are clothed in yellow long garments. (This colour is esteemed holy, and every yellow thing, for the resemblance which it hath with Gold, and with the Sun, is hallowed to GOD.) Besides that which is before said of their strict orders, they may not nourish Hens, because of their female Sex. To drink Wine, is punished in their Priests with stoning. They have many Fasts in the year, but one especially, in which the People frequenteth the Temples and their Sermons. They have their canonical hours by day and night for their holy things. They hold, that the World shall last eight thousand years, whereof six thousand are passed, and then it shall be consumed with fire: at which time shall be opened in Heaven seven eyes of the Sun, which shall dry up the Waters, and burn up the Earth. In the ashes shall remain two Eggs, whence shall come forth one man and one woman, which shall renew the World. But there shall be no more Salt, but fresh Rivers and Lakes, which shall 'cause the Earth, without man's labour, to abound in plenty of good things. The Siamites are the sink of the Easterue Superstitions, which they derive to many Nations. The inhabitants of this Kingdom are much given to pleasure and riot: they refuse the use of manual Arts, but addict themselves to Husbandry. They have i Maginus. G.Bot. Ben. public Schools, where they teach Laws and Religion in the vulgar Language: other Sciences they learn in a more learned Tongue. They worship innumerable Idols, but especially the four Elements; according to which his Sect, each man maketh choice of his burial. They which worshipped the Earth, are therein buried: the Fire burneth the dead carcases of them which observed it: in the Air are hanged (to feast that ayrie-winged people with their flesh) those which adored the Air, being alive. The water drowneth those which had alive been drowned in that Watery Religion. Every King, at his first entrance to the Crown, erecteth a Temple, which he adorneth with high Steeples, and innumerable Idols. In the City of Socotay is one of metal, fourscore spans high. The Kingdom of Siam comprehendeth that Aurea Chersonesus of Ptolomey, described by Arrianus in his Periplus, (the Map whereof Ortelius set forth 1597) which Tremellius and junius judge to be Salomons Ophir. The Land trendeth long and narrow, and containeth five hundred Leagues of Sea-coast, compassing from Chaupa to Tavay. But of this space the Arabians, or Moors, have usurped two hundred, with the Towns of Patane, Paam, jor, and Malacca, now in possession of the Portugals: and the Kingdoms of Avarice, Chencran, Caipumo, and Brema, have shared also therein. Odia k joan. Bar. l.9.c.2. is the chief City thereof, containing four hundred thousand households, and serveth the King with fifty thousand soldiers: and to the River Capiumo (on which it standeth) belong two hundred thousand Vessels. This King hath nine Kingdoms subject to him, and thirty thousand Elephants, whereof three thousand are trained to the wars. His Nobles hold their Lands in a kind of Knights-Seruice, like the Turkish Timars (yet only for term of life) and without the Kings pay serve him, whensoever he appointeth, with twenty thousand horse, and two hundred and fifty thousand foot. The Country is compassed with the high Hills of jangoma, Brema, or Brama, and Avarice, and is itself plain, in situation and fertility (caused by inundation) like to Egypt. The Lai are tributaries to Siam, for fear of the Gueoni, Caniballa and Man-eaters living: in the mountains adjacent; against whom the Siamite defendeth them, and invaded those Gueoni one time with twenty thousand horse, two hundred and fifty thousand footmen, and ten thousand Elephants for Carriages and War. Caesar Fredrick l Cas. Frid. reporteth, That in the year 1567. the King of Pegu besieged the King of Siam, in his chief City, with an Army of 1400000 men, and lay before it 21. months, and had 500000 fresh soldiers sent him in supply, and yet had not prevailed, if Treason had not more furthered his designs then force. The gates were one night set open, and the Peguans entered: which when the Siamite perceived, he poisoned himself, leaving his Children and Kingdom a prey to the Conqueror: whose triumphal return, Frederick (then in Pegu) beheld. Since that time the Kings of Siam have been tributaries to Pegu. After this Peguan had reigned seven and thirty years, he left his Kingdoms, but not his fortunes, to his son: who taking displeasure against the Siamite, his vassal, sent for him to come to him, which he refused. And thereupon he entered into his Country with nine hundred thousand men, and besieged him in his chief City: which he, seeking politic delays, made semblance still to deliver, until in the third month after (which was March) the River overflowed the Country six score miles about, after his yearly custom, and partly drowned, partly committed to the Siamites, attending in boats for this booty, to be slaughtered, that huge Army; of which, scarce threescore and ten thousand returned to Martavan, and those without Elephants and Horses. And when the King of Pegu proceeded in his attempts with like success, the Siamite, at last, besieged him in Pegu, his Royal City, An. 1596. But hearing a rumour of the Portugals coming to help him, he raised his siege. These are the reports of Franciscus Fernandes, a jesuite. Of the Peguan we shall speak more in the next Chapter. Malacca is now subject to the Portugals, who have there their Bishop, and a College of jesuits besides the Castle. It sometime was subject to Siam, from whom it rebelled, after that Merchandise had made them rich. The Air is here very unwholesome: their Speech, a devised Language of the first founders (for it is not long since it was but a few Fisher's Cottages:) their Religion is Mahometan, as a great part of the Coast here about is. Maginus calleth it the Centre of the Eastern Traffic. They are m Linscho●. R. Fitch. proud of that their Language; wherein they devise many Sonnets and amorous Poesies. The Malayos, or Country people, go naked, with a Cloth about their middle, and a little Roll of Cloth about their heads. Lodovico Barthema (who was there before the Portugals knew it) supposed, that here arrived more ships then in any City in the world. The River Gaza, near thereunto, is more, after his reckoning, then fifteen miles over. The people in the Country (which compasseth about two hundred and threescore miles) lodge in Trees, for fear of Tigers. After that Alphonsus n joan. Bar. l.9. Albuquerque had conquered Malacca, the Moors, dispossessed there, seated themselves in diverse places along the Coast, and some of them usurped the title of Kings. Patane o G. Arthus Dantisc. Hist. Ind. Oriene. pag.333. is a City between Malacca and Siam, chief of that Kingdom, whereto it giveth name, in the height of seven degrees. The buildings are of Wood and Reed, but artificially wrought. The Mesquit (for many of them are mahumetans) is of Brick. The Chinois are more than the native inhabitants. They are of an Ash-colour. The use p Navig. jacob. Neccij. three Languages; the Malayan (which to them is natural) the Sian, and Chinan. The first is written like the Hebrew, from the right hand; the second, like the Latin, from the left, and almost in like Characters; the third, from the right to the left, with a descent from the top to the bottom. The Chinois have idolatrous Temples, and so have the Sians, wherein are many golden Statues; the Priests which attend them are clothed in yellow. They have sacred youths which are their Oracles. The people when they inquire of them, sit a convenient distance from the Images, and observe the young man's gestures (who with his hair dishevelled lieth prostrate before the Idol) singing and playing on Instruments, until he arise, and standeth up. For then, as possessed of the Devil, he runneth up and down with a terrible countenance, and maketh a stir, as if he would kill himself, and them that stand by, with a sword which he hath in his hand. Than the people prostrating themselves, request him to declare the devils Oracle, and he answereth as pleaseth him; his lies being accounted Oracles. Adultery is here a capital offence, the father of the malefactor being the Executioner, or his next kinsman, if he be dead: yet is this vice common (notwithstanding this rigour) by reason of the women's unbridled lust. The Kingdom was governed many years by a Queen, who gave good entertainment to the Hollanders. james Neccy and his fellows, An. 1602. after their double misfortune and madness, which had befallen them, the one in jest, the other in earnest; this at Macao in China, where they were, and knew it not, and setting twenty m●● on shore * The Hollanders saw many men & women of China in their Boats, which were Fishers, and dwelled in them: but saw not a Portugal, nor could procure any of the other, at any sum, to deliver them a letter on shore. After 1603, the Hollanders took a rich ship of the Portugals at Macao, laden for japan. Cornel. de Vena. , never saw them again, but heard, that the Portugals had caused fifteen of them to be hanged: the other at Auarella Falca, in 11. degrees ½. where they found the Tract of Carts, and footings of Beasts, but could not see a man, nor shoot a Beast. They guessed, that the people lived as the Tartars, wandering in Carts and Tents, without any settled dwelling. The place was by them called Sotternym, by reason that many of their company had lost the use of reason, and become mad, with eating a certain fruit there growing, like to Plums, with a tender stone, which continued till they had slept. Had they known then the easiness of the cure, it had been better than any Comedy to have tickled their Spleen, and provoked laughter r A merry madness of Every one in his ●●●mor. , to see one fight against the enemies, which assaulted him at his Cabin: to hear another with piteous shrieks cry out on the multitude of Devils and Hobgoblins, which affrighted him: a third sees strange sights, and cries out, the ship is full of strangers: and whiles one, in more pleasing distraction, enjoyeth (and joyeth in that distracted pleasure) the sight of GOD and his Angels, another (transported by this humoured Charon) with dreadful and ghastly looks trembles at his supposed sights of the Devil, and his hellish associates. It were a madness to relate how exceedingly this their madness was diversified, and how many Acts this Tragical Comedy had, till sleep had dispersed those fumes wherewith that fruit had distracted their brains. From thence (as is said) they came to Patane, where the Queen entertained them in good sort, and to their contentment. As the difference of their writing, in such nearness of dwelling, is very much, so no less is found in their Religions. The Batavians are mahumetans. The Chinois and Siams are ethnics, in that diversity of Rites which you have heard. While the Hollanders were there, one of those youths, in that Prophetical distraction beforementioned, warned them to departed from thence; for a great fire would otherwise consume them: whereupon many forsook their habitation, and yet no fire happened. They also saw the execution of their severe Law against Adultery, on two noble Personages, whose lewd familiarity being detected, she chose to be strangled, and he to be stabbed (the Law permitting them their choice of the kinds of death) which by the fathers of the parties was executed on them. In single persons it is accounted no crime. And if a foreign Merchant come to trade there, they use to ask him, if he need not a woman: yea, many young women offer their service; and the price and time being agreed on, she, whom he pleaseth to choose, goeth with him to his house, and in the day performeth the office of a Servant, in the night of a Concubine: but then neither of them may seek change of pleasure, without great peril. The Siamites that live here, wear two or three balls of Gold or Silver, as big as a Tennis-ball, in their yards, as we shall after observe in Pegu. The Mahometans wear them not. The Queen keeps herself close at home among her women; of which, some may not marry (but yet may do worse) others may, having first obtained the Queen's licence. It is seldom that she is seen; yet sometimes she is, when she rideth on an Elephant in Progress, for her recreation. And for Elephants, they have a devise to take them in this sort. Some ride into the s See the next Chapter of another way to take them. Woods on a tame Elephant, and when they espy a wild one, they provoke him to fight. While these are fastened in the encounter, by the teeth, or tusks, each striving to overthrow the other, some come behind the wild Elephant, and fasten his hinder feet, and so either kill him for his Teeth, or by famine tame him. Since this time t ●o. Herinannis● Hist. Nau. ab 1602. a●. 604. , the Hollanders have had much trading at Patane; and the King of jor, moved with their good success against the Portugals, joined his Navy to theirs, to chase them out of those parts. Yea, they have braved the Portugals, even before Goa, the Seat of their Viceroy; and in November, 1604, at calicut u Step. ●●● gen. entered into solemn League with the Samaryn, and the Hollanders, against them: and the next year they won from the Portugals the Castles of Amboyne and Tidore, not to mention many other prizes taken from them by the Hollanders at sundry times. In the year 1605, Cornelius Matelivius was sent to the Indieses with twelve ships; and the next year after Paulus à Caerden, with twelve more. And Matelive x Corn. Mateliy. Navig. & pug. Amstelodam. Hist. 10, Isacij Pontani. besieged Malaca in the year 1608, and on the seventeenth of August was a great fight by Sea, betwixt the Portugals and Hollanders. But in this attempt they had not success answerable to their desire. He that will not only read, but in manner see, the most of these exploits of the Hollanders, with other rarities of the Indieses, may resort to Theodoricke y India Orientalis, parts ●. per T. & is. de Bry. and Israel de Bry, who have in lively stamps expressed these Navigations, with the observations of Linschoten, and others. CHAP. III Of the Kingdom of Pegu, or Brama. PEgu a G. B●●. Ben. is the City Royal of the Kingdom Brema, or Brama, the Nation where began the greatness of the late Kings. These Bramen inhabited near the Lake Chiamay, among whom the King of Pegu had his Lieutenants or Viceroys: One whereof (the Deputy of Tangu) about threescore and ten years since, rebelled against him, and surprised the Kingdoms of Prom, Mellntay, Calam, Bacam, Mirandu, Avarice, all peopled with the Bramen, trending Northwards a hundred and fifty Leagues. He after attempted Siam with an Army of three hundred thousand, and ●ent three months in making way through the huge Woods and inaccessible Places, but achieved not his purpose. After his return, he assailed Pegu, and conquered it; and then returned the second time 1567., as in the former Chapter is mentioned. b N. Pime●ta lit. F. Fernandez. He subjecteth to his signory twelve Kingdoms, which Fernandes thus rehearseth: The Kingdom of Cavelan, where are the best Rubies and sapphires: secondly, that of Avarice, the bowels whereof are filled with Ours of Copper, Led, & Silver: the third Bacan, enriched with Ours of Gold: Tungran, the fourth, aboundeth with Lac c Hard Wax. and Lead: such is Prom, the fifth: The sixt is jangoma, stored with Copper, Musk, Pepper, Silk, Silver, Gold: Lauran, the seventh, had Beioim enough to lad ships: the eight and ninth are the Kingdoms of Trucon, Staples of China-marchandise: the tenth and eleventh are the Diadems of Cublan, between Avarice and China, powdered with precious stones: Siam, whence we last came, is the last of the twelve; in the invasion whereof he armed a million and threescore thousand men (which number is short of d Frederick saith he had 2 & crowned kings at command, and that no King in the World was of greater power. frederic reckoning, except we ascribe that surplusage to Victuallers, Voluntaries, and Servants and Attendants on the baggage:) which Army (saith Fernandes) he tithed out of his people, taking one only of ten. He so abounded with wealth, that a hundred ships, fraughted with Rice, seemed to diminish nothing of the plenty. The Fields are said to yield three harvests in a years and of Gems the store is beyond estimation, and almost maketh them there short of the estimation of Gems; But this wealth, then wanting no store, had, when ' Fernandes writ this 1598., a contrane vicissitude, of no store, but of want, even of those things which Nature exacteth, as necessary props of life. Scarcely of so many millions were left seven thousand persons, Men, Women, and Children, to participate in the King's imprisonment or Siege in his Tower, and those feeding on man's flesh, the parents requiring of the children that life which before they had given, to sustain their own, and now laid them not in their bosoms, but in their bowels, the children become living Sepulchers of their scaree-dead parents. The stronger preyed upon the weaker: and if their flesh was eaten up before by their own hunger, leaving nothing but skin and bones to the hungry assault of these raveners, they ripped the belly, and devoured their inward parts, and breaking the skull, sucked out the brains raw. Yea, the weaker sex was by the strength of famine armed with no less butcherly despite against whomsoever they could meet in the streets of the City; with their knives, which they carried about them, as harbingers to their teeth, in these inhospitall inhumane-humane banquets. And thus did the besieged Citizens, while the King endured in his Tower no small part of like misery, besides the indignity, so to be by his own vassals straightened, and after slaughtered. But such is the just hand of the King of Kings, who regardeth not persons, but as he showeth Mercy to the merciful, so doth he reserve Vengeance for cruelty and Tyranny. Pardon me, Reader, if on this spectacle I 'cause thee, with myself, to stay a while and wonder. The Sun, in his daily journey round about this vast Globe, saw few equal (that I say no more) to this Peguan greatness, and yet in a small space, he that is higher than the Highest, hath abated and abased this Magnificence lower than the lowliest of his Princes. After the death of that Braman Conqueror, his son, in the second month of his succeeding Reign, hearing that the King of Avarice, his tributary and uncle, was plotting some conspiracy, he committed to prison forty of his Nobles, partners in that new Prolect, and bringing them all, with their Parents, Wives, Children, Friends, and Acquaintance into a Wood, set e There were destroyed by this flame and execution 4000 persons. Arthus pag. 326. & Caspar Balby, c. 37. hath the same number, saying, That all the Citizens of Pegu were enjoined to be present at the execution. He calls the place not-a-Wood, but a Prison. He was then at Pegu. fire thereon, commanding to cut them in pieces, whosoever escaped out of the flame. This kindled another fire in the hearts of his discontented subjects, which was not quenched, but with his overthrow. He warred on his uncle, the King of Avarice, with no great advantage, till they both agreeing to try it by single Combat on Elephants, Pegu obtained the Conquest. In the mean time the Siamite with an Armle marched to the borders of Pegu, divulging rumours. That he came to secure his Lord against the Avan Rebel. The King enraged hereat, sent presently part of his forces to take him, and present him captive: but the soldiers refused to follow the General in this Enterprise, and returned to their own houses. The King, after his return, sent to Siam, by fair speeches to persuade him to come to him: He refused his presence, but denied not his wont Tributes. Hereupon the King, after two years provision for the War, made that unhappy Expedition in the former Chapter mentioned. And there the waters taking part with the Siamite, he tried once and again the like fortunes of war. He sent his brother the King of jangoina, and his own son twice; which did much harm to the Si●miteses, and received no little themselves; never returning without loss of half their army, and of his own son, in the last invasion slain with a shot. Relentless he (inflamed rather with his losses) determined another Expedition in his own person; and therefore laid up store of provision in barns at Martavan, Murmulan, Tavay, and Tànassarin, three years together, purposing then to employ all the Peguans in this enterprise. But they weary of foreign calamities, f I●●● piscator sapi●. hid themselves in woods and wildernesses, and some turned Talopores: so they call their religious persons. Many sold themselves slaves. The King persisting, in his person gave order to his uncle Ximibegus, to take a muster of all the people, and to entertain half of them for the wars. But he missing so many, which had by those new courses prevented this service, acquainteth the King therewith; who enjoineth the late professed Talopoyes to resign their habit, the young men to be compelled to warfare, the old men to be exiled to the Bramen, where after he caused them to be exchanged for horses. He caused all the Peguans also to be branded in the right hand, that they might be known. This made them entertain thoughts of rebellion, which was first practised by the Colmians, who set a new King over them. The Peguan sent an Army against them, with charge to burn or bring away all they could find among them, which they did, together with many of the people of both Sexes, which he (after his manner) setting Wood about them burned. And when the rest (not able to War against their King and famine at once,) submitted themselves, with g The cruel tyranny of the K. of Pegu. exquisite torments he slew them all. He then sent to his son, the King of Avarice, to transplant those people of every Age & Sex, to people these forlorn Desolations of Pegu. They, unacquainted with this air, broke forth in diseases, wherewith they infected also the natural Inhabitants: which plague made such havoc, that many in impatience cast themselves into the River. The Murmulans with help of the Siamites seized on their Castle, whom the King besieged a year together, and then was forced from thence by the Siamites sudden irruption, with loss of the most of his people: the horses, Elephants, & country itself remaining their recompense. And the Peguan Captains also, fearing their masters tyranny, become subjects to the Siamite, whose whole families this tyrant with fire & water destroyed, so that all the tract from Pegu to Martava and Murmulan was made a Wilderness. These things done, he sent for his younger son, the King of Pr●m, and commanded him to the siege of Murmulan: who, utterly mis●●king the attempt, conveyed himself in the night homewards, with purpose of rebellion. The King of Siam not ignorant of this Peguan estate, invaded the country in harvest-time, and therefore that, which they could, they conveyed into barns, the rest was fired. He proceeded and laid siege to Pegu: in which at that time were a hundred and fifty thousand men, and three thousand pieces of ordinance, a thousand whereof were Brass: but (as is said) for fear of the Portugals, which were said to have entered into Siam by the way of Camboia he departed, leaving Famine behind as Lieutenant of his Wars, which caused the Forrenners, then in Pegu for the defence thereof, to get them to their own homes. Those few which remained, lived with provision from Tangu. The King sent to his Deputy in Tangu, to come to him with all the Inhabitants of the Country and their store, leaving his Wife, and some few to guard the City. He answered that he would sand half, and to demand all were unreasonable. The King sends four Noble men with Soldiers to force him hereunto. But he slayeth the leaders, and seizeth on their followers. Thus the Famine increasing, and the people eating one another, the King numbereth the Citizens, among whom he findeth seven thousand Siamites, whom he commanded to be slain, not leaving above thirty thousand of all sorts in the City. His son, the King of Prom, which had now stood out three years, began to relent and sue for pardon, with promise to bring the Promans (to the number of fifty thousand) to the City, whereat his Father rejoiced, and sealed his pardon which he sent him with many gifts. h judas cannot be secure, till he hung himself, But his chief counsellor, author of this rebellion, fearing all the blame would be laid on him, poisoned the Prince: himself, aspiring to the Kingdom, was within one week destroyed: and the Nobles, every man seeking to seize the state to himself, caused that of those fifty thousand, within two months space, whiles every week they had a new Prince, scarce remained fifty men fit for War, which departed to Pegu, three or four in a Ship, leaving their Country to the habitation of wild beasts. The Natives of Pegu are not quite extinct, but many of them are fled into other Kingdoms; of whom, and of the Bramen, jangoma numbereth a hundred and twenty thousand: Oracan, twenty thousand: Siam, a hundred thousand: and the King of jangoma is able (they say) to arm a million of men. The Talapoyes persuaded the jangoman to depose his brother of Pegu. He alleged his oath unto his Father, while he lived. They reply, that no oath might prohibit, if he placed his brother in a Vahat (or golden Throne) to be adored for a God. And partly with this (I may not call it) reason: and partly, as Xerxos alleged for himself, because that his elder brother was borne before his Father was King, and because his mother was the former King of Pegu's daughter, he persuaded himself that it was lawful. And thus was the state of this mighty Kingdom in the year 1598., brought to one City, which also was now become a withered carcase, and well near the Sepulchre of itself, and (as mischiefs come not alone) besieged by Mogus, King of Orracan. Andrea's i A Boves. Boves (in his Letters the 28. of March, 1600.) thus finisheth this Tragedy. When the King of Pegu saw himself in such streites, besieged by the Kings of Orracan, or Arracan, and Tangu, he yielded himself to the King of Tangu: who dealt treacherously with him, and cut off his head, as he did to the Queen likewise, and the Prince. He than hasted to the Tower of Pegu, where he found as much gold and jewels as laded six hundred Elephants, and as many Horses, besides silver and other metals of smaller price. The King of Arracan then absent, and angry that the King of Tangu (contrary to promise') had seized all the treasure to himself, he purposed to invade his kingdom, and to that intent, had the aid of many Portugals (amongst whom this jesuite was one) who saw the ways and fields, lately so fertile, now full strewed with dead men's bones and Skulls, and in the Rivers all passage of Ships hindered by the Carcases of men. The King of Arracan found in the town aforesaid, three millions of silver, with the Artillery: and then remained Lord of Pegu. But the Kings of Siam and jangoma prevented his enterprise for Tangu, which they invaded to deprive him of his treasures. The King of Siam twice assailed Martavan with repulse, whereupon, he caused two of his cowardly Captains k A cruel punishment of Cowards. to be cast into Cauldrons of scalding Oil: and the third time conquered that kingdom. Thus have you heard of the power and subversion of this great Monarchy: so much the more lamentable, because their fall was from such a height. The Country is so fertile, that at what time so ever Corn be put into the ground, the payment is good with increase. I have seen which mine eyes (saith Caesar Fredrick) that they have eaten Serpents, Scorpions, all manner of Herbs and grass. Such fertility, and such stomachs, as they make credible the reports of their huge Armies, so do they make more terrible the reports of their desolations. This that I speak of their diet, I understand not of their extremity and Famine, but ordinarily. Mr. Fitch saith the same, that they eat Roots, Herbs, Leaves, Dogs, Cats, Rats, and Snakes, they refuse almost nothing. It is above a hundred years since Vertomannus was there, who in company of a Persian Merchant went to visit the King, who then had wars in Aua. They went in a Boat all of one piece of Wood, fifteen or sixteen paces long. The Oars were Canes, and the Mast was one Cane as big as a Herring-Barrell. The King wore as many jewels as were worth a great City, which made him in the night time to shine as the Sun. He had then a sacrifice to do to the Devil, and the next day the Persian presented him with rich Corals, which he took in so good worth, that he gave him as many Rubies as were worth a hundred thousand ducats. The King, that lived when Master Fitch l 1588. M.R. Fitch. Cas. Fred. was there, had one Wife, and three hundred Concubines: of whom he was said to have fourscore and ten Children. He sat in judgement almost every day. They use no speech in their suits, but give up their Supplications, written in the Leaves of a Tree with the point of an Iron bigger than a bodkin. These Leaves are of an Elne long, and two inches broad: they are also double. He which giveth in his Supplication standeth a little off, with a present: which, if the King granteth his request, he accepteth; if not, he returneth with his present. Pegu is (or at lest in a more unhappy tense, when they were there, was) a City great, strong, and very fair, with walls of stone, and great ditches round about it, with many Crocodiles in them. There are two towns; the old, in which the Merchants abide, and the houses are made of Canes called Bambos: and the new, for the King and his Nobility. The City is square with fair walls, having in each square five Gates, besides many Turrets for Sentinels to watch, made of Wood, and gilded very fair. The streets are strait as a Line from one Gate to another: and so broad, that ten or twelve men may ride affront through them. On both sides at every man's door is set a Coco-tree, yielding a fair show, and comfortable shadow, that a man might walk in the shade all day. The Houses are made of Wood, and covered with Tiles. The King's house is in the midst, walled and ditched about: and the houses within of wood sumptuously wrought and gilded. And the house wherein his Pagode or Idol standeth, is covered with Tiles of silver, and all the walls are gilded with Gold. Within the first Gate of the King's House was a large room, on both sides whereof were houses made for the King's Elephants. Among the rest he had four white Elephants, a thing rare in Nature, but more precious in his estimation. For this is part of his Royal Title, The King of the White Elephants. And if any other hath any Bee will seek by favour or force to have the same, which (some m Linscot● say) was the cause of the quarrel betwixt him and the King of Siam. Great service was done unto them. Every one of these white Elephants stood in an house gilded with Gold, and were fed in vessels of silver gilt. One of them, as he went every day to the River to be washed, passed under a Canopy of Cloth of Gold or Silk, carried by six or eight men; as many going before playing on Drums or other Instruments. At his coming out of the River, a Gentleman washed his feet in a Silver Bason. There were of black Elephants nine Cubits high. The King was said to have above five thousand Elephants of War. There was about a mile from Pegu, a place builded with a fair Court i● it, to take wild Elephants in a Grove: which they do by the Female Elephants, trained to this purpose, and anointed with a certain Oil, which causeth the wild Elephant to follow her. n R. Fitch. 28. call. Balbye c. 38. When the Hunt's men have brought the Elephant near to the City, they sand word thereof, and many horsemen and footmen come out and cause the Female to take a straight way, which leadeth to the place where she entereth, and he after her● for it is like a Wood When they are in, the Gate is shut, and they get out the Female. The wild one seeing himself alone, weary, and runneth against the walls which are made of strong Trees: some of them break their teeth therewith. Than they prick him with sharp Canes, and 'cause him to go into a straight house, and there fasten him with a rope, and let him fast three or four days, and then bring a Female to him, with meat and drink, within few days taming him. When they go into the Wars, they set a frame of wood upon their backs (bound with great cords) wherein sit four or six men, which fight with Guns, Darts, Arrows, and other weapons. All Authors agreed, that no beast cometh so near the reason of a man as the Elephant, yea they seem to go before some men in conceit, haughtiness, desire of glory, thankfulness, etc. The Peguans are beardless: and carry pincers about them to pluck out the hairs if any grow. They black their Teeth, for they say a Dog hath white teeth. The men of Pegu, Avarice, jangoma and Brama wear balls in their yards, which they put in the skin being cut, and wear, for every Child one, till they have three, and may take them out at pleasure: the lest is as big as any Wall-out: the biggest as big as a little hens Egg. They were invented to prevent Sodomy, which they use more than any people in the world: Abusing the Male-Sexe, causeth the women also to wear scant clotheses, that as they go, their thigh is seen bore, to provoke men to lust. If the King give any one of his Balls, it is a great jewel accounted: they heal the place in six or eight days. The Bramas that are of the king's blood prick some part of their skin, and put therein a black colour, which lasteth always. If any merchants resort thither, he shall have many Maids (saith o Lins●●● Linschoten) offered him by their parents to take his choice, and having agreed with the parents he may, for the time of his abode, use her as his slave, or his Concubine, without any discredit to her. Yea, if he come again, after she is married, he may, for the time he stayeth there, demand her in like sort to his use. And when a man marrieth, he will request some of his friends to lie the first night with his Bride. There are also among them that sow up the privy part of their. Daughters, leaving only passage for Urine: which, when they marry pass under the Surgeon's hand for remedy. Caspar Balby, and Got. Arthus, tell of another custom of their Virgins, if that name may be given them. For saith he, p Histor. Indiae Orien. pag.313. Virgins in hoc regno omuinò nulla●reperire l●cet: Puellae eni● emues statim à pueritia sua medicamentum quoddam usurpant, quo muliebria disten duntur & apertae continontur: idque propter globul●s quos in virg●●s vir● gestant: illis enim admittendis virgins arctiores nullo modo sufficerent. If a man be bankrupt the Creditor may cell his wife and Children. Their money is called Ganza, and is made of Copper and Lead, which every man may stamp that will. Gold and Silver is merchandise and not money. The tides of the Sea between Martavan and Pegu by Caesar Frederick q Cas. Fred. are reputed the greatest wonder which he saw in his travels: being so violent, that the air is filled with noise, and the earth quaketh at the approach of this watery element, shooting the boats that pass therewith as arrows, which at a high water they suffer not to anchor in the Channel, which would betray them to the devouring jaws of the returning tide, but draw them toward some bank, where they rest in the ebb on dry land, as high from the Channels bottom as any house top. And if they arrive not at their certain Stations, they must back again whence they came, no place else being able to secure them. And when it increaseth again, it giveth them three calls or salutations: the first wave washeth over the bark from Stem to stern: the second, is not so furious: the third, raiseth the Anchor. In Negrais in Pegu r R. Fitch. divers people devil in boats which they call Paroes; the country being full of Rivers, in which they go too and fro with their Families: as strange is the dwelling here on the land; their houses being set on high Posts, and their going up on Ladders for fear of Tigers. From hence to Pegu, is ten days journey by the Rivers, in which way is Cosmon and Medon, where their markets (are as their dwellings) upon the water in Boats, with a great Sombrero, like a Cartwheel, to keep off the Sun, made of Coco-leaves. CHAP. FOUR Of the Religion in Pegu, and the Country thereunto subject. THeir Varellaes or Idoll-Temples in the Kingdom of Pegu are many. a R. Fitch. Cas. Fred●rike. They are made round like a Sugarloaf or a Bell: some are as high as a Church or a reasonable Steeple, very broad beneath: some a quarter of a mile in compass: In the making of them, they consume many Sugarcanes with which they cover them from the top to the bottom. Within, they be all earth, done about with stone. They spend thereon much Gold, for they be all guilded aloft, and many of them from the top to the bottom: and every ten or twelve years, they must be new gilded, because the rain consumeth off the Gold, for they stand open abroad. Were it not for this vain custom, Gold would here be good-cheape. About two days journey from Pegu, there is a Varelle, b Cas. Balby saith that many of these Vareles were burned, together with four thousand housand houses in Pegu by negligence of a Portugal mariner. or Pagode, which is the Pilgrimage of the Pegues. It is called Dogonne, and is of wonderful bigness, and all gilded from the foot to the top. This house is fifty five paces in length, and hath in it three Isles or Walks, and forty great Pillars gilded, which stand between them. It is gilded with gold within and without. There are houses very fair round about for the Pilgrims to lie in: and many goodly houses for the Tallipoys to preach in, which are full of images both of men & women all over gilded; I suppose it the fairest place in the world. It standeth very high, and there are four ways to it, which all along are set with Trees of Fruits in such wise, that a man may go in the shade above two miles in length. And when their Feast-day is, a man can hardly pass by water or by Land for the great press of people, which resort thither from all places of the kingdom. There are on the shore of Dogon two Statues, which from the head downward represent youngmen, but have the faces of Devils, and two wings on their backs. In Pegu there is a Varelle or Temple, like to this, which the King frequented to do his holies therein, mounting up Stairs at the foot whereof were two Tigers gaping wide, seeming as if they had been alive. Besides the many Magazines (or Treasuries full of Treasure) which the late Bramen King had, he had near unto the palace a Court walled with stone, the gates whereof were open every day. Within this Court are four guilded houses covered with Lead: and in every of them certain Idols of great value. In the first house was a great Statue of Gold, and on his head a crown of Gold; beset with rare Rubies, and Saphires, and about him four little children of Gold. In the second house is another of Silver, as high as an house, set as it were sitting on heaps of money, crowned, his foot is as long as a man. In the third house there is the like Idol of brass, and in the fourth, of Ganza, (which is their money metal, tempered of Lead and Copper) In another Court not far from this, stand four other Colossuses, or huge images of Copper, in houses gilded fair, as they are themselves, save the head. Balby c Balby c. 38. tells of five made of Ganza, so monstrous, that the toes of their feet were as big as a man, and fitting crosslegged were yet as high as one could hurl a stone, and were all gilded. Fernandes d Fernandes Epist. relateth of threescore and seven Images of Gold, richly adorned with jewels, and three hundred threescore and six Combalengas or Gourds of Gold, melted by the King's Father, each weighing a hundred and fourscore pound; besides his other treasures; to conceal which he slew two hundred eunuchs his attendants. Their Tallipoys, e R. Frith. before they take orders, go to school, till they be twenty years old or more: then they come before a Tallipoie, appointed for that purpose, whom they call Rowli. He (as chief and most learned) examineth them many times, whether they will leave their friends, and the company of all women, and take upon them the habit of a Talipoy. If he be content, than he rideth upon an horse about the streets, very richly appareled, with Drums and pipes to show that he leaveth the riches of the world to be a Tallipoie. In few days after, he is carried upon a thing like an horslitter, which they call a Serion upon ten or twelve men's shoulders, in apparel of a Tallipoy, with Pipes and Drums and many Tallipoys with him and all his friends: which accompany him to his house, standing without the town, and there leave him. Every one of them hath his house which is very little) set upon six or eight posts, to which they ascend on a Ladder of twelve or fourteen steps. These houses are commonly by the highways side, and among the Trees, and in the Woods. They go stangely appareled with one Camboline or thin cloth next to their body, of a brown colour; another, of yellow, doubled many times upon their shoulders. These two be girded to them with a broad girdle: and they have a skin of Leather hanging on a string about their necks, whereon they sit bareheaded, and barefooted, with their right arms bore, and a broad Sombrero or shadow in their hands to defend them in Summer, from the Sun, and in Winter, from the Rain. They go with a great pot made of wood or fine Earth, and conered, tied with a broad girdle upon their shoulder, which cometh under their arm: wherewith they go to beg their victuals which they eat, which is Rice, Fish, and Herbs. They demand nothing, but come to the door, and the people presently do give them one thing or other: they put altogether in their pot. They keep their Feasts by the Moon: and at a new Moon is their most solemn Feast: and then the people sand Rice and other things to that Kiack or Church, of which they be: and there all the Tallipoys of that Church meet and eat that which is sent them. They preach against all abuses, and many resort unto them. When they enter into their Kiack at the door there is a great jar of water, with a Cock or a Ladle in it, and there they wash their feet, and then enter in, lifting up their hands to their heads, first to their Preacher, and then to the Sun, and so sit down. When the Tallipoys preach, many of the people carry them gifts into the pulpit, where they sit & preach. And there is one which sitteth by them to take that which the people bring, which is divided among them. They have none other ceremonies nor service that I could see but only preaching. Boterus f G. B.B.l.part 3 Arthus pag. 319. saith, that they hold an innumerable multitude of worlds successively one after another, and also innumerable number of Gods: but not all at once. They imagine that five have governed this present world, whereof four are passed above two hundred years ago. Now they are without a God, and expect the fift many ages hereafter: after whose death, they conceive that the world shall perish by fire, and then another world shall follow, and other Gods to rule it. They reckon likewise in the number of their Gods certain men, which yet have first passed into fishes, beasts, and birds of all sorts. After death they believe three places, one of pleasure; (like the Mahumetane Paradise) another of torment; the third, of annihilation, which they call Niba. The souls after their fantasy abide in the two former places, whence they return so often into this life till at last they be holden worthy that Niba. He addeth, that they have Covents, or Colleges of Priests, which live three hundred together, or more in one place, have no use of women, are harbourers of strangers, and live some of alms, some of rents. They have like Nunneries also for the women. There is supposed to be in one Idol-sanctuarie (whereof they have many) 120000. Idols. They fast thirty days in the year: in which they eat nothing till night. They are of opinion, that he which in this world robbeth another man shall in the next world be his servant for recompense. They hold it a sin also to kill a living creature, although this be not strictly observed amongst them. Some jews are of opinion that this people descended of those Israelites which Solomon sent to Ophir, which they place in this Kingdom. g Part 1. l.2. But the Peguans themselves ascribe their original to a dog, and a China-woman, which escaped shipwreck. The Devil is highly worshipped of these Pegusians, h Caspar. Balby. Got. Arthus. histor. Indiae. Pag. 321. to whom they erect a stately Altar, and adorn it with variety of flowers, and meats of all sorts, so to see and feed him that he should not hurt them. This is principally done when they are sick: for than they make vows, and build Altars, which they cover with clotheses and flowers. They entertain him also with diversity of music, and appoint him a Priest whom they call the devils Father, which procureth his rites and music. Some, as soon as they arise from their beds, bring a basket of rice, and meats, and a burning Torch in their hands, running up and down in the streets, openly professing to feed the devil to prevent harm from them that day. And if dogs follow them, they hold them to be sent of the Devil to devour those meats in his name. Some will not eat, till they have first cast something behind their backs to the Devil. And in the country-villages some of the richer inhabitants leave their houses furnished with store of food three months space to be inhabited of him, keeping mean while in the fields: that so the other nine months they may be out of his danger. And howsoever the Talopois preach against this devilish devotion, yet they cannot reclaim the people. The Talipoies every Monday, arise early, and by the ringing of a Basin call together the people to their Sermons, which are of justice to man, but nothing of Religion to God. They wash themselves often, i C. Balby C, 39 and the water, wherewith they are washed, the people accounted holy, and reserve it for their drink. They have many feasts very solemnly observed. k Sapan. Giachie One Feast (called Sapan Giachie) is kept twelve leagues from the City: whither the King rides in a triumphal Chariot, with his Queen in exceeding pomp, his Nobles attending. Another l Sapan Catena. is kept in Pegu, against which day all the Courtiers provide them certain pillars or Images of divers forms, kept closely, that none may see what others have provided, till the day. These are made of Indian Reeds, carved and guilded, and on the feastinall presented to the King, who praiseth the most artificial of them. All that night huge lights of wax are burnt in honour of their Idol, whose Feast it is, that all may see to have access to him, to which end the Citie-Gates are left open. But none may approach unto him empty-handed. They have m Sapan Daiche a Feast of watering celebrated in the old City, where the King, Queen, and his Children, with rosewater sprinkle one another. And all the Captains likewise besprinkle each other, that they seem as wet as if they came out of a River. It is said of the last King's father, that when the people were thus washing, he would sand amongst them an Elephant, which slew many of them, whereat he laughed; the people lamented. another feast n Sapan Dunan. they have, wherein they have a trial of their ships, which can sail best: this feast lasteth a month: A fift feast o Sapan Giaimoseg●enon. is called Gia●●noseg●enon, in honour of a certain Idol; they have many other feasts, but these the most solemn. Antony Correa, a Portugal, concluding a league with the King of Pegu, the King's Deputy caused the articles of accord, written in Portugal and Pegu languages with golden letters, to be read aloud, and then rend the scroll, and with a few leaves of an odoriferous tree, caused the same to be burned to ashes, upon which he laid both hands of the Priest, who in the name of the King, swore to those Articles. These things being done with great attention and silence, Correa. loathe in a superstitious fancy, to defile Holle Writ, with confirmation of an oath to a Gentle, swore on a Book of amorous Sonnets, to keep inviolable the said Articles. In the year of our Lord 1585. the King of Avarice rebelling, (as is before showed) the King of Pegu, by single combat, slew the traitor. The fight was on Elephants, in which the Pegusians Elephant, and the Auan Prince, died. The living Elephant was preferred to the place of the former; but in fifteen days space (let the beastliness of men imitate the humanity of a beast) he sorrowed so p Caspar Balby was there with other Merchants, which saw him weeping. for his Master, that nothing might comfort him. And although he had continually two servants attending him, and telling him of his amended estate under a mightier master, yet would he scarce cease to weep, or begin to eat, till his fifteen days exequys were finished. Bomferrus a Franciscan spent three years in learning the Pegu's language, and mysteries, that he might preach the Christian Religion amongst them, but was soon forced to give over and return into India. For they could not endure to hear any better knowledge than they had. Crocodiles and Ap●ss q C. Balby. are accounted holy and sacred creatures, for which cause Apes multiply exceedingly; none taking them, except for the use of their Varelles or Temples, where they tie them, and keep them with diligent réspect. And though the Crocodiles in the Towne-ditch devour men daily, yet in a blind zeal they will drink no other water, and accounted their souls certainly saved, whose bodies are thus certainly lost and devoured of those beasts, which sometimes are thirty foot in length. The Kings, subject to the King of Pegu, did their homage, and presented themselves before him, kneeling, yea they not only kneeled to him, but to his white Elephants also. When the King dieth, they make two ships with golden covers, and betwixt them erect a golden Theatre; in which they place the corpse, applying thereto musk, and the most sweet woods, with other things: and so set forth the same to Sea, setting that Theatre or Pagcant on fire. In one of the ships are Talapoys, which sing till they think the body consumed to ashes. Than do they make a mass or lump of these ashes and milk, and commit the same to Sea in the haven of Sirian at an ebbing water: the bones which remain they carry to an other place, and there erecting a Chapel, do bury the same therein. After this they return to the palace, and, according to the accustomed rites, inaugurate the new King. The father of that King (whose tragedy ye have heard) had his bones buried in Dogon. In Dagin or Dacin, as certain Merchants at Martaban told our Author r Balby ca 42., That if the King be in love with a maid, he asketh her father's consent, which yet few will grant, because he is still tied to maintain his daughter; the King allowing no expenses to his wife. In some places of that kingdom are men-eaters, called Batacchi, which when their parents grow old, kill them, and eat them as great dainties. When the King hath condemned a man for some crime, these are his executioners, who in the presence of the king cut off his head, hands and feet, and adding pepper and salt, eat his flesh raw. He is called the king of Assi, and is of great power, hath many ships, much pepper, and is a sworn enemy to the Portugalls, working all the evil he can to Malacca. If the father knoweth the son to be guilty (or the son the father) of some grievous crime, he may slay him, but must after give account to the king; and if he allow the fact, all is will; otherwise he is liable to punishment. In jamahey or jangoma (five and twenty days journey from Pegu) when the people be sick, they make a vow, to offer meat unto the devil, if they escape: and when they be recovered, they make a banquet, with many pipes, and drums, and many other Instruments, and dancing all the night. Their friends bring them presents, Cocos, figs, Arrecaes', and other first-fruits; and with great dancing and rejoicing, they offer to the devil, and say, they give the devil to eat, and drive him out, and to this end in their dancing they cry and hollow very loud. Likewise, when they be sick, a Tallipoy or two, every night doth sit by them, and sing, to please the devil, that he should not hurt them. When one is dead, he is carried upon a great frame, made like a Tower, with a covering all gilded, made of canes, carried by fourteen or sixteen men, with great minstrel sie to a place out of the Town, and there is burned. He is accompanied with all his friends and neighbours, all men: and they give to the Tallipoys, or Priests, many mats and cloth: and then return to the house, where they feast it two days: which being expired, the women accompany the wife to the place where he was burned, and there spend a while in mourning: then do they gather the pieces of bones, which be left unburned, and bury them, and then return to their houses. The near of kindred do also shave their heads, both men and women. CHAP. V Of Bengala, and the parts adjoining. THe kingdom of Bengala a M●gin. Gin. Bet. Ben. Got. Arthus hist. ●●d Orient. pag. 282. is very large, and hath of coast one and twenty leagues, and as much within land. The river Chaberis (which some call Guenga, and think to be the ancient Ganges) watereth it: It is plentiful in rice, wheat, sugar, ginger, long pepper, cotton and silk: and enjoyeth a very wholesome air. The inhabitants near the shore, are (for the most part) Mahumetans, and so also was the king, before the great Mogore (one likewise of his own Sect) conquered him. Gouro the seat royal, and Bengala are fair cities. Of this the Gulf, sometimes called Gangeticus, now beareth name Golfo di Bengala. Chatigan is also reckoned amongst their Cities. They b Linschot. ca 16. are a most subtle and wicked people, and are esteemed the worst slaves of all India: for that they are all thieves; and the women, whores; although this fault is common through all India, no place excepted. They have a custom, never to dress or seethe meat twice in one pot, but have every time a new one. Whensoever they are found in adultery, they have their c Adultery punished. noses cut off, and are thence forwards narrowly looked to, that they keep not each others company. The Portugals have here Porto grand, and Porto Pequino, but without forts and government; every man living after his own lust: and for the most part, they are such as dare not stay in their places of better government, for some wickedness by them committed. In Bengala are found great numbers of Abadas or Rhinocerotes, whose horn (growing out of his snout) teeth, flesh, blood, claws, and whatsoever he hath without & within his body, is good against poison, and is much accounted of throughout all India. The skin d Linschot. c. 47 upon the upper part of this beast, is all wrinkled, as if he were armed with shields. It is a great enemy of the Elephant. Some think that this is the right Unicorn, because as yet there is no other by late travelers found, but only by hearsay. Only Ludonicus Vertomannus e Lud. Vert. lib.1.ca.19. saith he saw a couple of those true Unicorns at Mecca; one whereof had a horse of three cubits, being of the bigness of a colt of two years and a half old; the other was much less: both sent to the Sultan of Mecca, for a rare present out of Aethiopia. Gesner in his Book of four-footed Beasts, f Gesner ●●s de Quadrup. citeth this testimony, and some others, whereby he persuadeth, that there are divers sorts of these Unicorns: But it cannot seem otherwise then strange, that in this last hundred of years. Wherein the world hath unveiled her face more than ever before; none of credit (that I have read) hath affirmed himself to have seen this Unicorn, but in picture. That which is reported of their virtue against poison, proceedeth from the herbs which Bengala yieldeth: for in other places they are not here the price of these. There are here also certain wild Goats, whose horns are in account against venom: as I myself (saith Linschoten) have proved. The kings g Gi' Bot. Ben. of Bengala, in times past, were chosen of the Abassine or Aethiopian slaves, as the Sultan's of Cairo were sometime of the Circassian Mamalukes. Northwards of Bengala lieth the kingdom of Arracan. The great Can subdued these parts and the kingdom of Mien, about the year 1272, while M●●cus Paulus lived there. Arracam, Chandican, and Syripur are by Fernandez placed in Bengala, as so many kingdoms: Patane or Patenau by Fredrick and Fitch reckoned to an other Bengalan kingdom: which our Countryman Master Fitch calleth the kingdom of Gouren: so that under this name Bengala are comprehended many signiories; all, or the most part now subject to the Mogor. Our Maps seem not to describe the river Ganges (so will we here term it with ortelius, Castaldus, Barrius, and all our later travelers, both Merchants and jesuits) according to the due course thereof. For Chaberis they bring from the North inclining to the East, Guenga from the West; but Master Fitch, which continued five months in passing down first in jamena from Agra, which falleth into Ganges, and then in Ganges itself to Bengala (although he confesseth it may be done in shorter time) saith it cometh from the Northwest, and runneth East into the Sea. Some call Chaberis, Ganges; and some hold Guenga to be Ganges; and some make but one river of them both: and hence may haply arise in part, that seeking of Ganges so far off. There is in Ganges h Balby ca 4●. a place called Gongasagie, that is, the entry of the Sea, in which are many fishes called Sea-dogges. They which are weary of this world, and desire to have a quick passage to Paradise, cast in themselves here to be devoured of these fishes; persuading themselves, that the next and readiest way thither, is by their jaws. Ganges i R. Fitch. overflowing his banks, in times past drowned many villages, which so remain; and hath changed his wont Channel: the cause that Tanda (a City of traffic) standeth now a league from the river. It watereth a fruitful Country and populous, and (as the Ocean's high Collector) receiveth into him many rivers by the way, some no less than itself, so that in the time of rain, you can not see from the one side of Ganges to the other. The superstitious opinion conceived, in those parts, of this river, appeareth by the reports of all. k Hier. ●●● Eman. Pin. Emanuel Pinner at Cambaia observed many to resort thither on pilgrimage, sometime out of that City four thousand; and was told by the Governor of Bengala under the Mogor then at Lahor, that there came thither sometime three hundred thousand or four hundred thousand Pilgrims. And addeth, That not long before his coming to Cambaia there assembled there, to this devout journey, fifty thousand people. Happy they esteem that man which washeth himself therein, and secure of salvation, if at the point of death he may drink of this water. l Pardaw is three testons Portugal. He conferred with one Gedacham, a great man, which had been on this holy voyage, and had there weighed his mother three times; first, by her weight in silver; secondly, in gold; thirdly, in pearls, all which he gave unto the poor. m M. Pimenta. A brother of his, called Ra●, being to go to the great Mogore, offered one hundred and fifty thousand Pardawoes that his Pagodes or Idols should sand him good success. They make an Image also to this river, whereunto they do divine honour. The king of calicut and the other kings of Malabar keep a solemn feast every twelve years, in honour of this river; because that long since a certain Bramene (falsely accused) fled unto Ganges, and there led an austere life twelve years; worshipping that Stream and his Idol, to whom when he purposed to return home, after those twelve years expired, that Image of Ganges appeared, and said, that on the last day of February he would appear in a river of his own Country, and 'cause the waters thereof to arise, and run backward in witness of his innocency, and bade him assemble all the Lords of Malabar to the sight, which accordingly came to pass, and the memory thereof is by this Feast solemnised. Bannaras' n R. Fitch. is a great Town on Ganges, to which the Gentiles out of far countries come on pilgrimage. The men are shaven all but the crown. Alongst the waterside are many fair houses, in which stand Images of evil favour, made of stone, and wood, like leopards, lions, monkeys, men, women, peacocks, and devils, with four arms and hands, sitting close-legged, and holding somewhat in their hands. There are divers old men, which on places of earth, made for the purpose, sit praying, and they glue the people (which by break of day, and before, come out of the town, to wash themselves in Ganges) three or four straws, which they take, and hold them between their fingers where they wash themselves: & some sit to mark them in the foreheads, and they have in a cloth a little rice, barley, or money, which they give to these old men. After that, they go to divers of their images, and give them of their sacrifices, those old men in the mean while praying, which maketh all holy. They have one idol called Ada, with four hands and claws. On certain great carved stones also they pour water, rice, wheat etc. They have a great place like a well, with steps to go down, wherein the water standeth foul, and stinketh by reason of those many flowers, which they continually throw thereinto. Many people are always therein with imagination of pardon for their sins, because God (as they blaspheme) washed himself therein. They gather up the sand in the bottom, as a holy relic. They pray not but in the water, and wash themselves over head, lading up water with both their hands, and turn themselves about, and then drink a little of the water three times, after which they go to their Gods in their houses. Some of them will wash a place which is their length, and then will pray upon the earth, with their arms and legs at length out, and will rise up and lie down, and kiss the ground twenty or thirty times, but will not stir their right foot. Some use fifteen or sixteen pots, little and great, ringing a bell while they make their mixtures ten or twelve times; and make a circle of water about their pots, and pray: others sitting by, one of which reacheth them their pots. They say over these pots divers things many times, which done, they go to their gods and strew their sacrifices, which they think are very holy, and mark many of them which sit by in the foreheads, esteemed as a great gift. There come fifty, and sometime a hundred together, to this Well, and to these Idols. About their Idols in some houses sitteth one in warm weather to blow the wind with a fan upon them. And when they see any company coming, they ring a little bell, and many give them their alms. None of these idols have a good face. Some are black, and have claws of brass; and some ride on peacocks or other fowls. One there is always attended with his fan, to make wind, which (they say) giveth them all things, both food and raiment. Hear some be burned to ashes, some scorched in the fire, and thrown into the water, when they are dead: the Foxes presently eat them. The wives do burn with their husbands when they die: if they will not, their heads be shaven, and never any account is made of them after. If a man or woman be sick, and like to die, they will lay him before their idols all night: and that shall mend or end him. And if he do not mend, that night his friends will come and fit a little with him, and cry, and after will carry him to the waters side, and set him upon a little raft made of reeds, and so let him go down the river. The chief idols are very evill-favoured, their mouths monstrous, their ears gilded, and full of jewels, their teeth and eyes of gold, silver, glass, coloured black, with Lamps continually burning before them. Into their houses or Temples you may not enter, with your shoes on. When the scorched Indian's are thrown into Ganges, the men swim with their faces downwards, the women with their faces upwards; which I had thought they had by some means caused, but they denied it. The people go all naked, with a little cloth about their middle. Their women are exceedingly on their necks, arms, and ears, decked with rings of silver, copper, tin, and ivory hoops; they are marked with a great spot of read in their foreheads, and a stroke of read up to the crown, and so it runneth three ways. Their marriages are in this sort: o The manner of their marriages. The man and the woman come to the water side, where standeth a Bramane or Priest, with a Cow and a Calf, or a Cow with Calf: These all go into the water together, the Bramane holding a white cloth of four yards long, and a basket cross bound with diverse things in it. This cloth he layeth upon the back of the Cow. And then he taketh the Cow by the tail and saith certain words. She hath a copper or a brass pot-ful-of water. The man holdeth his hand by the Bramans' hand, and the wives hand by her husbands, and all have the Cow by the tail. Than they pour water out of the pot upon the cows tail, which runneth through all their hands, and they lad up water with their hands, and then the Bramane tieth their clotheses together. After this they go round about the Cow and Calf, and give somewhat to the poor there attending, leaving the Cow and Calf for the Bramans' use, and offer to divers of their Idols money, then lying down upon the ground, they kiss it divers times, and go their way. Between this and Patenaw are divers thieves, like the Arabians, without certain abode. Patenaw was sometime a kingdom, now subject to the Mogore. The women here are so decked with silver and copper, that it is strange to see, and by reason of such rings upon their toes, they can wear no shoes. Hear I saw a dissembling Prophet which sat upon an horse in the marketplace, and made as though he slept, and many of the people came and touched his feet with their hands, and then kissed their hands. They took him for a great man, but I saw he was a lazy lubber: and there I left him sleeping. The people here are great praters & dissemblers. As I came from Agra down the river jemena, I saw also many naked beggets, of which the people make great account; they call them Schesche. Hear I saw one, which was a monster among the rest, wearing nothing on him, with a long beard, the hair of his head covering his privities. The nails of some of his fingers were two inches long: for he would cut nothing from him p A right niggard.. Neither would he speak, but was accompanied with eight or ten which spoke for him. When any man spoke to him, he would lay his hand upon his breast, and bow himself, but speak he would not to the King. In those parts they had many strange ceremonies. Their Bramans or Priests come to the water, and have a string about their necks made with great ceremonies, and lad up water with both their hands, and turn the string first with their arms within, and then one arm after the other out. Hear also about jemena, the Gentiles will eat no flesh, nor kill any thing. They pray in the water naked, and dress their meat and eat it naked: and for their penance they lie flat upon the earth, and rise up and turn themselves about thirty or forty times, and use to heave up their hands to the Sun, and to kiss the earth, with their arms and legs stretched out along, their right leg being always before the left. Every time they lie down, they score it with their fingers, to know when their stint is ended. The Bramanes mark themselves in the foreheads, cares, and throats, with a kind of yellow gear which they grind; every morning they do it. And they have some old men which go in the streets with a box of yellow powder, and mark them which they meet on their heads and necks. And their wives do come, ten, twenty and thirty together to the water side, singing, and there do wash themselves, and use their ceremonies, and mark themselves on the foreheads and faces, and carry some with them, and so departed singing. Their daughters be married, at, or before the age of ten years. The men may have seven wives. They are a crafty people, worse than the jews. I went q R. Fitch. from Bengala into the Country of Couch, which lieth five and twenty days journey North-wards from Tanda. The King was a Gentle, named Suckel Counsel: his Country is great, and lieth not far from Cauchin-China. All the Country is set with canes made sharp at both ends, and driven into the earth; and they can let in the water, and drown the Country knee-deep. In time of war they poison all the waters. The people have ears which be marvelous great, of a span long, which they draw out in length by devices when they be young. They are all Gentiles, and will kill nothing, They have Hospitals for sheep, dogs, goats, cats, birds, and all other living creatures. When they be old and lame, they keep them till they die. If a man catch or buy any quick thing in other places, and bring it thither, they will give him money for it, or other victuals, and keep it in their Hospitals, or let it go. They will give meat to the Ants. Their small money is Almonds, which oftentimes they eat. We passed through the Country of Gouren, where we found but few villages, and almost all wilderness, and saw many buffs, swine, and deete: grass longer than a man, and very many Tigers. Satagam is a fair City, for a city of Moors, and very plentiful. In Bengala such is the estimation of Ganges, that they will fetch of it a great way off, though they have good water near: & if they have not sufficient to drink, they will sprinkle a little on them, and then they are well. From Satagam I traveled by the Country of the King of Tippaia, with whom the Mogore hath continual war. The Mogores, which be of the kingdom of reckon and Rame, be stronger than this King of Tippaia. Four days journey from Couch is Botanter, and the city Bettia: the King is called Dermaine the people are tall and strong: the Country great, three months journey, and hath in i● high mountains, one of which a man may see, six days journey off: Upon these mountains are people with ears of a span long; otherwise they accounted them Apes. Hither resort many merchants out of China and Tartary. From Charigan in Bengala I went to Bacola, the king whereof is a Gentle; thence to Senepare, and after, to Simergan, where they will eat no flesh, nor kill no beast; and thence to Negrais in Pegu and Cosmin. Thus far hath our Countryman led us in the view of so many superstitions of these Bengalans: and their Northerly neighbours. The Bengalans r Linschot. have a tradition or fable amongst them, That this river cometh out of Paradise, which was proved by one of their kings, who sent men up the stream till they came to a pleasant air, still water, and fragrant earth, and could row no further. Hence haply grew this conceit, That this water should wash away sin, and that without it they cannot be saved. This river hath in it Crocodiles, which by water are no less dangerous than the Tigers by land, and both will assault men in their ships. There is also a little small beast, which by his barking maketh the Tiger to run away. The king of Chandecan s N. Pimenta. caused a jesuite to rehearse the Decalogue: who when he reproved those Indian's for their polytheisme, worshipping so many Pagodes; He said, that they observed them but as, among them, their Saints were worshipped: to whom how savoury the jesuits distinction of ●●● and ●●● was for his satisfaction, I leave to the Readers judgement. This king, and the others of Bacala and Arracan have admitted the jesuits into their Countries, and most of these Indian Nations. In that part of Botanter, which is next to Lahor and the Mogor, the people t Hi●er relatio de reg● Mogor. are white, and Gentiles. Their garments are close girt to them, that a wrinkle or pleit is not to be seen, which they never put off, not not when they sleep, as long as they are able to hung on: their head-attire is like a sugar loaf, sharp at the top. They never wash their hands, left, say they, so pure a creature should be defiled. They have but one wife; and when they have two or three children, they live as brother and sister. Widowers and widows may not marry a second time. They have no Idols nor towns, nor king, in those parts of Bottanter. They have their Soothsayerss, which they ask counsel of. When any is dead, they resort unto these Wizards, to know what is to be done with their dead. They search their Books; and as they say the word, they burn them, or bury them, or eat them, although they usually feed not on man's flesh. They also use dead men's skulls instead of dishes, as in Thebet we have observed the like custom. They are liberal Almes-givers'. CHAP. VI Of the Great Mogor. THe Great Mogor (according to Boterus) hath under his subjection seven and forty Kingdoms, which lie between Indus and Ganges on the East and West, and betwixt Imaus and the Ocean. He is called of the people the Great Mogor, for the same cause that the Ottoman-Turkes are called Great. The style of him that was King a 1595, & 1599 when the jesuits imparted to us these relations, was Mahumeth Zelabdi● E●hebar, King Mogor. His descent is from Tamerlan (worthily called Great) from whom he is reckoned the eight. His father was Emmanpa●da (as the jesuits report) which being driven to great straits by the Parthians, or Tartars, was driven to ask aid of the Sophi. or Persian King; which he obtained, with condition of submitting himself to the Persian Religion. The Mogores speak the Turkish Language. The Empire of this Mogore is exceeding great, containing the Countries of Bengala, Cambaia, Mendao, and others, comprehended by some under the name of Industan. This Mendao is said to be ten Leagues in circuit, and that it cost the Mogor twelve years siege. Agra and Fatipore are two Cities in his dominion, great, and full of people, much exceeding London; and the ●hole space between is as a continual populous Market. Many Kings he hath conquered, and many have submitted themselves and their States voluntarily to his subjection. Twenty Gentle Kings are numbered b Relat. de Reg. Mog. in his Court, which attend him, equalling the King of calicut in power. Many others pay him tribute. Eleven great Rivers run through his dominions; Taphi, Har●ada, Chambel, jamena, Ganges: The other six are Indus, or Sch●●d (as they call it) and Catamul, Cebcha, Ray, Chenao, Reb●th, tributaries to Indus. The whole Monarchy environeth nine hundred Leagues. King Echebar c Of the great Mogor his puissance, riches, and other qualities Pierre du larric hath largely written l. 4. de histoire des Indeses Or. c.8 hath many Lords, each of which is to maintain eight, ten, twelve, or fourteen thousand horse in readiness for the war, besides Elephants, of which in the whole Kingdom are said to be fifty thousand. Himself can further bring of his own into the Field fifty thousand horse, & footmen innumerable. To those Lords he alloweth certain Provinces for such military service: for he is Lord of all, nor hath any else possession of any thing, but at the will of the King. Once a year they appear before the King, where they present a view of those their enjoined forces. Many millions of revenue do beside accrue unto his coffers: yet his Port and Magnificence is not so great, as of many other Princes, either for Apparel, Diet, or the Majesty of his Court-seruice. He cannot writ or read, but heareth often the disputations of others, and Histories read before him, being of deep judgement, piercing wit, and wise forecast. In execution of justice he is very disigent, insomuch, that in the City where he resideth he heareth all causes himself, neither is any malefactor punished without his knowledge, himself giving public audience ten times every day: for which purpose he hath two wide Halls, and in them Royal Thrones, where he is attended with eight Counsellors, besides Notaries. This King detesteth the Mahumetane Sect, which, as you heard, his father embraced for his advantage; and therefore hath overthrown their Mosques in his Kingdom, converting them to Stables, and more trusteth and employeth the Gentiles in his affairs then the Moors: whereupon many of them rebelled against him, & stirred up the Prince of Quabul, his brother, to take Arms: against whom Echebar opposed himself, and caused him to retire into his own Country. It is uncertain d The uncertainty of his Religion. what Religion he is of, some affirming him to be a Moor, some a Gentle, some a Christian; some of a fourth Sect, and of none of the former. Indeed it appeareth that he wavereth, uncertain which way of many to take, able to see the absurdities of the Arabian and Gentle profession, and not able to believe the high mysteries of the Christian Faith, especially the Trinity and Incarnation. He hath admitted the jesuits there to preach, and would have had them by miracle to have proved those things to him, which they (elsewhere so much boasting of Miracles) wisely refused. For the demanded, that the Mulla's, or Priests of the Mogores, and they, should by passing through the fire make trial of their Faith. He hath many Books and Images, which the Christians there do use, and seemeth to have great liking to them, using the same with great reverence. But his Religion is the same (it seemeth) with that of Tamerlane his predecessor, to acknowledge one GOD, whom variety of Sects and worshippings should best content. He caused e loan. Oranus. thirty infants to be kept, as is said of Psammetichus King of Egypt, setting certain to watch and observe, that neither their Nurses, nor any else, should speak unto them, purposing to addict himself to that Religion which they should embrace, whose Language these infants, should speak; which accordingly came to pass. For as they spoke no certain Language, so is not he settled in any certain Religion. He hath diverse Idols sometime brought before him, among which is one of the Sun, which early every morning he worshippeth. He worshipped also the Image of CHRIST, setting it on the Crown of his head. He is addicted to a new Sect, as is said, wherein he hath his followers, which hold him for a Prophet. The profit, which they have by his Gold, addicteth them to this new Prophet. f Hier. Xavier. He professeth to work miracles; by the water of his feet curing diseases. Many women make vows unto him, either to obtain children, or to recover the health of their children; which if they attain, they bring him their vowed devotions, willingly of him received. He hath three sons; Sciec the eldest, which is honoured with the title G●o, and called Sciecigio, that is, the Soul, or Person, of Sciec: he much favoureth the jesuits: The second, Pahari; Dan, or Daniel is the youngest: Some call them by other names. His presents are exceeding, besides his Tributes and Customs: for in eight days space these gifts amounted to a million of Gold; g ●man Pinner. and almost daily he is presented with the like, and especially in a feast which he celebrateth, called Nerosa, great gifts are offered: so that his Treasures occupy the next room to those of China. Touching the Superstitions of this Kingdom, thus writeth joannes Oranus, in his Narration of this Kingdom. h Narratio reg. Mogor. . Not far from the City Tahor is an Idol, resembling a woman, which they call Nazar Coto, framed with two heads, and six or seven arms, and twelve or fourteen hands, one of which brandisheth a Spear, another a Club. Hereunto resort many Pilgrims to worship, and hereof they tell many miracles; as that many cut off their Tongues, which are again restored whole unto them, but remain mute. Some think our breath to be our Soul. Some affirm, That all things are the same thing. Some, that GOD only hath a being, other things are shadows and appearances. Some think all things, and some, the round Circle of the world, and some, themselves to be GOD. Almost all do hold the commigration of souls into the bodies of Beasts. They say the World shall last four Ages, or Worlds, whereof three are past. The first lasted seventeen Laches (every Laches containeth a hundred thousand years) and 28000 years. Men in that World lived ten thousand years, were of great stature of body, and great sincerity of mind. Thrice in this space did GOD visibly appear on the Earth: First in form of a Fish, that he might bring out the Book of the Law of Brama, which one Causacar had harled into the Sea: The second time in form of a Snail, that he might make the Earth dry and solid: Lastly, like a Hog, to destroy one that said he was God, or as others of them as truly say, to recover the Earth from the Sea, which had swallowed it. The second World lasted ten Laches, and 92006 years, in which men were as tall as before, and lived a thousand years. GOD did appear four times: first, in a monstrous form, the upper part a Lion, the lower a Woman, to repress the pride of one which gave out himself for GOD: Secondly, like a poor Bramane, to punish a proud King, that would by a new-devised Art flee into Heaven: The third time, to be revenged of another King, which had slain a poor Religious man, he came in the likeness of a man, named Parcaram; and lastly, like one Ram, the son of Gio●orat, which had slain Parcaram. The third World continued eight Laches, and four thousand years, wherein men lived five hundred years; and GOD appeared twìce in human likeness. The fourth Age shall endure four Laches, whereof are already passed 4692 years. They say GOD will also appear in this Age. Others imagine, that he hath already appeared, and that Echebar is he. Some hold, That those ten appearances were but creatures, which had received Divine power. They themselves easily perceive the vanity of these Chimara's and monstrous opinions, but will not leave them, lest they should (at the same cast) lose their wealth and Superstition together. In this Country of the Mogor they have i R. Fitch. many fine Carts, carved and gilded, with two Wheels, drawn with two little Bulls, about the bigness of our great Dogs in England, and they will run with any Horse, and carry two or three men in one of those Carts. They are covered with Silk, or fine Cloth, and be in use as our Coaches in England. By the Letters of N. Pimenta k ●o. Busa●●. 1600, it appeareth, that the Mogor had subdued three Indian Kings, of the Arabian Sect, Abdenagran, Idalcan, Massulapatan, and grew dreadful to the puissant King of Narsinga, by the current of his Conquests, in that Chersonesus which trendeth to the South from Cambaia and Bengala, before mentioned. CHAP. VII. Of Cambaia, and the neighbouring Nations. CAmbaia is also called Guzarat a Maginus. , containing in length, from the River Bate to Circam, a Persian Region, five hundred miles of Sea-coast, being on other parts environed b Mass. l.4. with the Kingdoms of Dulcinda and Sanga on the North; Mandao, on the East; on the West, Nautacoes, or the Gedrosians. The Sea and the Confines of Decan are the Southerly bounds. It hath in it, by estimation, threescore thousand Populations, or inhabited Places, watered with many streams, the chief whereof is Indus, which divideth it in the middle, running from Caucasus, or Naugrocot, and after nine hundred miles journey, with two navigable mouths disemboquing itself into the Ocean. This Country is very fertile, not yielding to any other in India, in the fruits which the Earth and Trees bring forth, besides their store of Elephants, Gems, Silk, Cotton, and such like. The people are of an Olive-colour, and go naked, except about their privy parts. They eat no Flesh, but Rice, Milk, Barley, and other lifeless creatures. The inhabitants are, for the most part. ●●●tiless; and so were their Kings, until the Mahumetane Superstitions prevailed. There are c joseph. Ind. Linsch. l.1.c.27. up, within the Land, People called R●isbuti, which are the natural Nobles of this Kingdom, chased by the Moors to the Mountains, whence they make often excursions and spoils in the Country, and the Cambayans pay them tribute, that they might live in peace. Their chief Sea-Townes are Daman, Bandora, Curate, Ravellum, Bazuinum; and within Land, Cambaia, Madabar, Campanel, Tanaa, etc. Cambaia hath bestowed the name on the whole Kingdom, which they call the Indian Cairo, for the excellency thereof: it standeth three miles from Indus. The Tides here d L. Vertom. ●. 4. increase not, as with us, at the full, but at the decrease of the Moon they are at the highest. It is not a hundred and threescore years since Macham●●, a Moor, expelled the Guzarat King. This Machamut deserveth mention for one thing, wherein the Sun hath scarce beheld his like. He so accustomed himself to poisons, that no day passed wherein he took not some: for else he himself had died, saith Barbosa, as it fareth with Amsian, or Opium, the use whereof killeth such as never took it, and the disuse, such as have. And beyond that which we read of Mithrodates in the like practice, his Nature was transformed into so venomous a habit, that if he did mean to put any of his Nobles to death, he would 'cause them to be set naked before him, and chewing certain Fruits in his mouth, which they call Chofolos and Tambolos, with lime made of shells, by spitting upon him in one half hour, deprived him of life: if a Fly sat upon his hand, it would presently fall off dead. Neither was e ●d. Barbosa. his love to be preferred to his hatred, or with women was his dealing less deadly. For he had four thousand Concubines, of whom none lived to see a second Sun, after he had carnally known them. His Moustaches (or hair of his upper lip) was so long, that he bond it up on his head, as women do with a hairlace; and his beard was white, reaching to his Waste. Every day when he arose, and when he dined, fifty Elephants were brought into the Palace, to do him reverence on their knees, accompanied with Trumpets, and other Music. Caelins' Rhodiginus f Cael Rhod. l. 11 c. 13. mentions the like of a maid, thus nourished with poisons, her spittle (and other humours coming from her) being deadly: such also as lay with her carnally, presently dying. He cites out of Auicenna a like example of a man, whose nature, infected with a stronger venom, poisoned other venomous creatures, if any did bite him. And when a greater Serpent was brought for trial, he had by the biting thereof a two-dayes Fever; but the Serpent died: The other did not harm him. Mamudius, the successor of King Machamut, was a great enemy to the Portugalls. Badurius succeeded in State and affection, and exceeded in greatness and ambition. He invaded g Moff. l. 11. Mandao, and Sanga, where he besieged Citor, then governed by a warlike woman, which not able to hold out longer against him, fled, and left the people in forlorn plight, who in a desperate resolution (like Sardanapalus) heaping up their Treasures, set fire thereto, and then cast themselves therein. This fire continued three days, and consumed threescore and ten thousand persons. Hence Badurius triumphantly marched against the Mogor, whom Maffaens calleth Miramudius, (it seemeth to be Echebars Grandfather, whom some h Rel. reg Mog. call Baburxa, famous for his Indian victories) with an Army of a hundred and fifty thousand horse, whereof thirty thousand were barded; and five hundred thousand footmen: of great Brazen Ordinance, a thousand; whereof four Basilisks were drawn (such was their weight) by so many hundred yokes of Oxen: with Shot and Powder he laded five hundred Wanes, and as many with Gold and Silver, to pay his soldiers. These Forces, with this provision, might rend the Air with thunders, might make the Earth to shake with terror, might dry and drink up Rivers of water, might frame another fiery Element, of Art's invention, but could not either terrify the Mogor, or save Badurius from a double overthrow, first at Doceri, next at Mandoa, where the looseth his Tents and Treasures, and shaving his beard, fleeth disguised to Diu, in which, that the Portugalls might be engaged in the same War, he gave them leave to erect a Fortress: A thing of such moment unto them, that john Botelius (confined before unto India, for crimes objected) thought, by being the first messenger thereof in Portugal, to purchase his liberty: whereof he might well be reputed worthy, who in a little Vessel, scarce eighteen foot long, and six wide, with undaunted courage contemning that wide, long, & tempestuous Ocean, arrived with his small company, great news, and greater admiration at Lisbon. Badurius after alteriug his mind, and therein entertaining a treacherous project against the Portugalls, coloured the same with kindness, and he (which feared all i Cicer. Offic. men no less than he was feared as guilty to his own tyranny, which sometime made Dionisins of a King a Barber, & now this, a King of others, & his own Cook, trusting no man to dress his meat) adventured to visit the Portugal Viceroy in his ships, professing great friendship with great dissimulation, and by a mean Mariner, at his return, was slain; whereupon the whole Island submitted itself to the Portugal yoke. And because we have in this Chapter mentioned so many wonders, let this also have place among (if not above) the rest, which presently happened k Maff. Hist. Ind. l.11. While the Portugals were busy in their buildings, a certain Bengalan l This same man appeared before Solyman the Turkish General, at the siege of Diu. Viag. diun Comite Venetian●. came to the Governor, which had lived, as he affirmed, three hundred thirty five years. The old men of the Country testified, That they had heard their ancestors speak of his great age, and himself had a son fourscore and ten years old, and not at all book-learned, yet was a speaking Chronicle of those passed times. His teeth had sometimes fallen out, others growing in their places; and his beard, after it had been very hoary, by degrees returned into his former blackness. About a hundred years before this time he had altered his Pagan Religion into the Arabian or Moorish. For this his miraculous age, the Sultan's of Cambaia had allowed him a stipend to live on, the continuance of which he now sought, and did obtain of the Portugalls. Mamudius, Successor to Badurius, sought with all his forces to drive these new Lords out of Diu, as Solyman had done before, by a Navy and Army sent thither, but both in vain: of which Wars, Damianus à Goes m Dam. a Goes, op. Di. ●●● bell, Camb. hath written divers Commentaries. But this whole Country is now subject to the Mogor. It was, in Alexander's time, peopled by the Massani, Sodrae, or Sabracae, Praestae, and Sangada, as Ortelins hath placed them, where Alexander (as in diverse other places he had done) erected a City of his own name, called Alexandria. Daman, another Key of this Bay, and entrance of the River Indus into the Sea, fell to the Portugalls share. The Land of Cambaia n Linschot. is the fruitfullest in all India, which causeth great traffic of Indian's, Portugalls, Persians', Arabians, Armenians, etc. The G●zarates, or Cambaians, are the subtilest Merchants in all India. They have o Od. Barbosa. amongst them many Histories of Darius and Alexander, which sometime were Lords of this Indian Province. The Portugalls p Gotardus Arthus Hist. India Orient. c.23. have at diverse times conquered diverse of the chief Towns in this Kingdom, some whereof they keep still. There are women in Diu, which by art dye their teeth black, esteeming themselves so much more beautiful, and therefore go with their lips open, to show the blackness of their teeth. When a Cambayan dieth, they burn his body, and distribute the ashes unto the four Elements (of which man consisteth,) The wives are burned with their husbands, being addressed thereunto in pompous attire. Six Leagues from Decan is a Hill, out of which the Diamond is taken. This Hill is kept with a Garrison, and walled about. A little from Ciauli is an old Temple (supposed to be built by Alexander the Great) adorned with Imagery, now the habitation of Bats. Beneath it is a River so deep, that none have yet found the bottom. Garcius ab Horto thus writeth q Gar●, ab Horte Hist. Plant. l.a.c.28. , That about three hundred years before his time, a mighty King in the Kingdom of Dely, deprived the Gentiles of the Kingdom of Balaguate. At the same time the Moors dispossessed the Reisbuti of Cambaya. These Reisbuti in Cambaya (once the Natural Lords) and the Venezaras and C●lles, of like condition in Balaguate, to this day exercise Robberies in those parts: the Kingdom of Decan to these, and to the first the Kingdom of Cambaya, paying tribute, to be freed from the same. And the Kings suffer them, that they may share with them. The Kingdom of Dely is Northerly, subject to Cold and Frosts, as in Europe. The Mogores had possessed this Kingdom, but a certain Bengalan (rebelling against his Master) slew him, usurped his State, and by force of war●e added this also to his Dominion; he was called Xaholam r Xaholam, i. Lord of the world. . This King made his sister's son s Daquem. his successor, who was much addicted to foreigners: he divided his Kingdom into twelve parts, or Provinces, over which he set so many Captains: Idalcam, from Angidava to Cifarda: from thence to Negarona, Nizamaluco: Over Balaguate, or the up-hill Country (for Bala in the Persian Language signifieth the top, and Guate a Hill) Imadmaluco, and Catalmaluco, and Verid●, etc. These all rebelled, and captived Daquem their King at Beder, the chief City of Decan, and shared his Kingdom amongst themselves, and some Gentiles, partners in the conspiracy. They were all foreigners but Nizamaluco. This and the other names, beforementioned, were titles of honour given them, with their Offices, by the King, corrupted by the vulgar in pronouncing. Idalcam is Adelham. Adel, in the Persian Language, signifieth justice; Ham is the Tartarian appellation, signifying a Prince, or King (which name might well be the Relics of the Tartarian Conquests in those parts) so Adelham is, King of justice. Neza in the Persian (which Scaliger t jos. Scal. de Emend. temp.l.7. saith is of like extent in the East, as Latin in the West) is a Lance: Maluco signifieth the Kingdom. Neza, or Nizamaluco, the Spear of Lance of the Kingdom. So Cota maluco the Tower of the Kingdom, Imadmaluco the Throne of the Kingdom, etc. Nizamaluco is also called Nizamoxa: which Xa, or Seha, is a Persian title (signifying u jos. Scal. Can. Isag. l.3. as Monsiour in France, or Don in Spain) and given by Ishmael the Sophi, and Tamas his son, to all those Kings that would communicate in their Sect, which Nizamoxa only yielded to. Other of them made show, but soon recanted. Thus far Garcias. The Religion in Cambaia is partly Moorish, partly Heathenish. Vertomannus x L. Veri.l.4. is author, that they worship not Idols, or Pagodes. Others report, That this way, and others, they are exceeding religiously devoted. They observe a strict kind of y ●man. Pinner. fasting, which lasteth with some eight days, with others fifteen, twenty, or thirty days: in all which space they eat not a bit; only, when they thirst, drink water. One could not see when to make an end of this his penance, till his left eye fell out of his head, as both had done before out of his heart. In Cambaia they had one Bramene in such reputation of holiness and honour, that they would salute him before they meddled with their worldly affairs. One affirmed to this jesuite, That if his Bramene should command him to distribute all his goods to the poor, he would do it, yea, he would lay down his life at his command. On the eight day of januarie z An. Do. 1595. in that City, were given in alms twenty thousand Pardawes (which is in value about a Flemish Dollar;) one man had given five thousand thereof, another three thousand, another fifteen hundred. The cause was, because that day (as their Bramenes affirmed) the Sun departed from Sur to Horte. Of their Pilgrimages is spoken before; some Eastward to Ganges; some Westward to Mecca, to wit, the Moors; not men alone, but women also: and because Mahomet hath forbidden all unmarried women this holy journey, they will marry before they set forth, and dissolve the same Marriage again, after their return. Hereby they think to purchase merit with GOD. I went one day (saith Pinnerus) to the public Hospital, which the Citizens of Cambaia had founded for all kinds of birds, to cure them in their sickness. Some Peacocks were there incurable, and therefore might have been expelled the Hospital. But (alack for pity of so rueful an accident) a Hawk had been admitted thither for the cure of his lame leg, which being whole, he inhospitally slew many of these co-hospitall weaker Fowls, and was therefore expelled this Bird-Colledge by the Master thereof. For men they had not an Hospital that were thus Hospital to Fowls. They have certain Religious persons, called Verteas a The Religious in Cambaia. , which live in a College together, and when I went to their house, they were about fifty in number. They ware white Cloth, were bareheaded, and shaven; if that word might be applied to them, who pull off their hair on their heads and faces, leaving only a little on their Crown. They live on alms, nor receive they but the surplusage of the daily food of him that giveth them. They are wifeless. The Orders of their Sect are written in a book of the Guzarates writing. They drink their water hot, not for Physic, but devotion, supposing that the water hath a soul, which they should slay, if they drank the same unsodden. For the same cause they bear in their hands certain little brushes, with which they sweep the floor, before they sit down, or walk, lest they should kill the soul of some Worm, or other small Creature. I saw their Prior thus doing. The General of this Order is said to have an hundred thousand men under his canonical obedience, and is newly chosen every year. I saw amongst them little boys, of eight or nine years old, resembling the countenances of Europe, rather than of India, by their parents consecrated to this Order. They had all in their mouth a cloth, four fingers broad, let thorough both their ears in a hole, and brought back again thorough their ears. They would not show me the cause; but I perceived it was, jest some gnat or fly should enter thither, and so be slain. They teach that the world was made many hundred thousand years ago: and that GOD did then sand three and twenty Apostles, and now hath sent the four and twentieth in this third age, two thousand years since, from which time they have had writing, which before they had not. The same b Em. Pinner. Author in another Epistle saith, That the most of the Inhabitants of Cambaia are Bramenes. They eat no flesh, nor kill any thing, yea they redeem beasts and birds maimed or sick, and carry them to their hospitals to be cured. In Guzzarat he had seen many Gioghis, a religious order of Monks, which yield to none in penance and poverty. They go naked in cold weather: they sleep on dunghills upon an heap of ashes, with which they cover their head and face. I saw the place where one of these Gioghis kept in the midst of the City Amadeba, to whom, in conceit of holiness, resorted more numbers of people, then to the shores of Lisbon, at the return of the Indian Fleet. This Gioghis was sent for by the Prince Sultan Morad, son of the Mogor, and refused to come, c One ficritus reporteth the like of the Gymnosophists. bidding that the Prince should come to him: it is enough that I am holy, or a Saint to this end. Whereupon, the Prince caused him to be apprehended, and (being sound whipped) to be banished. This people killeth not their kine, but nourisheth them as their mothers. I saw at Amadeba, when a cow was ready to die, they offered her fresh grasle, and drove the flies from her: and some of them gave this attendance two or three days after, till she was dead. A league and a half from this City, I saw a certain Coemiterium or burying-place, than which I had never seen a fairer sight, wherein had been buried one Cazis, the Master of a King of Guzarat, who had erected this Fabric, and three other were buried in another Chapel. The whole work and pavement was of Marble, containing three Isles: in one whereof, I told four hundred and forty pillars, with their chapters and bases of Corinthian work, very royal and admirable. On one side was a lake, greater than the Rozzio at Lisbon; and that building was curiously framed with fair windows, to look into the lake. Linschoten d Linsch. c.37. Andrea Corsali. affirmeth the same things of their Pythagorean error, and addeth that they sometimes buy fowls or other beasts of the Portugals, which meant to have dressed them, and let them flee or run away. In the highways also and woods they set pots with water, and cast corn or other grain upon the ground, to feed the birds and beasts. And (to omit their charitable Hospitals before mentioned) if they take a flea or a louse, they will not kill it, but put it in some hole or corner in the wall, and so let it go: and you can do them no greater injury, then to kill it in their presence, which with all entreaty they will resist, as being a heinous sin, to take away the life of that, to which GOD hath imparted both soul and body; and where words will not prevail, they will offer money. They eat no Radishes, Onions, Garlic, or any kind of herb, that hath read colour in it, nor eggs, for they think there is blood in them, They drink not wine, nor use vinegar, but only water. They would rather starve, then eat with any, but their countrymen: as it happened when I sailed from Goa to Cochin with them in a Portugal ship, when they had spent all their store, the time falling out longer than they made account of; they would not once touch our meat. They wash themselves every time they eat, or ease themselves, or make water. Under their hair they have a star upon their foreheads, which they rub every morning with a little white sanders tempered with water, and three or four grains of Rice among it, which the Bramenes also do as a superstitious ceremony of their law. They sit on the ground in their houses, upon mats or carpets, and so they eat, leaving their staves (which are piked and hooked) at the door: for which cause the heels of their shoes are seldom pulled up, to save labour of undoing them. The Moors e Od. Barbosa. amongst them will sometimes abuse the superstition of these Cambayans to their own covetousness, bringing some Worm, Rat, or Sparrow, and threatening to kill the same, so to provoke them to redeem the life thereof at some high price. And likewise if a malefactor be condemned to death, they will purchase his life of the Magistrate, and cell him for a slave. The Moors will sometimes make semblance, as if they would kill themselves, that these foolish Guzzarates may see them in like sort. They will go out of the path, if they light on an Anthill, jest they might happily tread on some of them: they sup by daylight, jest their candlelight should occasion the death of some gnat or fly. And when they must needs use a candle, they keep it in a lantern for that cause. If louse do much annoyed them, they call to them certain religious and holy men, after their account: and these Obseruants f The like lousy trick is reported in the Legend of S. Francis, and in the life of Ignatius, of one of the first jesuitical pillars, by Maffaeus. will take upon them all those lice which the other can find, and put them on their head, there to nourish them. But yet for all this lousy scruple, they stick not at cozenage by false weights, measures and coin, nor at usury and lies. Some are said g N. di Cont. to be zealous in their Idol-service; as to sacrifice their lives in their honour, by a divine cutting off their heads: the Priest meanwhile muttering his damned holiness, for which they are accounted Saints. CHAP. VIII. Of the Indian Nations betwixt Cambaia and Malabar, and their Religions. THe mighty Rivers of Indus and Ganges paying their Fine to the Ledi● of waters, the Ocean, almost under the very tropic of Cancer, do (as it were) betwixt their watery arms present into that their Mother's bosom this large Chersonesiu; A Country, full of Kingdoms, riches, people, and (our duest task) superstitious customs. As Italy is divided by the Apennine, so is this by the hills which they call Gate, quite thorough to the Cape Comori, which not only have entered league with many inlets of the sea, to divide the soil into many signories and kingdoms, but with the air and Nature's higher officers, to dispense with the ordinary orders, and established statutes of Nature, a Gi. Bot. Ben. Maff. lib. 1. Linsch. I 1. c.34. at the same time, under the same elevation of the Sun, dividing to Summer and Winter their seasons and possessions. For whereas Cold is banished out of these Countries (except on the tops of some hills) and altogether prohibited to approach so near the Court and presence of the Sun; and therefore their Winter and Summer is not reckoned by heat and cold, but by the fairness and foulensse of weather, which in those parts divide the year by equal proportions: at the same time, when on the West-part of this Peninsula, between that rig of Mountains and the Sea, it is after their appellation Summer, which is from September till April, in which time it is always clear sky, without once (or very little) raining: on the other side the hills which they call the coast of Choromandell, it is their Winter; every day and night yielding abundance of rains, besides those terrible thunders, which both begin and end their Winter. And from April till September in a contrary vicissitude; on the Western part is Winter, and on the Eastern Summer; in so much that in little more than twenty leagues journey in some place, as where they cross the hills to Saint Thoma●, on the one side of the hill you ascend with a fair Summer, on the other you descend attended with a stormy Winter. The like, saith Linschoten, happeneth at the Cape Rosalgate, in Arabia, and in many other places of the East. Their Winter also is more fierce than ours, every man providing against the same, as if he had a voyage of so many months to pass by sea, their ships are brought into harbour, their houses can scarce harbour the inhabitants against the violent storms, which choke the Rivers with Sands, and make the Seas unnavigable. I leave the causes of these things to the further scanning of Philosophers: the effects and affects thereof are strange. The Sea roareth with a dreadful noise: the winds blow with a certain course from thence: the people have a melancholic season, which they pass away with play: In the Summer the wind bloweth from the Land, beginning at Midnight, and continuing till Noon, never blowing above ten Leagues into the Sea, and presently after one of the clock until midnight, the contrary wind bloweth, keeping their set-times, whereby they make the Land temperate, the heat otherwise would be unmeasurable. But this change commonly causeth diseases, Fluxes, Fevers, Vomitings, in dangerous (and to very many, in deadly) manner, as appeareth at Goa, where, in the King's Hospital (which is only for white men) there die five hundred in a year. Here you may see both the North and South Stars; and little difference or none is found in the length of day and night throughout the year. Dely is the next Kingdom to Cambaia, now not the next, but the same; the mountains which before divided it, not prohibiting the Mogors forces to annex it to his Crown. Of it is spoken before in the Chapter of Cambaya, as also of Decan, which lieth along the coast, betwixt the Rivers Bate and Aliga two hundred and fifty miles. Here b Gio-R●t. Ben. Garcias ab Horto, ●. 2.c.28. Linschot. etc. was, as is said, sometimes a Moor King; who, leading a voluptuous and idle life, by his Captains was dispossessed of his State: the one of these was called Idalcan: whose seat royal is Visapore, who in the year 1572. encamped before Goa, which the Portugals had taken from him, with an army of seventy thousand foot, and five and thirty thousand horse, two thousand Elephants, and two hundred and fifty pieces of Artillery. The other was Nizzamalucco, which resideth in Danaget, and besieged Chaul, with not much less forces, against a captain of the Venazary, which are a people that live on spoil, as the Resbuti in Cambaia, the Belemi in Delly, Canara or Concam, seemeth to have been a part of Decan, but is possessed by the King of Narsinga, whose state is on the East side of the Mountains: it hath in it the coast-townes of Onor, Batticalla, Mayander and Mangalor, c Linscho. lib.1.cap.27. famous for traffic, but eclipsed by the Portugals neighbourhood. In these parts sometimes reigned a Bengalan Prince, which divided his state among his Captains, which originally for the most part were slaves, that he might ease himself of the cares of Government. And as he imparted to them great places; so did he likewise honourable names, d Vide supra. cap.7. calling one Idalcam, which signifieth the King of justice; another Nisamalucco, that is, the Spear of the Kingdom; another Cotamalucco, the strength of the Kingdom; another Imademalucco, the pillar of the Kingdom; another Melique Verido, the keeper of the Kingdom, etc. But he that should have been the keeper of the Kingdom, was made the keeper of the King, whom these his slaves and officers by joint conspiracy had taken prisoner at Bider, his ch●fe town; the Country of Decan falling to those two which are before named, and the rest to the rest. Goa e Of Goa, read Arthus histor. Ind.c. 25. & Linschot. is the seat of the Viceroy, and of the Archbishop, and of the King's Counsel for the Indieses, and the staple of all Indian commodities. It standeth in a little Island, called Tizz●arin, nine miles long, and three broad. Bards on the North, and Salzette, are both in like subjection to the Portugals; the King letting them to farm, and employing the rents to the payment of the Archbishop, Cloisters, Priests, Viceroy, and other his officers. There devil in this Town of all Nations and Religions. The Government is as in Portugal. Only public use of foreign Religion is forbidden them: but in their houses privately, or on the main land, they may practise the same. The Portugalls many of them are married with Indian women, and their posterity are called Mestic●ss, and in the third degree, differ nothing in colour and fashion from natural Indian's. Of the Portugalls they reckon two sorts, married men, and soldiers, which is a general name to all Bachelors, although they are at their own command. Of these are many Knights, and are called Canalhiero Pidalgo: for if a man do any thing worth reckoning, presently his Captain imparteth this honour to him; whereof they much boast themselves, albeit that this Knighthood had descended to Cook's boys. Many of the Portugalls live only by their slaves. They use great ceremony or pride (which you will call it) in their behaviour: the particulars whereof let Linschoten f Linschot. lib. 1. cap.28. 29. 30. 31. 32. , that there lived amongst them, teach you. Besides both Abassine and Armenian Christians, jews, and Moors, here are many Heathens. The Moors eat all things but swine's flesh, and dying, are buried like the jews. The Heathens, as De●anijnss, Guzarates, and Canarijns, are burnt to ashes, and some women alive are buried with the Gentlemen or Bramenes, their husbands. Some will eat nothing that had life; some all but the flesh of Cows, or Buffles. Most of them pray to the Sun and Moon: yet all acknowledge a GOD that made all things, and ruleth them, after this life rendering to all according to their works. But they have Pagodes, which are Images, cut and framed most ugly, and like monstrous Devils, to whom they pray and offer: and to Saints which here have lived holy, and are now intercessors for them. The Devil often answereth them out of those Images, to whom also they offer, that he should not hurt them. They present their Pagode (when a marriage is to be solemnised) with the Bride's maidenhead; two of her nearest kinswomen forcing her upon the ivory pin, (leaving the blood there for monument) of that devilish Idol; the husband herein applauding his happiness. They have for the most part a custom to pray unto the first thing they meet withal in the morning, and all that day after they pray unto it; be it Hog, or any other thing. But if they first meet with a Crow (whereof there are great store) they will not for any thing stir out again that day, after so unlucky a sign. They pray likewise to the new Moon, saluting her first appearance on their knees. They have jogos or Hermits reputed very holy: many jugglers also and Witches, which show devilish tricke●. They never go forth without praying. Every hill, cliff, hole, or den, hath his Pagodes in it, with their furnaces hard by them, and their cisterns always full of water, with which every one, that passeth by, washeth his feet, and then worshippeth and offereth Rice, Eggs, or what else their devotion will afford: which the Bramen● eateth. When they are to go to sea, they will feast their Pagode with trumpets, fires, and hangings, fourteen days before they set forth, to obtain a good voyage: and as long after their return: which they use to do in all their feasts, marriages childbirths, and their harvest and seed-seasons. CHAP. IX. Of the Indian Bramenes. THe Indian Heathens have a custom, that no man may change his father's trade, but must succeed in the same, and marry a wife also of the same Tribe. The Brachmanui, or, as they are at this day called, the Bramenes (who have their shops, as well as other Merchants, throughout the Cities) are of best reputation, and wear in sign of their profession (from the shoulder cross under the arm, upon their naked body, down to the girdle) three strings like sealing threads: which for their lives they will not, nor may by their vow put off. They are naked, saving that about their middles, they have a cloth bound to hide their privities. And sometime when they go abroad, they cast a thin gown over them. Upon their heads they wear a white cloth, wound twice or thrice about therewith, to hide their hair, which they never cut off, but wear it long, and turned up as the women do. They have commonly hanging at their ears, goldrings. They are very subtle in writing and accounts, making other simple Indian's believe what they will. Whatsoever they meet first with in the streets, they pray to all day after. When the Bramenes die, a Ceremonies at the death of a Bramene. all their friends assemble together, and make a hole in the ground, in which they throw much sweet wood, spices, rice, corn, and oil. Than lay they therein the dead body: his wife followeth with music, and many of her nearest friends, singing praises in commendation of her husband's life, encouraging her to follow him, which accordingly she doth. For, parting her jewels among her friends, with a cheerful countenance she leaps into the fire, and is presently covered with wood and oil, whereby she is quickly dead, and with her husband's body burned to ashes. And if it chanceth (which is seldom) that any woman resu●eth this fiery conjunction they cut the hair clean off from her head, neither may she after that wear jewel, but is accounted a dishonest woman. This custom is (as may appear) very ancient, and supposed to have been ordained, because of the libidinous disposition of the Indian women, which for their lusts would often poison their husbands. The Bramenes observe fasting-days with so great abstinence, that they eat nothing that day, and sometime not in three or four days together. They tell many miracles of their Pagodes. They hold the immortality of the soul, both of beasts and men, and that so often mentioned Pythagorean succession, and renewing of men's souls, in beasts; and contrariwise. They by the direction of the Devil (the author of their miracles) frame such deformed statues to their Idols. The Indian women in Goa, when they go forth, have but one cloth about their bodies, which covereth their heads, and hangeth down to the knees, otherwise naked. They have rings thorough their noses, about their legs, toes, necks, and arms, and seven or eight bracelets upon their hands (according to their ability) of glass or other metal. When the woman is seven years old, and the man nine, they marry, but come not together till the woman is able to bear children. Master Fitch mentioneth b R. Fitch. the solemnity of these marriages, & the cause, to be the burning of the mother when the father is dead, that they might have a father-in-law to bring them up. To leave Goa with this Island. The Canaras and Decanijns wear their beards and hair long, without cutting, as the Bramenes. They except from food Cows, Hogs, and Buffles. They accounted the Ox, Cow, or Buffle to be holy, which they have commonly in the house with them, and they besmear, stroke and handle them with all friendship in the world; feed them with the same meat they eat themselves; and when the beasts ease themselves, they hold under their hands, and throw the dung away: they sleep with them in their houses, hereby thinking to do GOD service. In other things they are as the Bramenes. For those are the Laity; these are the spirituality. When they take their oaths, they are set within a circle of ashes, on the pavement, and laying a few ashes on their head, the other on their breasts, swear by their Pagodes to tell the truth. The Canarij●ss and the Corumbijns are the rustics, and countrey-husbandmen, the most miserable people of all India: their religion is much as the other. They cover only their privities, and eat all things except Cows, Oxen, Buffles, Hogs, and hens flesh. Their women bind a cloth about their navel, which reacheth halfway the thigh: they are delivered alone by themselves, without other help: their children are brought up naked, till they be seven or eight years old, without any trouble about them, except washing them in a little cold water, and live to be an hundred years old, without headache, or loss of teeth. They nourish a tough of hair on their crowns, cutting the rest. When the man is dead, the wife breaketh her glasse-iewels, and cutteth off her hair; his body is burnt. They eat so little, as if they lived by the air: and for a penny would endure whipping. In Salsette are two Temples, or holes rather of Pagodes, renowned in all India: one of which is cut from under a hill, of hard stone, and is of compass within, about the bigness of a Village of four hundred houses: with many galleries or chambers of these deformed shapes, one higher than another, cut out of the hard rock. There are in all three hundred of these galleries. The other is in another place, of like matter & form. It would make a man's hair stand upright to enter amongst them. In a little Island called Pory, there standeth a high hill, on the top whereof is a hole, that goeth down into the hill, digged and carved out of the hard rock; within, as large as a great cloister, round beset with shapes of Elephants, Tigers, Amazons, and other like, workmanly cut, supposed to be the Chinois handiwork. But the Portugalls have now overthrown these Idoll-Temples. Would GOD they had not set new Idols in the room; with like practice of offerings and pilgrimages, as did these to their Pagodes. I once c Linschoten. went into a Temple of stone, in a Village, & found nothing in it, but a great table that hung in the middle of the Church, with the image of a Pagode thereon painted, hellishly disfigured with many horns, long teeth out of the mouth down to the knees, and beneath his navel with such another tusked & horned face. Upon the head stood a triple crown, not much unlike the Popes. It hung before a wall, which made a partition from another chamber, like a quire, close without any light: in the middle whereof was a little door, and on each side of it a furnace within the wall, with certain holes thereby to let the smoke or savour of the fire to enter into that place, when any offering should be made. Whereof we found there some, Rice, Corn, Fruits, Hens, and such like. There issued thence such a filthy smoke, & stink, that it made the place black, and almost choked such as entered. We desired the Bramene to open the door, which with much entreaty he did, offering first to throw ashes on our foreheads, which we refused, so that before he would open us the door, we were forced to promise' him not to enter beyond the door. It showed within like a lime-kill, being close vaulted, without hole of window: neither had the Church itself any light but the door. Within the said Cell hung an hundred burning lamps, and in the middle stood a little Altar covered with cotton cloth, and over that with gold; under which, as the Bramene told us, sat the Pagode all of gold, of the bigness of a Puppet. Hard by the Church without the great door, stood within the earth a great foursquare cistern, hewed out of free stone, with stairs on each side to go down into it, full of green, filthy, & stinking water, wherein they wash themselves, when they mean to enter into the Church to pray. In the evening, they carried their Pagode on Procession, first ringing a bell, wherewith the people assembled, and took the Pagode out of his Cell with great reverence, and set it in a Palamkin, which was borne by the chief men of the Town; the rest following with great devotion, with their usual noise and sound of trumpets, & other instruments; & having carried him a pretty circuit, brought him to the stone-cisterne, washed him, & placed him again in his Cell, making a foul smoke and stink, and every man leaving his offering behind him, intended to the Pagode, but consumed by the Bramene and his family. As we went along by the ways, we found many such shapes under certain covertures, with a small cistern of water hard by, and half an Indian nut hanging thereby, to take up water withal, for the travelers to wash and pray. By the said Pagodes do stand commonly a Calf of stone, and two little furnaces; before which they present their offerings. My fellow leaping on one of those Calves in the Church, the Bramene called out, and the people came running, but we stayed their fury by gentle persuasion of the Bramene before. And thus much of these deformed forms, and misshapen shapes, with their worshippings and worshippers suitable. Like lips, like lettuce. Vain Rites, stinking sinks and smokes, ugly Idols, conspiring with internal Darkness of the minds, and external Darkness of their Temples; to bring an eternal Darkness to the followers, that all may shut up (as they are begun) in a hellish period. Botero saith, The Bramenes also worship d Gi. Bot. Ben. lib.2.part.3. Maff. lib.1. one Parabramma, and his three sons, and in honour of them wear those three threads aforesaid. He affirmeth, that the joghis wander up and down through India, abstaining from all carnal pleasure, but a certain time; which being expired, they are past possibility of further sinning, and are then called Abduti, as the illuminate Elders of the Familists, polluting themselves in all filthiness. The Bramenes f Od. Barbosa. have Images of the Trinity and have in religious estimation the number of Three. They acknowledge and pray to the Trinity in Unity: but affirm many Demigods, which are his Deputies in governing the world. They honour the Portugalls Images also, as approaching to their own superstition. They marry but one wife, and admit no second succeeding marriage. The Bramenes must descend of the Bramene Tribe, and others cannot aspire to that Priesthood: but some are of higher account than others: For some serve for messengers, which in time of war, & among thieves may pass safely, & are called Fathers. They will not put a Bramene to death for any crime. When they are seven years old g Od. Barbosa. they put about their neck, a string two fingers broad made of the skin of a beast called Cressuamengan, like a wild Asle, together with the hair: which he weareth till he is four years old, all which time he may not eat h Betelle, a leaf. Betelle. That time expired, the said string is taken away, and another of three threads put on, in sign that he is become a Bramen, which he weareth all his life. They have a principal amongst them, which is their Bishop, which correcteth them, if they do amiss. They marry but once, as is said, and that not all, but only the eldest of the Brethrens, to continu● the succession, who is also heir of the father's substance, and keepeth his Wife straightly, kill her, if he find her Adulterous, with poison. The younger brethren lie with other men's wives, which accounted the same as a singular honour done unto them. They have great revenues belonging to their churches, besides offerings, and at set hours of the day resort thither to sing and do other their holy rites. Twice in the day, and as often in the night, their Pagode is taken out of the Altar, and set on the Bramenes head, looking, backward, and is carried in procession three times about the Church, the Bramenes wives carrying lights burning: every time they come to the principal door of the Church, which is on the West side thereof (some churches have two doors beside) they set it down on their offering-stone, and worship it. Twice a day they bring it to eat of their sod Rice, as often (it seemeth) as the Bramene is hungry. When they wash them (which is often) they lay a little ashes on their heads, foreheads, and breasts, saying that they shall return into ashes. When the Bramenes wife is with child, as soon as he knoweth it, he cleanseth his teeth, and abstaineth from Betelle, and observeth fasting till she be delivered. The Kings of Malabar will scarce eat meat but of their dressing. i Sumario di pop orient. They are of such estimation, that it Merchants travel among thieves, and robbers, one Bramene in the company secureth them all, which Bramene will eat nothing of an other man's dressing: and would not become a Moore for a Kingdom. Ni. di Conti saith k Nic. di Conti. he saw a Bramene three hundred years old: he addeth, that they are studious in Astrology, Geomancy, and Philosophy. To be short, they are the Masters of Ceremonies and the Indian Religion, in whose Precepts the Kings are trained up. Besides these l Mas. l.1s secular Bramenes, there are other Regular, as those joghis and Vertae: of which we have spoken. There are also some that live as hermits in Deserts: some in Colleges: some wander from place to place begging: Some (an unlearned kind) are called Sanasses: m Nic. Pimenta Some, contrary to the rest, nothing esteem Idols, observe Chastity twenty or five and twenty years, and feed daily on the Pith of a fruit called Caruza, to preserve in them that cold humour, neither do they abstain from Flesh, Fish, or Wine, and when they pass along the way, one goeth before them crying Poo Poo, that is, way, way: yea, the King himself honoureth them; and not they, the King: Some live, enclosed in iron Cages all filthy with Ashes which they strew on their heads and garments: some burn some part of their body voluntarily: All are vainglorious, and seek rather the shell than the Kernel, the show then the substance of holiness. I have thought good to say thus much together of them, as in one view representing the Bramenes; a name so anciently, so universally communicated to the Indian Priests, although some particulars before have been, or hereafter may be said touching some of them in other places, according to the singularity of each Nation in this so manifold a profession. CHAP. X. Of the Regions and Religions of Malabar. MAlabar extendeth itself a Maginu●. from the River Cangeracon to the Cape Comori; which some take to be the Promontory Cory, in Ptolomey: Maginus doubteth whether it be that which he calleth Commaria extrema. b Piol. l.7. ca 1. In the length it containeth little less than three hundred miles, in breadth from that ridge of Gate to the Sea, in some places, fifty. It is full of people, divided into many states, by variety of Rivers, which cause horses to be unserviceable in their Wars, and nourish many Crocodiles, every the soil, and yield easy transportation of commodities, which are spices of divers kinds. They have bats, in shape resembling Foxes, in bigness, Kites. The chief kingdoms in this Tract are Kano●or, calicut, Cranganor, Cochin, Carcolam, and Tranancon. About c Lop. Castaneda L.1. Od. Barbosa. G. Bot Ben. Linscot. G. Arthus hist. c. 26.27. & seq. seven hundred years since it was one kingdom, governed by Scma, or Sarama Perimal, who by persuasion of the Arabian Merchants become of their Sect, in which he proved so devout, that he would end his days at Mecca. But before his departure he divided his estate into these petty Signories, among his principal Nobles and kindred: leaving unto Coulam the spiritual pre-eminence, and the Imperial Title unto his Nephew of Calicut, who only enjoyed the Title of Zamori or Emperor, and had prerogative of stamping Come. Some exempt from this Zamoria Empire and Allegiance, both Coulam, the papal Sea of the High Bramene, and Cananor: and some have since by their own force exempted themselves. This Perimal died in his holy voyage: and the Indian's of Malabar reckon from this division their Computation of years, as we do from the blessed Nativity of our LORD. He left (saith Castaneda) to himself but twelve leagues of his country, which lay near to the shore where he meant to embark himself, never before inhabited: this he gave to a Cousin of his then his Page, commanding, that in memory of his imbanking there it should be inhabited, commanding the rest to take him for their Emperor (except the Kings of Coulan and Cananor) whom yet with the rest he commanded not to Coin money, but only the King of Calacut. For calicut was therefore here built: and the Moors for the embarking took such devotion to the place, that they would no more frequent the Port of Coulan, as before (which therefore grew to ruin) but made Calicut the staple of their Merchandise. Calicut, the first in order with them, shall be so with us. The City is not walled nor fair built, the ground not yielding firm foundation, by reason of the water which issueth if it be digged. This Kingdom hath not above five and twenty leagues of Sea-coast, yet rich both by the fertility of the soil, which yieldeth corn, spices, Cocos, jaceros, and many other Fruits: and by the situation; as the Staple, especially before the Portugals unfriendly neighbourhood, of Indian Merchandise, and therefore in her variety of Merchants being a Map (as it were) of all that Eastern world. The d losephus Indus Egyptians, Persians', Syrians, Arabians, Indian's, yea, even from Catay the space of six thousand miles journey, here had their trade and traffic. The Palace also contained four halls of Audience, according to their Religions, for the Indian's, Moors, jews, Christians. Of their Bramenes or Priests we have already said. They yield Divine honours to divers of their deceased Saints, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (dedicated to an A●e) hath large porches, and hath (saith Maffaus) seven hundred Marble Pillars, not interior to ●●● of Agrippa in the Roman Panthcon. It seemeth that the ground in that place is not of so queasy and watery a stomach, but that it can digest deep foundations. To Elephants they attribute like Divinity: but most of all to Cows, supposing that the souls of men departed do most of all enter into these beasts. They have many books of their superstition approaching to the Augur●il discipline of the Helvetians, and fond Fables of the Grecians: and diligently conceal the same from vulgar knowledge, except some Bramene Proselyte do detect those Mysteries. They believe One GOD Maker of Heaven and Earth, but add that he could have no pleasure in so weighty a charge of governing the World, and therefore hath delegated the same to the Devil to reward every man according to his works; him they call Deumo: they name God Tamerani. f Lud. vert.l.5.c.2. The King hath in his Palace the Chapel of Deumo, carved full of Devils, and in the midst fits this Image of mettle in a Throne of the same matter, with a triple crown like the Popes, and four horns, with teeth, eyes, and mouth wide and terrible, with hooked hands, and feet like a Cock. In each corner of this square Chapel is a Devil set in a fietie Throne, wherein are many souls, the Devil putting one with his right hand into his mouth, and taking another from under him with his left hand. This Idol is washed by the Bramenes with sweet water, incensed and worshipped every morning. Sometime in the week they sacrifice on this manner. They have an Altar strewed with Flowers, on which they put the blood of a Cock, and coals of fire in a Silver Chafingdish, with much perfumes, incensing about the Altar, and often tinging with a little Bell of Silver. They hold in their hands a silver knife, with which the Cock was killed, which they dip in the blood, and put into the fire with many Apish gestures. All the blood is thus burned, many Waxe-candles burning meanwhile. The Priest hath on his wrists and legs as it were Morris-bells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at his neck: and when he hath ended his Sacrifice, he taketh his hands full of Wheat, goeth backward from the Altar (on which he always fixeth his eyes) to a certain tree, and then ●urleth the Corn up over his head as high as he can: after which he returneth and unfurnisheth the Altar. The King of Calicut eateth no meat, before four principal Bramenes have first offered thereof to the Devil, which they do lifting both their hands over their heads, and shutting their fists draw back the same with their thumb, presenting of that meat to the Idol, and then carry it to the King on a great Leaf, in a treene platter. The King fitteth on the ground at his meat, without any thing under him, attended with Bramenes, standing four paces off, with their hands before their mouths in great reverence. And after the King hath eaten● those Priests carry the relics into the Court, where they clap thrice with their hands, whereat presently certain Crows resort thither to eat the Kings leavings, which crows are hereunto accustomed and may not be hurt of any. When the King marrieth a Wife, g Castaneda and Barbosa saith, that she is not married but as his Concubine one of the principal Bramenes hath the first rights lodging with her, for which he hath assigned him by the King four hundred, or five hundred ducats. The King and his Gentlemen, or Nairos, eat not flesh without licence of the Bramenes. The King committeth the custody of his Wife to the Bramenes, when he traveleth any whither, and taketh in too honest part their dishonest familiarity. But for this cause, the King's son succeedeth not in the crown, but his Sister's son, as being certainly of his blood. These sisters of the King choose what Gentleman they please, on whom to bestow their Virginity, and they prove not in a certain time to be with child, they betake them to these Bramene-stallions. The Gentlemen and Merchants have a custom to exchange wives in token of great friendship. Some women amongst them have six or seven husbands, fathering her children on which of them she best pleaseth. If a debtor break day with his creditor, and often disappoint him, he goeth to the principal of the Bramenes, and receiveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circle about him chargeth him in the name of the King, and the said Bramena, not to departed thence till ne hath satisfied the debt, which if he do not, he must starve in the place; for if he departed, the King will 'cause him to be executed. The new King for one years space eateth neither Fish not Flesh, nor cutteth his Hair, or Nails: useth certain prayers daily, eateth but one meal, and that after he hath washed, neither may he look on any man till he hath ended his repast. h Od. Barbosa. At the years end be maketh a great Feast, to which resort above ten thousand persons to confirm the Prince and his Officers: and then much alms is given. He entertaineth ten thousand women in divers offices in his Palace. These make to the King (after his fasting year is out) a Candlemasse-Feast, each of them carrying divers lights from the Temple (where they first observe many Idol and idle ceremonies) unto the palace with great music and other jollity. ●. Ba●bosa reckoneth eighteen Sects that have no mutual conversation, nor may marry but in their own ranks or order. Next to the king and Bramenes, he placeth the Nayros, which are Gentlemen and Soldiers, and are not professed Nairos (notwithstanding their-bloud) till they be by their Lords or by the King made Knights or Soldiers. And then he must never from that time go without his weapons, which commonly are a Rapier and a Target, and sometimes Pieces or Bows. They never marry, but lie with such of the Nairos Women or Daughters as like them, leat●●ng his weapons meanwhile at the door, which forbidden any man else, although it be the goodman himself to enter, till he hath ended his business and be go. And if one of the common people once touch a Nairo, it is lawful for the Nairo to kill him: and he is also unclean, and must be purified by certain washing. And for this cause they cry as they go in the streets, Po, Po, that the base raskallity may give place. They have a pit of standing water at their doors hallowed by the Bramenes, wherein every morning they wash themselves, although it be green, s●●mie, and stinking, imagining thus to be cleansed of their sins. They are brought up altogether to foates of Arms and actituitie from their Childhood, admirably able to wind and turn themselves, and are very resolute and desperate, binding themselves by Oath to live and die with their King or Lord. Not Nairo's women may enter into Calicut but one Night in the year, when the City is full of lights: and they go with the Nairos, to behold and gaze their fill. They intent nothing but their lust, and think that if they die Virgins they shall never enter into Paradise. The Biabari are another sort, and are Merchants, Gentiles, and enjoy great privileges. The King cannot put them to death, but by sentence of the principal of themselves. They were the only Merchants before the Moors traded there, and still enjoy many possessions. These marry one Wife, and their Children inherit, and they may touch the Nairo's. The Cugianem are a Sect of the Nairo's, having a law and Idols by themselves, which they may never altar. They make Tiles to cover the Temples and the King's Palace. The Nairo's may lie with their women, but must wash themselves before they go home. Another Sect is called Mananta●●ar, which are Launderers, nor may they or their posterity be of other function: nor may they mingle themselves with any other generation. They have Idol-ceremonies and temples by themselves. The Nairos may use their wives (or women rather.) Their brethren or Nephews are their heirs. The Calien are Weavers, and have a distinct idolatrous Sect; otherwise are as the former. Besides these of better condition, there are of base sort eleven Sects, which may not marry nor meddle with others. The first of these are called Tiberi, husbandmen; the second, Moger, and are Mariners; both having their proper superstitions, and use their women in common. The third, are Astrologers, whom they call Caniun. Great men ask their counsel, but may not touch their persons. The Aggeri are Masons and workers in metals. The Muchoa or Mechoe are Fishers; dwelling in Villages by themselves; the men, thieves, the women Harlots, with whom they please. The Betua are Salt-makers: The Paerun are jugglers, Enchanters, and Physicians (if such damnable devilish practices may deserve so honourable name.) which, when any are sick and require their help, use conjuration to 'cause the Devil to enter into some of them, and then by his suggestion declare the event of the disease, and what sacrifices or other things are to be performed. They may not touch or be touched of other men. The Revolet are a base sort of Gentiles, which carry wood into the City to cell, and Herbs. The Puler are as Excommunicate persons, and live in desert places, where the Nairos have no occasion to pass, and when they go near any these Nairos, or any of the better sort, they cry as loud as they can (as i L●u. 13.45. the Lepers among the jews) that others may avoid them. For if any touch them, their kindr●o may for such action or passion slay them, and as many of these Puler also, as may make satisfaction for such disparagement. Some nights they will go of purpose, seeking to touch some of the Nairo-women with hand, stick, or hurling of a stone: which if they effect, there is no remedy for the woman but to get her forth and live with these Villains, or to be sold, to escape kill by the hands of her kindred. These Puler are thieves and Sorcerers. The Pareas are of worse esteem, and live in Deserts without commerce of any, reputed worse than the Devil. These ten sorts (or eleven if you reckon two sorts of the Tiberi, as our Author doth; whereof one are warriors, distinguished by a certain cudgel, which they must carry in their hands, from the Nairos) are as well differing in Religions, as matters of common life: though, for their several rites, it were wrong to the Reader at large to recite them, if we had the particulars to deliver. There are beside these Gentiles, Natural of Malabar, many strangers of Indian's, Moors, and Christians. But in other Kingdoms of Malabar, the heathenish Religion is little differing from that in Calicut. k I op. de Castanedo. G.B.B. Generally amongst them, the Bramenes and Cows are had in such honour, that when the Kings created their Nairos, he girdeth them with a sword, and embracing them one by one, bids them have care of the Bramenes and the Cows. Cranganor is a small Kingdom: the Inhabitants of the City, which giveth name to the Region, are Christiana of Saint Thomas procession, about seventy thousand in number. Cochin is now grown great by the Portugals traffic and friendship. Of the rest there is not much worth recital. The Papal l Maglnus. honour among the Bramenes, which some ascribe to Coulam, Maginus bestoweth on the King of Cochin. In these parts are now many Christian proselytes of the jesuits conversion, besides many of the old Thomas-Christians. The King of Coulams' Dominion m Od. Dar. stretcheth beyond the Cape Comori (where Malabar endeth) on the East side fourscore and ten miles, as far as Cael: which divers great Lords hold under him. Among the rest is the Signiory of Quilacare. In the City of Quilacare is an Idol of high account, to which they solemnize a Feast every twelfth year, where the Gentiles resort as the Popish Christians in the Romish jubilee. The Temple sacred to this Idol hath exceeding great revenue. The King (for so he is called) at this Feast erecteth a Scaffold covered with silk, and having washed himself with great solemnity, he prayeth before this Idol: and then ascendeth the scaffold, and there in presence of all the people cutteth off his nose, and after that, his ears, lips, and other parts, which he casts towards the Idol, and at last he cutteth his throat, making a butcherly sacrifice of himself to his Idol. He that is to be his successor must be present hereat: for he must undergo the same martyrdom, when his twelve years jubilee is come. Along this coast devil the Paravi, simple people, and Christians, which live by fishing of Pearls. The Nairos make such holes in their ears, that Caesar Fredrick n Caes. Fred. saith he thrust his arm up to the shoulders in one of them. They are prodigal in their lives in the honour of their King: Osorius o Osorius. telleth of some, which, like the renowned Deccis. had vowed themselves to death, and not to return from the enemy without victory. Besides those former Sects, Stephanus de Brito p Step. de Brit. 1600. speaketh of the Maleas which inhabit small Villages in the mountains, which are hunters of Elephants: amongst whom are no thefts or robberies, and therefore they leave their doors open when they go abroad. They are skilful in Music, and Magic. They have no Idol amongst them; only they observe their ancestors sepulchres. Of the Feast which all the Malabar-kings hold every twelfth year in honour of the River Ganges, we have there spoken q Supra cap. 5. where we have discoursed of the River: This Feast lasteth eight and twenty or thirty days with great solemnity, to the furtherance whereof certain soldiers; to the number of thritie; rush among the people, and kill as many as they can; themselves certain to be killed of the King's Soldiers. This is the Tribute imposed by the King of calicut on one of his vassals, to honour this solemnity with such a number that shall thus cell their lives as dear as they can. Of the Election and erection of the Zamoryn, we have spoken in the beginning of the Chapter: Let us here add out of Castaneda r Hernan. ●opes de Castaneda. ●. 1.c.14. concerning his devotion. He saith that this King of Calycut is a Bramene, as his predecessors also. And for that it is a custom that all the Kings die in one Pagode or Idol. temple, he is elected for that cause. For always there is and must be in that house a King to serve those Idols, and when he that serveth there, dieth, then must the King that than reigneth leave his Empire, and go serve in that place as the other did; another being elected to succeed him in the Kingdom. And if any refuseth to forsake his Court for the Pagode, they enforce him thereunto. The Kings of Malabar be brown men, and go naked from the Girdle upward, and from thence down ward they are covered with cloth of Silk and of Cotton, adorned with jewels. For their Children; the sons inherit not, but the brother, or if there be none, the Sister's son. When their Daughters are ten years old, they sand out of the Kingdom for a Nayro, and presenting him with gifts, request him to take her Virginity: which having done, he tieth a jewel about her neck, which she weareth during her life, as a token that from thenceforth she hath free power of her body, to do what she will, which before she might not. After their death s Funeral Rices. these Kings are carried forth into a plain field, and there burned with sweet Wood, very costly, their kindred and all the Nobility of the country being present: which done, and the ashes buried, they shave themselves, without leaving any hair except on the brows and eyelids, even on the lest child; and for the space of thirteen days cease to eat * A lease, of which see Cap. 12. Betele (his lips are cut that doth it) and all that time is an Interregnum, wherein they observe if any will come in to object any thing against the new future King. After this t Inauguration of the new King. he is sworn to the Laws of his predecessor, to pay his debts, to recover whatsoever belonged to his kingdom being lost, which oath he taketh having his sword in his left hand, and in the right a Candle burning, which hath a ring of Gold upon it, which he toucheth with two of his fingers and taketh his oath. This being done, they throw or pour upon him a few Grains of Rice, with many other ceremonies and prayers, and he worshippeth the Sun three times: after which, all the Caymailes or principal Nobles swear their fealty to him, handling also the same Candle. The thirteen days ended, they eat their Betele again, and flesh and fish as before; the King except, who then taketh thought for his predecessor, and for the space of one whole year (as is before observed in part out of Barbosa) eats no Betele, nor shaveth his beard, nor cutteth his Nails: eateth but once a day, and before he doth it, washeth all his body, and observeth certain hours of prayer daily. The year being ended, he observeth a kind of Dirige for his predecessors soul, whereat are assembled a hundred thousand persons, at which time he giveth great Alms, and then is confirmed. All these Malabar-kings have one especial man, which is the chief administrator of justice, who in matters of government is obeyed no less than the King himself. The Soldiers are Nayros, none of which can be imprisoned or put to death by ordinary justice: but if one of them kill another, or else kill a Cow, or sleep with a Countrywoman, or speak evil of the King; the King after information gives his warrant to another Nayro, who with his associates kill him wheresoever they find him, hewing him with their swords, and then hung on him his warrant to testify the cause of his death. These Nairos may not wear their weapons, or enter into combat, till they be armed Knights, although that from the age of seven years they are trained up in feats and practice of Arms. He u The dubbing of the Nairo's. is dubbed or created by the King, who commandeth to gird him with a Sword, and laying his right hand upon his head, muttreth certain words softly, & afterward dubbeth him, saying; Have a regard to keep these Bramenes, and their Cows. When they yield themselves to any man's service, they bind themselves to die with him, and for him, which they faithfully perform, fight till they be killed. They are great Soothsayerss, have their good and bad days, worship the Sun, the Moon, the Fire, and the Cows, and the first they meet in the morning. The Devil is often in them (they say it is one of their Pagodes) which causeth them to utter terrible words; and then he goeth before the king with a naked Sword, quaking, and cutting his flesh, saying with great cries; I am such a God, and I am come to tell thee such a thing; and if the king doubteth, he roareth louder, and cutteth himself deeper till he be credited. The Portugalls have much eclipsed the greatness of the king of Calycu●, and caused many other alterations in all the East in this last Age of the world. Of whose exploits Castaneda, Barrius, Maffaeus, Osorius, and others have written at large. CHAP. XI. Of the kingdom of Narsinga and Bisnag●r. FRom those places where our feet last rested (or touched rather) unto the Cape Guadaverin a Magin. Gi. Bo●er. Be●. betwixt that ridge of mountains called Gates, and the Ocean (which is there named the Gulf of Bengala) trendeth the kingdom of Narsinga or Bisnagar; those two royal Cities contending which shall give name to this mighty Empire, containing two hundred leagues of Sea-coast. The king hath in continual pay forty thousand Nairos. But as occasion serveth, he can bring into the field many many thousands more, as in that Expedition against Idalcan specified by Barrius and Boterus; in which, to let pass that world b 700000. foot.40000 horse. 700. elephants. 20000. horlots. of people, he sacrificed unto Idols twenty thousand seven hundred and three score head of beasts and fowls in nine days space, which in Idoll-devotion were all bestowed after on the poor. In the year of our LORD 1567. Biznagar c C. Ferd. was sacked by four Kings of the Moors, (as saith Fredrick) naming them Dialcan, Zamaluc, Cotamaluc and V●idy, through treason of her own Captains: but having sacked it (as not able to hold it) they retired home. The city remained after, an habitation for Tigers and wild beasts; containing in circuit four and twenty miles, as our Author (that stayed there seven months) affirmeth. He neüer saw Palace exceeding that of Bisnagar. It had nine gates, with guards of soldiers; Hear he observed their rites in burning the women so often mentioned. The woman d The solemnity of burning of the wife after her husband's death. taketh two or three months respite after her husband's death: the day being come, she goeth early out of her house, mounted on an horse or elephant, or else on a stage carried by eight men: appareled like to a Bride adorned with jewels, and her hair about her shoulders; holding in her left hand a looking-glass; in the right, an arrow: and singeth as she passeth through the City, saying; That she goeth to sleep with her husband. She is accompanied with her friends, until it be one or two of the clock in the afternoon: then they go out of the city passing by the rivers side to the burning-place, where is prepared a great square Cave full of wood. Hear is made a great banquet, the woman eating with joy, as if it were her wedding-day, and after they sing and dance till the woman bid to kindle the fire in the cave; then she leaveth the Feast, and taketh her husband's nearest kinsman by the hand, and goeth with him to the bank of the river, where she strippeth her of her clotheses and jewels, bestowing them at her pleasure, and covering herself with a cloth, throweth herself into the river, saying; OH wretches, wash away your sins. Coming out of the water, she rolleth herself into a yellow cloth; and again, taking her husband's kinsman by the hand, goeth to the said cave, by which is erected a little Pinnacle, on which she mounteth, and there recommendeth her children and kindred to the people. After this, another woman taketh a pot with oil, and sprinkleth it over her head, and therewith annoynteth all her body, and then throweth it into the furnace, the woman going together with the same. Presently after the woman the people throw great pieces of wood into the Cave, so that with those blows, and the fire, she is quickly dead: and their great mirth is on a sudden turned into great lamentation and howling. When a great man dieth, both his wife and slaves with whom he hath had carnal copulation, burn themselves together with him. Among the base sort, I have seen (saith Master Fredrick) the dead man carried to the place of burial, and there set upright: The wife immured with her dead husband. the woman coming before him on her knees, casteth her arms about his neck, while a Mason maketh a wall round about them: and when the wall is as high as their necks; one coming behind the woman, strangleth her, the workman presently finishing the wall over them; and this is their burial. Ludovicus Vertomannus f Lud. Vert. li.6 relateth the same funeral rites of Tarnasseri (as in other parts of India) saving that there fifteen or twenty men in their idolatrous habit, like devils, do attend on the fire wherein the husband is burned; all the Musicians of the city solemnising the funeral pomp: and fifteen days after they have the like solemnity, at the burnign of the woman, those devilish fellows holding fire in their mouths, and sacrificing to Deumo, and are her intercessors to that devil for her good entertainment. The cause of burning the wives is by some ascribed to their wont poisonings of their husbands before this Law; g Od●ricus. by others, that the husband might have her help and comfort in the other world. In these parts is the City of Saint Thomas or Malepur, where they say Saint Thomas (after he had preached the Gospel to the Indian's) was martyred and burned. The Legend which some report of his death, were too tedious to recite: and as little likeliehood of truth is in that long tale of the miraculous Crucifixes here sound, related by Osorius, h Osorius libr. 3. who likewise declareth the rites of those Saint Thomas-Christians, of their Chaldean Pope, Cardinals, Patriarches and Bishops; of which in an other place we shall more fitly speak. On the first day of july Saint Thomas holiday is celebrated, aswell by the Pagans' as Christians: and his Sepulchre is had in devout estimation both of the Moors, Gentiles, & Christians; each i Od. Barbosa. pretending the right of his own Religion to the Church, where this Saint lieth interred, to which the Indian Christians go on pilgrimage, carrying with them a little of that earth for a great relic. A Moor had the keeping of the Church, which was built after our fashion, and begged of the comers for maintenance of it, and of a Light continually burning therein. The Portugalls k Liuschot. now inhabit this Town almost desolate: the jesuits also have here a residence. The Church-doores (by the superstition of some) are almost cut in pieces, and carried away to set in gold and silver, and to wear about their necks, as a holy relic; the Portugals herein being exceedingly vain, and attributing hereunto many miracles, verifying that Proverb which the Spaniards use, affirming the Portugals to be l Devout little fools. Pocos sotos devotos. One sent Linschoten a whole beadroll or pair of Beads thereof, the bringer affirming that those beads had calmed a tempest miraculously by the way. The Inhabitants in this respect have driven their Church-doores full of nails: but Saint Thomas bones are now removed to Goa. Those doors are of such renowened holiness, because they were made of that wood which Saint Thomas drew with his girdle out of the haven (which it choked) and could not before ●●● be removed Odoricus m Odoricus telleth of a strange and uncouth Idol, as big as Saint Christopher, or pure gold, with a new band about the neck full of precious stones, some one whereof was of value (if he valued justly) more than a whole kingdom: The roof, pavement, and ceiling of the walls, within and without the Temple, was all gold. The Indian's went thither on pilgrimage, some with halters about their necks, some with their hands bound behind them, some with knives sticking on their arms and legs; and if after their pilgrimage, the wounded flesh seftered, they esteemed that limb holy, and a sign of their God's favour. Near to the Temple was a lake whereinto he Pilgrims cast gold, silver, and gems for honour of the Idol, and reparation of his Temple. At every yearly feast the King and Queen with the Pilgrims and people assembling, placed the said Idol in a rich Chariot, and with a solemn procession of Virgins two and two in a rank singing before him, and with musical Instruments carry him forth. Many Pilgrims put themselves under the charriot-wheels, where they are crushed in pieces. Moore than five hundred persons used thus to do, whose carcases were burned, and ashes kept for holy relics. Otherwise also they will devore themselves to such a martyrdom in this manner. The parents and friends assemble and make a feast to this Votary, and after that hung five sharp knives about his neck, and so carry him before the Idol, where he taketh one of his knives, and crieth; For the worship of my God I cut this my flesh; and cutting a piece, casteth it at the face of the Idol, and so proceeding, at the last saith; Now do I yield myself to death in the behalf of my God; and being dead, is burned as before. Our Countryman n S. john Manned ●●● sir john Mandevile reporteth the same History of their Idol Procession, and the ashes of those voluntary Martyrs, which they keep to defend them against tempests and misfortunes. He also saith, that some Pilgrims in all their peregrination, not once lifted up their eyelids, some at every third or fourth pace fell down on their knees to worship, some whipped, others wounded themselves; yea, and killed themselves (as is before said.) Nicholas di Conti o Nic● di Conti. reporteth the same in his time. Neither is this bloody custom yet jest, as Linscboten p Linschat. libr. 1.c2.44. affirmeth by report of one of his Chamber-fellows that had seen it. They have (saith he) a wagon, or cart, so heavy, that three or four Elephants can hardly draw it, which is brought forth at Fairs, Feasts, and Processions. At this Cart hung many Cables or Ropes, whereat all the people hale and pull, of devotion. In the upper part of the Cart standeth a Tabernacle, and therein the Idol: under it sit the King's wives playing on Instruments. And while the Procession passeth, some cut pieces of their flesh, and throw at the Pagode, some lay themselves under the wheels of the cart, with such event as you have heard. Gasp●ro Balby relateth the same, and addeth, that the Priests, which have care of this Idol, and certain women, are conscrated to these devotions from their Cradles by their zeale-blinde parents. q Balhy ca 28. & Arthus Dan. hist. Ind. O●. c.1. And the women prostitute their bodies, to gain for the Idol whatsoever they can get over and above their own maintenance. This filleth the City with strumpets; there being of this Sacred (you may interpret it Cursed) crew, four hundred in one place of the City. These have their place in the Idol-Procession, some of them in the Chariot which is drawn by men; every one accounting himself happy, that can touch or draw the same. This he saith was at Negapaton. He further affirmeth, that not far from the City of Saint Thomas is the Town Casta: where the wife is not burned (as at Negapatan) but a great grave being made for the deceased husband, they place the living wife by the dead corpse, and their nearest kindred cast earth upon them both, and stamp thereon. They which marry, wed in their own degree, as a Smith to Smith's daughter; and they power out their prayers at the Image of some Cow, or a Serpent called Bittia di capella. Their Bramine ●burne Cowes-doung; and if they intent any wars with other Nations, they anoint their nose and forehead with those ashes, not washing themselves till the evening. They which have sacrificed themselves to the Pagode, when they have wal●●● arrows, and diversly mangle themselves; at last, cutting their own throats, so sacrificing themselves to the Pagode. There are also certain people called Amouchi, otherwise Chiavi, which perceiving the end of their life to r Ociperate dying. approach, lay hold on their weapons, which they call Chisse and going forth, kill every man they meet with, till some body (by kill them) make an end of their kill. They are loath (it seems) to come into the devils presence empty-handed, or to go to Hell alone. Some of them worship GOD in the likeness of a Man; some in the Images of Cows and Scrpents: some invoke the Sun and Moon; others, some Tree or River. Among many Feasts which they celebrated in the year, one in Autumn is most solemn, in which they take some great tree, and fasten it in the ground, having first fashioned it like a mast of a ship, with a crosse-yard, whereon they hung two hooks of iron. And when any one by sickness, or other misery, hath made a vow to their Idol or Pagode, he cometh thither, & being first admonished by the Priests to offer his sacrifice, they lift him with those hooks by both the shoulders, and there hold him to the Idol, till he hath 3. times saluted the same, with clapping his folded hands to his breast, and hath made some sport thereto with weapons which he hath in his hand. After this he is let down, and the blood which issueth from his shoulders is sprinkled on the tree, in testimony of his devotion. Than they draw him up again by the middle, to give thanks to the Idol: and then give him leave to heal himself, if he can. They which are in great misery, or seek some great matter at the hand of their Idol, do this. They have an other Feast, celebrated in the night, continuing eight nights: in which many candles are seen burning through the City. Three or four run from one end of the street to the other, and hurling rice, and other meats after them, say, they offer it to the devil which follows them; not daring to look behind, jest he should slay them. In other places also they have those idoll-chariots, like unto Towers, to the drawing whereof, many thousands of devout persons put their helping-hand. Francis s F. Fernandes epist. 1598. Fernandes saith, that Cidambaran is the mother-city of their Pagan-rites, wherein are many stately Temples, and the revenue of the Bramenes amounted to thirty thousand ducats, but now they are paid but twelve thousand yearly. Hear happened a strange accident, the same day the jesuits departed, which was this. There is in this City a Temple of Perimal, wherein they worship an Ape called Hanimant, whom they report to have been a GOD, and (for I know not what) together with many thousands of other gods, to have remained there, being all transformed into Apes. Now when this principal Ape was forced to pass into the Island Zeilan, and wanted a ship, he leapt, and at every leap left an Island or heap of land behind him, so making way for his apish train to Zeilan. The tooth of this Ape was kept for a great relic in that Island with great resort of Pilgrims thereunto: and in the year t Linschot. c. 44. 1554. was by the Portugalls, (who made a road thither, in hope of great booty) taken away. The Indian Princes offered the Viceroy three hundred thousand (or as Linschoten telleth, seven hundred thousand) ducats, for the ransom of this Ape's tooth, but the Archbishop dissuaded the Viceroy; who thereupon burned the same before those Indian Ambassadors, and threw the ashes into the Sea. Not long after, a Benian● of Cambaia persuaded the Indian's, that he by Divine power had taken away that holy tooth being invisibly present, and had left another in the room which was burnt. Superstition is credulous, and the King of Bisnagar gave him a great sum of gold for that Ape's tooth, wherewith he thus apishly had bitten and mocked them, which was after holden in like veneration as the former. But to return to our Cidambaran History. They u F. Fernand. tell, that a holy man, in great penance, had many years held his foot pierced through with a piece of iron; and when he was often by GOD commanded to leave that selfe-rigour, he flatly refused, unless that he might see GOD dancing about him, which also he condescended unto; and with the Sun, Moon and Stars, which played the Musicians, he appeared dancing. And as he danced, a Chain of gold fell from his foot, whereof this Town took name. For Cidambaran signifieth a golden Chain. Now at this time * 1598. there was a great contention, whether the sign of Perimal should be erected in the Temple of Cidambacham. This sign was a gilded mast, with an Ape at the foot thereof. Many Ambassadors were there about this quarrel; someurging, some resisting this deed. But the Prince (called the Naicho of Gingi) would have it set up, not withstanding the Priest's greatest unwillingness. The priests therefore both regular (which are the jogues) and secular Bramenes ascended up the roof of the Church, and thence threatened to hurl down themselves, which twenty of the jogues did, and the rest threatened to follow. But the Naicho caused guns to be discharged at them, which slew two, and caused the rest to retire and break their covenant, rather than their necks, with their fellows. A woman also of this faction cut her own throat for zeal of this new superstition. The swelling style of this king of Bisnagar I thought worthy to be here inserted, which is this. x The titles of the Kings of Bisnagar. The husband of good fortune, the God of great Provinces, King of the greatest Kings, and God of Kings, the Lord of horsemen, the Master of them which can not speak, Emperor of three Emperors, Conquer our of all he sees, and Keeper of all he conquers, dreadful ●●●the eights coasts of the World, vanquisher of the Mahometans, etc. Lord of the East, west, North, and South, and of the Sea, etc. Vencapat adinus Ragiu Denamaganus Ragel, which now ruleth and governeth this world. With the Naicho or King of Gingi (vassal to the King or Emperor of Bisnagar) the: jesuits found good entertainment. Hear some of the jogues distributed the water of Ganges out of certain vessels covered with soul and filthy clotheses, which yet the people for devotion kissed. These jogues with admirable patience endured the suns heat: and one among the rest enclosed himself in an iron Cage, with his head and feet only out of the Cage, that he could neither sit nor lie down at any time: and on the Cage were hanged a hundred Lamps, which four other jogues his companions lighted at certain times. And thus walked he in this his perpetual prison, as a Light unto the world in his vainglorious opinion. They reasoned with certain Bramenes; some of which held the Sun for God, and yet sometime to have been a man, and for his merits so promoted. Some denied a multitude of Gods, only allowing that privilege to Pyrama, Vidhun, and Vnitir, one of which Makes, an other keepeth, the third destroyeth all things. Near to Madure is an idol called Chocanada: which by night appeared in Vision to a Priest, and bade him go say to the Naicho of Madure, that he or I must abide in this house: whereupon he would not be corrival with his Idol, but resigned the Palace to him. His devotion is such, that every day while he fitteth in judgement, a Bramene ever and anon soundeth the name of Aranganassa in his ears: and when one is weary, another succeedeth in the same office, never ceasing this Idols remembrance, although he there fitteth five or fix hours. I thought meet to mention one Custom y Dis. of China pag 401. which some report of the Brama, or Pope-like Bramene in these parts, who by his authority dispenseth with many of their Laws, and dissolveth Marriages: giving liberty at his pleasure to the women to marry an other; which his dispensation is sealed on her right shoulder, with a mark of a hot iron. Chandagrin is the royal seat of the great King of Bisnagar z Melebin Cotig●●●. The chief Families therein are the Bramenes, Raius, and Cretius. They affirm that their Idol Peri●all did bring forth the first out of his head (as the Poets tell of Minerva;) the second out of his breast; the third out of his belly: and all other inferior Families out of his feet. The Bramenes have some opinions, not altogether dissonant from the Scriptures. They say, that GOD only by his thought made a man, which they call Adam. On the tenth day of july Anno 1600. happened an Eclipse of the Sun, which the Bramenes said was by means of the Dragon (which they make a celestial sign) his biting of the Sun and Moon: whereupon the King and others neither eat nor drank that day; deploring their misery, because the Dragon devoured the Sun. In the City Prepeti, three miles from Chandegrin is the feast of Perimall, in remembrance of his marriage: at which the offerings amounted to two hundred thousand crowns: and the Chariot of the idol was drawn forth a mile and half in Procession by ten thousand men. They have an other Feast of the Cows, because they suppose Perimal to be the son of a Cow, and then the ways and streets are full b Siman ●●● of that cattle. They have a feast in honour of the Sun, which lasteth eight days, solemnised by the Emperor himself, and he is judged a traitor which is not present thereat. Than they castlots, the King first, and after the rest, divining by arrows the next years destiny. If an arrow light on a tree, and being plucked out causeth a read liquor to follow, it prognosticateth wars; if white, peace. Not far hence is an Idol called Tripiti, to which are great Pilgrimages and Offerings; always as they go, some begin, and the rest answer, and so all continued to resound the name of the Idol Goia. Before they enter into the Temple, they shave and wash themselves. They have hermits which they call Sanasses, who live in deserts, and at some times appear before the people naked. They have others which they call Gurupi, learned Priests, (as it were a degree of Doctors) which bear a great port, and never go forth on foot. The Idol Tripiti is seated on a mountain, about which are fertile valleys; stored with first-fruits, which none may touch, as being consecrated. There are in the woods great abundance of Apes, so tame, that they will take meat out of men's hands: the people esteem them a divine race, and of the familiarity of Perimal the chief God, whom they worship in many colours and shapes, as of a man, ox, horse, lion, hog, duck, cock, etc. As Veiga b Em. de Veiga. and Ricius; two jesuits, traveled to Chaudegrin, they came to Travilur, where they saw their Idol, with a white banner on his back, and after him three sacred kine, with Drummers on their backs, and after them Trumpeters and many Musicians of other sorts. Than followed thirrie women dancing, which were also consecrated to the Idols service, and might not marry, but yet prostitute their bodies: these were richly attired, and carried Lights. The Priests followed with the Idol, and were followed by the people with Lights. At their return they set down the Idol, and set sodden rice before him to eat; others mean while driving away the flies; and others covering him that he should not be seen eating: and at last, one maketh a long Oration of the worthy acts of their God, and then set him again in his place. This lasted four hours; and in the mean space many reasoned with the jesuits, and some held vain Discourses of the Creation: as, that there were seven Seas; one of salt-water, the second of fresh, the third of honey, the fourth of milk, the fift of Tair (which is cream beginning to sour) the sixt of sugar, the seventh of butter: that the Earth had nine corners, whereby it was borne up by the Heaven. Others dissented, and said, that the Earth was borne up by seven Elephants; the Elephant's feet stood on Tortoises, and they were borne by they knew not what. When the Naicho of Tangaor c Melch. Cotig. died, three hundred of his Concubines willingly offered themselves to the fire, to honour his funeral; so much can Custom harden so delicate and soft-hearted a nature. The Temples d Gi. Rot. Bin. in this Country have great revenues, which in some places are increased by the devotion of women, which prostitute themselves to gain for their Idols: and many young girls are brought up for this purpose. Many are here in these parts, of the Sect of the Guzzarats, which kill no quick thing, as is spoken e Os●r. lib.4. Some have a stone hanging about their necks, as big as an egg, with certain lines drawn through the middle thereof; and this they worship, and call it Tambarane: they keep every Friday holiday. The kingdom of Orissa hath on the sea-coast three hundred and fifty miles, betwixt the richer kingdoms of Bengala and Bisnagar, poor of ports and traffic. Raman f Magin. is the royal city; from whence the river Ganga passeth, and at his fall into the Sea joineth his waters with those of Ganges. The Inhabitants (except a few Moors) are Gentiles, little or nothing (that I can learn) differing in rites from their neighbours, of which ye have heard. Some g Summario di. pop.orient. ascribe to the City Orissa, as the name, so the principality of the other Cities of this kingdom. One thing I thought not to omit: That there be h Linscbot. c.15. whole Villages and kindreds of people, in other things like to other men, but are borne with one of their legs and one foot from the knee downwards, as thick as an Elephant's leg; which the common people imagine to be a curse by Divine justice, inflicted upon the whole Generation, for that their progenitors murdered Saint Thomas. Linschoten saith, he hath seen and spoken with them, and could learn no other cause thereof. It is to them a deformity, but no let or impediment otherwise. And thus have we finished our perambulation of the Continent of Asia. Now let us ship ourselves over (for we are not skilful of Hanimants' leaps) unto the islands: having first feasted you with the first-fruits and other rarities of Nature in Indie. CHAP. XII. Of the Creatures, Plants, and Fruits in India. OF the Elephant and Rhinoceros is already spoken: and of divers others of their beasts. The Elephant is of great use both for War and Peace. When the keeper employeth him in any burden, he getteth first on his neck, and putteth his feet under the beasts ears, having a hook in his hand, which he sticketh above between his ears, where his stones lie: they bind the burden with a rope, which at his keepers bidding he taketh in his mouth, and windeth it about his teeth, and so draweth the pack after him. The Elephants are said to keep themselves chastened to one female, which is thought to bring forth in a year and half or two years. a Christ. Acosta in fine Linschot. lib. 1.cap.46. Thomas Lopez; etc. Christophorus Acosta, Linschoten, and other modern Authors, as also Aristotle, Pliny, Aelian and others of the Ancient, relate strange reports of the Elephant. For the Readers delight I will mention some. An Elephant being weary, hasted home; his keeper after much entreaty not prevailing, told him it was for the King of Portugall's service, which he would have him do: the beast answering ho, ho (which in the Malabar language signifieth I will, I will, as Acosta interpreteth) fulfilled his request. The same Elephant wanting his meat; his master said it was because his kettle wherein he used to boil it was broken, and therefore willed him to carry it to the Tinker; which he did, and brought it again, but ill-mended: whereupon he was sent again, and the Tinker to try him, amended it worse. The Elephant carries it to the river which ran by, to see if it would hold water, and finding it to run, came back with great noise and anger: the Tinker entreats pardon, and at the third time doth it well; which yet the Elephant would not believe, till by trial he saw it held water, and then showing it to the standers by that it would hold, carried it home. A soldier hurled a Coco-shell at an Elephant: which (because he could not then repay it) put the shell in his mouth, and a few days after seeing him in the street, at Cochin, he hurled the same out of his mouth at the soldier again. Another soldier injured the keeper of an Elephant, which would have revenged the wrong, but was forbidden by his said keeper: but after espying the soldier, when his keeper was absent; he took him up in his trunk & ducked him divers times in the water, & then set him down where he had taken him up. They are very ambitious. One being upbraided of laziness by his keeper, when as his burden was too heavy for him to draw, and therefore they had brought another Elephant to help him; disdaining a companion, thrust him away, & drew himself dead in the place. Another in like case fell on his forelegs, & wept at his keepers chiding, and although he admitted a companion till the greater difficulty was overcome, yet feeling it then in his own power to draw, he put away the other Elephant with his head & teeth, to recover his credit. Of the admirable capacity, gratitude, and other qualities of this beast, were tedious to recite. An ample testimony hereof, is the example of the King of Avarice his Elephant before mentioned. Of the Rhinoceros I have little further to say: as of other beasts tame & wild, which Nature yieldeth in other places as well as here. As for fowls, they have abundance of Parrots, & Noyras, more pleasing in beauty, speech and other delights then the Parrot, but cannot be brought out of that country alive. Of Bats as big as Hens, about java and the neighbour islands, we have already spoken. Clusius b Clus Exot. lib. 5. cap.1. bought one, of the Hollanders, which they brought from the Island of Swans, Ilha do Cerne, newly styled by them Maurice Island; it was above a foot from the head to the tail, above a foot about, the wings one and twenty inches long, nine broad, the claw whereby it hung on the trees, was two inches, the pisle easily seen, etc. Hear c Cap. 4. they also found a fowl which they called Walgh-vogel, of the bigness of a Swan, and most deformed shape. In d Cap. 3. Banda and other islands, the bird called Emia or Eme, is admirable. It is four foot high, somewhat resembling an Ostrich, but having three claws on the feet, and the same exceeding strong: it hath two wings rather to help it running, then serviceable for flight: the legs great and long: they c De Bry part. 4. Ind. Or. say it hath no tongue, and that it putteth out the pisle backwards, as the Camel: that it devoureth Oranges and Eggs, rendering the same in the ordure, nothing altered. Of the birds of Paradise, elsewhere is showed the falsehood of that opinion, which conceive them to want feet, whereas they go as other birds, but being taken, the body (for the most part) together with the feet are cut off, and they being dried in the Sun, is so hardened and closed, as if Nature had so form them. This is testified by f ●●●inerarium. A Pigaset. Holland. Nau. Pigafetta, and the Hollanders. Of this, Clusius in his Auctarium hath a large Discourse, showing divers kinds of them, a greater and a less: and saith that jobin de Weely of Amsterdam sold one of them, which had feet, to the Emperor, 1605. But I would not herein be tedious. Of the birds and beasts of India, Acosta, Linschot●n, Cinsius, besides Gesner and others can inform the studious. They have Crows so bold, that they will come flying in at the windows, and take the meat out of the dish, as it standeth on the table before them that are set thereat: and are such vexation to the Bussles, that they are forced to stand in waters up to the necks, that they may be rid of them. They have Rats, which the Cats dare not touch, as big as young Pigs, which undermine the foundations of houses in such sort with their diggings, that they sometimes fall to the ground. There are other little read Rats, which smell like musk. Incredible is the scathe which they receive in Goa by the Pismires, which with such huge multitudes will presently assail any thing that is fatty, or to be eaten, that they are forced to set their cupboards and chests, wherein are their victuals and apparel, with a wooden cistern of water under every of their four feet, and that in the middle of the room. And if they forget to have water in the cistern, presently these Aunts are all over, and in the twinkling of an eye (saith Linschoten) they will consume a loaf of bread. The like cisterns have they for their beds and tables: and for the perches whereon they set their Canary birds, which else would be killed by Pismires, yea though it hung on a string from the roof of the house. The poorer sort which want cupboards, hung their fragments in a cloth on the wall, having a circle of charcoals about it; with this wall to keep out this small creature, and great enemy. There are other Aunts almost a finger long, and reddish, which do great harm to first-fruits and plants. Great is the harm which Moths and Worms do in men's clothes and books, which can very hardly be kept from them. But more hurtful is the Baratta, which flieth and is twice as big as a Bee, from which nothing almost can be kept close enough, and are to be esteemed as a plague among them like to the Pismires, and are commonly in all fat wares and sweet meats, and when they come upon apparel they leave their staining eggs behind. The Salamander is said g Icones de Bry Ind. Or. p.rt.4. to be common in the I'll of Madagascar. Of Serpents h L. Vert. Lib. 5.cap.22. they have divers kinds and very venomous, besides one other kind as big as a Swine, which is destitute of poison, & hurteth only by biting. But the superstition of the King of calicut multiplieth their serpents. For he causeth cottages to be set up to keep them from the rain, and maketh it death to whomsoever that shall kill a Serpent or a Cow. They think Serpents to be heavenvly spirits, because they can so suddenly kill men. So much hath that old Serpent, both at first & since, deluded men by this venomous creature. There i An. Galuano. are hogs with horns in the Moluccas●in Celebes & Mindanao are hogs, which bends the teeth they have in their mouths, have other two growing out of their snouts, and as many behind their ears of a large span and half in length. Of fish they have great plenty and variety. They have of Hayens or Tuberons' which devour men, especially such as fish for pearls. And others bathe themselves in cisterns, not daring to adventure the rivers for them. Of fish-monsters like men, and like an hog some write: and as monstrous is that, which Maffans k Maff. hist. Ind. lib. 7. telleth of a Whale, which with the opposition of his huge body, stayed the course of a ship sailing with eight other ships into India, with so great a noise and shaking, as if they had fallen on a rock. Neither could the winds, which filled the sails, further her course. The Mariners, when they saw two elements of Wind and Current, so strongly encountering, looked out and saw this monster, with her fins embracing the sides of the ship, and interlacing the stern with her tail, applying her body to the keel, which contained about l An hundred and five Dodrantes. eighty foot in length. They thought presently that some hellish fiend had been sent to devour them; and consulting of remedy, at last sent out their Priest in his holy vestments, with crosses and exorcisms: who (like the greater devil) prevailed with these weapons, and the Whale forsook them without further hurt. There are m Linsc. c.48. certain fish-shells, like Scalop-shells, found on the shore; so great that two strong men with a leaver can scarce draw one of them after them. They have fish within them. A ship (called Saint Peter) fell upon sands, sailing from Cochin, and split. The men saved themselves, and of the wood of the old ship built a Carvel, wherein to get to the Continent, but in the mean while were forced to make a sconce, and by good watch to defend themselves from certain Crabs of exceeding greatness, and in as great numbers, and of such force, that whomsoever they got under their claws, it cost him his life, as two Mariners of the same ship told me. Crabs here with us have a sympathy with the Moon, and are fullest with her fullness: in India there is a contrary antipathy, for at a full Moon they are emptiest. They have Oysters, in which the Pearls are found, which are fished for by duckers, that dive into the water, at lest ten, twenty or thirty fathom. These men are naked, and have a basket bound at their backs, which, being at the bottom, they rake full of Oysters and dirt together, and then rise up and put them into boats. They lay them after on the land, where the Sun causeth, them to open, and then they take out sometime many, sometime few Pearls, as each Oyster yieldeth, which is sometimes two hundred grains and more. The King hath one part; the soldiers, a second; the jesuits, a third; and the fishers themselves the fourth: a small recompense for so great a danger, in which many men every fishing-time loose their lives. The Hollanders found Tortoises so great, that ten men might sit and dine within one of the shells. Of their first-fruits, Ananas is reckoned n Paludanus. one of the best: In taste like an Apricocke, in show a far off, like an Artichoke, but without prickles, very sweet of sent. It was first brought out of the West-indieses hither. jacas are bigger than the former, and grow out of the body of the tree: they are of many pleasant tastes, but hard, to digest. Of Mangas there are three forts, they are as big as goose eggs. The first sort hath stones, which the second wanteth. The third is poison so deadly, that yet no remedy hath been found against it. Of the like bigness is the Caions, of which, of the jambos, jangomas, Carambolas, jambolij●s, Papaios, etc. I leave to speak, as not writing an Indian Herbal, but only minding to mention such things, which, besides their country, have some variety of nature, worthy the observation. For the rest, Garcias ab Horto translated by Carolus Cl●sius, Paludanus, Linschoten, Christophorus, Acosta writing particularly of these things) and others in their general Herballs, may acquaint you. Of this sort is the Indian Figtree; if it may may be called a tree, which is not above a man's height, and within like to a reed, without any woody substance: it hath leaves a fathom long, and three spans broad, which open and spread abroad on the top of it, It yieldeth the fruit in fashion of the clusters of grapes, & beareth but one bunch at once, containing some two hundred figs at lest, which being ripe, they cut the whole tree down to the ground, leaving only the root, out of which presently groweth another, and within a month after beareth fruit, and so continueth all the year long. They are the greatest sustenance of the country, and are of very good taste, and smell, and in those parts men believe that Adam first transgressed with this fruit. But of greater admiration is the o Of this, besides Linschoten see Garcias Hort●. with Clusius notes. Ex●t lib. 7.c.26. Coquo-tree, being the most profitable tree in the world, of which in the islands of Maldiva they make and furnish whole ships: so that (save the men themselves) there is nothing of the ship or in the ship, neither tackling, merchandise, or aught else but what this tree yieldeth. The tree groweth high and slender, the wood is of a spongy substance, easy to be sowed, when they make vessels thereof, with cords made of Cocus. For this nut (which is as big as an Ostrich egg) hath two sorts of husks, as our Walnuts, whereof the uppermost is hairy (like hemp) whereof they make Occam and Cordage, of the other shell they make drinking-cuppes. The fruit, when it is almost ripe, is full of water within; which by degrees changeth into a white harder substance, as it ripeneth. The liquor is very sweet, but with the ripening groweth sour. The liquor extracted out of the tree is medicinable; and if it stand one hour in the Sun, it is very good vinegar, which being distilled, yieldeth excellent Aquavitae, and wine. Of it also they make, by setting it in the Sun, Sugar. Of the meat of the nut dried, they make oil. Of the pith or heart of the tree, is made paper for books and evidences. Of the leaves they make coverings for their houses, mats, tents, etc. Their apparel, their firing, and the rest of the commodities which this tree (more plentiful in the Indieses, than willows in the Low-countrieses) yieldeth, would be too tedious to recite. They will keep the tree from bearing fruit, cutting away the blossoms, and then will hung some vessel thereat, which receiveth from thence that liquor, of which you have heard. It is the Canarijns living, & they will climb up these trees, which yet have no boughs, but on the top, like apes. This tree hath also a continual succession of first-fruits, and is never without some. Not less wonder doth that tree p Clusius describeth this tree out of the Relations of Pliny lib. 12. Curtius' lib. 9 Strab●. l. 5. Theophrastus' lib. 4. and mentioneth like kinds (if not the same) out of Lopez de Ca●agneda lib. 7. Oustdo lib. 6. Lope● or Piga●●●●● of Congo, etc. clus. Exet. lib. I cap I cause, which is called Arbore derais, or the tree of roots: Clusius calleth it (by Pliny's authority) the Indian figtree: and Goropius (with more confidence, than reason) affirmeth it to be the tree of Adam's transgression. It groweth out of the ground, as other trees, and yieldeth many boughs, which yield certain threads of the colour of gold, which growing downwards to the earth, do there take root again, making as it were new trees, or a wood of trees, covering by this means the best part sometimes of a mile: in which the Indian's make galleries to walk in: The figs are like the common, but not so pleasant. The Arbore triste q Garcias ab Horto lib. ●. c. 1. C. Acosta. c. 37. saith it grows most in Malabar. deserveth mention: It grows at Goa, brought thither (as is thought) from Malacca: The Hollanders saw one at Acri in Samatra. In the daytime and at Sun setting, you shall not see a flower on it: but within half an hour after, it is full of flowers, which at the sun-rising fall off; the leaves shutting themselves from the suns presence, and the tree seeming as if it were dead. And that ye may know the Indian's want not their Metamorphoses and Legends, they tell that a man, named Parisatico, had a daughter, with whom the Sun was in love; but lightly forsaking her, he grew amorous of another: whereupon this damosel slew herself, and of the ashes of her burned carcase came this tree. Bettele r The Plant Bettele. is a leaf somewhat like a Bay-leaf, and climbeth like ivy, and hath no other fruit: neither is any fruit more in use then these leaves: at bed and board, and in the streets as they pass, they chew these leaves; and in their gossipings or visiting of their friends, they are presently presented with them; and eat them with Arecca, which is a kind of Indian nut. It saveth their teeth from diseases, but coloureth them as if they were painted with black blood. When they chew it, they spit out the juice, and it is almost the only exercise of some, which think they could not live, if they should abstain one day from it. They have an herb called Dutro●, which causeth distraction, without understanding any thing done in a man's presence: sometimes it maketh a man sleep as if he were dead the space of four and twenty hours, except his feet be washed with cold water, which restoreth him to himself; and in much quantity it killeth. The women give their husbands thereof, and then in their sights will prostitute their bodies to their lewder lovers, and will call them Cornudo, stroking them by the beard: the husband sitting with his eyes open, grinning like a fool, and when he returneth to himself, knoweth nothing but that he hath slept. Another strange herb is called Sentida, or feeling, for that if any pass by it, and toucheth it, or throweth sand or any thing else on it, presently it becometh as if it were withered, and closeth the leaves; so continuing as long as the man standeth by; but so soon as he is go, openeth fresh and fair: and touching it again, it withereth as before. But the strangest plant (for so may we term it) is, that at Goa the horns of beasts slaughtered are thrown together in one place, jest they should be occasion of indignation and reproach to any; the showing or naming of a horn being there ominous. These horns thus cast forth, after a certain time, take root, and the roots grow two or three spans in length. Pepper (whereof there are divers forts) groweth at the foot of Arecea, or some other tree, on which it climbeth, as Bettele or ivy; growing in bunches like grapes. cinnamon s Garcias ab Horto. i.1.c.1●. is the inner bark of a tree as big as an Olive; with leaves like bayleafs, and fruit like an Olive: The drying of the bark maketh it roll together. Within three years after, the tree yieldeth another bark, as before. In Seylon is the best. They of Ormuz call it Darchini, that is, wood of China: and selling it at Alexandria, call it t Quasi Amomum ex Sina delatum. Cinnamemum. Ginger * Ginger. groweth like young reeds, or Gladiolus, with a root like a Lily: it is plentiful in Malabar. Cloves * Cloves. grow in the Moluccoes on trees, like Bay-trees, yielding blossoms, first white, then green (at which time they yield the pleasantest smell in the world) and last of all read and hard which are the Cloves. They are so hot of nature, that if a pail or tub of water should stand in the chamber, when they cleanse them, or any vessel of wine or of her moisture, in two days the Cloves would suck it out and dry it. The same nature is in the unspunne silk of China. The Nutmegge-tree, u Nutmegs. is like a Peach or Peartree, and groweth most in Banda and java. The fruit is like a Peach, the inner part whereof is the Nutmeg, which is covered and interlaced with the Mace or Flower, and over that, is the fruit like a Peach, as I have seen them conserved. When the fruit is ripe, the first and outermost part openeth, as it is with our Walnuts, than the Mace flourisheth in a fair read colour, which in the ripening becometh yellow. It were an endless piece of work, and not so pertinent to our purpose, to speak of the rest of the spices, drugs, and first-fruits in India: These (as the rarest or cheese) I have chosen so (as it were) to recreate our Reader with a walk, and howres-view in this Indian Garden, being before full cloyed with our tedious narrations of their superstitions. I might add here a discourse of Gems, as Diamonds, Rubies, Emeralds, etc. But it becometh not my poverty to talk so much of jewels. The greatest virtue in any which I have read of, was of that which Osorius x Osor. de Reb. Em. lib.7. 28. saith, would not suffer a drop of blood to fall from him that ware it, who yet, without loss of blood, was slain by a great wound: and this jewel was lost by shippewracke, when it should have been sent to Portugal for a present to the King. He which had this jewel, as called N●hodaheguea, a Prince of Samotra, which was killed in his ship; and the Portugalls ri●●ing him, found no blood about him, till they had taken from him a chain of gold, in which this stone was enclosed, and then he bled freshly This stone is taken out of certain beasts, which the Siamites call Cabrisias. The y Bezar-stone. Bezar-stones are likewise taken out of the maw of a Persian or Indian Goat, which the Persians' call Pa●●r. And in the Country of Pan, by Malacca, they find within the gall of an Hog a stone, of greater force against poison and other diseases, than that Pazar-stone. It is thought that these stones doeproceed of the pasture whereon these beasts feed. The Amber is found as well in other places as in India. Garcias z Garcias ab Horto. in Clus Exot. lib.7.c.1s. thinks it to be the nature of the soil, as Chalk, Bolearmenike, etc. and not the seed of the Whale, or issuing from some fountain in the sea, as others hold. Clusius tells a probable opinion of D. Marel, that it was an excrement gathered in the Whale's belly. Galmano * Discou. writeth of a small vermin in Sian, which cleaveth fast to the trunk of the Elephant, and thence sucketh out his blood and life: his skull is so hard that it cannot be pierced with a hand-gun: and in his liver is said to be the likeness of men and women, and he which hath one of them about him, is safe from wounds by iron. He telleth of a tree in Mindanao; the one half whereof (which standeth towards the East) is a good remedy against poison: the Western half yieldeth the strongest poison in the world. There is a stone, on which whosoever sitteth, shall be broken in his body. CHAP. XIII. A gennerall Discourse of the Sea, and of the islands adjoining to Asia. AFter our long perambulation of the Asian Continent, the sea environing doth solicit our next endeavours, that the Reader might there refresh his wearied sense, with a new succession of Nature's varieties, and human vanities. And first, while our Bark be made ready to ship us over to some of those islands, let us (as it were on the shore) take view of this, so strong, so weak, so constant, and so unconstant watery Element. The Sea is great and wide, saith a Psal. 104.25- and 26. the Psalmist: and at first covered the whole earth like a garment, till for man's use b Gen. 1.9. the dry land appeared, which for man's abuse was again in the days of Noab covered: And had not GOD c Psalm. 104.9 set the Sea a bound which it cannot pass, it would return to cover the Earth for ever. It is his d Ferem. 5.22. perpetual decree, who commanded, and it was made, that though the waves thereofrage, yet they cannot prenaile; though they roar, yet they cannot pass over. For how easy were it for the Sea ●o enclose the Earth in her watery mantle, and again to make a conquest of the dry Land, having such forces of her own, and such reenforcements from the Air, and the Earth itself? Her own powers, even by order of Nature and proportion of the Elements, cannot but seem dreadful: in which, as the Air exceedeth the Water, and is itself exceeded of the Fire; so the Water may seem no less to surmount the Earth, the lowest and lest of the Elements. And what armies of exhalations doth the Sun daily muster in the great airy plain, which would secure their mother in such an attempt? Besides that, even the Earth, as it is every where compassed of the Sea, doth compass in itself so many Seas, Lakes, Rivers, in the uppermost face thereof, as professed partakers; and the inward bowels thereof have daily intelligence, and continual conspiracy with the Waters, by those secret pores and privy passages, whereby it cometh to pass, that albeit e Eccles. 1 7. a●● Rivers run to the Sea, yet the Sea is not filled. And were it possible that so many Worlds of Waters should daily and hourly flow into this watery World, and that such a World of time together, and yet the Sea nothing increased, but that (as Solomon there saith) The Rivers go to the place from whence they return and go? that is, they run into the Sea, and thence, partly by the suns force, elevated and restored in rains, etc. partly by filling the veincs of the Earth with Springs, do both ways return again in Rivers to the Sea. This f Vid. Zane. de Oper. & G P. B. Ret. ●●● etc. appeareth by the Dead Sea, and by the Caspian, which receive many Rivers without open payment thereof to the Ocean: and at the straits of Gibraltar, the Ocean commonly hath a current in at one end, and the Euxine Sea at the other, besides abundance of other waters out of Europe, Asia, Africa, and yet is no fuller. The depth of the Sea is holden by some to hold proportion to the height of the Mountains on the Earth. The saltness of the Sea some ascribe to the first Creation; some, to the Sweat of the Earth, roasted with the Sun; some, to the saltness of the Earth, especially in Minerals of that nature; some, to adust vapours, partly let fall on the Sea, partly raised from it to the brinks and face thereof; some, to the motion of the Sea; and some, to the working of the Sun, which draweth out the purer and finer parts, leaving the grosser and base behind: as in this little world of our bodies, the purest parts of our nourishment being employed in, and on the body, the urine, and other excrements remaining, do retain a saltness. I will not determine this question, as neither that of the ebbing and flowing of the Sea, which ( g Apollonius Phil. l.5 some say) is the breath of the World; some, the waters in holes of the Earth, forced out by Spirits; some, the meeting of the East and West Ocean: some ascribe it to the Moon, naturally drawing water, as the Loadstone, Iron: some to the variable light of the Moon. A variable light they all give us. They that sand us to GOD, and his Decree in Nature, have said what is the true cause, but not how it is by natural means effected. Certain it is, that the Ocean and the Moon are companions in their motion: uncertain, whether the Ocean hath a natural power in itself, or from the Moon, so to move. But these things we leave to Philosophers searching wits, and better leisures. The motion of the Sea is manifold; as first by ebbings and flow, these also differing, according to the course of the Moon, in Spring, or Nepe-tides, and according to the distance, as they are nearer or further from the Ocean, and according to the deepness or shallowness of the places, besides other accidents, overruling them, making them, in diverse Seas, to be greater, less, or none at all, longer also in some place, or oftener, as in Negropont, where the water is said to rise and fall seven times a day. And besides these hourly, daily, or monthly motions, another (more general) is ascribed unto the Sea, from East to West, proceeding from the motion of the Heavens, which in the openest Seas, as in the Atlantike and South Seas, are apparently manifest, especially betwixt the tropics, where they find a constant Easterly breath; uncertain whether it may be termed a wind, arising of inferior exhalations, or some impetuous violence, caused by the superior motions, which draw together with them the Elements, not of the Fire only, but also of Air and Water. And hence are those strong Currents in diverse places, as that which runneth in at the great Bay, and out again with like force, between Cuba and Florida, causing the Spaniards to go one way to the Indieses, and to return another. Other particular motions in the Sea, proceeding from especial accidents of the Air by winds, which somewhere have their set seasons; of the Sea by Whirlpools, and contrary currents: of the Land by Capes, Islands, Indraughts, Rivers, and such like, it would be tedious to relate. The Sea is commonly divided into the Mediterranean and Ocean: and under that Midland appellation are contained all the Seas and Gulfs that are seated within the Land, as the Arabian, Persian, Baltike, Bengalan, and especially such as the Sea of Sodom and the Caspian, which have no apparent commerce with the Ocean: but especially is that Sea called Mediterranean, which entering at the Straitss of Gibraltar, is both larger than any of the rest (containing, above ten thousand miles in circuit) and abutteth not on one only, but on all the parts of the elder World, washing indifferently the shores of Asia, Africa, and Europe. The Seas bear also the names of the Countries, Cities, Hills, Rivers, and Lands, by which they pass, or of some other accident there happened; as the Atlantike, or German Ocean, the adriatic, the Red, White, or Black Seas, the Sea of Ladies, the Euxine by a contrary appellation, for their inhospitality. But to contract our speech unto Asia, we find the Sea prodigal of his best things, and of himself unto it, clasping, with a lovely embrace, all this Asian Continent, save where a little Neck of Land divides it from Africa; and no great space, together with Tanais, from Europe. Yea, as not herewith satisfying his love to this Asian Nymph, in many places he insinuates himself within the Land by Gulfs or Bays, twining his loving arms about some whole Countries: otherwhere (as it were) by hostile underminings he maketh Seas far from the Sea; and especially hath yielded so many Islands, as rather may seem admirable then credible. For, to let pass the North parts (as not so well known) where Vaygats, Nova Zemla, and the rest, would give us but cold entertainment: Coming thence to the East and South, we are encountered with the Island, or h Of the Islands of Asia. Islands rather, bearing the name of japan; the principal where of are three: of which more afterwards. These are seconded by the Islands of China, which do (as it were) hedge and fence it in; of which, there is little in Authors worthy mentioning. In Macao, or Amacan, the Portugalls have a Colony, but the chief Island of China is Anian, in the Gulf of Cauchin-China. Further from the Continent, from japan Southwards, are many Islands, called by the names of Lequi●, the greater, and the less, rich in Gold: nigh to the same is Hermosa: and next to these the Philippinae, so called i P. Bert● tab. of Philip the second, King of Spain, by whose charge and charges they were discovered in the year 1564, long after that Magellanus had lost his life in the discovery of these parts. Some make this name hold some proportion to the Spanish ambition, calling all the Islands Philippinae, which are between New Spain, and the Gulf of Bengala, in all, after their account, eleven thousand. They begin their reckoning at Nova Guin●ae, where first we see Cainam. The next Banda, which name is proper to an Island so called, and common also to her neighbours, Rosolarguin, Aye, Rome, Neyra, in four degrees to the South, which alone in the world are k G. Bot. Ben. said, by some, to bring forth Nutmegs and Mace. The men here are Merchants, the women attend to Husbandry. The Islands deal Moore abound with Rice and Sagu (a fruit which yieldeth Meal) where l A. Pigafe●ta. are wild Hens, which sit not on their eggs, but bury them a good depth under the sand, where the Sun hatcheth them. They have no Cows, but a Fish of like linea●●●, which they take in their Nets. Gilolo hath a Mahumetane Prince, and is a great Island; the people are Men-eaters. Amboino is the name of many Islands, rude both in soil and people, which eat their own parents when they are old. Near to these are the Moluccae, five in number, Ternate, Tidor, Motir, Machian, and Bachian, famous through the world, as being Nature's Storehouse of Cloves. Their worship is directed to the Sun, Moon, and other heavenly and earthly creatures. The m Selebes. Selebes abound with Gold, abandoned of goodness, peopleD with Idolaters and Men-eaters. The Islands of n Moratay. Moratay are more Northerly, where Battata-rootes is their bread, their neighbours far in the Islands of Tarrao, Sanguine, Solor, and others. In those Islands, which more properly bear the Philippine title, Mindano is, of very large circuit, and hath diverse famous Cities: Tendaia, for her excellence, is by some called the Philippina. Luzzon encompasseth a thousand miles, in which the Spaniards have built a Town, called Manilia, and have thither carried cattle for breed. Borneo is reputed as big as Spain, richly attended with many Islands of smaller circuit. It hath a City of the same name, founded on Piles, in the salt water, with sumptuous buildings of hewed Stone, covered with Coco leaves. The King is a Mahometan. The greater java is by Scaliger * I Scal. called an Epitome, or Sum of the World; rich in many Commodities. The Cabal is a wild Beast in this Island, whose bones do restrain the blood from issuing in wounded parties. The South part is Gentiles, as the Countries within the Land; but towards the shore they are Mahumetans. Touching the lesser java, there is some controversy which should be it. Betwixt Malacca and Samatra Nature hath (as it were) sowed that Field of Waters with Islands; the principal of which is Bintam. Samatra, within the Country, is ethnics: towards the Coast are Moors; an Island large, rich, and populous, divided into many Kingdoms. The Gulf of Bengala is (as it were) guarded with a double rank of Islands, which Neptune hath set as Garrisons of those Seas. But these ●ll are not worthy the honour due to Zeilan, called in old times Taprobana. if they guess not better which so call Samatra. From thence, alongst the Coast of India, are seen few Islands of any greatness: But further into the Sea are the Maldiva, so called of Maldiva, one of their number, whose name signifieth a thousand Islands; some of which are divided by larger Seas, some by smaller Arms; the Ocean somewhere with his greatness threatening to swallow them, and in other places as curious of his delightful search, stealing rather, then forcing a separation, provoking the passengers to communicate in his sports; who sometimes, helped with some over-growing Tree, can leap from one Island to another. Yet hath not Nature, thus diversifying their situation, yielded them diversity of her riches, saving that it seemeth here she hath chosen her chamber for the Palm, or Coquo- Nuts, which in other places she hath, in comparison, but scattered, here stored, that by this store the people might supply all their other wants. Yea, besides the Land- Coquo, there groweth another under the water bigger than the former; a special Antidote for poison. The inhabitants are addicted to subtlety and Sorcery, and in the Islands next to the Continent, Moors bear sway; in the rest, Pagans'. Other Islands, of smaller reckoning, we reckon not. Diu hath long been famous for the wars therein, vainly attempted by the Turk and Indian's against the Fortress of the Portugalls. The Persian Gulf hath left some remnants of Land extant; the chief is Ormus, a famous Mart, which the Moors there maintained, under the government of a Moor, af●er made tributary to the Portugal; which Nature hath made barren; Industry, plentiful: the more fertile Element yields barrenness and Sands; the barrenner bringeth in a double wealth, Pearls and Merchandise. In the Discourse of these Asian Seas and this Persian, amongst the rest I thought it worthy relating, which o L. de Vrreta Hist. A ●●● Lewis de Vrreta, in his Aethiopian History telleth of a certain Iew. He traveling alongst the shore of this Persian Sea, by some In●●● Arms thereof, which embay themselves within the Land, saw the Sea lofty ●●● swelling, by force of the Winds and Tides, seeming to threaten the higher Elements, but even now ready to swallow up the Earth, roaring out a loud defiance in such sort, that the poor jew was amazed, and dreadfully feared therewith: and this continued the space of some days, whiles the jew traveled thereby. But on the Saturday and Sabbath, Superstition commanded the jew; and Nature (the handmaid of Divinity) enjoined the angry Elements to rest; a sudden calm followed, as if waves and winds would accompany the jewin his devotions, and had forgotten their former fury and wont nature, to remember the sanctification of this day. The jew having heard before, that there was a sabbatical R●●er (which some place in Aethiopia, some in Phoenicia, others they cannot tell where) in a credulous fancy persuades himself, that this Arm of the Sea was that sabbatical stream, & that he now saw the experiment of that relation with his eyes. Fancy had no sooner affirmed, but superstition swore to the truth, & credulity tickles him with gratulation of divine favour to himself, that had lived to see that blessed sight. Ravished with this conceit, he fills his budget full of the sand, which is of a more gross and cleaving nature, then in other places, and carrieth it with him as a great treasure unto the place of his habitation. There he tells his countrymen that now the Messiah would not be long before he came, for now he had found this sign thereof, the sabbatical River; showing this sand in proof thereof. Credit I●d●●us Apella, the jews believe quickly all but the truth, especially in Portugal, p Some say that the jews were expelled out of Portugal before these ●●● whither he came with this report. Many thousands moved by his words, removed their dwellings, and selling their substance, would needs go into these parts of Petsia, by the sabbatical River to fix their habitation; there waiting for their promised Messi●●● One, and a chief of this superstitious Expedition, was Amanes L●●●●●●, a Physician of great note, accounted one of the most learned of his profession, and a writer therein; and john Micas, a Merchant of great wealth. They passed through France, Germany, Hungary, their company (like a snowball) increasing as they went, with the addition of other jews of like credulity. When they came to Constantinople, there were of them in many bands or companies thirty thousand, ●●●●●●●●●●●, the Turkish Commander, thought to gain by this occasion; and would not suffer them to pass over the water into Asia, without many hundred thousands of ducats, except they would pass on horseback. This example was soon both spread and followed of the other Bassas and Commanders in Asia, as they went; their wealth and substance being every where so fleeced, that they came into Syria, much lessened in numbers, in estate miserable and beggarly; new Officers every where, as new hungry Flies, lighting on these wretched carcases (so I may call them:) some they whipped, some they impaled, some they hanged, and burned others. Thus were these miserable Pilgrims wasted: and Don john balthasar was present, when Amat● aforesaid being dead with this affliction, his Physicke-bookes were at an Outcry to be sold at Damascus, and because they were in Lative, no man would buy them, till at last another jew become Chapman. Micas, one of the wealthiest men which Europe held, died poor in an Hospital at Constantinople. And this was the issue of their Pilgrimage to the sabbatical Stream, which they supposed to find in this Persian Gulf; where we have too long holden you the spectator's of this jewish Tragedy. The Red Sea, or Arabia, Gulf, seemed unwilling to be the Ocean's subject: so many small Islands doth she continually muster in resistance, besides her undermining the Sea with her shallow Channel, conspiring the destruction of many heedless Mariners, that here will adventure as tenants to the Sea in their moving houses. Once (by a mightier hand) was it helped to prevail against the Seas force, to discover ●●● dry Land in the midst thereof, and with her watery erected walls to guard these new passengers, till the same hand reversed it, orrather rewarded the then empty belly thereof with the prey of so many thousand Egyptians. Babelmandel, Camaran, and Mazva are accounted amongst the chief of these Isolets: ●●chen hath most Sovereignty; being the Seat of the Turkish Bassa for Abassia. Socotera is without the Straight. The naturals are Christians, of S. Thomas S●●● who is here said to have suffered shipwreck, and of whose broken ship was erected a Church. They are great warriors, both men and women, and great Magicians. They have no use of Traffic, Letters, or Navigation, and yet are esteemed the noblest people in the world. (Too r Gio. Bol. Ben. other Islands confront this; of which one (they say) is the habitation of men, and the other of women, which sometimes have intercourse one with the other, but the Air (Nature's inexorable and heavy handmaid) not suffering any long abode to each, but in their own allotted portion. Loath am I to look any further into that boisterous Sea, and therefore leaving all that huge Tract of Africa, as compassed by a sudden thought, but unsaluted, we shall find other Asian Islands in the Mediterranean. And because, being now wearied, the Archipelago would be too tedious a passage for us, neither are there many Islands worth naming in Propo●tis, or the Euxine, we will speak a little of Rhodes and Cyprus, and then remember how long we have forgotten ourselves. The former of those containeth about an hundred and twenty miles: fertile in soil, and of most pleasant air, caused by that love which Phoebus beareth to it; there never passing day, in which he doth not, in his bright and shining apparel, salute it. And for this cause happily was that huge Colossus of Brass (gilded over, and reputed the most wonderful of the World's seven Wonders) here dedicated to the Sun (though some ascribe it to jupiter.) the workmanship of Chares Lindi●●, of threescore and ten cubits, ●●or as others tell, a hundred forty three feet, s This inscription was in the basis as Meursius translates it: Rbodo colossum ●●● quater cubi●s decem Superbientem Lindius ●ee it Laches which words show both the author Lindius ●●● and the height so, ●●● bites Meursius in trans●●t. Constant. but itself told fourscore cubits in height, which, falling by an Earthquake, the Oracle forbade the Rhodians to erect again. But nothing forbade Mabias', or Mu●●● the fifth Caliph, after his seven years War about Constantinople (as saith t Constant. Porphyroge●itus de ●d imp ●●●, Theophanis Chronicon. Constantinus out of Theophanes) invading this Island, to carry away nine hundred (or, as Constant●nus numbereth, three thousand and fourscore) Camels burdens of this Brazen carcase. The Temple of Liber was here enriched with many presents of the Greeks' and Romans, to both which the City of Rhodes was had in friendly and honourable regard. Much was their force by Sea in ancient times, and for two hundred years space it was the Seat of the Hospitular-Knights, which now reside in Malta; driven thence by mighty Solyman. These Knights had also, by purchase of King Richard the first of England, the Island of Cyprus, u Adrian. Roman. Theat. Vrbium, l. 2. dedicated by the Poets to Venus, to whom the inhabitants were too much addicted, as appeared by their Temples and other vanities in her honour. At Paphos she was worshipped in the likeness of a Navel; and round thereabouts (by the devils working) it reigned not. Trogus writeth, That the Cyprians prostituted their daughters (before they married them) to Mariners on the shore. We have seen at Rome (saith R. Vol●teranus) the attendants of Queen Carlotta, never a whit better than those ancient. Of Cyprus thus reporteth Ammianus Marcellinus, lib. 4. It is ennobled by two Cities, Salamis, and Paphus; the one famous for jupiters' Images; the other, for the Temple of Venus. It is so plentiful in all things, that it needs no help of other Nations, and of her own abundance is able to set forth a Ship, from the Keel to the Toppesayle, with all provision, furnished to the Sea. Neither grieve I to tell it; the Romans more greedily then justly made themselves Lords thereof. For Ptolomey the King being confederate with us, was proscribed without any fault, but the defect of our Treasury, who therefore poisoned himself, and the Isle become Tributary. Sextus Rufus faith as much. Amasis' was the first, if we believe H●rodotus, x Herod. Thalia. , that ever conquered Cyprus, and máde it. Tributary. He also saith (Lib. 7.) That the Cyprians were partly from Salamine and Athens, partly from Arcadia, partly from Cythnus, from Phoenicia, and from Aethyopia. Pli●ie affirmeth y Plin. 1. 5.c.31. , That it was sometime the Seat of nine Kings, and was diversly named, as Acamantis, Cerastis, Afpelia, Amathusia, Macaria, Cryptus, and Colinia. It was such a Forest of Trees z Ortel. Theat. , that when as their Shipping and Ours were not able to waste them, it was made lawful for any man to fell and destroy them, and for his labour to possess the Land which he had so cleared. In the time of Constantine it was forsaken of the inhabitants, as before forsaken of the Elements, which refused to water with any drops of rain that Island (sometime accounted happy) the space of seventeen years together, or as others have it, six and thirty, repeopled from diverse parts by Helena, the mother of Constantine * Quadi Geographia. , and remaining to the Greek Empire, till that Lion of England made it a prey, and the Knights purchase, who sold it to Guido Lusignan: whose posterity failing, the Venetians succeeded, till Selym the second, minding to erect a Religious Hospital, to testify their Magnificence, began with an irreligious foundation. In Hak. voyages the taking of Famagusta, etc. is largely related, To. 2. P. Contarenus de b●llo Turc. ● Ven. For whereas their holy Laws will not suffer any thing to be dedicated to holy uses, which their own Sword hath not conquered, he broke League with the Venetian, and rob them of this Island, which they are thought, not with the justest title, before to have possessed. But it is high time to bethink us of our Indian shore, whence we have taken so large a prospect; where we are stayed to be transported into the chief of those Islands, there to take a more leisurely view of their Regions and Religions. CHAP. XIIII. Of the Islands of japon, and their Religions. THe jesuits have not more fixed the eyes of the World upon them in the Western parts, than they have fixed their own eyes on the Eastern; here seeking to repair, with their utempered Mortar, the ruins of their Falling Babylon: there laying a new foundation of their after-hopes: here, by their Politic Mysteries and Mystical Policies, endeavouring to recover; there, by new Conquests to make supply to their losses: here, for busy intruding into affairs of State, suspected by their own, hated by their adversaries; there, by seeming to neglect Greatness, and to contemn Richeses, of the mightiest are not feared, while others believe, observe, and admire them. Both here and there they spare not to a Mat. 23.15. compass Sea and Land, to win Proselytes; every of their Residences, or Colleges, being as so many Forts to establish this new Roman Monarchy, but with unlike advantage, encountering there with Reason (or rather with the carcase of Reason) attended with Ignorance and Superstition, whose Owlish eyes cannot endure the interview of Truth, though darkened with those Clouds, wherewith they overcast it: Here with Truth, yea, the Soul of Truth, true Religion; whose Shield of Faith; and Sword of the Spirit, these (the stronger part of those strongest Gates of Hell) cannot prevail against. A Spanish Faction of Spanish humour and success, more easily conquering a world of the naked Americanes, and esseminate Indian's, then keeping all they had in Europe. Such are the arms of the one, and the preaching of the other. Yet would I feign be thankful to the one and the other b Benefit by the Spaniard and jesuite. , the first for furthering Geography with knowledge of a new world; the other, for making a possibility of a better world to some, whereas otherwise there was a general desperation of all. Neither are the wounds of Popish superstition so absolutely mortal, as the Ethnic Atheism; the one having no foundation at all; the other showing the true foundation: although their Babylonish slime even here supplieth the room of better matter, besides their stubble, hay and wood built upon it. Better a mixed Truth, than a total error: and a maimed CHRIST, than none at all. But howsoéuer they be beholden to them for their Divinity, it were inhumanity in us, not to acknowledge a beholdingness to them, for that they give us in the knowledge of many peoples, although in all their Discourses this caution is necessary, not to yield them a Catholic and universal credit, where we any way may spy them daubing the walls of their pretended Catholic Church. In relating their Miracles, and such like, we will remember they are jesuits: in other things not serviceable to Rome, we will hear them as travelers, when lying doth not advantage them, nor hurt us. But as the Labours of the jesuits may every where breed shame to our negligence in a better quarrel: so in japon it is most of all admirable, that the furthest part of the World should be so near to their industry. And that you may at last be acquainted with japon, we will borrow of them to pay your hopes, by their long introduction suspended. Maffaus (who hath translated and set forth more than thirty of those japonian Epistles) in the twelfth Book of his Indian History, doth thus describe it. Besides other less, three principal Islands bear the name of japon; which the c Mer●ator thinks japan to b● he Aure●●●● which agreeth not with Ptolomey. l.7.c.2. who placeth it under the Line. fi●st and greatest most peculiarly challengeth, containeth in it three & fiftly Kingdoms or Principalities, the chief City whereof is Meaco: The second is X●m●m, divided into nine Seg●iorieses: The third, Xicoc, quartered into four Lordships, so that there are in all of this japonian Dominion, threescore and six Shires, of petty Kingdoms. The space of land is measured two hundred leagues in length, in breadth somewhere ten, in other places thirty, between the thirty and thirty eight degrees of Northerly Latitude: Eastward from China. The soil is not very fertile, subject to much snow, the air● wholesome. The bowels of the earth are stored with divers metals; the trees are fruitful, and one d A strange Tree. wonderful, in that it abhorreth moisture, and if haply it be moistened, it sh●aketh & becometh withered: which they remedy by plucking it up by the roots, and after it is dried in the Sun, to set it in dry sand; if a bough be broken off and nailed on again, it groweth. They have two high mountains, one of which casteth forth flames, and in the top thereof the divelluseth to show himself in a bright cloud ●●o some, that (by long fasting) have prepared themselves to this sight: the other, called Figeniana, is by some leagues higher than the clouds. They much esteem a tall personablenesse: they pluck off the hairs on their head: children before; the common people half way; the Nobility almost all) leaving but a little growing behind: to touch which were to offer great indignity to a man. They can endure much hardship: an infant new borne in the coldest of winter is presently carried to the River to be washed: their education is hard: yet are they neat: they use forks (as the Chinois) or sticks, not touching the meat with their fingers, and therefore need no naperie: they sit on carpets, and enter the rooms unshod, their tables are a hand high, some eighteen inches square, curiously wrought, to each guest one, and changed at every new service or change of meat, Quabacondonus, against a solemn and festival entertainment of his Father, prepared a hundred and thirty thousand of these tablets. Their houses are most of wood, because of often Earthquakes: and some of Stone. Temples and Monasteries they have for both Sexes: and more had, till Nubunanga destroyed them. Their language is one, & yet exceedingly diversified according as they differ in State or Sex: or as they speak in praise or dispraise, using a divers Idiom. They use Characters in writing and printing, as in China. Their swords are of a most excellent temper. Their customs differ in many things from other men. e Customs in things indifferent are comely or uncomely, pro more loci. Black is a festival colour, white a Funeral: their meats, drinks, perfumes, are as dissonant to ours. Their teeth are coloured with black, as beauty's livery borrowed of Art, which we by Art would avoid. They mount on the right side of the Horse. They sit, (as we rise) to entertain a friend. They give to the sick persons, salt things, sharp, and raw: never let blood: we contrary (as in other rites) either to other ridiculous. All their Nobles are called Toni: amongst whom are divers degrees: all of them holding their all in capite, to find so many Soldiers to the Wars, at their own costs. Genenerally the whole Nation is witty: poverty is a disgrace to no man. Reproaches, Thefts, perjuries, Diceplay are hateful: very ambitious they are in all things, respective to their credit, full of courtesy each to other, never brawling, not not at home with their houshoulds. The Inconstancy of that State learneth them by use to prepare for, and to welcome, every State. They are exceedingly subtle, hypopocriticall and double-dealing: they are also of cruel disposition, not to their enemies alone, but sometimes will assay the goodness of their blade and strength of their arm, on some innocent body; and in case of distress, they esteem it a credit to prevent the sentence of law by bloody execution done on themselves, which they usually do in ripping up their breasts a cross, a servant or friend attending to smite off his head: and if it be a man of any sort, his friends and followers in like manner with their own hands pluck out their bowels to testify their love. The Governors have absolute rule over their inferiors: yea, in every private Family the authority extendeth to life or death. All ●apon sometime obeyed one Prince called Vo, or Dairi, who at length addicting himself to his private delights, and putting off the burden of ruling to his officers, grew in contempt: and at last every one ●e●●ed on his own province, whereof you have heard there are threescore and six, Leaving the Dairis a bore title, and a Herald's Kingdom to give terms of honour at his pleasure, whence he raiseth great revenue, otherwise subject (excepting his Title) as are all the rest, to the Lord of Tensa (so they call the noblest Kingdom adjoining to Meaco) This f Cos. Tur●ian. Vo or Dairi descendeth by succession from the ancient Kings, out of which he is chosen, and is honoured as a God. He may not touch the ground with his foot, which if he do●, he is put by the place: never goeth out of his house, seldom is seen of the people. He fitteth in his seat with a bow and arrows on one hand of him, on the other a Dagger. If he should kill any, or if he show himself an enemy to peace, he is deprived as well as if he had trodden on the ground. All great men have their factors with him to procure new titles of honour, the only fuel of his greatness. They have another general officer or chief justice, which denounceth War, and in peace, giveth sentence on matters in controversy. But these are but the instruments of the Lords of Tensa, as are also the Bonzij. These are their Religious, among whom one is supreme in cases spiritual, by whom all their old holies are ordered, and all new are confirmed or dashed. The Tundi, (which are as their Bishops) are by him consecrated and confirmed, although their nomination be by lay patrons. He dispenseth with them in divers privileges and immunities: he enjoyeth great revenue and sovereignty, and is advanced hereto by money and kindred. The Tundi give Priestly orders, and dispense in smaller matters, as eating flesh on days prohibited. They have many Sects, some reckon them twelve; all truly agreeing, in disagreeing with Truth: some of them Epicure-like denying God's providence, & the soul's immortality. They hold that a man hath three souls, which one after another come into, and departed out of the body. Few of their Bonzijs will openly teach this Doctrine, but labour to hold the people in awe. Amida & Xaca they preach, as saviours, & to be worshipped. Some of their Sects do believe an eternal life, and promise' it to all such as call upon these supposed Deities, as Saints which sometime led so austere a life, for the sins of mankind, that for a man to vex his mind, or macerate his body for his own sins, would not only be superstitious, but offensive and derogatory to their merits. And here the kindhearted jesuite g Maffaeus. , is panged with a fit of Charity to yoke the Lutherans with them; as if the sufferings of JESUS were but the superstitions of Amida, as if either the sufferings of man, imperfect, borrowed, duty, could be, or the sufferings of God could not be meritorious; or as if the I utherans denied Christian contrition (whose affect is Indignation, h 2. Cor. 7.11. effect (selfe-revenge) as they do Popish confession and satisfaction. These Gods they call Fotoques. Other Gods of a less mould they call Camis, which have their charges and peculiar offices, for health, children, riches, etc. as among the elder (that I trouble not the queasy stomachs of the later) Romans. These were Kings and Noblemen, or Inventors of Arts, of whom they have as true tales as Homer or the Legend yieldeth. Taicosama that died i An. Dom. 1598. Fran Pasius: Lud. Frois. a few years since, (the first which in these many later ages took the Title of a King, which, together with the crown, he received of the King of China) ordained before his death, that his body should not be burned after the wont manner, but closed in a Chest, and, in a sumptuous temple for that purpose built k Al. Valignam. his image should be enshrined and worshipped with the Title of Scinfaciman, or New Faciman, the name of their Mars or warlike God: which was also done. Thus he, which in his youth had used to cut wood and carry it into the Market to cell for his daily fustenance, for his valour promoted in military honours, at last become the greatest Monarch that japon had seen in eight hundred years, and not contented with human greatness, would aspire to that divine, whereof he himself had been a derider in others. His name before was Faxiba, called after, Quabacondonus, the highest Title next to the Dairi, and signifieth the chief of the treasure: next borrowing a kingly Style from China, would (mad folly) on his deathbed bequeath Godhead to a man, and immortality to a carcase: when he could no longer hold out his pride, cruelty, and other wicked courses, which made his presence dreadful, his memory detestable. Nabumanga was his predecessor in his state and impiety, arrogating divine honour to himself l L. Frois. but destroying the Temples of their Gods, together with their Temple-keepers, the Bonzij. This appeared at Frenoiama, a famous University of those Bonzijs, nine miles from M●aco, wherein eight hundred years past, a japonian King had erected three thousand and eight hundred Temples, with houses adjoined for the Bonzij: allowing to their maintenance the third part of the revenue of the Kingdom of Vomen. Hence proceeded their orders and government in affairs both of state and Religion, being a Seminary of Laws and Superstitions. But these temples in time diminished to eight hundred, and the Bonzian discipline as much ●mpatred, and altered from austerity (in some) to wantonness, (in others) from Arts, to Arms. The Bonzii took part with Nechien, enemy of Nabunanga, who enraged hereat made truce with the one, to destroy the other. The Bonzij not prevailing by their suing for peace, fortified themselves for War in the Temple of Quanon their God of health and long life, much frequented with Pilgrims from all parts; much solemnised with their pompous processions (like in all parts if ye believe the jesuite to their Corpus-Christi-solemnitie) which grew the more famous for that these were but the preamble to the like pomp in the Gibon-feastivall at Meaco. But all prevailed not with Nabunanga, who destroyed both Temple and Priests with fire and sword, burning four hundred other temples for company, in the year 1572. At Meaco he burned twenty of these Bonzian Cloisters of the greater sort, besides fourscore less, and in one of them threescore Bonzian women or Nuns, whose Devotion was employed in begging for the reparation of the Temple of Daibud. Among the rest, as the Grecians had their Mercury with his Caduceus, so the japonians have their I●za with his Trident, to convey souls departed into their allotted eternal residences: The Bonzijs his Chapleines by lots inquired whither they should remove him, he commanded it, and they with great solemnity performed it, but out of a place, which then escaped, to another m Out of the Frying-pan into the fire. wherein, and where with he was burnt. Facusangin was another Bonzian Academy adorned with many Colleges which he destroyed. Xinguen the King of Cainochun shaved his head and beard: and professed himself a Bonzi, & not only attired himself in their habit, but thrice a day did perform their superstitions, having six hundred Bonzijs to his followers. He writ to Nabunanga, entitling himself the Patron of those Religions: the other in his answer styled himself the Tamer of Devils, and enemy of Sects. But after that he would be a God, soon did he cease to be a man; the immortal God, hating corrivals, by his own subjects destroyed his life, riches, and memory. These Bonzijs are for the most part gentlemen whom their Parents (having many children) for want of maintenance thrust into Cloisters; shaven (as you have heard) and Shavers' covetously pilling and polling the people of their money by many devices, as by selling them scrolls to keep them (by the Devil) from hurt of Devils after death: borrowing of money here, n Bal. Gag●s. to repay with great interest in the Future world; giving the Creditor a bill or scroll of their hands for security: by telling of things stolen or lost, (which they do by Enchantments calling a Devil into a Child, who being so possessed, answereth their questions) by selling their blessings, and curses like Balaam. Some by vow (the most) live unmarried: as the Bonzian women. Another Sect, called janambuxos, before their admission into that order live two thousand or more together on a high mountain, for the space of threescore days macerating themselves with selfe-inflicted penance; the Devil in divers shapes meanwhile appearing to them, and after this they are received into that damnable fellowship, distinguished by white stocks hanging down their necks, curled hair, and black hats, and so wander from place to place, giving notice of their coming by a little Bell. Another Sect called Genguis devil on some high Hill, black of complexion, and (as is supposed) horned, marry wives of their own kindred, pass over great rivers by the devils help; who on a certain hill at times appointed appeareth to them; of whom by the name of Amida he is worshipped. In another hill he was wont to appear to his devoutest followers, whom then he would lead as they thought to Paradise, indeed to destruction, they say that a son, not able to persuade his father from this passage to Paradise, secretly followed him with his bow and arrows, and when the Devil appeared shot and wounded a Fox, whom he followed by the blood to a lake wherein he found many dead men's bones. They have another University in japon called Coia, whose Bonzian students are of the Sect of Combendaxis, supposed the Inventer of the japonian Letters. He in his old age digged a foursquare Cave, into which he conveyed himself, affirming that he then died not, but after some millions of years would return in the days of one Mirozu, which then should be a most worthy King in japon. About his sepulchre burn many Lamps sent thither from divers Nations, with opinion that such as enrich that monument shall themselves here be enriched, and in the other life by Combendaxis patronised. In the Colleges here live six thousand of those Shavelings: from whom women are restrained upon pain of death. At Fat●nocha●ti, the Bonzijs o A Coney-catching Trick. trained up witty and proper youths in all tricks of subtlety and guile, acquainting them with Genealogies of Princes that so they might counterfeit to be the sons of such or such great men, and borrowing money on that credit might enrich their wicked College: till the sleight being found, they were killed of the inhabitants. There be that worship the Sun and Moon, who have an Image with three heads, which (they say) is the virtue of the Sun, Moon and Elements. p Cos. Tur. These worship the Devil, in visible shape appearing to them, with many and costly Sacrifices. Some hold Xacas book in such Veneration, that without it they hold it impossible to be saved. Other Bonzijs have been in other ages in high reputation of holiness, but q Caspar. Vilela. one especially, not a hundred years since, the Author of the Sect called Icoxos: the ruler or General of which Sect is openly wicked, but so adored of the people, that if he but look on them they will salute him with tears of joy, praying him that all their sins may be pardoned, and therewith give him no small quantity of their Gold. His yearly festival is so honoured with thronging of the people, that in the entry of the Cloister many are trodden under foot, which yet is of the blind people accounted a happiness, many willingly yielding themselves to be killed in that press. And in the night, whiles his praises are sung, there is a great howling and lamentation. Nequiron was Author of the Sect F●quexan. But of other their superstitions you shall hear more in the next Chapter. CHAP. XU. A Continuation of the former Discourse touching the Religions of japon. MEaco their chief City is chief also in superstitions, having had (if report lie not) on the hill near to it seven thousand Cloisters or Abbeys: one of which is so famous, that the Kings in their Wars will vow great sums of Gold, and after victory pay the same there: the people also in distress make it their sanctuary, where the Devil by visions deludeth them. In August they celebrated the Feast of Gibon with Pageants: fifteen or sixteen Chariots, covered with silk go before, in them are children with Minstrelsy. Every Chariot is drawn with thirty or forty men, and followed by their peculiar companies or trades: and after them Chariots of men armed, which all pass by the Temple in the morning. In the Evening, two litters come forth, carried by men; the one of the God, the other of his Leman: then followeth the third: of his Wife, with which the men run up and down in such a confused manner, as may signify her jealousy. Here the people weep and pray to their Goddess, whom yet with a contrary devotion they comfort: and lastly (as if by the people's mediation) the Litters are joined together, and carried into the Temple. In the same month they have their Feast of All souls, in which they light many Lamps, at their doors, and all night walk up and down the City: and many suppose at a certain place they meet with the walking Ghosts of their decta●ed friends, and after welcoming ceremonies, they set victuals a Baits in the journey to Paradise. before them, at lest in that place, where having a while attended they invite them to their houses. The reason of this refreshing they allege the long journey to Paradise, which in less than three years space cannot be passed, and therefore they have need of heartening. Two dales this Feast lasteth, in which they cleanse their graves and give presents to the Bonzii, In March they have festival plays, in which many mere in the afternoon painted with the Images of their Gods on their shoulders: and parting themselves into two ranks, the boys begin with stones, the men continued the fray with arrows, poles, and swords, always with the death of some, and impunity of the doers. At Sacai in july they keep the Feast of Daimaogin, to whom many Temples are dedicated: in which the Idol is carried with much pomp on horseback, followed first by the Bonzijs, than the Nobility, after them certain Witches, whom armed troops of soldiers follow. Than cometh the Litter of the God, all gilded, carried by twenty men, answering each other in certain hymns; the people worshipping. Some of their Bonzii profess a military discipline, as the Knights of Malta. The profession called Neugori was instituted by Cacuban (who is therefore deified) in which some intent their prayers, whiles other fight, and others perform their task of making five arrows a day. Their government is an Anarchy; every one obeying and commanding, the meanest person amongst them having a Negative in all their consultations: And nothing is agreed on till all be agreed. In the night they often kill one another without remorse, and yet (such is their religion) this Sect holdeth it a sin to kill a fly or any living thing. They believe divers Paradises, into each of which their peculiar Gods carry their own worshippers: And some make overhasty journeys thither on this sort. He watcheth certain days, and then out of a Pulpit preacheth of the contempt of the world. Others betake them to be his companions, while some give their alms. On the last day he maketh an Oration to his fellows, who all drinking Wine go into their Ship, carrying a scythe to cut up all the brambles in their way; and putting on their clotheses, stuff their sleeves with stones, and hanging a great stone about their necks to help them the sooner to their Paradise, hurl themselves into the Sea. And great honour is done to them being thus dead. I saw one (saith Vilela) that had seven of these companions, which with their great alacrity, and my great amazement, did this. But they which worship Amida, observe another rite. Being weary of living, they put themselves in a straight hole of the earth receiving breath only by a Reed, and so continued fasting and praying till death. Some of them in honour of a certain Idol do cast themselves down from a high Tower, where this Idol is placed, and after their death are reputed Saints. Others b Pet Alca●●●● sail to their Paradise (as before) but, when they have launched into the deep, make holes in the ships keel for death to enter, and the sea to swallow both it and them josephus Acosta c jos. ●●● His●or. India l. 5.c.2.5. tells of a strange Confession which is observed in this order. There are (saith he) in Ocaca very high and steep Rocks, which have pikes or points on them above two hundred fathom high. One of which, higher and more terrible than the rest, daunteth and terrifieth the Xa●abusis (which be Pilgrims) to look up unto it: upon the top of the point there is a great rod of Iron of three fathom long, placed there by a strange devise: at the end of this rod is a balance tied, whereof the scales are so big, as a man may sit in one of them. And the Goquis (which be Devils in human shape) command those pilgrims to enter therein, one after another, not leaving one of them. d All this is represented to the eye in pictures by Theodor●● de Bry. America part ●. Than with an Engine or Instrument, which moveth by means of a wheel, they make this rod of Iron to hung in the air; one of the Xamabusis being set in one of the scales, which (because there is no counterpoise in the other scale) presently hangeth down, and the empty one riseth to touch the rod aforesaid, whereupon the balance hangeth. Than the Goquis telleth the poor Pilgrim that he must confess all the sins that he can remember with a loud voice, that all may hear: Which he presently doth, some of the hearers laughing, some sighing. At every sin mentioned, the other scale falls a little, till that having told all, it remains equal with the other, wherein the sorrowful penitent sits. Than the Goquis turns the wheel, and draws the rod and balance unto him, and the Pilgrim comes forth, and another enters till all have passed. If any concealed any sin, the empty scale yielded not, and if when he was urged to confess, he grew obstinate, the Goquis cast him down from the top, where in an instant he is broken into a thousand pieces. A japonian who had seven times made trial hereof, being converted to Christianity reported this. But the terror was such (said he) that few would conceal any thing. The place hereof is called Sangenotocoro, that is, the place of confession. Thus, much Acosta, whom as I thank for the Story, so I would a little trouble (for he would more partiently hear and bear, than some of his hotter brethren) with a question concerning confession. And if the question come too late, yet the Society liveth (and will longer than a better thing:) into a College of whom japon hath brought us, as their names here testify. The question is, whether every residence of the jesuits be not a Sangenotocoro of Ocaca, that is a place of confession (so doth Sangenotocoro signify) of which we may exclaim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if you will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one for the cruel terror where with it filleth the Conscience, and the later for the fleshly filthiness wherein Ocaca is not blamed, but their e Our Chaucer in the friars prologue. Cor. Agrippa de vanit. c.64. and many of the Papists themselves confess thus much of their confessionists Aluar. Pelag. Ouand. jacob. de Graf. etc. See Whites way to the Church. pag. 229. Churches have been Stews, and Confession, the Bawd. But to let this pass, and consider the former. What Rack or Rock can Ocaca yield like to this, which the f council. Trid. Sess. 14.ca.5. can 6.7. Council of Trent hath framed, that full Confession of all mortal sins (lo here the Rack) even the very thoughts against the two last commandments, with the circumstances of the sins, is necessary by divine ordinance unto all which have sinned after Baptism; & (lo here the Rock) Anathema to the gainsayers. Tush, your coin is not currant, although you yield it profitable, & comfortable, and satisfactory to the offended Church, except you yield all necessary, all divine. Divines shall I call you, or Goquis, Devils in the flesh, that make a hell in the spirits of men? that with your debita praemeditatione, & with your omnia & singula peccata, etiam occulta, tiam circumstantias, g Etiam circumstantiatum minutias. Bellar. cirumvent poor Christians, and put them in an Ocacan balance over hell-mouth, there to fall, without such favour as to be broken in pieces; Go Cardinal, and writ h Bellar. to.3. ●. lib.de poenitentia, totus. whole volumes for the proof hereof, yet would I rather choose to enter the Sangenotocoro-scale; then your Confession-schoole. easy it may be indeed to seared jesuitical Consciences that accounted Treason Religion, yea pleasant and delightful to such Statists to have Kings upon the knees of their bodies, to pour out before them the secrets of their souls, and (they are wiser than Solomon i Proverb. 25. 3● which esteemed it unpossible) to search out the King's heart. But to such as have business enough to know and rule themselves, and do indeed make Conscience of every duty, what intolerable anguish is here prepared? when my heart, besides that it is wicked and deceitful above all, who can search it? is like an untamed heifer, who can rule it? Had I not need always to have a Priest at mine elbow, to whom to shrive me? k I●r. 17.9. Who knoweth the errors of his life? and who knoweth when he hath made his due premeditation to examine them? This made Bellarmine use the difficulty of Confession l Bel. de poenit●. 3.c.12. as an argument of the divine Institution thereof. It is so difficult (saith he) that no power of man or the Church could have imposed it, and therefore it was divine. I will not say, who instituted the balance of Ocaca, and yet it was a hard thing, and never the like heard of; I say, that the Gospel imposeth not such hard things (this were to bring us back to the Law) but prescribeth an m Mat. 11.30. easy yoke and a light burden: easy to such as love not their ease, light to such as like and delight in it. But this, even to those that dote upon it, and devote themselves to it, is not only hard, but altogether impossible: Witness Bellarmine himself, Quid enim mosestius, quid onerosius, quàm ut cogantur etiam viri principes, Regesque potentissimi, sacerdotibus qui & ipsi homines sunt, peccata sua omnia detegere, quamuis arcana, quamuis turpia, etc. Witness experience in such n Sheldons Motives in the Preface. as have tried it more nearly than Bellarmine's Controversies would give him leisure, yet living in continual disquietness, and torment of their Consciences, in the use of their sacrament of Confession, receiving no rest day nor night, as serving Gods, who can not give it them. These are the words of Sheldon (happily brought out of that darkness, wherein, and whereof he was a Priest and Minister, to a clearer light) who out of his own knowledge addeth; That it is not imaginable what inconsolable lives, some, that are frequent in the use of Confession (as necessary to salvation) do lead: there is no stony heart which would not pity them, knowing their torments. But jest any man think, that some Goquis hath hurled me out of the seat of my history, to fall and split myself upon these jesuitical rocks, I will return to our narration of the japonites. divers of them before their Images in desperate distress disembowell themselves in that bloody manner before mentioned. To tell o L. Almeida. of their Idol Casunga, of whom they beg riches, Tamondea, Besomondes, Homocondis and Zoiolis: to which four, their superstitious opinion committeth so many heavens in custody, Canon and Xixi the sons of Xaca, Maristenes, Tirigis, and others, would be too tedious to report. Organtinus p Organtinus. telleth that while on a time the feast of this last was solemnising, a shower of stones reigned with such violence, that the company to the number of twenty thousand, betook them to their heels. But Amida is most worn in their lips; beggars ask and blessing in his name; chapmen in buying and selling sounding and singing it: the Bonzijs promising salvation to all that invoke it. Admirable are the Temples q L. Frois. for matter and workmanship erected to him; one near Meaco is a hundred and forty else in length, with a huge Image of Amida, having thirty Images about it of soldiers, besides Ethiopians and Devils, yea winds and thunders figured, and a thousand Images of Canon (on each side of the Temple five hundred) all in like, but monstrous shape, with thirty arms, two only holding proportion to his body, the breast adorned with seven faces; all the Images and other furniture so glittering with gold, that it dazzleth the beholder's eyes. One Temple is dedicated just by to a Lizard, (which they make Author and Patron of learning) without Altar or Image in it. He that readeth of the huge works of Taicosama, holding sometime a hundred thousand workmen in labour at once, may present to his imagination the incredible buildings which those tyrants, by so many slavish hands, can raise. They are very curious and ambitious in setting forth their funerals; a matter of no small consequence to the covetous Bonzij, who follow the corpse, if the party were rich, sometime two hundred in a company singing the praises of that GOD which the deceased had most worshipped, beating a basin instead of a Bell, till they come to the fire, where so many rites are performed. I should do you wrong r In L. Frois his Epistle Englished Hack. to 2. of voyages you may read them. to relate them, having been redious in the rest. Only after so much wickedness of men, let us add somewhat of the admirable works of GOD in japon. On the two and twenty day of july in the year 1596. it reigned ashes round about Meaco, covering the ground as if it had been snow. Soon after it reigned both there and in other places, as it had been women's hair. And not long after followed an Earthquake that hurled down Temples and Palaces, which with their ruins destroyed thousands: six hundred gilded images in the temple of janzusangue were cast down, and broken in pieces, as many remaining whole. It brought up the Sea a great way upon the main land, which is carried back with it into the Sea, not leaving mention that there had been land. So was the City Ochinofama swallowed, Famaoqui, Ecuro, Fingo, Cascicanaro, the neighbour-townes, attended her in this new voyage, and become Sea. The ships in the haven found no more security, but were also devoured. The like happened in the year of our LORD 1586. to Nagafama, a place frequented with merchants, which the Sea before had enriched, then with an Earthquake devoured, the earth in many places opening such wide mouths, that a ealliver-shot could scarce reach from the one side to the other, bleching out of that yawning passage such a ●●in●e, as none were able to pa●e ●y. ●●● only shook with sear, but bellowed out such roaring cries under that blow of their Creator's hands, as did make the accident more dreadful. Yet was all ●●● forgotten, and Taicosama fell to building of new Palaces. He that listeth further to be acquainted with japonian affairs, may resort to the Epistles of the jesuits, which, besides these I have named, are many: and of that society are not many less than two hundred in this Island f Gab. Matasus. 1603. Eman. A●os●a. , which also is now become an Episcopal Sea. The first of them was Xavier, one of Ignatius first companions, and like to have been canonised before him too. But the first finding of this Island is by Galvanus ascribed to Anthony Mota and his fellows 1542. But before these M. Polo writeth of this Island, which he calleth Zepangu t M. Pol.li.3. whither Cubla● the great Tartarian Can in the year 1264. scent two Captains to conquer the Island. The winds (as angry with the Tartarians, and taking part with the Islanders) raised so stormy a Sea, that (when there were now thirty thousand of their company landed in a little Island) they were forced to put off to Sea, and scattered with tempests. The Islanders set forth a navy to take those Tartarians, which so confusedly ordered that enterprise, that the Tartarians found means to make themselves masters of their enemy's navy, and therewith to sail away. Marcus Paulus reporteth like things of their idolatrous Religion, as you have heard: of Idols with heads of Oxen, Hogs, and Dogs, and other deformed shapes: and some with many hands, as a testimony of their great power. The enemies which they took in war, not able to redeem themselves, he saith they did eat in solemn Feasts: He addeth, that in the japonian language Mangi was called Cin: as now it is Cina or China. I have presumed to add a piece of a Letter of Quabacondonus to the Viceroy of India, which after other things hath these words. japon is the kingdom of Chamis, whom we esteem to be the same with Scin, which is the beginning of all things. This Scin is the substance and very being of all things: and all things are one and the same with Scin, and into Scin are resolved, which in Scina is called jutto; and in Tescincu, Buppo. In the observation of the Laws of this Chamis, consisteth all the politic government of japon, both inward and outward, etc. The king u Hen. Cuyckius of Bungo, Arima, and Omur sent their Ambassadors to the Pope (than Gregory the thirteenth) with Letters of their devotion to his Holiness, and had audience in the Consistory the three and twentieth day of March Anne 1585. This was the jesuits policy (saith x Linsc. li.i.c.26 Linschoten) to make the japonites to know the magnificence of Europe, & by that means principally to enrich themselves with gifts and privileges. But for a farewell to these japonian jesuits, I like their being there so well, that I could wish all of that society in Europe were preaching in that Island. Touching the kingdom of japan, we can not set down the number and order of their Kings in ancient times. It seemeth, that these last eight hundred years they have been much disquieted with civil wars; every one getting as many shires or kingdoms, which in japan are three score and six, as he could. Nabunanga was a great Prince; and Quabacondonus a greater: both great tyrants. This last caused his Nephew to be made Quabacondono, contenting himself with the title of Taicosama; but soon after, jealous of his greatness, he forced him (after the japonian manner) with his companions, to kill himself. He having no children but one infant, when he was sick and near to death, sent for Gieiaso the chief of the japonian Nobles, Lord of eight kingdoms, and made him administrator of the kingdom till his son should be of age; and further to bind him hereunto, he made a marriage betwixt Gieiasoes ne●ce, two years old, and this infant of his about the same age, causing the same presently to be consummated. He took an oath of him, & the other nobles for their fealty to his son. But after his death there arose y Arth. Dantis. hist. Ind. Orient. cap.28. great contentions, which Gieiaso (now calling himself Darsusama) appeased, and after some battles against his adversaries, invested ●●● the Empire, Anno 1601. This he did then in young Taicosamas name●●●● hath seized the Empire fully to himself. And calling himself Cub●●●● ●●● (as the later Epistles testify) hath entitled his own son to the japon ●●●. And for that cause fortifieth himself in Qua●to, one of his ancient ●●● and in Gieudo a town thereof, at the charge of his subjects, of which z Epist. japon. 1606. & 1607 he hath had at once there working continually, from February to September, three hundred thousand: he hath raised strong fortifications, and ruleth with great policy, none daring to molest him. CHAP. XVI. Of the Philippina's. IT is already showed, that those islands received this name of Philip the second, King of Spain, and that this name sometime is in a large sense attributed to all these islands in those huge Seas, but more properly to those which Legaspi discovered in the year 1564, and where the Spaniards have since that time had some places of abode: Mendenao, Tendaya, Luzon, and their neighbours, lying far into the Sea before Cauchin-China & Cambaia, betwixt the seventh degree and the twentieth of Northerly latitude. They are a G.Bot. Ben. many in number, some of them very great, rich in rice, honey, first-fruits, birds, beasts, fishes, gold: and enriched further with trade from China. seventy of these islands are subjects or friends to the Spaniards. Of ancient time they were subject to the Chinois, b Discourse of China. until they did voluntarily relinquish them: the cause of much civil war amongst themselves, that Anarchy proving worse to them than a Tyranny, or rather the worst tyranny, every man becoming a Tyrant, and as he had means of wit, strength and followers, preying upon others, using or selling them for slaves: which their divisions made an easy way to the Spanish Conquest. They worshipped the Sun and Moon, and the men and women, which in their language they called Maganitoes, observing in their honour solemn and sumptuous feasts. In the Illocos they worshipped the Devil, and offered to him many sacrifices in recompense of a great quantity of gold, which they said he had given them. Their Feasts and Sacrifices were done by women, which were Witches (of them called Holgois) reverenced amongst them as Priests. These had ordinary talk with the Devil, and many times in public. These wrought strange witchcrafts; they answered unto all questions that were demanded of them: (although their answers were often either lies or riddles) they used lots as the Chinois, and were observers of times. If they began a journey, and met with a Lizard or other worm, they would return home, saying, the heavens prohibited their proceeding. They have now amongst them many Preachers and Monasteries of the Augustinians, Franciscans, and jesuitcs. But the wicked life of the Spaniards is so offensive to the Inhabitants, that the Discourser (himself a Friar) telleth hereof a notable Story. c Pag. 349. A certain Islander soon after his baptism, died, and appeared after to many of his Countrymen, persuading them to be baptised, as a way unto that happiness, whereof he now had in himself most blessed experience: Only they must be baptised, and observe the Commandments, of which the Spaniards preached to them, of whom, and of others like unto them, there were in that happy place infinite numbers. Here ●pon he vanished, and some were persuaded: but others of them refused, saying; that because there were Spaniard-souldiers in glory, they would not go thither, because they would not be in their company. A like History Bartholom de las Casas d Crudel. Hisp. relateth of a Western Indian, at the time of his death answering to a Dominicke Ftier, which counseled him to die a Christian, and so to be capable of heaven: (when he heard there were Spaniards in heaven) he would rather be in hell with his fore fathers then in heaven with the Spaniards. The Spaniards e Francis. Va●z 1601. have their Bishop and Archdecon, and besides other Religious, seven Colleges of jesuits. Boterus f G. B.B.part 4. lib●. 3. saith, that the King of Spain had thought to have made Manilla an Archibishopricke, & added three other bishoprics. Captain Noort g ●● Noort 1600. (a Dutch man that compassed the world) lost a ship here in fight with the Spaniards, & sunk one of theirs: he affirms that the converts of these parts, are more popishly Christian then in the midst of Rome or Spain, and more addicted to their superstitious follies. In Mendenao they are Mahumetans, as they are in Burnco. In these Philippina's h Tho. Candish voyage, Ha●k. tom. 3. some carve and cut their skin, with sundry strikes and devices all over their body. Moreover, as we have spoken of Balls worn in their yards, by the men of Pegu, so here, the men and man-children amongst them have nails of tin thrust quite through the head of his privy part, being split in the lower end, and riveted, which is done when they be young, and the place groweth up again, without any great pain. They take it out, and put it in as occasion serveth. This here, as that in Pegu, is said to have been practised, to avoid the sin of Sodomy, whereto before they were prove. The males also are (at lest in i On the I'll Capul. some of the Philippina's) circumcised. The people worship the devil, who often times appeareth to them in conference, in most ugly and monstrous shape. There is amongst them an Island of Negroes inhabited with black people, almost as big as England, in nine degrees. Hear also be those k Ant. Galuano black people called Ospapuas, Man-eaters and Sorcerers, among whom Devils walk familiarly, as Companions. If these wicked spirits found one alone, they kill him, and therefore they always use company. Their Idols they adorn with Ostrich feathers. They use to let themselves blood with a certain herb laid to the member, and licked with the tongue: with which they can draw out all the blood in their body. When as Magellan, first of all men, by the West discovered these Eastern islands, in the islands of Buthoan and Caleghan he could learn no other Religion observed amongst them, but that lifting up their hands closed together, and their face towards heaven, they called on their God by the name of Abha. In Zubut (in token of friendship) he and the king did let themselves blood on the right arm, for so was their wont to confirm leagues of amity. The king had his skin painted with a hot iron pencil: he and his people at Magellan's persuasion were baptised; and burned their Idols, which were made of hollow wood, with great faces and four teeth, like borestuskes in their mouths; painted they were all over, but had only a forepart, and nothing behind. They wear in their yard a nail of gold. They had many wives, but one principal. They observed many Ceremonies in kill a hog, in sacrifice, as it seemed, to the Sun. After the sounding of their cimballs, and certain cates set down in platters, two old women came forth with Trumpets or Pipes of Reed, and did reverence to the Sun, and then clothing themselves with sacred vestments, one of them put about her forehead a hairlace with two horns, holding another hairlace or scarce in her hand, and so began to sound, dance, and call upon the Sun, wherein she is followed by the other, both of them in this manner dancing about th● hog, which is there fast tied. l A. Pigasetta. in ●●●. The horned Beldame still muttereth certain words to the Sun, and the other answereth her: then doth she take a cup of Wine, and after some Ceremonies, poureth it on the Hog: and after that with a lance, after dances and flourishes, she killeth the Hog. All this while a little Torch is burning, which at last she taketh into her mouth, and biteth it: and the other woman washeth the Pipes with the swine's blood, and with her finger, imbrued with blood, marketh the forehead of her husband first, and then of the rest. Than do they untire themselves, and only with women associates, ●ate the cheer in the platters: and after sing the Hog, and eat him. From hence Magellan went to Mathan, where in a battle with the Islanders he was slain. In Puladan they keep Cocks for the Game, but eat not of their flesh, forbidden by their superstitions. In Ciumbubon they found a tree, which had leaves like those of the Mulberry, having beside on each side of the leaf, as it were, two feet, with which (as if it had been moving and sensible) it would stir and go up and down. Pigafetta kept one eight days in a platter, and when he rouched it, presently it would ●lee from him, and move up and down: he thought it lived of the air. In Burneo the people are, partly moors, & partly Gentiles, and according to their Religions, have two Kings and two royal Cities, situated in salt-water. The Moors when they kill a hen, or a goat, use first certain words to the Sun. The Gentiles m Mas. Transil. worship the Sun and Moon, esteeming the one Male and the other Female, him the Father, this the Mother of the Stars, whom also they reckon in the Catalogue of their demigods. They salute the Sun in his morning-approch, with certain verses and adoration: which they also perform to the Moon, and demand of them children, riches, and other their necessaries. After death they expect no future state. The Spaniards heard of great Pearls, as big as eggs, which the King of Burneo had: and if you believe them, they took an Oyster themselves, whose fishie substance weighed seven and forty pounds. The Mooreking in Burneo was served in his Palace and attended only by women and maidens. In Gilolo n Pigafetta. they are likewise some of the Arabian Sect, the others Gentiles. The Moors had two kings of their law, each of which had six hundred children. The Gentiles used to worship the first thing they encounter in the morning all the day following. They o Got. rthus pag. 396. were sometime man-eaters; some of the Islanders were by the Portugalls converted: but the King being poisoned by a Mahometan, they declined. Yet one Noble man named john, first killed his wife and children with his own hands, left they should apostatise, and then offered himself to endure any torment. The Moluccoes are usually reckoned (as before is said,) but many other islands are subject to them, and by some Authors called also by that name. The King of Ternate is said p Sir Fr. Drah●. to have seventy islands under his subjection, and in his port representeth great majesty. Both here and in Banda the Mahometan superstition hath set footing, and prevailed, as in the other adjoining islands, the Moors being as zealous to win Proselytes, as to enrich themselves. None of these islands is above six leagues in compass, enriched with cloves, but of other first-fruits barren and poor. One q Mass. libr. 5. tree they have, which out of the cut branches yieldeth a white, wholesome, and savoury liquor for drink, they call it Tuaca, and the pith thereof affordeth them meat called Sagu, tasting in the mouth like sour Curds, melting like Sugar, whereof they make certain Cakes, which will endure good for food ten years. The clove-trees not only suck up all the moisture of the Earth, where they grow, disdaining any other plant should grow near them (like our Inclosers) suddenly drinking up all the heavens liberality in showers, but with their thirsty appetite intercept the running waters that descend from the Mountains, before they can betake them to their mother's lap, the Ocean's refuge. In this Island r Galuan●. are men having ankles with spurs, like to Cocks; here are hogs with horns: a river stored with fish, and yet so hot, that it flaicth of● the skin of any creature which entereth it: there are Oysters so large, that they christian in the shells: Crabs so strong, that with their claws they will break the iron of a pickeaxe: stones which grow like fish, whereof they make lime. In Ternate s jac. ●●● is a mountain, which (as it were) angry with Nature, for being fastened to the earth, doth not only lift up his high head above the airy regions of clouds, but endeavoureth also to conjoin itself with the fiery Element, where with it seemeth to hold some intercourse, with dreadful thunder's belching out light flames, mixed with a dark smoke, like proud Greatness, wasting itself with it own flames, and filling the neighboring-valley with ashes, It is not much above a hundred years, since first the Sect of Mahumet entered the Moluccas. But now t Lud. Fernand. La. Masonius. both here and in Amboino the jesuits have their residences, and have persuaded many to their Catholic faith. Stephan u Got. Arthus pag 403. ab Hagan in the year 1605. wan this Island of Amboino, and the fort of the Portugals, to the States: it is a clove-iland. Much conflict was sometime between the kingdoms of Spain and Portugal, about these islands: and some war since betwixt. the Portugalls and Hollanders, ended with the Hollanders loss. These Moluccians are treacherous, faithless and jealous: they suffer no man to see their wives; yea themselves see not their wives until they be contracted. In Ternate x Holland Navig. 1598. & 99: per Bilibald. Strobe●●● Theft is never suffered unpunished: the Hollanders saw a boy of eleven or twelve years, for stealing a leaf of Tobacco, led up and down with his hands bound behind him, for a public spectacle and derision to other boys. They maintain deadly wars with the Portugalls, and spare none of them that they can get. If an Eclipse of the Sun or Moon happen, they howl and make piteous lamentation, persuading themselves, that their King, or some great man amongst them will die. Experience thereof was the sixt of August 1599 when the Moon was eclipsed about eight of the clock at night, they every way by crying out, by strange gestures, praying, and beating their basons and drums, expressed a lamentable passion of grief, for the fear aforesaid. And the Eclipse being past, when they see, that neither the King, nor any other is dead, they observe the next day solemnly festival with public Procession of old and young, of all sorts. They esteemed it a Miracle when the Hollanders told them that there were in their Country which could prognosticate of Eclipses long before. Columbus y Gas. Ens li. I ca 5. used the simplicity of the jamaicans to his preservation: for when they forsook him he threatened unto them the anger of GOD, whereof they should see an evident token in the darkening of the Moon within two days, which according to the natural revolution of the Heavens (known to Columbus) coming to pass, the Islanders with dread and fear showed all readiness to his service. The water about Ternate is so clear, that they fish by the eye, and can see the Ankers in the bottom of the water, at sixteen or seventeen fathom depth, as if it were but a foot: and espy every fish which passeth, to no small advantage of their fishing. When the King goeth to the Mesquit, a boy goeth before, which beareth his Sword on his shoulder, and in the other hand a kid: after him follow the king's soldiers. After them another with a Censer. Next to whom cometh the King with a Tiresol over his head, to keep off the Sun. When they are come to the doors, there are Vessels of water to wash their hands and feet, before they enter; and then the floor is covered with white Cloth, whereon they prostrate themselves, with their faces to the Earth, softly mumbling their Mumpsimus-devotions. In the midst is a Pulpit, spread with white Cloth. In stead of a Bell they have a great Drum hanged up, which they beaten with clubs: They have in every Temple also one Bell, but without a Clapper. All come at that Peal, or Sound, with their weapons armed. The Moluccians z jat Neccij Navig. in octava part. Ind. orient. de Bry. are better proportioned then other Indian's, have more beard (which the elder men nourish and wear long for their greater authority) brown of colour, and mean of stature. For valour they have not their like in all India, especially those of Ternate, choosing rather to die then flee, and esteeming it a great credit to fight against greater multitudes. Their shields are of Wood, two spans broad, and four foot long. They are exceedingly addicted to sloth and ease, none working in any handicraft; their houses are of timber and reeds, without one nail in them, which their slaves build, and do also their other labours. They have no money, and the silver which they have is employed to vessels of plate. Their riches are their Cloves, wherewith they provide them of other necessities. They never see their wives till they be married; nor the wives them. Makian and Moher are now subject to the king of Ternate: Tidore and Batian have their peculiar kings. This people have the power to elect their king, so that they choose one of the royal and ancient family. The king of Ternate calleth himself king of Golilo, whereof he hath but a part, and that by conquest. The Birds of Paradise (saith this Author) have two feet, aswell as other Birds; but as soon as they are taken, they are cut off, with a great part of their body, whereof a little is left with the head and neck, which being hardened and dried in the Sun, seem to be so bred. The Moors a Pig●setta. made the Islanders believe that they came out of Paradise, and therefore call them Manucodiata, or holy Birds, and have them in religious account: They are very beautiful, with variety of feathers and colours. Amboyna bringeth forth Oranges, Citrons, Lemons, Cloves, Coquos, Bonana's, sugarcanes, and other first-fruits, being a very fertile Island. The Inhabitants are simple, live sparingly, and are attired like other the Moluccans. They spend much Rice, whereof they make loaves like Sugarloafs. They have Galleys b Navig. Holland, ●●●. per. B. Strobaeum. De Bry, part. 5. Ind. Or. hath the pictures of these Galleys, etc. after their manner, form like Dragons, which they row very swiftly: they call them Karkollen. The Admiral came to the Hollanders with three of these, full of armed men, which rowed round about them, expressing manifold signs of joy with Songs and Drums: the slaves singing as they rowed. They had three pieces of Ordinance in every Galley, which they discharged, answered in that kind by the Hollanders. But two of the Holland-shippes not finding sufficient store of commodities for them all, went to Banta, passing by Poel Setto, an Island not inhabited, bearing Northwest from Banta five Dutch miles. They say it is inhabited of Devils, and whosoever must pass by, maketh all possible haste to be go, much affrighted either by selfe-fancies or devilish impostures. Banta is four and twenty Dutch miles from Amboyna● and divided into three parts, which comprehend five miles. The chief City is Nera. In this Island are more store of Nutmegs then elsewhere in the Moluccas: for which cause they resort hither from java, China, and Malacca. They profess Mahumetisme so devoutly, that they never go to their Watches before they have prayed in the Mesquit, whereinto they enter, being first washed (after the Mahumetane manner) but pray so loud, that they may be heard a great distance: their words of Prayer are Stofferolla; Stofferolla; Ascehad an la, Ascehad an la; Y●lla, Ascehad an la; Ill lolla. ill lolla, Mahumed die Rosulla: At the pronouncing of which last words, they struck their hands over their face; in which gesture they think is much holiness. Other prayers they mutter over very softly, with little moving their lips. THey stand upon Mats, and lift up their eyes twice or thrice to Heaven: after which, they kneel down, bowing their head twice or thrice to the earth. Thus they do often every day, both at home and in the streets. They have their public Meetings and Banquets in their Temples very often, every one bringing his part of the cheer: which sometimes they do in the Woods, a hundred in a company. At these times they consult of public affairs. They have civil Wars, Nera and Lontoor holding together against three other Towns. Two little Islands, Pollerviin and Poelvuay take part with Nera, and when occasion requireth, come thither with their Boats to consultation, where they are entertained in public Feasts: the manner whereof is, that they sit down in order; in stead of a Table every one hath a piece of a leaf of the Bonanas' Tree: then is set before each a piece of Sagu bread, after that, a dish made of the leaf of another Tree, with a little sodden Rice and Flesh-pottage, which they hurl by handfuls into their mouths, devouring rather then eating the same. In the mean while the Gentlemen arise with their weapons, and exercise themselves in martial Games, with Dances. The quarrel betwixt these Islanders grew about the cutting of certain Trees, from whence it is come to cut and kill one another with cruel butcheries. They exercise Sea-fights in their Caracorae, or Galeots, with great dexterity, with great shouts and cries, the Gentlemen dancing on the Hatches very actively. They are very bloody and barbarous, yet bury the heads of their enemies with sweet odours. If any of their friends die, the women made a shrill and loud cry to call him again; which not effected, they provide a great Feast, whereunto all the kindred and friends are invited. They bury them almost after our fashion, in a white sheet, the corpses being carried on men's shoulders, the men first, and women after, following. A Censer is there left fuming all the day and night; and in the night they keep a light burning in a little House, which they have set over the Grave. In the morning and evening all of all sorts come and say their Prayers a long while together at the Grave: and being asked wherefore? they said, That the dead should not arise again. They have a play with the ball, exercised by many of them, not as amongst us with the hand, but with their feet, tossing the same up into the Air, and taking it one of another with admirable sleight. Before we leave these Moluccas and their dependent Islands, we may conclude with a Tragedy, wherein blind Superstition, and beastly cruelty, were principal Actors. When Menesius c Art Hist. Ind. Orient. c. 46. was Governor of the Portugal Fort in Ternate, he kept a Sow, which some of the devouter Mahumetans killed. He getting the chief Priest (accessory to the fact) into the Castle, at his delivery made his face be greased with Bacon by the jailor, which caused the people to offer abuse to some Portugalls. Menesius in revenge cut off the hands of two of them, the third had his hands bound behind him, and was baited with two dogs on the Seashore: which his implacable enemies transported him into like dogged humour (though he were not with H●cuba transformed into the shape) insomuch, that fastening with his teeth on one of their ears, he held fast, till his strength failing, he sunk into the Sea with the dog, and was drowned. In Celebes they d Od. Barbosa. eat man's flesh. e Hak. ●●. 3 The King of the Moluccas was wont to sand condemned persons to Celebes, to be devoured. Castrius converted the King. Southward of Celebes is situated a little Island, where Sir Francis Drake graved his ship. This Island is thoroughly grown with Woods, in which every night certain fiery Flies made such a light, as if every twig or tree had been a burning Candle. Here they found Bats as big as Hens, and plenty of Cray-fish so great, that one would suffice four men to their dinner: they digged themselves holes in the Earth, like Coneys. From hence they sailed to java; of which name M. Paulus and Nic. di Conti reckon two great Islands, ascribing to the one two thousand, and to the other three thousand miles in circuit. The less is near to the firm Land of the South Continent, where Beach, and some other Provinces, are named by Paulus and Vertomannus, of Heathenish Superstitions. The less java had in the days of M. Paulus eight Kingdoms, in six of which himself had been, which he nameth Felech, wherein the rural inhabitants were Idolaters, the Citizens Moors: the Idoll-worshippers ear any flesh whatsoever, of man, or beast, and observe all day what they first see in the morning. Basma f M. Paul l. 3. the second, acknowledged the great Cham's Sovereignty, but paid him no tribute. Here were certain Unicorns, headed like a Swine, footed like an Elephant, with one ●or●e on their foreheads (with which they do not hurt any, but to that end use certain prickles that grow on their tongues;) They delight also in the mire like swain. Here are little Apes, much resembling men in their countenance, which they used to preserve with certain Spices, having flayed off their skins, and left the hair growing in those parts, where Nature causeth men to be hairy, and fell them to Merchants, to be carried over the world as the bodies of little men; happily the only true Pigmies the world yieldeth. In Samara, the third of those Kingdoms, none of the North-starres can be seen. They are Man-eaters, and Idolaters; but not so brutish as in Dragoian, the next Kingdom: where, if a man be sick, his kinsmen consult with their Sorcerers, who inquire of the Devil, Whether he shall escape, or no? And if the answer be Negative, they sand for certain men, specially designed to that villainous Mystery, which strangle him; and then they dress and eat him amongst the kindred, even to the very marrow in his bones. For (say they) if any flesh should remain, it would putrify, and worms would breed thereof, which after (for want of sustenance) would perish, whereby the soul of the dead party would be much tonnented. The bones they bury safely, that no Beast should touch them: such dread have they of Beasts and cruelty in a more than beastly cruelty, and such a care to observe humanity ●nd piety in a most impious inhumanity. Lambri, the next Kingdom, hath in it some men with tails, like dogs, a span long. The last is Fanfur, where they live of bread made of the pith of Trees, the wood whereof is heavy, and sinketh to the bottom, if it be put in water, like iron, and therefore they make Lances thereof, able to pierce Armour: for it is three-fingers thick betwixt the hollow and the bark. To let pass Pentan, Sondar, and other idolatrous Islands, and come to java Maior: This Country is very rich, but in times passed of most abominable custom. N di Conti. Nic. Conti saith, That they seed on Cats, Rats, and other vermin, and were most vile murderers, not sticking to make trial of the good cutting or thrust of their blades on the next body they met with, and that without punishment, yea (if the blow or' thrust were delivered with fine force) with much commendation. Vertomannus g Ver. l. 6. affirmeth of them, That some observe Idols, some the Sun or Moon, others an Ox, and many the first thing they meet in the morning, and some worship the Devil. When men were old, and not able longer to work, their children or parents carried them into the market, and sold them to others, which did eat them. And the like they used with the younger sort in any desperate sickness, preventing Nature with a violent death, and esteeming their bellies sitter sepulchers than the earth, accounting others fools which suffered the worms to devour so pleasant food. For fear of these man-eaters they stayed not long there. It seemeth that they have much left these brutish customs, since won to more civility by the trading of Moors and Christians; especially such as are of the Arabian Law: although, as our own countrymen report, which have there lived, a man's life is valued to the murderer at a small sum of money. They are a proud Nation: h Scot If a man should come in where they are set on the ground after their manner, & should sit on a Chest, or high thing, it were as much as his life were worth. When they are sick, i Gio. Bot. Ben. they vow unto GOD, upon their recovery, a more honourable death, which they perform after their recovery, by the murderous hand of some other upon them. They are k Od. Barbosa. great Enchanters, and observe hours, and sitting minutes and moments of time, for composing their Blades and Armour, of which they are conceited, that, being tempered with their Charms and Superstitions, with the lest drawing blood of another, they will kill him; themselves, in their enchanted Armour, safe from others blows. They abide in expectation of these Martial minutes, for their conjured Armours, sometimes eight or ten years, before they can finish them. The javans l Bar. dec. 2.l.9. ca●●●. Holland. Nau. Arthus. Isacius & ●●●. say, That their ancestors came from China, which Country they forsook, because of the tyranuie where with they were oppressed, & in great multitudes peopled this Island. They wear their hair and their nails long. They are dutiful to their superiors. The great men stir●e not forth, without a great troop of followers. They are seldom idle, much busied about their Scabbards and Weapons, which they use to poison. They are not without their weapons night or day, which they will not suffer another man to touch. They are so eager of revenge, that they will press on their adversaries weapon, drawing it through their own body, to kill him that hath wounded them. They have Mahumetane Temples, where they do their devotions with great silence. They acknowledge JESUS, Mahomet, David, and Moses four Prophets. They observe their hours, and two Fasts, or Lents. The great men's wives never go out of the doors to be seen. Their Cities are Ballambua, and Panarucan, (a little from whence is a burning Hill, which first broke forth 1586, and oppressed infinite numbers of men, and cast great stones into the City, for three days space making one continued night of darkness) Passarua, the King whereof married the King of Ballambuas daughter, and the second night after he had lyen with her, slew her and her attendants, because she would not turn Mahometan. joartam, Surrabaia, Tuban, Matara, are also royal Cities, as are Daunia, Taggal, Charabaon, and many others. But Bantam is of most traffic, frequented by Portugalls, Dutch, and English, in which every day are three several Markets. Here Merchants, when they come, may buy a woman for their fleshly & worldly business (you may add the Devil too, to make up the number) which at their departure they fell again. Public affairs are treated and handled by night, at which time the Counsellors of State meet, & ascend some tree, or the roof of the house, viewing the heavens till the Moon arise, & then go into the Senate-house. Not far from Bantam m Io. Isac. Pontan ●●●. ●●stelodam. Nau. Batah. 1594. ap. De Bry, part. 3.c.33. live certain of the Passarrans, which being there oppressed by their King, came hither, and here obtained a piece of ground, to build them a City, which is called Sura. They have a King, or Governor, and live quietly, following Husbandry: they eat nothing that hath life (a common Superstition of the Indian's) wear white Clotheses of Paper, made of the leaves of Trees, and never marry (herein resembling the jewish Essees) yet never want succeeding generation: Many of the javans daily consecrating themselves unto their Society. The Chinois in java do sometimes bring up Crocodiles, and eat them. The King of Tuban n Bilib. Strobaus is the richest King, and mightiest in all java. They have many Horses, and make great account of them, decking them with gallant furniture of Gold, Silver, and the counterfeits of Dragons and Devils on their Saddles: they ride and manage their Horses with great skill. Madura is North from java, a fertile Island of Rice, the soil whereof is so moist and waterish, that their Buffalls and men go almost knee-deep, when they sow it. Arosbay is the chief City. They are thievish, and given to spoil, and captived many of the Hollanders, which went thither on shore, to buy commodities; which they were forced to redeem at a dear rate. In these parts, are Bats as big as Hens, which the people roast and eat. The Island Bali is very populous, containing (as is thought) six hundred thousand inhabitants; they are ethnics, and worship that which they first meet in the morning. Here and in Pulo Rossa the women are burned with their dead husbands: one man is said o Navig. Bat. 1594. c.39. to have had fifty of his wives (for they marry as many as they please) burned with him, whiles the Hollanders were there. The Island hath many Bulls, Buffals, Goats, Swine, Horse, with many kinds of Fowls, Fruits, and Metals: The chief men are carried by slaves on seats borne on their shoulders, or else in Chariots drawn with Buffalls. In the Voyage of M. Thomas Candish p Th. Candish. Hak. 10. 3.pag.822. is mention made of a javan King, called Raia Balombam, very aged, which had a hundred wives, and his son had fifty. Their custom is, that when the King dieth, they burn the body, and preserve the ashes. Five days after the wives of the dead King go to a place appointed, and there she which was dearest in his favour, throweth a ball from her; and where that ball resteth, thither they go all, and turning their faces Eastward, stab themselves with a Crise or Dagger to the heart. They are very resolute people, and dread no attempt which the King shall enjoin them, be it never so dangerous. All the race of this King Ballamboam was razed and utterly destroyed by the Passarvan, after a long siege: which War was begun in the blood of the King of Ballamboams' daughter, whom he slew, as is before said, and added this Drunkenness unto his thirst. jortam, or joartam q N●nig. Oliver Noort. containeth about a thousand households. The inhabitants are ethnics, and have their Temples in Woods, to which they resort to say and do their Holies at noon, before their deformed Devill-formed Pagodes. In this City dwelleth the chief Pope, or Highpriest, of that Superstition, whose authority is great in all those parts. He was a hundred and twenty years old, and had many wives which nourished him with their milk, being not able to take other sustenance: a deadly enemy to the Christians, whom the King did yet with some Privileges favour. CHAP. XVII. Of Samatra, and Zeilan. SAmatra is esteemed by some a Gi. Bot. Ben. Mass. l.4 O. Arthus Hist. Indiae Orient. cap. ●0. the greatest of the Eastern Islands, stretching itself almost seven hundred miles in length, in breadth above two hundred. The Air is not very wholesome, by reason of the situation under the Line, and the multitude of Lakes and Rivers, whereout the Sun drinketh more than he can well concoct, and therefore (as it were) belcheth out here continually such crude and undigested vapours. Their food is Millet, Rice, Sagu, and Fruits. Their riches are Pepper, Ginger, Cassia, Silk, Benjoin, Gold, Tin, Iron, etc. The Kingdom of Campa is full of Trees, whose pith or marrow is Aloe, which is prized in India at the like weight (some say) of Gold; the Bark is called Aquila. In the Sea-coast they are Moors in Religion, and so have been about these last two hundred years: up within Land they are Pagans', and in many places, as in the Kingdoms of Andragiri and Arundell, they are Man-eaters. They were divided, before the Portugalls entered India, into nine and twenty Kingdoms, whereof the chief was Pedir, after that Pacem, and now Acem. For Abram, sometime a slave, since King of Acem, hath conquered almost all the North part of the Island, and with help from the Turk and the Arabians distresseth sometimes the affairs of Malacca. This King b Linsch●t. gave in marriage with his daughter, to the King of jor, a piece of Ordinance, such as for greatness, length, and workmanship can hardly be matched in all Christendom. Here is a c P. Bertius Tab. Hill, called Balalvanus, which continually burneth; and a Fountain (as is reported) which runneth pure Balsam: Others d Ortel. Maff. l.4. think, that this was Chersonesus Aurea, of the Aunients. Galvanus e Discoveries of the world. writeth, That the Bacas, or Man-eaters, in the Mountains of Samatra, gilled their teeth, and esteem the flesh of black people sweeter than of the white. The flesh of their Cows, Buffs, and Hens, is as black as Ink. They say, That there are certain people there called Daragni Dara, which have tails like to Sheep. Here is said also to grow a Tree, the juice whereof is strong poison, and if it touch the blood of a man, killeth him, but if a man drink of it, it is a sovereign Antidote. As for those tailed-people (a slander by Beckets' Legend f See Lamberts perambul. reported of some Kentish men, injurious to that angry Saint, and after applied to our whole Nation; many indeed esteeming the English to be tailed) Galvano affirmeth, That the King of Tidore told him, that in the Islands of Batto-China there were some which had tails, having also a thing like unto a dug between their cods, out of the which there came Milk. Nicolo di Conti g N. di Conti. saith, in his time the Samatrans were all Gentiles, and the Man-eaters amongst them used the skulls of their eaten enemies in stead of money, exchanging the same for their necessaries; and he was accounted the richest man, which had most of those skulls in his house. In Vertomannus time they had money in Pedir, narked on the one side with a Devil, on the other with a Chariot, drawn with Elephants. Their h L. Vert. Religion (he saith) is the same with those of Tarnasseri, burning heir wives in like manner. The inhabitants are cunning Artificers, Merchants, and Sailors: their Ships have at each end a Prow, which with marvelous agility they can dispose forwards, or backwards, making use of the same, according to he diversity of Wind and Channel, which there are very changeable. In Acen i Herman. de Bree. Arthus pag. 359 are Mesquits of Timber and Reed, with the Vessels of Water at the entry for them to wash, according to the Arabian custom. The King comes little abroad, nor may any go to him, except he be sent for by an Officer with a gilded Staff, or Dagger. To his Palace they pass through seven Gates one after another, guarded with women, expert at their weapon, and using both Pieces and Swords. He hath none other guard for his person. In saluting the King, they lay their hands folded on their head, which in other salutations they lay on the forehead. It is thought, that the present King was sometime a Fisherman. He is a Mahometan. In Macazar (an Island not far from the former) the most are Ethnics, some also moors, and some Christians. They use the Malaican, or Malaian, Tongue, which is general through the Indieses. Their Arrow-heads are of Fishbones, envenomed with incurable poison. In Macazar the Priests conform, or rather deform, themselves to the fashion of women, nourishing their hair on the head, and plucking it out of the face: they gild their teeth, and use broken, wanton, and effeminate gestures. They are called Becos; they marry one another. For them to lie with a woman, is capital, and is punished with burning in Pitch. These Men-monsters, Women-devills, were great impediments to the Portugalls, in drawing them to Christianity. Zeilan (which some call Seylon, other Ceilan) is by Barrius averred to be Taprobana: sometimes (according to M. Paul k M. Paul lib. 3. his Reports) thought to have comprehended three thousand six hundred miles in circuit; since much impaired by his over-mightie neighbour the Sea, which hath now left not above two hundred and fifty miles in length, and a hundred and forty of breadth unto it. I Barbosa. The Indian's call it Tenarisim, or the delicious Land, and some are of opinion, that this was Paradise. So just are the judgements of the Highest, that, when as man wandered from him, caused him also to wander from himself, and from his habitation: yea, the place itself hath also wandered, in men's wandering conceits, over the World, yea, and out of our habitable World altogether, as before is showed; men now seeking it as vainly as before they lost it. It is in fashion m Lib. 1. resembling an egg, by a shallow channel separated from the Cape Comori. The Heavens with their dews, the Air with a pleasant holesomenesse and fragrant freshness, the Waters in their many Rivers and Fountains, the Earth diversified in aspiring Hills, jow●●● Vales, equal and indifferent Plains, filled in her inward Chambers with Metals and jewels, in her outward Court and upper face stored with whole Woods of the best Cinnamon that the Sun seethe, besides Fruits, Oranges, Leimons, etc. surmounting those of Spain; Fowls and Beasts, both tame and wild (among which is their Elephant n Linschot. An. Corsali. , honoured by a naturali acknowledgement of excellence, of all other Elephants in the world.) These all have conspired and joined in common League, to present unto Zeilan the chief of worldly treasures and pleasures, with a long and healthful life in the inhabitants, to enjoy them. No marvel then, if sense and sensuality have here stumbled on a Paradise. There, woody Hills (as a natural Amphitheatre) do encompass a large Plain: and one of them, as not contenting his beetle-brows with that only prospect, disdaineth also the fellowship of the neighbouring Mountains, lifting o Maff. 1.3. up his steep head seven Leagues in height; and hath in the top a Plain, in the midst whereof is a stone of two Cubits, erected in manner of a Table, holding in it the print of ● man's foot, who (they say) came from Deli thither, to teach them Religion. The jogues and other devout Pilgrims resort thither, from places a thousand Leagues distant, with great difficulty of passage both hither and here. For they are forced to mount up this Hill by the help of nails and chains fastened thereto. Nature having prohibited other passage. Maffoeus and Boterus could persuade themselves, that this foot-steppe is a relic and memory of the Aethiopian Eunuch: others will have it farther fet, and father it on Adam, the first father of mankind, of whom the Hill also is named, Pico de Adam. The Moors p Od. Barbosa. call it Adam Baba, and say, That from thence Adam ascended into Heaven. The Pilgrims are clad in their Pal●ners-weed, with iron chains, and skins of Lions, and other wild Beasts. Upon their arms and legs they wear buttons with sharp points, that cut the flesh, and draw blood, which (they say) they do in GOD'S service. Before they come at the mountain, they pass by a fenny valley full of water, wherein they wade up to the waste, with knives in their hands, to scrape from their legs the bloud-leeches, which else would end their pilgrimage and life before the time. For this dirty and watery passage continueth eighteen miles, before they come at the hill, whose proud top would disdain climbing, if Art did not captive Nature, and bind the hill with chains of iron, as is said. When they are mounted, they wash them in a lake or pool of clear springing water, near to that foote-stone, and making their prayers, do thus accounted themselves clean from all their sins. This holy journey is generally performed by the Islanders (saith Vertomannus) once a year. He addeth q Vert. ●●. 3.c.4. that a Moor told him, that his foot-print was two spans long: and that Adam here a long time bewailed his sin, and found pardon. But Odoricus affirmeth, that they reported this mourning to have been for Abel, and to have lasted three hundred years, and of the tears of Abel and Eve this purifying water to have proceeded: which Odoricus r Odoricus. proved to be a tale, because he saw the water springing continually, and it runneth thence into the sea. He saith that this water had in it many precious stones; and the King gave leave at certain times of the year to poor men to take them, that they might pray for his soul; which they could not do, but first anointed with Lemons, because of the horseleeches in that water. Adam's hill is supposed to be seven leagues in height. In Candy s Herald de Bre●. were statues artificially wrought five or six fathoms high, which these Symmetrians proportioned to the stature of Adam, gathered by that print of his foot. In Vintane, t Georgius Spilbergins. is a Pagode or Idol-temple, the compass whereof is an hundred and thirty paces: it is very high, and all white except on the top, which hath the spires thereof gilded, in so much that men are not able, when the Sun shineth, to look thereon. It hath a Tower or square Steeple of excellent workmanship. There are many other Temples, and a Monastery also of Religious persons, which are attired in yellow, have their crowns shaven, with Beads in their hands, and always seem to mumble over somewhat of their devout orisons, being in high estimation of sanctity with the vulgar, and freed from public labours and burdens. Their Monastery is built after the manner of the Popish, being also gilded with gold. In their chapels are many Images of both sexes, which they say represent some of their Saints: they are set on the Altars, and are clothed with garments of gold and silver. Before them are the Images of Boys, which bear up great Candlesticks, with waxe-candles burning therein night and day. Every hour they resort to these Altars to their Mumpsimus. They held a solemn Procession, whiles the Hollanders were there, in which their Abbot road on an Elephant richly attired, lifting up his hands over his head, with a golden rod therein: the Monks went two and two before him in order, partly bearing, and playing on many Instruments of Music, partly bearing wax-lights and torches: the men also, and after them the women and maids, followed in like order: and the fairest Virgins were busied with games and dances, being naked from the navel upwards, beneath covered with smocks of divers colours, their arms and ears adorned with gold and jewels. Any man that should see it (saith our Author) would think, our Western Monks had hence borrowed their Ceremonies. Their Images are in every corner of the way, which they adorn with flowers. In Candy, the chief City of that Kingdom, were Pagodes innumerable. The houses or Temples were of stone, like the Temples in these parts: some statues were as high as the mast of a ship. The people here, if they have once touched meat, which for quantity or quality they cannot eat, they cast it to the dogs: neither will any man (be he never so mean) eat that which another hath touched. The women go naked from the waste upwards. They marry as many wives as they can keep. The King makes use of their superstition: For pretending to build Temples, he after leaves them unperfect, excusing himself, that they had not contributed sufficient sums of money, and therefore exacteth a new. There is one statue of great stature, with a sword in his hand, which by illusion of the Devil (if it be not the delusion of fabulous reports) made as though he would strike the King with his sword, as he was entering the Temple, and put him in great fear, whereas before he had made a mock of it. The Singales or Native Inhabitants say that the world shall not perish as long as that Image continueth safe. When any one is sick, he sacrificeth to the Devil, having a box hanging in his house to that end, therein to gather somewhat for his offering. Some pray unto the Image of an Elephant's head, made of wood or stone, that they may obtain wisdom (whereof this prayer argues their great want): some eat no quick creature. They eat no beef, nor drink any wine; they worship whatsoever first meeteth them in the morning. George Spilberge was bountifully entertained of the King of Candy, u Herman. de Brec, ap. de Bry. part. 8. Ind. Or. but Sebald de Weert was with divers of his companions slain, after he had received much kindness of the King; his importunity to get the King into his ship, making him suspect some treachery. The King of Morecalo had ears adorned with jewels, and hanging down (the lappets of them were so stretched) to his shoulders. He was kind to the Hollanders: but they incensed him against them by kill certain Cows; for some of them said, that the souls of Cows slain after that manner, were hurled forthwith into hell. He observed one Pagode, to whose feast he went while the Hollanders were there, the solemnity whereof was to continued ten days, till a new Moon, with great concourse of devout persons. Of the superstitions of Perimal, and the worship of the Ape's tooth, celebrated in this Island; we have already showed in the Chapter * Chap. 10. of Narsinga. The Cingalan language which they speak in this Island, is x G. Bot. Ben. thought to have been there left by the Chinois, sometimes Lords of Zeilan. Yet in M. Paulus his days the Tartarians had not pierced thus far. For the King then reigning, refused to cell to Cublai Can (than the greatest Monarch in the world) at a price, a Ruby which he had left him by his Ancestors, esteemed the richest jewel in the world, being (as he y Paul l. 3. c.19. saith) a span long, and as big as a man's arm, clear and shining, as if it had been a fire. In this Island were reckoned nine Principalities or Kingdoms, but z Linschoten. not long since their chief King was murdered by a Barber, who drove the other Kings out of the Country, and usurped the Monarchy to himself, practising hostility against the Portugalls. The Cingalas are very cunning Artificers in all metals. One of them presented the Archbishop of Goa with a Crucifix, so cunningly wrought, as if he had given life to the Image of one dead. He sent it to the King of Spain as a rare jewel, not to be equalled in Europe. The Inhabitants here are active and expert in juggling, both men and women, traveling through India with their strange Hobby-horses, to get money by this vanity. The Sea-coast (as in other Indian islands) is inhabited with Moors, the Inland with Pagans'. The Portugalls have a fortress at Colombo. The Islanders a Od. Barbosa. are not warriors: they give themselves to pastime and pleasure: they go naked from the girdle upward: they make wide holes in their ears, which they stretch out with the weight of their jewels to their shoulders. The Hollanders found exceeding, both good and bad, entertainment with the King of Candy. Now for that question, whether Zeilan or Samatra be that Taprobane of the Ancient is very doubtful. Yet that report in Pliny b Plin. l.6.c.22. of Taprobane seems more to incline for Zeilan. For he saith, that in Claudius' time, a servant of Annius Plocamus, which was Customer for the Red-sea, was carried from the Coast of Arabia, besides Carmania, in fifteen days, which I think could not possibly be done to Samatra. Likewise the excellency of the Elephants beyond all the Indian agrees to Zeilan: and had Samatra been so known at that time, the other parts of India (it is like) had been better discovered than they were in those times. This Taprobane was discovered to be an Island, by Onesicritus, Alexander's Admiral of his Fleet in these parts. It was then accounted another world, and therefore shall be the Period of our PILGRIMAGE, and Perambulation in this Part of the World: which (by the gracious goodness of his Almighty guide) the Pilgrim having passed: before he venture upon the Monster-breeding Africa, he thinks it not amiss to repose himself in so pleasant an Island; where he may at leisure look back, and view the ruins of so many mighty Monarchies, puissant Kingdoms, stately Cities, and renowned States, which by the wise, just and provident hand of the Disposer of Kingdoms, have had their fatal Periods, and given place; some to Barbarism, and some to their succeeding heirs (sprung out of their ashes) flourishing in greater glory than their predecessors. Hear may he likewise behold many beauteous Nymphs (daughters of Asia) lifting up their Virgin-lookes to view the world: which, putting off their masks (that have heretofore veiled their beauties from the bright eye of fairer Europe) do give good hope of future discoveries in those parts, which yet lurk under that obscure curtain of Terra Incognita. Acknowledging both in the one and the other (as the Almighty power of him that brings all this to pass, so) his bountiful mercy to that land, which he hath separated from the rest of the world; not so much by a sea of waters, as by that boundless Ocean of his grace and favour, from whence flow those eternal waters of life, which this Nation above other Nations enjoyeth. Hear hath he built a Temple for his TRUTH, and planted Olives round about it. Hear hath he crowned that TRUTH, with prosperity and plenty of all things. Hear hath he decreed to establish that TRUTH, to be a faithful witness on Earth, so long as the Sun shall endure in Heaven; if the ingratitude of such people, so favoured, do not compel him to turn away his face in displeasure. Which fearful Curse to avert, the Pilgrim doth again betake him to his Beads: beseeching the LORD of Heaven and Earth, who doth whatsoever he will both in Heaven and in Earth, to turn away that wrath (which by manifold examples he hath warned us of in other parts) which we have as deeply deserved as any. And that he would still be pleased to lift up the light of his loving countenance upon us, in vouchsafing us that Saint (his una Veritas) to be our guide for ever. To that Saint is this voyage intended: which (after a * Psalm 24.1. Domini est terra, and a Gloria Patri, for the conclusion of his Orisons) the Religious traveler shall be ready to prosecute. RELATIONS OF THE REGIONS AND RELIGIONS IN AFRICA. OF AeGYPT, BARBARY, NUMI, DIA, LIBYA, AND THE LAND OF NEGROES; AND OF THEIR RELIGIONS. THE SIXT BOOK. CHAP. I Of AFRICA, and the Creatures therein. WHether this name Africa, be so called of a G●●. 25 4. Epher or Apher, the son of Midian, and Nephew of Abraham, by his second wife Keturah (as josephuss b Antiq. l.1.c.15 affirmeth, alleging witnesses of his opinion, Alexander Polyhistor, and Cleode●●●●) or of the suns presence, c De his etymis & alijs consul F. Lewis de Vireta l. 4. c.1. Roteros because it is aprica, or of the colds absence, of ●● and ●●● as Festus saith: or of the word Faruta d Dom. Nig. G. Arthus hist. Indiae Orien. c.4. which in the Arabian tongue signifieth to divide (whereupon they call this part of the world Ifricbia) because it is (saith e Io. Leo. lib.1. Leo) divided by Nilus, and the Sea, from the rest of the world: or of f Pom. Mela. lib. 1. cap. 9 ●fricus, an Arabian King, which (chased by the Assyrians) here seated himself: or if any other g Many of the Ancients, and Leo ascribe all beyond Nilus to Asia: so Pol. hist.l.3.6.37. Africa intra Nilum & columnas Herculis sita est. can give more probable Etymology of the Name, I list not to contend. Nor is it meet for me to be religious in these questions of names, in this quest and inquire of Religions. It is a great Peninsula, by one Isth●●●●, or neck of land between the read sea, and Mediterranean, joined to the continent, which with the read sea aforesaid is the Eastern limit of Africa, as the Mediterranean on the North, and elsewhere the Ocean. For Nilus is a more obscure, and uncertain umpire. It is twice h Magin. as big as Europe, and yet not so much peopled: Nature having made here her solitary place of retiring, attended by scorching heats, and showers of sands, as a counterfeit of those heavenly rains, and moving waters, which the air and seas afford in other places. Such are the many deserts in Africa, only fertile in barrenness: although in other parts it is both fruitful and populous. The Equinoctial Circle doth in manner divide it in the midst. And yet old Atlas never sheddeth his snowy hairs, but hath always on his huge and high ●op●ess unmolten snow, whence sometime it is dispersed as from a storehouse, in such incredible quantity, that it covereth carts, Horses, and the tops of trees, to the great danger of the inhabitants: and the fountains are so cold as a man is not able to endure his hand in them. Mount Atlas aforesaid stretcheth from the Ocean, i Oc. Atlanticus. bearing name of him almost to Egypt. Other Mountains of name are those of Sierra, Leona, and the Mountains of the Moon, etc. One Lake Zembre, yieldeth three mighty Rivers, disemboking themselves into three several seas: Nilus which runneth Northwards forty degrees from hence, in Astronomical reckoning; Cuama which runneth into the Eastern; and Zaire into the Western seas: of which Rivers, and of other like, the Reader shall find more in due place spoken. The Romans reckoned six Provinces in Africa: Ptolomey numbereth twelve. But than was not Africa so well known as now. john Leo k Io Leo. lib. I (a Moor, both learned and experienced) having spent many years in travel, divideth Africa into four parts; Barbaria, Numidia, Lybia, and the Land of negroes. Numidia he calleth Biledulgerid, or the Region of Dates: and Lybia, he calleth Sarra, for so the Arabians call a desert. But he thus excludeth Egypt, and both the higher and lower Aethiopia, which others l Maginus. Pory. add hereunto, and make up seven parts of Africa. Many are the m Io. Leo lib. 9. Creatures which Africa yieldeth, not usual in our parts. Elephants are there in plenty, and keep in great herds together: The Giraffa or Camelopardalis; a beast not often seen, yet very tame, and of a strange composition, mixed of a Libard, Hart, buff, and Camel, n P. Bellon. l. 2. cap. 49. doth largely describe him. and by reason of his long legs before, and shorter behind, not able to graze without difficulty, but with his high head, which he can stretch forth half a pikes length in height, seemeth to feed on the leaves and boughs of trees. The Camels in Africa are more hardy then in other places; and will not only bear great burden, but continued to travel fifty days together, without carrying with them any corn to give them, but turn them out at night to feed on thistles, boughs, and the little grass they find: And no less patiented are they of thirst, being able to endure fifteen days without drink upon necessity, and five days ordinarily. The Arabians in Africa count them their greatest wealth: for so they defcribe a man's riches, saying, He hath so many thousand Camels: and with these they can live in the deserts without dread of any Prince. Of Camels they have three sorts: the first called Hugiun, of great stature, and strength, able to carry a thousand pound weight: the second less, with two bunches on the back, fit for carriage and to ride one; called Becheti, of which they have only in Asia. The third sort, called Ragnahil, is meager and small, able to travel (for they are not used to burdens) above an hundred miles in a day. And the King of Tombuto can sand messengers on such Camels to Segelmesse or Darha, nine hundred miles distant in seven or eight days, without stay or change by the way. Their Camels also are docile: they will more be persuaded to hold on a journey further than ordinary by songs, than blows. In the spring they are mare-wood, & mad of copulation, in which time they are very ready both to hurt their followers, and to kill their masters, or any that have whipped or hurt them. Of horses they have both wild (which they entrap by subtil●ie) and tame: of which the Barbary ho: se is famous, in Europe and Asia highly prized. The Lant or Dant is a kind of wild Cows, but swifter than almost any other beast. They have also wild Cows, and wild Asses. The Adimmain is as big as an Assle, otherwise resembling a Ram. They have other sheep, whose Tails weigh twenty pound, and sometime fourscore or more, carried on little Cart behind them. But those Adimmain are found in the Deserts and kept to profit, yielding them Milk and Cheese. The Females only have horns. The Lions in cold places are more gentle, in hotter are more fierce, and will not flee the onset of two hundred horsemen armed. Mr. john vassal o Of Eastwood in Essex. (a friend & neighbour of mine) told me that he brought once out of Barbary a lions skin, which from the snout to the top of the Tail contained one and twenty foot in length. Strange it is that a Lioness by showing her hinder parts to the Male, should make him run away. In time of their coupling, eight or ten will follow one Female, with terrible & bloody battles amongst themselves. They engender backward, p Plin. l.8.c.16. Solinus c. 36. as do the Camel, Elephant, Rhinoceros, Ounce, and Tiger. They spare such men as prostrate themselves, and prey rather on men than women, and not at all on Infants, except compelled by hunger. Plinis tells that Alexander set thousands on work by hunting, hawking, Fishing, or other means, to take and learn the Natures of creatures, that Aristotle might by them be informed thereof, who wrote almost fifty Treatises of that Subject, whereof it seemeth most are lost. He citeth out of q Aristot. histor. ●nimalium. him, that Lions bring forth small deformed lumps, at the first time five, and (every year after) one less, after the fift burden remaining barren. It cannot stir till it be two months old, nor go till it be six, if you believe him. The Lybians believe that the Lion hath understanding of prayers, and tell of a Getulian woman, which lying at the lions mercy besought him so Noble a beast not to dish mour himself with so ignoble a prey and conquest as she a weak woman was. The like is told r Ovied. hist. Ind. l. 16.c.11. Vrban. Calueto in Benzon. l.3. of a Spanish Dog, of one Didacus' Salazara Spaniard. This man, according to the bloody practice of that Nation, minding to fill his dogs belly with an old woman's flesh which was his Captive, gave her a Letter to carry to the Governor and so soon as she was a little past, loosed his Mastiff, who presently had overtaken her. The woman terrified, proftrates herself to the Dog, and sues for her life; Good Master Dog, Master Dog (saith she) in her language, I carry this Letter to the Governor (and shows it him.) Be not fierce on me Master Dog. The Dog (having changed, it seems, with his master his doggedness for the others humanity) made a stay, and lifting up his leg only pisted on her and departed, to no small wonder of the Spaniards that knew him. But to return to the King of beasts. His Tail seemeth to be his Sceptre, whereby he expresseth his passion. He shrinks not at danger, except some covert of Woods shroud him from witnesses, and then he will take the benefit of flight, which otherwise he seems to disdain. Mentor, a man of Syracuse, was encountered with a Lion, which in stead of tearing him, fawned on him, and with his dumb eloquence seemed to implore his aid, showing his diseased foot, wherein Mentor perceived a stub sticking, which he pulled out. The like is reported by Gellius s A Gellius Noct. A●tic● , out of Polyhistor, of a Fugitive servant, who having performed this kind of office to a Lion, was by him gratified for a long space with a daily portion of his prey, But after the man was taken and presented to his Master (a Roman Senator) who exhibited games to the Romans, wherein servants and condemned persons were exposed to the fury of the beasts, amongst whom he placed this servant; and by a wonderful Fate, this Lion also was a little before taken & bestowed on him for this solemn spectacle. The beasts running with violence to their bloody encounter, suddenly this Lion stayed, and taking a little better view fawned on this his guest, and defended him from the assault of the other beasts: whereupon, by the people's entreaty (who had learned the Story of him) he was freed, and the beast given him: which followed him with a Line in the streets, the people pointing and saying; Hic est homo Medicus leonis, hic est Leo hospes hominis. One Elpis a Samian performed a cure on another Lion, pulling a bone out of his throat, at the lions gaping and silent moan: and in remembrance hereof built a temple (at his return) to Bacchus at Sango, whom before he had invoked, being in fear of a Lyon. Pliny and Solinus among other African beasts mention the Hyaena, which some think to be Male one year, and Female another, by course: This Aristotle t Arist hist. animal. l.6.32. denies. This beast hath no necke-joint, and therefore stirs not his neck, but with bending about his whole body. He will imitate human voice, and drawing near to the sheepe-coates, having heard the name of some of the shepherds will call him, and when he comes, devour him. They tell that his eyes are diversified with a thousand colours, that the touch of his shadow makes a dog not able to bark. By engendering with this beast, the Lioness brings forth a Crocuta, of like qualities to the Hyaena. He hath one continued tooth without division throughout his mouth. In Africa also are wild Asses, among which, one Male hath many Females: a jealous beast, who (for fear of after encroaching) bites off the stones to the young Males, if the suspicious female prevent him not by bringing forth in a close place where he shall not find it. The like is told of Beners, u Flin. l.8.c.30. Whitney Einbl. Solinus. which being hunted for the medicinable quality of their stones, are said to bite them off when they are in danger to be taken, paying that ransom for their lives. It cannot be true that is reported of the Hyaeneum, x Marbod●us de Gemmis. a stone found in the Hyaena's eye, that being put under the tongue of a man, he shall foretell things to come, except he foretell this, That no man will believe what our Author before hath told. The Libard is not hurtful to men except they annoyed him: but killeth and eateth Dogs. Dabuh is the name of a simple and base creature like a Wolf, save that his legs and feet are like to a man's: y Sol in c. 33. calleth them Celphos. so foolish, that with a song, & a Taber, they which know his haunt will bring him out of his den, and captive his ears with their music, while another captivateth his legs with a Rope. The Zebra of all creatures for beauty and comeliness is admirably pleasing: resembling a horse of exquisite composition, but not all so swift, all overlaide with party coloured Laces, and guards, from head to Tail. They live in great herds, as I was told by my friend Andrew Battle, who lived in the Kingdom of Congo many years, and for the space of some months lived on the flesh of this Beast, which he killed with his piece. For upon some quarrel betwixt the Portugals (among whom he was a Sergeant of a band) and him, he lived eight or nine months in the woods, where he might have view of hundreds together in herds both of these, and of Elephants. So simple was the Zebra, that when he shot one, he might shoot still, they all standing still at gaze, till three or four of them were dead. But more strange it seemed which he told me of a kind of great Apes, if they might so be termed, of the height of a man, but twice as big in feature of their limbs, with strength proportionable, hairy all over, otherwise altogether like men and women in their whole bodily shape. They lived on such wild fruits as the Trees and woods yielded, and in the night time lodged on the Trees: He was accompanied with two Negro-boyes: and they carried away one of them by a sudden surprise: yet not hurting him, as they use not to do any which they take, except they then look upon them. This slave after a months life with them conveyed himself away again to his Master. Other Apes there are store, and as Solinus reporteth, z satires (if there be any such) are thought to be conceived of human copulation with Goats. ●. raudius in Soli●. satires with feet like Goats, and Sphynges, with breasts like women, and hairy, whereof Pierius saith he saw one at Verona, and a kind of Coneys also at the same time, four times as big as the ordinary, & (which is more incredible) had each of them four genital members. Philippo Pigafetta speaketh in his Relation a Congo translated by A. H. of Congo, of other beasts in Africa, as of the Tiger as fierce and cruel as Lions, making prey of man and beast, yet rather devouring black men, then white: whose Mustachioes are holden for mortal poison. and being given in meats, cause men to die mad. The Empalanga is somewhat like to an Ox. Their sheep and goats never bring forth less than two, and sometimes three or four at a time. They have Wolves, Foxes, Dear, (Read and Fallow) Robuckes, Civet-cats, Sables and Marterns. They have Snakes and Adders, whereof some are called Imbumas five and twenty spans long, living in Land and water, not venomous but ravenous, and lurk in trees (for which taking purpose, Nature hath given it a little horn or claw within two or three foot of the Tail) waiting for their prey, which having taken, it devoureth horns, hooves, and all, although it be a hart. And then swollen with this so huge a meal, it is as it were drunk and sleepy, and unwieldy or the space of five or six days. The Pagan Negroes roast and eat them as great dainties. The people do eat them. The biting of their Vipers killeth in four & twenty hours space. Africa for monsters in this kind hath been famous, as in the Roman History appeareth. Attilius b A Gel. l.6.c.3. Regulus the Roman Consul in the first Punic war, at the River Bagrada encountered with a huge Serpent, and planted his Engines an 1 Artillery against the same, whose skin, sent to Rome for a Monument, was in length a hundred and twenty foot, as Gellius out of Tubero reporteth. The Scales c Oros. l.4.c.8. armed it from all hurt by darts or Arrows, and with the breath it killed many, and had eaten many of the Soldiers before they could with a stone out of an Engine destroy the destroyer. The Rivers of Niger, Nilus, Zaire, and others, have store of Crocodiles, whereof some are of incredible bigness and greedy denourers. Mount Atlas hath plenty of Dragons, gross of body, flow of motion, and in biting or touching incurably venomous. The Deserts of Lybia have in them many Hydra's. Dubh is the name of a kind of great Lizard, not venomous, which never drinketh, and if water be put in his mouth he presently dieth. He is counted dainty meat, and three days after he is killed, at the heat of the fire hec moveth as if he had life. In Congo is a kind of Dragons like in bigness to Rams, with wings, having long Tails, and Chaps, and divers jaws of Teeth, of blue and green colour, painted like scales, with two feet, and feed on raw flesh. The Pagan Negroes pray to them as Gods, for which cause the great Lords keep them to make a gain of the people's devotion, which offer their gifts and Oblations. The Chameleons are known among us, admirable for their acrie sustenance, (although they also hunt and eat Flies) and for the changeableness of their colours. d Solinus c. 3.3. The Tarandus, a beast somewhat resembling an Ox, living in Aethiopia, is of like fearfulness and changeableness. another Serpent hath a rundle on his Tail like a Bell, which also ringeth as it goeth. But if any desire to know the variety of these Serpents, Solinus in his thirteenth chapter will more fully satisfy him: and Bellonius in his observations. Manifold are these kinds of Serpents in Africa, as the Cerastes, which hath a little Coronet of four horns, whereby he allureth the birds unto him (lying hidden in the sands all but the head,) & so devoreth them. The jaculi dart themselves from trees on such creatures as pass by. The Amphisbena, hath two heads, the Tail also onerated, (I cannot say honoured) with a head, which causeth it to move circularly with crooked windings: a fit Emblem of popular sedition, where the people will rule their Prince, needs must their motion be crooked, when there are two heads, and therefore none. The Scythale is admirable in her varied jacket. The Dipsas kills those whom she stingeth, with thirst. The Hypanale with sleep, as befell to Cleopatra. The Hemerois with unstanchable bleeding. The Prester with swelling. And not to poison you with names of many other of these poisonful creatures, the Basilisk is said to kill with her sight or hissing. Galen e Galen. lib.de Theriaca. Pliny saith it is twelve fingers long, and nine inches. 1. 8.c.21. describes it: and so do Solius and others. It is not half a foot long, and hath three pointells (Galen saith) on the head, or after Solinus, strakes like a Mitre. It blasteth the ground it toucheth, the Herbs, and trees, and infecteth the air, that birds flying over fall dead. It frayeth a way other Serpents with the hissing. It goeth upright from the belly upwards. If any thing be slain by it, the same also proveth venomous to such as touch it. Only a weasel kills it. The Bergameni bought the carcase of one of them at an incredible sum, which they hung in their Temple (which Apelles hand had made famous) in a Net of Gold, to preserve the same from birds and Spiders. The Catoblepas is said to be of like venomous nature, always going with her head into the ground, her sight otherwise being deadly. As for the monsters, that by mixed generations of unlike kinds Nature unnaturally produceth f lo. Baptistu Porta, etc. I leave to others discourse. Levinus g Lemnius de occultis. 14.c.12. Lemnius tells, that of the marrow in a man's backbone is engendered a Serpent; yea of an Egg which an old Cock will lay after he is unable to tread Hens any longer, is (saith he) by the same Cocks sitting, produced a basilske: and tells of two such Cocks at Zirizea, killed by the people, which had found them sitting on such Eggs. Ostriches keep in companies in the Deserts, making shows a far off as if they were troops of Horsemen: a ridiculous terror to the Caravans of Merchants: a foolish Bird, that forgetteth his Nest, and leaveth his Eggs for the Sun and Sands to hatch, that eateth any thing, even the hardest Iron: that heareth nothing: They have Eagles, Parrots, and other Fowls. But none more strange than that which is termed Nisr, bigger than a Crane, preying upon Carrion, and by his flight burieth his great body in the clouds that none may see him, whence he espieth his prey: and liveth so long that all his feathers fall away by age, and then is fostered by his young ones. Other fowls they have too tedious to relate. Grasshoppers do here often renew the Egyptian plague, which come in such quantity that they intercept the shining of the Sun like a cloud, and having eaten the first-fruits and Leaves, leave their spawn behind (worse than their predecessors) devouring the very barks of the Leafless Trees. The old depart none knows whither: and sometime with a Southeast wind are carried into Spain. The Arabians, & Lybians eat them before they have spawned, to that end gathering them in the morning, before the Sun have dried their wings, and made them able to fly. One man can gather four or five bushels in a Morning. h P. Oros. l.5.c.11. Orosius tells that once they had not only eaten up Fruits, Leaves, and Bark, while they lived, but being dead, did more harm: for being carried by a wind into the Sea, & the sea not brooking such morsels, vomiting them up again on the shore, their putrefied carcases caused such a plague, that in Numidia died thereof eight hundred thousand: and on the Sea coast near Carthage and Utica, two hundred thousand: and in Utica itself thirty thousand soldiers, which had been mustered for the Garrisons of Africa. In one day were carried out of one gate one thousand & five hundred carcases. They are said to come into Barbary seven years together, & other seven not to come, at which times corn before so dear, is sold for little, and sometimes not vouchsafed the reaping, such their soil and plenty. The juice of the young is poison. Aluares in his 32. and 33. Chapters, tells of these Grasshoppers in Aethiopia, that in some places they made the people truss up bag and baggage, and seek new habitations where they might find victual: The Country all desert and destroyed, and looking as if it had snowed there, by reason of the unbarked Trees, and the fields of Mais, the great stalks whereof were trodden down, and broken by them: and in another place a Tempest of rain and Thunder left them more than two yards thick, on the rivers banks. This he saw with his eyes. But the studious of Nature's rarities in these parts may resort to Leo, and others, as also for their further satisfaction in the Fish and Monsters of the water; as the Hyppopotamus, in shape resembling a horse, in bigness an Ass: The Sea Cows, lesser than the land Cows, the Tartaruca a tortuise, which liveth in the Deserts, of huge bigness, etc., The people which inhabit Africa are Arabians, Moors, Abyssines, Egyptians, and divers sorts of the Heathens, differing in rites from each other, as shall follow in our discourse. The Monsters which Pliny and others tell of, besides Munster and Sabellieus out of them, I neither believe, nor report. CHAP. II Of Egypt and of the famous River Nilus: and her first Kings, Temples, and Monuments, according to Herodotus, Diodorus, and others. AFter our general view of Africa, Egypt may justly challenge the principal place in our African discourse, as being both in situation next to Asia (whence we are lately come) and consequently from thence first peopled; besides that Religion, our Lodestar, hath here found the soon and solemnest entertainment. And not in Religion alone, but in Polity, Philosophy, and Arts, the Graecious a jamblichus. which would seem the first Fathers of these things have been Disciples to the Egyptians, as b Am. M. l.22. D. S.l.1. Plin. de Os. & is. Volat. l.12. Lact. l.4.c.9. Hieron. ad Paul Am. Marcellinus and D. Siculus, Plutarch, and many others affirm. Hence Orpheus, Musaus', & Homer fetched their Theology; Lycurgus and Solon their laws; Pythagoras, Plato, Anaxagoras, Eudoxus, Democritus, Daedalus, here borrowed that knowledge for which the world hath ever since admired them. Let it not then be imputed to me as a tedious officiousness, if I longer detain the Reader (otherwise delighted with the view of those rills which hence have flowed among the Greek and Latin Poets and Philosophers) in surveying these Egyptian Fountains and well-springs, whence have issued especially a deluge of Superstition, that in elder times drowned all the neighbouring parts of the world. Nor let it be tedious unto us to behold (in this historical Theatre) those Egyptian Rarities; the sight whereof hath drawn not Philosophers alone, but great Princes too, and mighty Emperors, to the undertaking of long and dangerous journeys: As c Aelian. Sparta. Severus. Severus, who though he forbade judaisme and Christianity, yet went this Pilgrimage, in honour of Serapis, and for the strange sights of Memphis, Memnon, the Pyramids, Labyrinth etc. Vespasian also and others did the like. The name of Egypt (saith d Antiq. l.1.c.6. Broughtons' Consent. josephus) is Mesre, of Misraim, the son of Cham, and the Egyptians of themselves Mesraei. So the Arabians at this day call it (as Leo e je. Leo l. 8. affirmeth) but the inhabitans they call Chibth. This Chibth they say was he which first ruled this Country, and built houses therein. The inhabitants also do now call themselves thus: yet are there not now left any true Egyptians, save a few Christians: the Mahometans having mingled themselves with the Arabians and Africans. The Turks f D. Chylr. call both the country itself, and principal City (Cairo) by the name of Misir. The name Egyptus is derived from Aegyptus brother of Denaus after the common account: as others say, of g Ai Copti, the land of Copti, (a chief City of Egypt) so Lydiat and some others. Ai and Copti. Egypt hath on the East, the gulf, & some part of Arabia; on the South the falls and mountains of Aethiopia; on the West, the Deserts of Libya; on the North, the Mediterranean Sea: all which Nature hath set not only as limits, but as fortifications also to this Country. Nilus runneth through the midst thereof, threescore miles from Cairo making by division of himself that Delta, to which some appropriated the name of Egypt, refuted by jupiter Ammon, whose Oracle (saith Herodotus) reckoned all that Egypt, which Nilus overflowed. Ptolomaus h Ptol. li.4.c.54. numbereth three of those Deltas. Touching the head of Nilus; Bredenbachius (as Adrichomius citeth him) affirmeth, that many Sultan's have sent men on purpose furnished with skill and provision for the Discovery, who, after two or three years, returning, affirmed that they could find no head of this River, nor could tell any certainty, but that it came from the East, and places not inhabited: both of like truth. For indeed this River ariseth (as by late discoveries is found) out of a Lake in twelve degrees of Southerly Latitude, out of which not only this River runneth Northwards into the Mediterranean, but Naire also, Westward, Zuama, and Spirito Santo Eastward into the Ocean, as is said: all overflowing their Territories in the same time and from the same cause. What this cause should be, many both old and later writers have laboured to search. Herodotus, Diodorus, Pliny, and Solinus, have lent us the conjectures of Antiquity herein: k Ph. Pigafetta. l.2.c.ult.apud Ram. Fracastorius and Ramusins, have bestowed their discourses on the Subject, as Goropius also and others of later years have done. The most probable cause is the reins, which Gorop. l Gorop. in pecees. Niloscopium. in his Niloscopium, deriveth from a double cause. For the Sun, in places near the line doth show more mighty effects of his fiery presence, exhailing abundance of vapours, which in terrible showers he daily repaieth, except some Natural obstacle do hinder (as in someplaces of Peru m Acosta. hist. Ind. where it seldom or never raineth:) And hence it is, that the Indian's both East and West, and the Africans, reckon their Summer and Winter otherwise then in these parts of the world: for this time of the suns near presence with them they call Winter in regard of these daily storms: which he seems to recompense them with other six months continual serenity and fair weather; not then raising (by reason of his further absence) any more exhalations than are by himself exhausted and consumed, which time for that cause they call Summer. Goropius therefore out of his conjectures telleth us of a twofould Winter, under both Tropikes at the same time; under Cancer the rainy Winter, which in manner (as ye have heard) attends on the same; under Capricorn the Astronomical Winter in the suns absence, where also he supposeth it to rain at that time by reason of the high hills there situate, & the great Lakes, which minister store of moisture, besides that Cancer is then in the house of the Moon. Again, the Winds n P. Pigafetta. l. ●. ●. ●. Etesijs (that is to say ordinaris every year) in their annual course, every Winter lift up the clouds to the tops of the hills, which raelt them into rain, whereby all the Rivers in Aethiopia are filled: and 'cause those overflowings, which in Nilus is strangest, because it is in Egypt, furthest of from the rains that cause it. The like overflowing is common to many other Rivers; as to Niger, in Africa; to Menan of Pegu; and the River of Siam in Asia; and to the Rivers of Amazons, and Guiana in America. Friar Lewis o Historia de la Etiopia. l. ●. c.28. de Vrreta ascribeth the overflowing to some secret passages and pores, whereby the Ocean and the Mountains of the Moon hold mutual commerce. This increase of Nilus beginneth about the midst of june, continuing forty days, after which followeth the decrease as long. In the middle of Nilus, (saith p Leo Lib. 8. Leo) over against the old City of Cairo, standeth the Isle Michias, or the measuring Isle, containing one thousand, and five hundred Families, and a Temple, and a foursquare Cistern of eighteen cubit's depth, whereinto the water of Nilus is conveyed by acertaine sluice under the ground, in the midst whereof is a pillar marked also with eighteen cubits, to which Officers for the purpose resort daily from the 17. of june, to observe the increase, which if it amount to fifteen Cubits, and there stay, it doth portend fertility, and how much over or under, so much less abundance. In the mean time the people devoutly exercise prayer and almes-giving: And after, the price of victuals, (especially of Corn) is proportionably appointed for the whole year. The Cities and Towns of Egypt, whiles this inundation lasteth, are so many islands. And thus saith Herodotus, The land of Egypt doth not only own the fertility, but herself also, unto the slimy increase of Nilus: for q Raine is infectious if at any time it fall in Egypt: except in and about Alexandria, where Pigasetta saith it raineth. Terra suis contenta bonis, non indiga mercis, Aut iovis, in solo tanta ●●●● fiducia Nile. Lucean. Bel. Sac.l. ●. 19. Nilus' solus ex amnibus universis nullas expirat auras. Solin. rain is a stranger in this Country seldom seen, and yet ostner then welcome; as unwholesome to the inhabitants. But Goropius reasoneth largely in confutation of the opinion of Herodotus. The mouths or falls of Nilus, numbered by the Prophet Easie r isaiah 11.15. and other in old times, seven, and after Pliny (who reckoneth the four smaller) eleven: are now (as Willielmus Tyrins out of his own search testifieth) but four, or, as other writers, but three worthy of consideration, Rosetto, Balbitina, Dameiata, where the saltness of the earth, and shells found in it, may seem to confirm Herodotus opinion, that Nilus hath won it from the Sea. Egypt was anciently divided into Thebais, Delta, and the region interjacent: and these subdivided into six and thirty Nomt, which we may call shires, whereof Tanite and Heliopolite were the assignment of jacobs' family f D. Chytr. then called Goshen, from whence Moses after conducted them into Canaan, as Strabo t Str. lib.16. also witnesseth. The wealth of Egypt, as it proceedeth from Nilus, so is it much increased by the fit conveyance in the natural and hand-laboured channels u Sesostris, Ptolomai, Traiani sossa. thereof. Their harvest beginneth in April, and is threshed out in May. In this one Region were sometimes (by Herodotus and Pliny's report) twenty thousand Cities: Diodorus x Diod. lib.1. Siculus saith eighteen thousand: and in his time, three thousand. He also was told by the Egyptian Priests, that it had been governed about the space of eighteen hundred years, by the Gods and Heroes; the last of whom was Orus: after whom it was under kings until his time, the space almost y Olymp. 180. of fifteen hundred years. To Heredotus they reported of three hundred and thirty kings from Menas to Sesostris. The Scripture, whose chronology convinceth those lying Fables, calleth their Kings by one general name, Pharaoh (which some z Morn dever. fos Antiq libr. 3.ca.2. interpret a Saviour, josephus saith signifieth Authority) and maketh ancient mention of them, in the days of Abraham. Some begin this royal Computation at Mizraim. If our Berosus which Annius hath set forth were of authority, a Pseudo-Berosiu. he telleth, that Cham, the son of Noah, was by his father banished for particular abuse of himself, and public corruption of the world, teaching and practising those vices, which before had procured the Deluge, as sodomy, incest, buggery: and was therefore branded with the name Chemesenua, that is, dishonest Cham, in which the Egyptians followed him, and reckoned him among their Gods, by the name of b Xenoph. de aquivocu, calleth Cham Saturnus Aegyptius. c Psal. 75. & 108. Saturn, consecrated him a City called Them Min. The Psalms c Psal. 75. & .108. of David do also thus entitle Egypt, the land of Cham: which name was retained by the Egyptians themselves in Ieromes d Hier. in Gen. Brought. Conc. ● days. Chemmis after Diodorus was hallowed to Pan, and the word signifieth Pan's City: in Herodotus his time it was a great town in Thebais, having in it a Temple of Perseus, square, and set round with Palmtrees, with a huge Porch of stone, on which were two great statues, and in it a Chapel, with the Image of Perseus. The Inhabitants want not their miraculous Legend, of the Apparitions of their God, and had a relic of his, a sandal of two cubits which he sometimes aware. They celebrated festival games in his honour, after the Greek manner. Herodotus also mentioneth an Island called Chemmis, with the Temple of Apollo in it. Lucian c Lucian. This sir. saith, the Egyptians were the first that had Temples, but their Temples had no Images. Their first Temples are reported f Diod. Sic. li.1s to have been erected in the times of Osiris and Isis, whose parents were jupiter and juno, children to Saturn and Rhea, who succeeded Vulcan in this Kingdom. They built a Magnificent Temple to jupiter and juno, and two other golden Temples to jupiter Calestis, and jupiter A●●●, or Cham, which we before spoke of, instituting unto them Priests and golden Statues. Menas is reckoned the first King after those Demigods g Mors. de vera Christ. rel.ca.26. who built a Temple to Vulcan, and taught the people to sacrifice, and other rites of Religion. Long after him, Busiris built Thebes, which was said h Herodot. li. ●. to have a hundred Gates, and many stately erections of Temples, Colossuses, Obelisks; by the one Name they call their more than Giantly Images; by the other, their Pillars of one stone, fashioned like a Needle. Of four Temples, there was one containing in circuit thirteen furlongs, in height five and forty cubits, the wall four and twenty foot thick. Cambyses rob it. Among the seven and forty Sepulchers of their Kings, that of Simandius was reckoned most sumptuous, the gates whereof were two hundred foot long, and five and forty cubits high: within was a square Cloister, containing in each square four hundred foot, borne up with Statues of Beasts in stead of Pillars, of sixteen cubits, the Roof made of stones, of two paces broad, beautified with Stars. Than was there another gate like to the former, but fuller of work, with three huge Statues to himself, his mother, and daughter. Within this was another Cloister, more beautiful than the former. This cost, although it might happily be enlarged in the telling, yet doth not disagree to that Egyptian opinion, esteeming their houses their Inns, and their Sepulchers their etern all Habitations. Of the race of Simandius was Ogdous, that built c In 69.51. & 19.50 Memphis (called in the Scripture Noph) compassing a hundred and fifty furlongs, at the parting of Nilus, into that Delta-diusion, where the succeeding Kings abode, forsaking Thebes, till Alexandria was after built by Alexander. Thebes was called Diospolis, or jupiters' City, where (as Strabo d St. lib.17. reporteth) was consecrated to jupiter a beautiful Virgin of noble birth, who, until the time that she had her natural purgation, had the carnal company of whomsoever she pleased, and at this her menstruous accident was bewailed as dead, and after married. Such Virgins the Greeks' (saith he) called Pallades. Many years after Ogdous, succeeded Sesostris. josephus e Antiq. lib.8.4. is of opinion, That Herodotus erred in the name, and ascribed the deeds of f 2. Chron. 12.9. Shishak to Sesostris; to which also the computation of Herodotus doth agreed reasonably in the time. g Volater. li.12. Lud. Reg. libr.4. Others accounted him the same with Sesachiss in Diodorus. The huge Conquests of this Sesostris are beyond all that ever Alexander achieved, if we credit Authors. At his return he builded in every City of Egypt a Temple to their chief God at his own costs; and offered a ship of Cedar, two hundred and eighty cubits in length, filuered on the inside, guilded on the outside, to the chief god at Thebes, and two Obelisks one hundred and twenty cubits high, wherein were engraven the greatness of his Empire and revenues. At Memphis in the Temple of Vulcan he dedicated Statues of himself and his wife, thirty cubits high, of his children twenty. And when he went to the Temple, or through the City, his Chariot was drawn by Kings, as Lucan singeth: Venit ad Occasum mundique extrema Sesostris; Et Pharios currus Regum cernicibus egit. Sesestis in the Western World, by war Compelled Kings to draw his Memphian Car. Thus we read in our own Chronicles h Mat Western. Fox Act. & Monument. Slow. obron.&c. of Edgarus Pacifieus, sometimes King of England, rowed in a Boat by eight Kings, himself holding the Stern. Tacitus i Annal. 2.15. telleth of Rhamses an Egyptian King, who conquered the East and South parts of the world, helped herein, (as the Priests told Germanicus) with the forces of Thebes, who had then seven hundred thousand fight men. This was written in Egyptian Characters at Thebes, interpreted by one of the Priests, together with his revenues not inferior to the Roman or Parthian Empires. Pheron, the son and successor of Sesostris, enraged at the rage of Nilus, swelling above eighteen cubits, cast a dart against the stream, k Herald lib.2. and thereupon lost his sight, which by the advice of the Oracle in Butis, was restored by the urine of a woman, which had never known man but her husband: which caused him to burn his own wife and many other, failing in this new experiment, and to marry her whom at last he found by this proof to be honest. He set up in the Temple of the Sun two Pillars, each of one stone of 100 cubits high, and eight broad. After, succeeded Memphites, Rhamsinitus, and Cheopes. This last shut up all the Temples in Egypt, and busied them in his own works, one hundred thousand by course ten years together, in building a Pyramid for his Sepulchre. The lest stone was thirty foot, and all graven. Nilus passeth under it by a trench. It was reckoned among the Wonders of the World. His daughter and brother made two other; odious therefore to the Egyptians, who will not once name them. l Bellon. l..2.c.42. Bellonius out of his own sight reporteth, that the Pyramids (yet remaining) do exceed that which Histories have related of them. He measured one of the four squares of one of them, which contained three hundred and four and twenty large paces. This was hollow, the other solid. They did it (saith he) in hope of the resurrection. For they would not inter their dead bodies, because of the worms; nor burn them, because they esteemed Fire a living creature, which feeding thereon, must together with it perish. They therefore with nitre and cedar thus preserve them. Some also report, m Gi. Bot. ●●● That they used hereunto the slimy Bitumen of the dead Sea, which hath preserved an infinite number of Carcases in a dreadful Cave (not far from these Pyramids) yet to be seen, with their flesh and members whole, after so many thousand years, and some with their hair and teeth. Bellonius thinketh the fables of Lethe and Styx to have flowed from that Lake, by which the dead bodies were brought hither. Of these is the true Mummia. Not far hence is that Sphynx, a huge Colosse, with the head of a Maid, and body of a Lion, supposed by Bellonius to be the monument of some Sepulchre. It yet continueth all of one stone, and is a huge face, looking toward Cairo. The compass of the head, saith P. Martyr, n Leg. Bab. lib.3 an eye-witness, is 58. paces. Plmy o Lib. 36.ca.12. numbereth ●●●. Pyramids and saith, That the compass of this Sphynx, about the head, was 102. foot, the length 143. 360000 men were 20. years in making one of the Pyramids, and three were made in 78. years and four months. The greatest (saith he) covereth eight acres of ground; and Bellonius affirmeth, That the Pyramids rather exceed then fall short of the reports of the Ancient, and that a strong and cunning Archer on the top is not able to shoot beyond the fabric of one; which Villamont being there, caused to be tried and found true. But I would be loath to bury the Reader in these sumptuous Monuments, the witnesses of vanity and ostentation; of which, besides the Ancient, Martyr, Bellonius, Euesham, Villamont, and other eye-witnesses have largely written. Mycermus is reckoned the next King, better beloved of his subjects, whose daughter was buried in a wooden Bull in the City Sai; to which every day were odours offered, & alight set by night. This Ox once a year was brought out to the people. Next to him was Asychis, who made a Pyramid of bricks; and these bricks were made of earth, that clave to the end of a pole for this purpose, in a vain curiosity thrust into a lake. Yet were all these wonders exceeded by the Labyrinth, the work (say some) of p Hons. Cos. li.3. sammetichus, or (after Herodotus) of the twelve Peers which reigned in common as kings, partly above ground, partly beneath, in both containing 3500 rooms. Herodotous saith he saw the upper rooms, the lower he might not, as being the Sepulchers of the Founders, & of the sacred Crocodiles: all was of stone, and graven. The lake of Maeris was not less wondered, compassing 3600. furlongs, & 50 fathom in depth, made by Maeris, whose name it beareth. In the midst were 2. Pyramids 50. fathom above, & as much beneath water, one for himself, the other for his wife. The water flows 6 months out, & 6 months in, from Nilus. The fish were worth to the king's coffers twenty of their pounds a day the first 6, & a talon a day the last 6 months. Of Necus whom the Scripture calls Pharaon Necho, & of his victory against the Syrians in Magdolo, or Magiddo, where he slew king josiah. He also makes this Necus author of that trench, from Nilus to the read sea, which Strabo ascribes to Sesostris. Pli. r Plm. li.6.c.29 makes Sesostris first author, seconded by Darius, who in this business was followed by Ptol. 100 foot broad, 37. miles long; but forced to leave the enterprise, for fear of the read sea overflowing Egypt, or mixing his water with Nilus. q Reg. 23.29. Tremellins' thinks it to be the labour of the Israelites, in that servitude, from which Moses freed them. He consumed in this work 120000. Egyptians. After him reigned Sammi, & then Apries. About these times s Anton. Galux. Nabuch. conquered the Egyptians, according to Ezech. prophecy, Ezec. 30. But they had also civil wars. Amasis' t Philostrat. de vita Apollon. lib. 5. ca ●●●. saith that Apollonius, seeing a Lion (which one had tamed) offer to fawn on him, withal, uttering certain murmurings; interpreted that speech of the Lion to the people, saying, that be sometime had been Amasis the Egyptian King: whereupon he was sent with pompous procession of the Priests, to Leontopolis, and there placed in the Temple. deprived Apries, who, being of a base birth, of a great basin of gold in which himself & his guests had used to wash their feet, made an Image, & placed it in the most convenient part of the city; & observing their superstitious devotion thereunto, said that they aught now no less to respect him, notwithstanding his former base birth and offices. When he was a private man, to maintain his prodigal expenses, he used to steal from others: and when they redemaunded their own, he committed himself to the censure of their oracles. Such oracles as neglected his thefts, he being a king, did neglect. He brought from the city Elephantina 20 days sailing, a building of solid stone, the roof being of one stone, 21 cubits long, 14 broad, and 8 thick, and brought it to the Temple at Sai. He ordained, that every one should yearly give account to the Magistrate, how he lived, & maintained himself. Psammenitus his son succeeded, whom Cambyses deprived. CHAP. III Of the Egyptian Idols, with their Legendary Histories and Mysteries. IF we stay longer on this Egyptian Stage, partly the variety of Authors may excuse us which have entreated of this subject, partly the variety of matter, which, adding some light to the Divine Oracles, (not that they need it, which are in themselves a light a 2. Pet. t.19. shining in a dark place; but because of our need, whose owly eyes can not so easily discern that light) deserve a larger relation. For whether the Histories of the Old Testament, or the Prophecies of the New be considered, both there literally we read of Egyptian rites practised, and here mystically of like superstitions in the Antichristian Synagogue revived, therefore b Apoc. II 8. called spiritually Sodom and Egypt. Not where can Antiquity plead a longer succession of error; no where of superstition more multiplicity; more blind zeal, in prosecuting the same themselves, or cruelty in persecuting others that gains aid. O Egypt! wonderful in Nature, whose Heaven is brass, and yet thine Earth not Iron, wonderful for Antiquity, Arts and Arms, but no way so wonderful, as in thy Religions, wherewith thou hast disturbed the rest of the world, both elder and later, Heathen and Christian; to which thou hast been a sink and mother of Abominations. Thy Heathenism planted by Cham, watered by jannes', jambres, Hermes, overflowed to Athens and Rome: Thy Christianisme, famous for many ancient Fathers, more infamous for that Arrian heresy, which rising here, eclipsed the Christian light; the world wondering and groaning to see itself an Arrian: I speak not of the first Monks, whose egg, here laid, was fair, and beginnings holy: but (by the Devils brooding) brought forth in after-ages a dangerous serpent: Thy Mahumetisme entertained with like lightness of credulity, with like eagerness of devotion, no less troublesome to the Arabian Sect in Asia and Africa, then before to the Heathens or Christians in Europe. The first Author (it seemeth) of this Egyptian, as of all other false Religions, was Chamlet (as before is said) which had taken deep rooting in the days of joseph the Patriarch, and in the days of Moses; their Priests c Gen. 41.8. Exodus1 7. Wisemen and Soothsayerss, confirming their devotions with lying miracles, as the Scriptures testify of jannes' and jambres; and d Herald Asc. leap. Hermes Trismegistus, of his grandfather and himself. The Grecians ascribe these devotions to Osiris and Isis: of whom the History and Mystery is so confused; that Typhon never hewed Osiris into so many pieces, as these vain Theologians, and Mythologians have done. They are forsooth in the Egyptian throne, King and Queen: in the heavens, the Sun & Moon: beneath these, the Elements: after Herodotus, they are Bacchus and Ceres: Diodorus maketh Osiris the same with the Sun, Serapis, Dionysius, Pluto, Ammon, jupiter: Isis, the Moon, Ceres and juno. In Macrobius and Servius she is the nature of things; he, Adonis and Atis: Plutarch addeth to these Interpretations Oceanus and Sirius, as to Isis, Minerva Proserpina, Thetis. And if you have not enough, Apulcius will help you, with Venus, Diana, Bellona, Hecate Rhamnusia: and Heliodorus nearer home, maketh Osiris to be Nilus, the Earth Isis. So true is it that e l. Cor. 8.4. Io. 4 12. an Idol is nothing in the world, and Idolaters worship they know not what. But to search this fountain further, you may read the Egyptian opinion in Diodorus, f Diod. Sic. li.1. how that the world, being framed out of that Chaos, or first matter, the lighter things ascending, the heavier descending, the Earth yet imperfect, was heated and hardened by the Sun, whose violent heat begat of her slimy softness certain putrid swellings, covered with a thin film, which being by the same heat ripened, brought forth all manner of creatures. This muddy generation was say they) first in Egypt, most fit, in respect of the strong soil, temperate air, Nilus' overflowing, and exposed to the Sun, for to beget and nourish them: and yet retaining some such virtue. at the new flaking of the river, the Sun more desirous (as it were) of this Egyptian Concubine, whom the waters had so long detained from his sight, engendering in that lustful fit many Creatures, as mice and others, whose forepartes are seen moving before the hinder are form. These newly-hatched people could not but ascribe Divinity to the Author of their humanity, by the names of Osiris and Isis, worshipping the Sun and Moon, accounting them to be Gods, and everlasting: adding in the same Catalogue, under disguised names of jupiter, Vulcan, Minerva, Occanus, and Ceres, the five Elements of the world, Spirit, Fire, air, Water, & Earth. These eternal Gods begot others, whom not Nature, but their own proper merit made immortal, which reigned in Egypt, and bore the names of those celestial Deities. Their Legend of g Some think that this Osiris was Mizraim the son of Cham. Morn. Osiris, is, that he having set Egypt in order, leaving Isis his wife governor, appointing Mercury her Counsellor (the inventor of Arithmetic, Music, Physic, and of their superstition) made an expedition into far countries, having Hercules for his General, with Apollo his brother, Anubis and Macedon his sons, (whose Ensigns were a Dog and a Wolf, creatures after for this cause honoured, and their counterfeits worshipped) Pan, Maron, and Triptolemus, and the nine Muses attending with the satires. Thus did he invade the world, rather with Arts, than Arms; teaching men husbandry in many parts of Asia and Europe, and when Vines would not grow, to make drink of barley. At his return, his brother Typhon slew him, rewarded with like death by the revenging hand of Isis and her son Orus. The dispersed pieces, into which Typhon had cut him, she gathered and committed to the Priests, with injunction to worship him, with dedication unto him of what beast they best liked, which also should be observed with much ceremony, both alive and dead, in memory of Osiris. In which respect also h Lactant. lib a they observed solemnly to make a lamentable search for Osiris with many tears, making semblance of like toy at his pretended finding, whereof Lucan singeth, Nunquamque satis quaesitus Osiris; always seeking (saith Lactantius) and always finding. To establish this Osirian Religion she consecrated a third part of the land in Egypt for maintenance of these superstitious rites and persons: the other two parts appropriated to the King, and his soldiers. This Isis, after her death, was also deified in a higher degree of adoration than Osiris' self. One thing is lacking to our tale, which was also lacking a long time to Isis in her search. For when she had with the help of wax made up of six and twenty parts, which she found so many Images of Osiris, all buried in several places: his privities, which Typhon had drowned in Nilus, were not without much labour found, & more solemnity interred. And that the devil might show how far he can besot men, the Image i Arnob. contr Gentleman lib. 5.aliam resort coulam oblc●●●●siment Natalis Com. li. 5: ca 3. aliam. hereof was made and worshipped; the light of this darkness shining as far as Greece, whose Phallus, Phallogogia, Ishiphalli, Phallophoria, and Phallophon issued out of this sink, together with their membrous monster Priapus. Athenaeus k Athin. l.5.c.5 telleth of Ptol. Philadelphus' in a solemnity wherein he listed to show to the world his madness; or (as it was then esteemed) his magnificence (a place worth the reading to them, who are not here glutted with our tedious Egyptian banquet) he among many sumptuous spectacles presented a l Phallus is the image of a man's yard. Phallus of gold, painted, with golden Crowns, of one hundred and twenty cubits length, having a golden star on the top, whose circumference was six cubits. This was carried in a Chariot, as in others the Images of Priapus, and other Idols. Of the Isia call rites, m Laur. Pig. Mens. Isiac. exposit. that brazen Table (supposed to have been some Altar-cover) after possessed by Card. Bembus, full of mystical Characters, explained by Laurentius Pignorins in a Treatise of this Argument, may further acquaint the desirous Reader. Diodorus thinketh this the cause why they consecrated Goats, and erected Images of satires in their Temples; affirming that their Priests are first initiated in these bawdy rites. Their canonised beasts, of which the Egyptians and Syrians, (saith n De Nat. Deorum. lib. 1. Tully) conceived stronger opinions of Devotion, than the Romans of their most sacred Temples, were o Philo. Jud. de decem praec. jos. cont. App. Dogs, Cats, Wolves, Crocodiles, Ichneumaons', Rams, Goats, Bulls, and Lions, in honour of Isis: their sacred Birds were the Hawk, Ibis, Phanicopterus: besides Dragons, Asps, Beetles, amongst things creeping: and of fishes, whatsoever had scales; and the Eel. Yea their reason did not only to sensible things ascribe Divinity, but garlic and onions were free of their Temples, derided therefore by p Juvenal. Iwenall, Porrum & coepe nefas violare & frangere morsu: O sanctas gentes quibus haec nascuntur in hortis. Numb. Onions or Leeks by old Egyptian Rite, It was impiety to hurt or bite: O holy people! in whose gardens grow Their Gods, on whom devotion they bestow. For this cause some q Trem & jun. in Genes. 43. Exod. 8. think the Hebrews were in such abomination to the Egyptians, that they would not eat with them, as eating and sacrificing those things, which the other worshipped. Example whereof Diodorus an eye-witness telleth, that when Ptolomey gave entertainment to the Romans, whose friend he was declared; a Roman, at unawares having killed a Cat, could not by the King's authority, sending Officers for his rescue, nor for fear of the Romans, be detained from their butcherly fury. For such was their custom for the murder of those sacred creatures, to put to death by exquisite torments him that had done it wittingly, and for the Bird Ibis and a Cat, although unwittingly slain. And therefore if any espy any of them lying dead, he standeth aloof lamenting and protesting his own innocency. The causes of this blind zeal, were the metamorphosis of their distressed Gods into these shapes; secondly, their ancient Ensigns; thirdly, the r Tusc. Qu. li.5. profit of them in common life. Origen s Orig. contra Celum lib. 4. addeth a fourth, because they were used to divination, and therefore (saith he) forbidden to the Israelites as unclean. Eusebius out of the Poet citeth a fift cause, namely, the Divine Nature diffused into all creatures, after that of the Poet: Deum namque ire per omnes Terrasque tractusque maris caelumque profundum. God goes through Sea, and Land, and lofty Skies. I might add a sixt, that μετεμψὺχωσις or transanimation which Pythagoras (it seemeth) here honoured. If I might, with the Readers patience, I would add somewhat of their Mystery of iniquity, and the mystical sense of this iniquity. For, as many have sweat in unfolding the mysteries of that Church, which spiritually is called Sodom and Egypt, as Ambrose de Armariolo, Amalarius, Durandus, Durantus, and others: so here have not wanted mystical Interpreters, Porphyrius, jamblicus, Plutarch and the rest. Such is the deepness of Satan in the shallowness of human both reason and truth. Water and Fire they used in all their Sacrifices, and do them devoutest worship (saith t Apud Euseb. de Praep. li.3.c.2. Porphyry) because those Elements are so profitable to man's use: and for this use sake they adored so many creatures: at Anubis they worshipped a man. But especially they held in veneration those creatures which seemed to hold some affinity with the Sun. Even that stinking Beetle or Scarabee did these more blind than Beetles in their stinking superstitions observe, as a living Image of the same, because forsooth, all Scarabees are of male sex, and having shed their seed in the dung, do make a ball thereof, which they roll to and fro with their feet, imitating the Sun in his circular journey. Eusebius followeth this Argument in the several beasts which they worship: but to avoid tediousness, I leave him, to look on Plutarch's pains in this Argument. u De Os. & Is. He maketh Isis to be derived of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know, as being the Goddess of Wisdom and Knowledge: to whom Typhon for his ignorance is an enemy. For without Knowledge Immortality itself could not deserve the name of Life, but of Time. Their Priests shaved their own hair, and ware not woollen but linen garments, because of their professed purity, to which the hair of man or beast being but an excrement, disagreed: and for this cause they rejected beeves, Mutton and Pork, as meats which cause much excrements. Yea their Apis might not drink of Nilus, for this rivers fattening quality, but of a fountain peculiar to his holiness. At Heliopolis they might not bring wine into the Temple, holding it unseemly to drink in the presence of their LORD. They had many purifications wherein wine was forbidden. Their Kings, which were also Priests, had their sacred stints of wine; and did not drink at all before Psametichus time, esteeming wine to be the blood of them, which sometime warred against the gods, out of whose slain carcases Vines proceeded, and hence proceedeth drunkenness, and madness by wine. Their Priests abstain from all fish: they eat not Onions, because they grow most in the wane of the Moon, they procure also tears and thirst. Their Kings were chosen also either of the Priests, or of the soldiers; and these also after their election, were presently chosen into the College of Priests. Osiris signifieth many eyes, in the Egyptian language. Os, is much, and Eri, an eye. The Image of Minerva at Sai, had this inscription, I am all, which is, which hath been, which shall be, whose shining light no mortal man hath opened. Ammon x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Opifex intellectus qui veritatis est dominus & sapientiae, quatenus in generationem progrediens occultam latentium rationem producit in lucem, Amum Aegyptiacae lingua vocant: quatenus autem sine mendacio peragit omnia Pit a nuncupatur: quatenus effector bonor●, Osiris aliasque denominationes habet propter potentias actionesque differentes. jamblichus de Mysterijs. they call Ambrose (the same as is before said with Ham or Chamlet the son of Noah) in the vocative case, as invocating him, whom they hold the chief GOD of the world, to manifest himself. They esteemed children to have a divining faculty, and observed the voices of children playing in the Temples, and speaking at adventure, as Oracles, because Isis seeking after Osiris, had inquired of children. They interpret Astronomically the dog-star to belong to Isis; the Bear, to Typhon; Orion, to Horus. The Inhabitants of The bais acknowledged nothing for GOD which was mortal; but worshipped Cneph, which they said, had neither beginning nor ending. So many are the interpretations in their mystical Theology, that Truth must needs be absent, which is but One: and these may rather seem subtle fetches of their Priests, to gull their people, than the true intents of their first authors of Idolatry. Because Typhon was of read colour, they consecrated read Bulls, in which yet there might not be one hair black or white. They esteemed it not a sacrifice acceptable to the gods, but contrary, as which had received the souls of wicked men: and therefore they cursed the head of the sacrifice, which they hurled into the river: and since have used to cell to strangers. The devil happily would teach them an apish imitation of that sacrifice of the read Cow, Numb. 19 The Priests abhor the sea, as wherein Nilus dieth; and salt is forbidden them, which they call Typhon's spittle. In Sai, in the Porch of Minerva's Temple●, was pictured an Infant, an old man, a Hawk, a Fish, and a Sea-horse. The mystery was, OH ye that are borne, and die, GOD hateth shameless persons. The Hawk signified GOD, the Fish hatred, the Sea-horse impudency. By their Osiris and Typhon, they signified the good and evil, whereof we have not only vicssitudes, but mixtures, in all these earthly things. And here Plutarch is large in showing the opinion of these wisemen, which when they saw so much evil, and knew withal that good could not be the cause of evil, they imagined two beginnings, one whereof they called GOD, the other Devil: the good, Orimazes; the bad, Arimanius. This opinion is fathered on Zoroastres, Betwixt these two was Mithres, whom the Persians' called a Mediator. So the Chaldaeans had among the Planets, two good, two bad, three of middle disposition. The Grecians, their jupiter and Dis, and Harmonia begotten of Venus & Mercury. Empedocles called the one Friendship, the other Discord: the Pythagoreans y Vid. Soc. lib. I cap.17. call the good, One, bounded, abiding, right, square, etc. The other, duplicity, infinite, moved, crooked, long, etc. Anaxagoras, the mind and infiniteness; Aristotle, Form and Privation. Plato, the Same, and Another. Hence appeareth how true it is, that z I Cor.2.14. the Naturallmen perceive not the things of GOD, nor can know them: and hence grew the Manichaean heresy. All a Nat. Com. lib.6. & 8. the deformity and defect of things, Plutarch ascribeth to Typhon (whom they also called Seth, Bebon, and S●●y, saith Pignorius) that which is good, to Osiris, and Isis b The horns of Isis (for so they picture her) are by Suidas ascribed to that fable of Io, which some say is Isis. , to this the matter, to him the form. In the Town of Idithya they burned living men, whom they called Typhonians, scattering their ashes, and bringing them to nothing. This was openly done in Dog-days. But when they sacrificed any of their sacred beasts, it was done closely, and at uncertain times. He that would further be acquainted with these mysteries, let him resort to Eusebius and Plutarch. jamblichus hath written a large Treatise, De Mysterijs, where the more curious Reader may further satisfy himself. He mustereth in their ranks and order, first the Gods, than Arch-angles, next Angels, than Daemons, after them Heroes, Principalities and Souls in their subordinate orders. Marsilius c M. Fie. in lamb. translated according to Proclus. Ficinus doth thus dispose his Egyptian mysteries, or mystical opinions of GOD. The first in order is, unum Super Ens. The second, unum Ens, or unitas Entis. The third, Intellectus Intelligibilis, Prima Icthon. The fourth, Emeph, the Captain of the heavenly Deities. The fift, Captain of the workmen of the world, the understanding of the soul of the world, called Amun, Phtha, Vulcan Osiris. But these ways are too rough, cragged and thorny for a dainty traveler: they that will, may read jamblichus, Proclus, Porphyrius, translated by Marsilius Ficinus. Mercurius Trismegistus (so called, d Gen. Dier. lib. 2. cap. 8. because he was thrice greatest King, Priest, and Philosopher) was (saith e Lact. lib.1.c.6. Lactantius) called Thoth or Thoyth, of whom they named their first month, acknowledging to have received their laws and letters from him. He built the City Hermopolis, and of the Saits was honoured for a god. Of him also Augustine De civit,' Dei. lib.8. cap. 26. illustrated by the Annotations of Vines, will further acquaint you. Fran. Patrici● Zoreaster. Franciscus Patricius (as he hath taken great pains, out of Psellus, joannes Picus, and others, for the opening of the Assyrian, and Chaldaean opinions, and hath collected three hundred and twenty Oracles, and sacred sentences of Zoroaster, so he) hath with F. P. Herald Trismegist. Gracolat no less industry published twenty books of Hermes or Mercury Trismegistus. He affirmeth that there were two of that name, the one Grandfather to the other: the elder of which was councillor and instructor of Isis, and the scholar of Noah. He had a son named Tat, which begat the second Hermes, which Hermes had a son also called Tat, by which likeness in name great confusion and unlikelihoods have happened in history. This second Hermes (he supposeth) lived in the days of Moses, but was somewhat more ancient. Both the elder and younger were writers, as he showeth out of their works: and called Trismegists, not for that he was greatest King, Priest, and Philosopher, as Ficinus, saith, nor for their clear sentences touching the Holy Trinity, but (as the French use the word thrice, for the Superlative) as men thrice or most excellent in learning. The same Patricius hath set forth three Treatises of Asclepius: of which name were three learned Egyptians, Asclepius Vulcani, inventor of Physic, Asclepius Imuthes, inventor of Poetry, and another which had no surname, to whom Asclepius de sole & damonib. l. ●. Hermes dedicated some of his books; and the same Asclepius in the beginning of his first book, calls himself the scholar of Hermes. In the writings of these Egyptians, translated into Greek, and explained by the Egyptian Priests, the Greek Philosophers, especially the Platonikes and Pythagoreans, learned their Divine, Moral, and Natural Philosophy. Antiquity and Learning hold us longer in these men's company; the more curious may have recourse to their own works. Twenty thousand books are ascribed to Hermes: some say thirty six thousand five hundred twenty five. He in his Asclepius, f Asclep. cap.9. translated by Apuleius, thus writeth. Egypt is the Image of heaven, and the Temple of the whole world. But the time shall come when the Egyptian devotion shall prove vain, & their piety frustrate: for the Divinity shall return to heaven, and Egypt shall be forsaken of her gods. And no marvel, seeing that these gods were Idols, the works of men's hands, as himself g Cap. 13. after showeth: and when as they could not make souls, they called, h Origen. count. Celsum lib. 4. saith, that among other spells they used to adjure devils in the name of the God of Israel, God of the Herald brews, God that drowned the Egyptians in the read sea. or conjured into them the souls of devils or angels, by which the Images might have power to do good or evil. For thy Grandfather, OH Asclepius, saith he was the first inventor of Physic, to whom is a Temple consecrated in a mountain of Libya, where his worldly man (his body) resteth: for the rest or rather his whole self is go to heaven, and doth now heal men by his Deity, as then by his Physic. The same doth i This might be that Mere. of whom Tully saith, Quem Aegyptij nefas putant nominare. De N. D.lib.3. Mercury my grandfather, preserving all such as resort to him. Much may the willing Reader learn further of their superstitions, which he thus freely confesseth in that Author, whose prophecy, GOD bethanked, by the bright and powerful Sunshine of the Gospel, was long since effected. CHAP. FOUR Of the Rites, Priests, Sects, Sacrifices, Feasts, Inventions; and other observations of the Egyptians. THus far have we launched out of their History, into their Mysteries. To return to the relation of their Beasts and bestial superstitions. Lucian a Lucian. de Astrologia. saith, That this Apis represented the Celestian Bullaker, and other beasts which they worshipped, other signs in the Zodiac. They that respected the Constellation of Pisces, did eat no fish, nor a Goat, if they regarded Capricorn,. Aries a heavenly Constellation, was their heavenly devotion: and not here alone, but at the Oracle of jupiter Ammon. b Strabo lib. 17. Strabo saith, That they nourished many, which they accounted sacred, but not gods. This nourishment, after c Diod. Sic. l.1. Diodorus, was in this sort: first they consecrated unto their maintenance sufficient lands. Such Votaries also as had recovered their children from some dangerous sickness, accustomed to shave their hair, and putting it in gold or silver, offered it to their Priests. The Hawks they fed with gobbets of flesh, and birds catched for them. The Cats and Ichneumons, with bread, and milk, and fish: and likewise the rest. When they go their Processions, with these beasts displayed in their Banners, every one falleth down and doth worship. When any of them dieth, it is wrapped in fine linen, salted and embalmed with Cedar and sweet ointments, and buried in a holy place, the reasonless men howling and knocking their breasts, in the exequys of these unreasonable beasts. Yea, when famine hath driven them to eat man's flesh, the zeal of devotion hath preserved untouched these sacred Creatures. And if a Dog die in a house, all in that household shave themselves, and make great lamentation. If Wine, Wheat or other food be found, where such a beast lieth dead, superstition forbiddeth further use of it. Principal men, with principal meats, are appointed to nourish them in the circuit of their Temples. They bathe and anoint them with odoriferous ointments. And they provide to every one of them a female of his own kind. Their death they bewail no less, then of their own children: In their funerals they are exceeding prodigal. In the time of Ptolomaeus Lagi, these Apis or Bull of Memphis being dead, the Keeper bestowed ou his funeral, over and above the ordinary allowance and offerings, fifty talents of silver borrowed of Ptolomey. And in our age, saith Diodorus, an eye-witness of these his relations, some of these Nourishers have bestowed an hundred talents on this last expense. After the death of this Bull, which they call Apis, was made a solemn and public lamentation, which they testified by shaving their heads, although their purple locks might compare with those of Nisus, saith d Luc. de Sacra. Lucian: and after his burial e Solin. Am. Marc. were an hundred Priests employed, in search of another like the former; which being found, was brought to the City Nilus, and there nourished forty days. Than they conveyed him into a close ship, having a golden habitacle, in which they carried him to Memphis, and there placed him in the Temple of Vulcan for a god. At his first coming f Euseh. praepar. evang. lib.2.c.1. only women were permitted to see him, who I know not in what hellifh mystery, lifting up their garments, showed him Natures secrets, and from thenceforth might never be admitted the sight of him. At his first finding, the people cease their funeral lamentations. At his solemn receiving into Memphis, they observe a seventh days festival, with great concourse of people. His consecration was done by one wearing a Diadem on his head. They made the people believe he was conceived of lightning. He g Strabo l. 17. had a Chapel assigned to him, and called by his name. He was kept in a place enclosed, before which was a Hall; and in that another enclosed room, for the Dame or Mother of Apis. Into this Hall they brought him, when they would present him to strangers. Psammetichus was the founder of this building, borne up with colosses, or huge statues of twelve cubits, instead of Pillars, and graven full of figures. Once a year h Solinus. Plutarch. he had sight of a female, chosen by especial marks, and slain the same day. On a set day, which he might not outlive, according to their ritual books, they drowned him in the bottom of a sacred fountain: and then buried him as aforesaid, with much mourning. After this solemnity it was lawful for them to enter into the Temple of Serapis. Darius to curry favour with the Egyptians, offered an hundred talents to him that could found out a succeeding Apis. Of this Apis, thus writeth i De Civit. Dei. lib.18.cap.5. Augustine. Apis was the King of the Argives, who sailing into Egypt, and there dying, was worshipped by the name of Serapis, their greatest god. This name Serapis was given him (saith Varro) of his funeral Chest called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from thence Sorapis, as if one should say, Sorosapis, after Serapis. It was enacted, that whosoever should affirm, that he had been a man, should be done to death. Hence it is, that in the Egyptian Temples Harpocrates, an Image holding his finger on his mouth, is joined a companion to Isis and Serapis, in token of concealing their former humanity. Suidas k Suidas. saith, that Alexander built unto him a magnificent Temple, of which, and of this Serapis we shall largely declare in the next Chapter. vives out of Nymphoderus saith, that this carcase in that Chest, whereof the name Serapis was divided; was of a Bull, not of a man. Eusebius l Euseb. Chron. nameth two Kings called by this name Apis, one a Sicyonian, the other of Argos: the first more ancient; the other the son of jupiter and Niobe, called after Serapis. But Apollodorus affirmeth him the son of Phoroneus, and brother of Niobe. and therefore the Sicyonian King is more likely to be the Egyptian Apis, builder of Memphis: for the other (saith m Scal. in Eus. he) died in Peloponnesus, which of him was called Apia. The marks n Viu. in Aug. de Ciu Dei. lib. 13. cap.5. of the next Apis were these; All his body was black, with a white star in his forehead, after Herodotus, or in his right side, saith Pliny, like unto a horned Moon. For he was sacred to the Moon, saith Marcellinus. On his back he had the shape of an Eagle, a knot on his tongue like a Beetle. If such an one, might seem to some impossible to be found, as no doubt it was rare, and therefore costly; Augustine o Vbi supra. attributeth it to the devils working, presenting to the Cow in her conception such a fantastical apparition, the power of which imagination appeareth p Gen. 30.39. in jacobs' example. But what a beastly stir have we here (me thinks I hear some whining Reader say) about beasts q Varijsq, coloribus Apis. ovid. Met 9 and Bulls. I answer that it deserveth the more full relation, both for the multitude of Authors, which mention something of this History, for the antiquity, and especially for the practice of the same superstition, r Bulling. Orig. Error. in Aaron's & jeroboams Calves, after their return from Egypt, the school of this Idolatry. Besides this Apis of Memphis, they in other places observed others, as Mucuis a black Bull, consecrated to the Sun, as Apis was to the Moon: with his hairs growing forward, worshipped at Heliopolis. Bacis s Macrob. another that was feigned to change colour every hour, at Hermunthus besides Onuphis, and Menuphis other where. Thus by sin beasts become gods, men become beasts, if this be not a base degree of baseness to worship beasts, and in them devils: to content themselves with mean houses, and never to be contented with the magnificence and sumptuousness of their Temples to beasts. t Orig. cont. Cel. sum. lib. 3. Splendida fana cum lucis, & templa cum vestibulis & porticibus admirandis: introgressus autem videbis ador ari felem, etc. That is, They have glorious Chapels, with Groves: and stately Temples, with goodly gate-wayes and porches: but when you are within once, ye shall see nothing but a Cat (or some such Carrion) worshipped, etc. We are further to know, that although Egypt worshipped beasts, yet not all, the same: These u Strabo lib. 17. Stuckius de sacris sacrificijsque Gentilium, de his fusion. only were universally received: three beasts, a Dog, a Cat, a Bull: two fowls; the Hawk & the Ibis: two fishes; Lepidotus and Oxyrinchus. Other beasts have their sects of worshippers; as a Sheep among the Thebans and Saits; the fish called Latus among the Latopolitans: a Cynocephalus at Hermopolis (which is a kind of great Ape or Monkey naturally circumcised, and abhorring from fish) a Wolf at Lycopolis. The Babylonians near to Memphis, worshipped a beast called Cepus, resembling in the face a Satire, in other parts, partly a Dog, partly a Bear: likewise other Cities, other beasts, which caused great distension, whereof x Iwen. Sat. 15. Juvenal. Ardet adhue Ombos & Tentyra, summus utrinque Jude furor unlgo quod numina vicinorum Odit ut orque locus— Ombos and Tentyra do both yet burn With mutual hate, because they both do spurn At one another's gods, etc. Strabo saw, in the nomus or shire of Arsinoe, divino honot given to a Crocodile, kept tame in a certain lake by the Priests, and named Suchus, nourished with bread, wine, and flesh, which the Pilgrims that came to visit him offered. Now the Tentyrites, and those of Elephantina killed Crocodiles. And in the City of Hercules they worshipped an Ichneumon, a beast that destroyeth Crocodiles and Asps, and therefore even at this day of much estimation, as Bellonius y P. Bell. ob. observeth, where you may see his description. These imagined that Typhon was transformed into a Crocodile. At Hermopolis they worshipped a Goat: and Goats had carnal mixture with women. z Volat. The Ombites (more beastly) esteemed themselves favoured of their Crocodile god, if he filled his paunch with the flesh and blood of their dearest children. King Menas built a City called Crocodile, and dedicated the neighbour-fenne to their food. They were as scrupulous in the use of meats: some a Diodor. Sic. lib. 1. abstained from Cheese, some from Beans, some from Onions, or others after their own fancy. This multiplicity of sects is ascribed to the policy of their ancient Kings, according to that rule, Divide and Rule. For it was not likely they would join in conspiracy, whom Religion (the most mortal makebate) had disjoined. They held Serpents in so sacred account, b L. Pig. mens. Isiac. exp. that Osiris is never painted without them: and josophus c jos. cont. Ap. lib.2. saith, That it was reckoned a happiness (which I think few would envy them) to be bitten of Asps, as also to be devoured of Crocodiles. Venomous was that old Serpent, which both here, and in other Nations, then, and at this day, hath procured divine honour to this first instrument of Hell: As if he wòuld thus exalt this trophy of his ancient conquest, in despite both of GOD and Man, in that Creature whereby man perished, and which GOD had cursed: except we will rather attribute it to a devilish malice, or apish imitation of that brazen Serpent set up by MOSES d john 3.14. in the wilderness, the figure of CHRIST crucified, who broke this Serpent's head. jeremy the Prophet was stoned (some e Vines in August. say) at Tanis in Egypt, and was after worshipped of the Inhabitants there (such was their difference of Sects) for his present remedying the Stings of Serpents. I think by this time, either my relation, or their superstition is tedious: and yet I have not mentioned other their gods, both stinking and monstrous. Loathe am I to search the waters for their deified Frogs, and Hippopotami, or play the scavenger, to present you with their Beetle-gods out of their privies: yea their privies f Ortel. ex Clement. & Min. Foelice. and farts had their unsavoury canonisation, and went for Egyptian Deities; lettuce suitable to such lips. Less brutish, though not less Idolatrous, was it in Ptolomaeus Philopator, g Ael. Var. lib.13.cap.22. to erect a Temple to Homer, in which his Image was placed, comely sitting environed with those Cities which challenged him for theirs. Their sacrifices were so diversified in their kinds, that Peucer h Peuc. de Divinat. saith, They had six hundred three score and six several sorts of them: some they had peculiar to special gods, i Sard. lib.3.15. as to the Sun, a Cock, a Swan, a Bull; to Venus, a Dove; to the celestial signs, such things as held correspondent similitude. Besides their sacrifices of read men to Osiris. Busiris k Tristesque Busiridis ara● is said to have offered Thrasius (first author of that counsel, worst to the counsellor) thereby to appease angry Nilus, that in nine years had not overflowed. They offered every day three men at Heliopolis, instead of which bloody Rites Amasis after substituted so many waxed Images. Thus were their gods beastly, their sacrifices inhuman, or human rather too much: Other things they observed of their own invention, framing to themselves deformed and compounded shapes, whose Images they adored. Such were their Canopis, swaddled as it were in clouts (so resembling Orus) with heads of Dogs or other creatures. Osiris l Tab. Isiaca Bembi. is sometime seen with the head of a Hawk, Isis with the head of a Lion, Annbis always with the head of a Dog, and contrariwise beasts pictured with the heads of Osiris and Isis: monstrous misshapen figures, of misshapen monstrous mysteries. They borrowed of the jews abstinence from Swines-flesh and circumcision of their males, to which they added excision of their females, still observed of the Christians in those parts. They so abhor Swine, m Herod. lib.2. that if one by the way touch them, he presently washeth himself and his garments. Neither may a Swineherd have access into their temples or marry with their daughters. Yet do they offer wine to the Moon and Bacchus (Isis and Osiris) when the Moon is at full. In this sacrifice they burn the tail, milt and leaf: and (which on another day would be piacular) on that day of the full they eat the rest. The Egyptians n Drus. de 3. sectis lib. 2. swore by the head of their King, which oath, whosoever violated, lost his life for the same, without any redemption. Their Priests in old time renowned for their learning, in Straboes' time were ignorant & unlearned. No woman o Io. Bocm. lib.1.cap.5. might bear Priestly function. These Priests might not eat eggs, milk, or oil (except with salads) they might not salute mariners, nor look upon their children or kinsfolks. They p Sard. l.3.c.18. Herod lib. 2. washed themselves in the daytime thrice, & in the night twice: they were shaven, aware linen garments always new washed, were daily allowed sacred meats. q Du Bartas Colonies. Of their ancient Priests, thus Du Bartas singeth in Sylusters tune; The Memphian Priests were deep Philosophers, And curious gazers on the sacred Stars; Searchers of Nature, and great Mathematics, E'er any letter knew the ancientest Attickes. When they sacrificed, they made choice of their Beasts by certain religious marks: (a Cow they might not sacrifice, as consecrated unto Isis:) they kindled a fire, and sprinkling water over the sacrifice, with invocation of their God killed it, cut off the head, which either they sold to the Grecians, if they would buy it, or cast into the River, with imprecation, That whatsoever evil was imminent to them or their country, might be turned upon that head. This ceremony r Gremmay. As seemeth to have come to them with many other from the jews. And they have been as liberal of their rites since to the Catholics (for so they will be called) as appeareth both by this relation, and by the testimony, not only of Moresinus s Moresin Dep. rel. a Protestant, but Maginus, t Magini. Ptol. Pol de invento. ribus. Beroal. in Apuleiums. Polidorus, Boemus and Beroaldus, Popish writers, although daubed over with new mystical significations, as in Bellarmine and other the purest Catholics is seen. Their Priests u Draudius in Solinum. were their judges, the eldest of which was chief in pronouncing sentence. He ware x Aelian. Var. hist.lib.13. about his neck a Saphire-iewel, with the Image of TRUTH therein engraven. The Priests y Alex. ab Alex. Gen dier. l.2.c.8. of Isis, besides their shavings and linen garments, had paper-shooes; on their heads, Anubis; in their hands, a Timbrel, or a branch of seaworme wood, or a Pineapple. They had one chief Priest, or Primate of Egypt, as appeareth z jos. cont. Ap. lib. t.is qui super Aegyptiaca sacra erat constitutus. Hel. hist. Aeth. lib. 7. Herod lib. 2. saith that they had ●41. Priests and as many Kings before his time. by jos●p●us and Heliodorus, who maketh Thyamis to succeed his father Calasyris in this high Priesthood at Memphis. Manetho also enjoyed this Pontifical Hierarchy, as appeareth by his Epistle to Ptolomaeus, which after shall follow. Philostratus a Philost. deved. Apoll. lib. 6.c.3. speaketh of Gymnosophists, which some ascribe to India; Heliodorus to Aethiopia; he to Aethiopia & Egypt. These, saith he, dwelled abroad without house, on a hill a little of the banks of Nilus, where grew a Grove, in which they held their general Aslemblies, to consult of public affairs, having otherwise their studies & sacrifices apart, each by himself. Thespesion was the chief of this monkish College, when Apollonius after his visitation of the Babylonian Mag●, and Indian Brachmanes. b Domitiano imperatore. came thither. These held the immortality of the soul, and accounted Nilus for a god. If a man at Memphis had by chance-medley killed a man, he was exiled till those Gymnosophists absolved him. Hercules' Temple at Canopus was privileged with Sanctuary, to give immunity to fugitives, and malefactors: thus elsewhere Osiris; Apollo, in Syria; Diana, at Ephesus; every Cardinal's house (saith c Pius 2 Asia. a Pope) in Rome; Saint Peter, d Pol. Vir. l.3. at Westminster; and other Popish Oratories, privileged dens of thieves. Their Feasts were many: of which, e Herod. lib. 2. Herodotus reckoneth one at Bubastis, in honour of Diana. To this place the men and women, at this festival solemnity, sailed in great multitudes, with Minstrelsy and shoutings; and as they came to any City on the water's side, they went on shore, and the women, some danced, some played, some made a brawl with the women of the place: and thus resorting to Bubastis, they there offered great sacrifices, spending in this Feast more Wine then in all the year beside. Hither resorted of men and women, besides children, seven hundred thousand. In Busiris was solemnised the Feast of Isis, in which, after the sacrifice, many thousands beaten themselves: but with what they did beaten themselves, was not lawful to relate. The Carians that inhabited Egypt did also cut their foreheads with swords, signifying thereby, that they were foreigners. This City was in the midst of the Egyptian Delta, and in it, a very great Temple of Isis. A third Feast was at Sai, in honour of Minerva, where assembling, by night they lighted candles full of Salt & Oil, & therewith went about the walls of the City: This solemnity was called f ●●● Lightburning, or if you will, Candlemas. This night they which came not hither, yet observed the setting up of lights throughout Egypt. A fourth was at Heliopolis, in honour of the Sun. A fist at Butus, of Latona, wherein only sacrificing was used. At Papremus was observed the solemnity of Mars, with sacrifices, but till Sunset, only a few Priests were busied about the Image: a greater number of them stood before the doors of the Temple with wooden clubs, & over-against them above a thousand men that paid their vows, each with clubs in their hands, who the day before carried the Image out of a gilded Chapel of Timber into another sacred room; those few which were chosen for the Idol-service, drawing a Wagon with 4. wheels, on which the Chapel & Image were carried. Those that stood at the Porch, forbade these to enter; but the Votaries, to help their God, beaten & drove them back. Here began a great clubbe-fray, in which many were wounded, & many (although the Egyptians concealed it) died of the wounds. The cause (forsooth) was because here was shrined the mother of Mars to whom her son, at ripe age, resorted to have lyen with, but was repelled by her servants: whereupon, he procuring help elsewhere, was revenged of them. Hence grew that solemnity. On the 7. day of the month Tybi g Hospin. de F. st. c. 7. (which answereth to our januarie & December) was solemnised the coming of Isis out of Phenscia; in which many things were done in despite of Typhon. The Captites than hurled down and Ass from a steep place, & abused ruddy men for this cause. They had h Plut. ●●● also, in their Bacchanall-solemnities, most filthy Rites, in which being drunken, they carried Images of a cubit length, with the pnuie member of a monstrous size, with Music, accópanied with the elder Matrons. This yard, which they called Phallus, was usually made of Figtree. Herodotus, l. 2. saith, That besides their Swine-Feast they observed another to Bacchus, without Swine, in like sort as the Grecians: in which, they had cubitall Images made of sinews, or, as Coelius i Coel. Rhod l. ●●. 16. readeth it, made to be drawn to and fro with sinews or strings, carried by women. In the month Thoth (which most-what agreeth to September) the 19 day k Plut. ibid. was holy to Mercury, in which they did eat Honey and Figs, saying withal, Truth is sweet. On the 9 day of this month they observed another Feast, wherein every man before his door did eat roasted Fish: the Priests did not eat, but burn the same. Before was mentioned the seeking of Osiris, always sought (saith Lactantius) and always found. This was an Egyptian Feast observed in the month Athyr (which answereth some what to November) from the seventeenth day (in which they imagined that Osiris perished) four days were spent in mourning: the causes were four; Nilus slaking, the Winds then blowing, the Days shortening, the Winter approaching. Here is the mystery unfolded. On the nineteenth day they went by night to the Sea, and brought forth a sacred Chest, in which was a golden Box, into which they poured water, and made a shout, That Osiris was found. Than they mingled the Earth with Water, adding Spices and costly Perfumes, and made an Image of the Moon, applying these mystical Rites to the nature of the Earth and Water. About the Winter Solstice they carried a Cow seven times about the Temple l Hosp. c. 27. , in remembrance of the suns circuit, which in the 7. month would be in the Summer Solstice. The original of Isis seeking Osiris, is before showed. Some make Typhon the husband of Isis, which slew Osiris her son, or brother (as divers diversly esteem him) for Incest committed with her, and cut him in pieces. Anubis her Huntsman, by help of his dogs, found out the pieces again. This (saith Minutius m M. F. octav. Arnob. contra gentles, l. 2. Felix) is resembled every year, Nec desinunt annis omnibus vel perdere quod inneniunt vel innenire quod pordunt. Hac Aeptia quondam nunc & sacra Romana sunt. Truly the Plays of CHRIST his Crucifying and Resurrection, which is observed in all Churches of the Romant Religion yearly, might seem to have had this Egyptian original. Once, Index expurgatorius hath cut out vives Tongue, where he speaketh against them, in annot. Aug. de Cru. Dei, cap. vlt. This Feast is also mentioned by julius Firmius and others. They had another Feast called Pamylia, of Pamyle the nurse of Osiris, who going to fetch water, heard a voice, bidding her proclaim, That a great King and Benefactor, was borne. On this holiday was carried in Procession an Image with three stones, or (as Plutarch n de Osir. saith) with a threefold yard, in which beastly Rite he findeth a foolish mystery, not worth the telling. But I think this Feast of Feasts hath glutted every man. The Egyptians had many Oracles of Hercules, Apollo, Minerva, Diana, Mars, jupiter, and others. The Oracle of Latona at Buties o Peucer de Divinat. told Cambyses, That he should die at Ecbatana, whereby he secured himself for Syria, and yet there died, in an obscure village of that name, whereas he had interpreted it of the great City in Media. Their Apis and Serapis were also esteemed Oracles. Annibal was deceived by the Oracle of Serapis, telling him of his death, which he construed of Libya, and fell out in a place of the same name in Bythinia. At Memphis a Cow, at Heliopolis the Bull Mneus, at Arsinoe the Crocodiles were their Oracles. But it were too tedious to relate the rest. Somewhat of the Egyptian inventions. Husbandry p Laur. coru. by some is ascribed to them, but falsely, Adam, Cain, Noah, and others were in this before them. Astronomy also is not their invention, but q jos. Ant. l. 28. taught them by Abraham. r Dom. Neg. Aph. Com. 3. Cic. de div. l. I A. Thevel. de mundo nono, c. 4. Geometry is more like to be theirs, driven to seek out this Art by Nilus' overflowing. Idolatry to the Stars was first here practised (saith Lactantius:) for lying on the roofs of their houses (as yet they do) without any other Canopy than the Azure Sky, first they beheld, then studied, lastly adored them. Magic is also ascribed to them; of whose timely professors jannes' and jambres are an instance. Physic is fetched also from hence; and Writing, both after the vulgar sort, as also that of the Priests, hieroglyphical, where of Horopallo an Egyptian, Pierius, Goropius, besides Mercerus and Hoeschelius, with others, have written. Aelianus s L.14. 34. accounteth Mercury the first inventor of their Laws. The women in Egypt did perform the offices which belonged to the men, buying, selling, and other business abroad; the men spinning and performing household-taske. This Elegy or commendation is given them by Martial: Niliacis primum puer hic nascatur in oris, Nequitias tellus scit dare nulla magis: From Egypt (sure) the boy's birth may proceed, For no Land else such knavery can breed. And Propertius: Noxia Alexandria dolis aptissima tellus, The place where Alexandria doth stand, Is noisome, and a Coney-catching Landlord We may here add out of Flavius Vopiscus t Flau. Vopisc. Saturninus. Trebellius Pollio testifieth the like in his Triginta Tyranis. a testimony of the qualities of the Egyptians. They are (saith he) inconstant, furious, braggarts, injurious; also vain, licentious, desirous of novelties, even unto common Songs and Ballads, Versifiers, Epigrammatists, Mathematicians, Wizards, Physicians both for Christians and Samaritans; and always things present, with an unbridled liberty, are distasteful to them. He bringeth also, for witness of this assertion, Aelius Adrianus, who in an Epistle to Servianus, affirmeth thus. I have learned all Egypt to be light, wavering, and turning with every blast of fame. They which worship Serapis, are Christians, and even they which call themselves Bishops of CHRIST, are devoted to Serapis. No Ruler is there of the jewish Synagogue, no Samaritan, no Christian Priest, which is not a Mathematician, a Wizard, a Chirurgeon (or annointer of Champions.) This kind of men is most seditious, most vain, most injurious: The City (Alexandria) rich, wealthy, fruitful, in which none lives idle. Gouty men have somewhat to do, blind men have somewhat to do, or have somewhat which they may make; nor are the goutie-fingered idle. They have one GOD; him do the Christians, him do the jews, him do they all worship. I wish them nothing else, but that they may be fed with their own Pullen, which how they make fruitful, I am ashamed to tell. Thus much Adrinaus. The Pullen he speaketh of, it seemeth, are such, as even to this day they use to hatch (not under the Hen, but) in furnaces of dung and ashes, wherein thousands of Eggs are laid for that purpose. That which he speaketh of the Christians, is either of some Heretics, or lukewarm time-servers to be understood: or else remember, that it was Adrian, an Ethnic, whose intelligence was from such as himself, in those times hating the Christians; of whom, through blind zeal of their Idolatry, what did they? What did they not feign and devil? Even more odious than here is expressed, as Ecclesiastical Histories show. The jews had given Adrian cause, by their Treasons, to hate them, and flatterers opportunity to belie them. Let him that loves me, tell my tale. But a man would marvel to hear Adrian blame the Egyptians so much for that, for which himself in Authors is so much blamed; namely, Superstition and Sorcery. For he made Images of Antmous, which he erected almost in all the World, saith u Dionis Nicai Adr. Dion. This Antinous was in high estimation with him (some think, his minion:) He died in Egypt, either drowned in Nilus, as Adrian writeth, or (which is the truth) was sacrificed. For whereas Adrian was exceeding curious, and addicted to Divinations and Magical Arts of all kinds (in the hellish Rites whereof was required the Soul of such a one as would die voluntarily) Antinous refused it not, and therefore was thus honoured, and had a City in Egypt newly repaired from the ruins, and dedicated in his name. Yea, x Aelius Spa●tianus in Adriano. he reported he saw a new Star, which (forsooth) was the Soul of this Antinous. The Greeks' made a God of him, and a giver of Oracles. Ammianus Marcellinus y Am. Marc. l. 22. ascribeth to the Egyptians a contentious numour, addicted to lawing and quarrels, assuetudine perplexous litigands semper laetissimum. Their vanity and superstition may further appear by that which Diophantes z Diophantes Lacedem. apud Stuckium de saecris. recordeth of one Syrophanes, a rich Egyptian; who doting on his son yet living, dedicated an Image in his house unto him, to which the servants at any time, when they had displeased their Master, betook themselves, adorning the same with Flowers and Garlands, so recovering their Master's favour. Some a Coelius Rhodig. Lectionum antiq. l. 16.3. make the Egyptians first inventors of Wine (which, they say, was first made in the Egyptian City Plinthis) and of Beer, to which end they first made Malt of Barley, for such places as wanted Grapes. When a man proved more in show then in substance (as hypoctites, whom the Truth itself calleth Whited Tombs) the Proverb termed him an Egyptian Temple, because those buildings were sumptuous and magnificent for matter and form to the view, but the Deity therein worshipped, was a Cat, Dog, or such other contemptible creature. The natural fury b Polyb. Hist. l.15.c.31. Exod. 1. ●●● and cruelty used amongst the Egyptians, hath also made them infamous among Authors, both Profane and Divine. But lest I also should impose too cruel a task on my more willing Readers, I will proceed to other observations. I have here, in this Egyptian Relation of their Rites, Manners, and Mysteries, been the larger, both because Authors are herein plentiful, and especially because Egypt hath been an old storer and treasurer of these mystical Rites for that later upstart, the Mystical Babylon, in the West; which, as she is spiritually called Sodom and Egypt, so like that strumpet mentioned by c Pro. 7.10. Solomon, hath not a little decked her bed with the Ornaments, Carpets, and Laces of Egypt. Wiser were the Romans d Dion. Cass. l.54 of old, which made diverse Laws to expel the Egyptian Rites out of their City, which the later Popes entertain. CHAP. V Of the manifold alterations of State and Religion in Egypt by the Persians', Grecians, Romans, Christians, Saracens, and Turks: with the Egyptian chronology, since the beginning of that Nation till our Times. THe last Egyptian Pharaoh was Psamminitus, vanquished by Cambyses, son of Cyrus the Persian, who quite extinguished that Egyptian Government, and much eclipsed their superstitious solemnities. For a Herod. l.3. Cambyses proclaimed defiance, not to the persons only of the Egyptians, but to their Gods also: yea, he set their sacred Beasts in the forefront of his battle, that being thus shielded by their own devotion, he might easily ruinated the Kingdom. Such a disadvantage is Superstition to her followers, being indeed but a lifeless carcase of true Religion, which always breedeth true Fortitude; as Ptolomey and the Romans used the like stratagem against the jews on their Sabbath, which (in itself a divine Commandment) they construed to a superstitious Rest, a Sacrifice without Mercy, wherein they might help their Beasts, but suffer themselves, like Beasts, to be led to the slaughter. Cambyses having pulled down their Temples in Egypt, intended b justin. l. 1. as much to the Oracle of jupiter Ammon, in which Exploit he employed fifty thousand men, which (as the Ammonians report) were overwhelmed with a tempest of Sand. Other news of them was never heard. Himself meanwhile, meanly provided of victual for such an Enterprise, made an Expedition against the Aethiopians; in which, Famine making herself Purveyor for the Army, fed them with the flesh of each other; every tenth man being allotted to this bloody service. Thus with a double discomfiture altogether discomforted, he retyreth to Memphis, where he found them observing their festival solemnity of the Newfound Apis, and interpreting this joy to have proceeded from his loss, he slew the Magistrates, whipped the Priests, commanded to kill the Citizens that were found feasting, and wounded their Apis with his Sword, unto death. He practised no less hostility upon their Obelisks, Scpulchres, and Temples: The Sepulchers they esteemed Sacred, as their eternal Habitations: (and no greater security could any Egyptian give unto his Creditor, than the dead bodies of their Parents:) The Temples c Strab. l.17. describeth the form of their Temples. , every where accounted holy, here were many, and those magnificent. At Memphis they had the Temples of Serapis, Apis, Venus, and the most ancient of them all, of Vulcan, with the Pigmcy-Image of Vulcan in it, which Cambyses derided: of Serapis at Canopus, where Pilgrims by dreams received Oracles: at Heraclium, Sai, and Butis, to Latona; at mends to Pan; at Momemphis to Venus; at Necropolis, Nicopolis, and other places, to other supposed Deities. Cambyses also burned the Images of the Cabyrians, and the Temple of Anubis at Heliopolis, whose stately building and spacious circuit Strabo describeth, as likewise at Thebes. They writ, That after, as he was taking Horse, his sword, falling out of the Scabbard, wounded him in the thigh (where he before had wounded Apis) and slew him. d Thucidol. 1. In the time while the Persians' enjoyed Egypt, the Athenians, by instigation of Inarus, King of Libya, invaded Egypt, won Nilus and Memphis: but after six years lost all again. Ochus, one of his successors (called of the Egyptians, Ass) killed their Apis, and placed an Ass in his room, which kindled such indignation in Bagoas an Egyptian (one of his eunuchs) that he murdered Ochus, whom he hurled to be rend and torn of Cats, that this Beast, sacred to Isis, might revenge the indignity offered to Apis. But this Eclipse of the Egyptian Superstition, caused by this Persian interposition, had an end, together with that Monarchy. For Alexander e Curt. l.4. Arrian. l.3. did not only leave them to their wont Rites, himself f Adrichom. Theat. T.San. sacrificing to their Apis, and solemnising Games in his honour, but added further glory to their Country, by erection of that famous City, named of himself Alexandria (where, as some g Lydyat. Em. Temp. think, the City Not had before stood, destroyed by Nabuchodonosor) second in reputation to Rome, the h Herodian. l.7. receptacle of jewish, Grecian, and Egyptian Religions, adorned with many Temples and Palaces, his Successors, Ptolomaus Lagi (of whom the following Kings were all called Ptolomai and i Lagidarum imperium & r●gum series: Strab. lib.17. Niceph. patrl●● l. 6 & 7. Lagidae) Philadelphus, Euergetes, Philopator, Epiphanes, Philomator, Euergetes the second, Physcon, Lathurus, Auletes the father of Cleopatra, whom julius Caesar made Queen of Egypt (the price of her honesty) and Anthony his wife, whom, together with herself, her ambition overthrew, adding to the greatness of Alexandria. As for the devotion there k Ruff. l. 2.c.23. Theod. l.5.c.22. practised, we may read in Russinus of the Temple and Image of Serapis, in his time destroyed by Theophilus, successor to Athanasius, Bishop of Alexandria. This Temple was borne up with Vault-worke, with great lights and secret passages, the space of an hundred steps: on the top whereof, round about, were lofty Rooms, in which the keepers of the Temple, and they which made themselves chaste (●●●) remained. Within these were Galleries, or Cloisters, in squared ranks, and in the midst of all was the Temple, lifted up on costly Pillars, and built of Marble. Post Capitolium nihil orbis terrarum cernit ambitiosius, saith l Am. marcel. l. 22. Inter Serapidis templa celeberrimum apud Alexand. Vetustiss, Memphi. boc fanum subire nec hospitib. nec sacerdotib. licet priusqua●● Apin sepelierint. Pausan At. another: Except the Capitol, the world hath not a statelier Piece. Here was the Image of Serapis, reaching with his right hand to the wall on one side, with his left hand unto the other, being framed of all kinds of Wood and Metals. It had on the East a little window so fitted, that when on a solemn day the Image of the Sun was admitted to salute this Serapis, the juggling Priests so observed the time, that even then the Sunbeams, through this window, should seem to kiss Serapis. They had also another trick, by a Loadstone placed in the Roof, to draw up the iron Image of the Sun, as if it did then bid Serapis Farewell. The superstitious Ethnics had a Tradition among them, That if ever man's hand did offer violence to that Image, the Earth should presently return, and resolve itself into the first Chaos, and the Heavens would suddenly fall. All this notwithstanding, a Christian soldier dismembered the same, and burned Serapis openly, the Mice running out of his divided trunk. Some (saith Russinus) esteemed this Serapis to be jupiter, and that he ware a Measure (Modius) on his head, as he which governed all things in measure, or else, did liberally feed men with the Fruits of the Earth. Others conjectured him to be Nilus; others, joseph m Oros. l.1.c.8. affirmeth, that of josephs' act Egypt is still witness unto his time, continuing the payment of the fist part of their profits to the King. , that fed Egypt in the seven dear years. Others thought him to be one Apis, (a King in Memphis) who in the time of famine, with his own store, supplied the people's want: for which benefit they built a Temple to him after his death, wherein they nourished an Ox, in remembrance of him, whose Husbandry and Tillage had nourished them. This Beast they called also Apis. He * Story of Yrannus, Saturn's Priest. mentioneth the Temple of Saturn, whose Priest called Tyrannus (under pretence of Saturn's commandment) would demand the company of what Lady he liked, to bear the God company at night: which the husband did not much stick at, esteeming it an honour to have a God his corrìuall. But Tyrannus shutting the woman into the Temple, by secret passages conveyed himself thither, into the hollow Image of Saturn, in which he held conference a while with the woman, and after by a devife putting out the lights, satisfied his lust in committing those works of darkness, which after being brought to light, caused the Temple's destruction. They had Breastplates of Serapis in every house, in the Walls, Entries, Posts, Windows; in stead whereof they after fastened Crosses. The Cross in the Egyptian Mysteries signified life to come. They had a tradition, That their Religion should continued, till there came a Sign, in which was Life. n Socrat. l. 5. c.16. And by this occasion many of their Priests were converted. Sozomen o Sor. l. 7.c.15. reporteth the same, That in purging of Serapis Temple at Alexandria, the Cross, being found among other their Hicroglyphickes, was occasion of the conversion of many unto the Christian Faith. This p Niceph. l. 12.26. Theodor. l.5.22. Hist. trip.l.10.c.29. Temple, and the Temple of Bacchiu, were turned into Christian Churches. Olympius a Philosopher, with a company of seditious Ethnics, fortified themselves in Serapis Temple, and caused many by force to sacrifice: and when the Christians burned their Images, he answered, That the Images were but corruptible matter, but the Virtues, or Divine Powers, which inhabited them, were fled to Heaven. This I thought to mention for their sakes, who to their Image-worship have borrowed the like Heathenish plaster. Ruffinus addeth, That in destroying the Temples, they found Relics of their bloody Superstition, the heads of infants cut off, with the lips gilded. The devotion of Canopus was not inferior to that of Alexandria. Here, through the subtlety of the Priest, the Chaldaeans were vanquished. For whereas they challenged their God Fire to be the strongest, as devouring other Wooden and Mettall-Gods, he conveyed an Earthen pot full of holes, which he had stopped with Wax, and filled with water, into the Image: and when the Chaldaeans made their fiery trial hereof, the Wax melting, the water issued, and quenched the fire. Hence it is, that they made the Image of Canopus with feet and neck short, and a Belly like a Barrel, or water-Vessell. Tacitus q Cor. Tac. l.4. c. 35. reporteth certain miracles wrought at Alexandria by the instigation of Serapis: the curing of a lame and blind man, whom that God had moved to seek this help at Vespasians hand; which he also performed. He consulting with this Oracle, saw suddenly behind him in the Temple one Basilides, whom by present enquiry he found to lie sick four score miles thence in his bed. The name yet was an ominous sign to him of the whole Empire, as derived of ●●● The original of this God (saith he) is by some imputed to Ptolomoeus Lagi, who having in Alexandria erected Temples, and instituted religious rites, seemed in his sleep to see a tall young man, warning him to sand into Pontus, to fetch thence his Image, suddenly after vanishing in a flame of fire. When the Egyptian Priests could not satisfy him in the interpretation of these things, Timotheus an Athenian, whom he had sent for to be chief Master of Ceremonies, willed him to sand to Sinope, wherein was an ancient Temple of Pluto, having in it the Image of Proserpina. Ptolomey neglecting this; and with a second Vision terrified, sent to Scydrothemis King of Sinope for the same; being (in the way) further hereunto encouraged by the Delphian Oracle. Scydrothemis protracting the business was by diseases and manifest anger of the Gods, enforced to assemble and persuade his people to suffer the carrying away of their God. But whiles they resisted this enterprise, the ambitious Idol, without once taking leave, conveyed himself into the ship, which also, together with himself, he made to arrive at Alexandria in three days, where was this Temple built to him, in the place wherein sometime had stood I this Chapel. Some r Athen l. 5.ca.5.6. esteemed him Aesculapius for his cures, some OH sir is, some jupiter, some Pluto, but Serapis was his Egyptian appellation. Ptolomeus f Of Ph●la. selphus incredible pomp, and Philopators ship read ●●● 5. ●. 5.6. Philadelphus, his son, bestowed cost in that famous Library at Alexandria containing seven hundred thousand volumes, and amongst the rest he caused the Law, as josephus saith, as other hold, the Old Testament, wholly to be translated into Greek by the threescore and twelve Interpreters. This Library was by * A. Gel. ●●●. 6.17. Ad●. ●●● Caesar's Soldiers casually burned. Cornelius Tacitus t ●●● Tac. A●2. Of Memmo● image see●●● ●●● in expedit. Alexandri Mag. telleth no less miracle of Memnous' stony Image at Thebes, or as others say, at Abydos, which being stricken with the Sunbeam at the Sunrising yielded a vocal sound. This Image was half cut off by Cambyses: Pausanias u Fausan Attire. saith that he saw it, & largely describeth it. Augustus, having destroyed Antony and Cleopatra, brought x Sex. Aurelia Vitler. Sucton. Trait. Aug. Egypt into a Province, and scoured all the Trenches of Nilus. He caused the body * This body to●om. took from Pe●d●ccas' and buried it Alexandria in a golden tomb. Strab. 17. of great Alexander to be brought forth, which he crowned with a Crown of Gold, and strewing with flowers, worshipped it. He built Nicopolis in memory of his Actium victory: instituted there Quinquenniall games: enlarged Apollo's Temple: and consecrated the place where he had pitched his tents, to Neptune and Mars, adorning it with spoils. Onias, y ●os. Ant. 13.6. one of the jewish Priests (according to the jewish manner) literally interpreting Esais z Isa 19 19 prophecy of the altar in Egypt, built a Temple at Bubastis in fashion of that at jerusalem, but less, by the permission of Philometor, and furnished it with Priests and Levites after the jewish Religion. At a ●●● ans ●●. 2. Alexandria also the jews were free and had their Synagogues, as at Leontopolis likewise and other places. b Procop. de bello Persico li. 1. Procopius saith, that Dioclesian the Emperor bestowed Elephantina and the parts adjoining on the Blemi and Nobatae, whose Religion was a apparel of the Greekish, Egyptian, and their own: but the caused them to cease human sacrifices which they used to offer to the Sun. And thus was the state of religion in Egypt during the conquests of the Persians', Greeks, and Romans, each rather seeking to settle here their Empires then opinions. But when the Sun of Right consnes the Son of GOD, the Saviour of man, appeared to the World, he honoured Egypt with his infancy, as after with a Religious conquest, by weapons (not carnal) casting down the holds which these hellish spirits had here so long possessed; thus fulfilling truly what Easie had prophesied and Mercury foretold. Alexandria become a patriarchal Sea (the first Bishop whereof was Saint Mark) enjoying in Lybia, Pentapolis, and Egypt, the same power that the Roman Bishop had in Italy, by decree of the c Con. Nic. Can. 6. first Nicene Council. Hear also lived the first hermits (the d Hist. Tripar. 1. c.11. Paul Diacol. 8. first & cheese of which was Antony, an Egyptian, inventor of this order) in the sandy Deserts, by occasion on of those bloody persecutions wherein many thousands lost their lives. Of these Eremites read Io. Cassianus and Severus Sulpitius de vita Martin. l. 3. But when as the Mahometan Religion and arms began first to peep into the World, Egypt e Vincent Spec. li.24. was made a slave to those superstitions under which it groaneth till this day. These Saracens divided Egypt into three parts; Errif, from Cairo to Rosetto; Satrid, from Cairo to Bugia; Matemma, as Nilus runneth to Damiata. It was f Leo Afric. l. 8. subdued under the conduct of Hamrus the son of Hasi, General of the Arabian forces to Homar or Aumar the second Caliph. He only exacted tribute, permitting freedom of their conscience to all. He built upon the banks of Nilus a Town called by the Arabians Fisstato i. Tabernacle, because that in the desert places, through which he passed, he was constrained to lie in tents. The common people call this Town Mesre Haticht, the ancient City: for so it is in respect of Cairo, g The Arabians & Turks do call Cairo, Misz●r: the revenue whereof amounteth to above a million, and runneth into the Hasnad or private Treasure of the great Turk, and not into the public Treasury. Lazaro Soranzo. which was after built, two miles from hence, by one Gehoar, who of a Dalmatian slave had been advanced to be a Counsellor unto Elcain the Mahometan Calipha, and was General of his Army about the four hundred year of their Hegeira. He called it Elchahira, which signifieth an imperious mistress. h He hath under him therefore 16 banzackes & 100000 Timariot, or horse men's fees, to maintain so many horse for though He walled it round, and built in it that famous Temple called Gemih Hashare, as Hamrus had done before at Fustato. In this Town of Fustato standeth the Sepulchre of a famous Saint of their Sect, called Nasissa, of the line of Mahomet, whose beautiful shrine the Schismatical patriarchs of Egypt adorned with silver lamps, carpets of silk and other precious ornaments. Not Mahometan cometh to Cairo Turk's wars at their own charge. Kn●lles. either by Water or Land but he adoreth this Sepulchre, and offereth thereat, insomuch that the yearly oblations and alms here offered for the releese of the poor kindred of Mahomet, and maintenance of the Priests that keep it, (which want not their sergeant miracles to delude the people's zeal) amount to one hundred thousand Sarassis. And when Zelim conquered Cairo, the lanisaries risling this Sepulchre, found in it five hundred thousand Sarassis in ready coin besides other riches. Some report that this Nafissa being a dame of honour, yielded her body, without reward, to any that required the same, i Pilgrim to Mecca apud Hak. bestowing (as she said) this alms for the love of the Prophet Mahomet. I ettuce suitable to such lips: Like Prophet, like Saint. But Leo would have you think her an honester woman. Fustato is reckoned as as suburb to Cairo, containing (in Leo's time one thousand five hundred twenty six) five thousand families: besides many sepulchres adored of the fond people, which cover the pavement with rich carpets. Hither resort every Friday great multitudes for devotion, and bestow liberal alms: k P. Mart. Leg. Bab. l.3. They here sprinkle cold water with sweet herbs and levy boughs. Bulach is another Suburb of Cairo upon the banks of Nilus, of like distance, and hath in it four thousand families with stately Temples and Colleges. Beb Eiloch standeth a mile from Cairo, and hath about three thousand families. Gemeh Tailon was adorned by Tailon sometime governor of Egypt with a sumptuous Temple and Palace. Beb Zuaila, another Suburb, containeth twelve thousand families. Cairo, itself within the Walls hath not above eight thousand families, and is full of stately and magnificent Temples. Hear is an Hospital built by Piperis, the first Sultan of the Mamalukes race: the yearly revenues whereof amount to two hundred thousand Saraffis, or as some reckon, five hundred ducats a day. It is open to all sick and diseased persons, and heir to all that die there. The Plague is sometime so hot at Cairo, that there die twelve thousand persons daily. This was the state of Cairo in Leo's time. Solomon l Sal. Schu. Schuveigher affirmeth that at his being in Cairo An. a thousand five hundred eighty one, there died daily between seven and ten thousand; nor is any place more plagued with the French disease. Besides that Hospital, and Nasissas' Sepulchre, are three other famous, Zavia della junachari, Imamsciafij, and Giamalazar. This is the general University of all Egypt. m Hak. pilgrim. to Mecca. In this place, An. one thousand five hundred threescore and six, in the month of januarie, by misfortune of fire were burned nine thousand written books of great value, wrought with gold, worth three or four hundred ducats a piece one with an other. This was interpreted as an ominous token of their ruin. They think also that Mecca will in short time be conquered by the Christians, and her devotions shall be removed to Rosetto. Neander n Neon. Or. Te●●●. Par. 3. his conceit is ridiculous, that Cairo should hold as much people as all Italy, and that there are two & twenty thousand Temples. john Evesham out of their own registers numbereth but two thousand four hundred: and though Cairo considered together with these suburbs is great, yet is it not all the way continued with houses and buildings, o P. Mart. but hath Gardens also and Orchards between. Alexandria is very unwholesome, as the grave of that Alexandria we before mentioned. Under the foundations are great habitations, as if they were two Alexandria's built one upon another. Under the houses of the City are cisterns sustained with mighty Arches to receive the inundation of Nilus. When the Saracens had spoiled it, it remained long desolate until a subtle Caliph proclaimed that Mahomet had left great indulgences to such as would here inhabit. And thus he replenished the City with inhabitants, building houses for them, as he did colleges for the Students, and Monasteries for the Religious. Hear yet remaineth a little Chapel, wherein they say that the high prophet, and King Alexander the great, lie buried: to which resort many Pilgrims that adore the same, and bestow there their Alms. Thebes, that sometime was so famous a City, containeth not now above three hundred families: and still retaineth some bones of the carcase of old Thebes, many Pillars, Walls, inscriptions in Latin, Greek, and Egyptian characters. Memphis, her next successor, is utterly ruinated. The Mahometans entered Egypt about Anno six hundred thirty seven. After, their state sinking under the weight of itself (which is the ordinary sickness of greatness) they grew to dissensions and sects, as is said in our Saracen History. For the seat of the Saracenicall Caliphas being by Macamat removed to Bagdat, which he had builded, there arose new Caliphs' in Damascus; in Egypt (whose seat was after at Cairo:) in Cairoan, to whom the Africans yielded subjection, and after at Morocco. The first succession of the Egyptian Celisas' uncertain But in Elcains time, while he sought to win the East from the Caliph of Bagdat, his Lieutenant rebelled against him, a. d he was sane to live in Egypt, where Gehoar had built Cairo. The Sect of Hali had before also prevailed in Egypt, for which cause Nasissas' father was forced to flee the Country, yet this Sect after was restored by Asmulinus, and Solinus his son, first Caliph of Egypt. But when the Western forces, under Godfrey of Bullen, grew terrible to the East, p Car Chronl. 4.10.11.53. the Egyptians paid tribute to the Christians, which Dargan the Sultan detaining was by Almericus King of jerusalem overthrown in battle. q Knolics T.H. Noradine of Damascus sent Saracon his son to help Sanar the Sultan against this Dargan, which Saracon was by the Caliph appointed Sultan, who before had slain the Sultan, and Saladine his successor slew the Caliph, and rooted out his posterity to settle his own. This History is diversly reported. Peu●erus r T●eve Car. Chro. maketh the Egyptian Chaliphs' to be Schismatical from their first entrance, which was (as he saith) in Anno, 703. which reigned in Egypt, four hundred forty and seven years, of the profession of Hali. Curio writeth otherwise, as s Read. l.3.c.2. in their History we have showed. So also doth Leo diffenting from ●em both, a man learned in his own Religion. He saith that the Caliph of Cairo had continued two hundred and thirty years, when as Saladine slew him and subjecteth himself to the Caliph of Bagdet●'s, the only Caliph then remaining. This Saladine was Nephew to Saracon, who chased the Christians out of Syria. His Children reigned after him, of which Melechsala was last, who first invented the order of the Mama'ukes, which were Circassian slaves, bought in their youth, and trained up to Arms, Arts, and Religion of the Saracens, whom he made of his guard. But they slew their Master, and usurped the Kingdom to themselves, always electing one of their company, the first of which Mamaluke Kings was Turquemenius, who was slain of his fellow Cothus, and he of Bendocader, who was also poisoned etc. Leo saith, that Saladines' Family reigned a hundred and fifty years, and Piperis was (saith he) the first-Mamaluke King. Gampson Gaurus, and Tomumbeius, the last of these Kings were overthrown by Zelim the Turk. Anno 1517. whose successors still hold Egypt, and have a Bassa resident at Cairo, from whence was carried by water many ornaments to Constantinople. The Caliph as at Bagdet, so here retained some spiritual pre-eminence. So saith P. Mart. t Leg. Bab. 3. that the Caliph sells the Sultan this dignity at a price, and ascending the Throne, doth give unto the Sultan, there standing on foot, the absolute power of life and death, and then descending disrobeth himself, attiring the Sultan with the same robes. So it appeareth, that the name & power of the Caliph, all the time of the Mamalukes (as the Ghost of itself) had some almost breathless shadow left: the life & substance being in the Sultan. There is (saith Leo) in Cairo, & in all Egypt 4 Sects, differing from each other in Canon & Civil awes, all Mahometans. He which professeth one of these sects, cannot at his pleasure betake him to another, except being learned be show reasons therefore. Each of these Sects hath his peculiar judge, from whom yet lieth an appeal to a higher judge, being governor of the Sect called Essafichia. Whosoever attempteth aught against the precepts of his own Sect, is secretly punished by the judge thereof: And although the Priests of these several Sects use differing Liturgies and rites, u Example for Christians, in ending Controversies of Religion. yet do they not take one the other for enemies, with hatred or mutinies: but if any question arise, learned men by conference debate the same. No man upon pain of grievous punishment may reproach any of the four Doctors, first authors of those four sects. There is one Sect of religious men in Cairo, called Chenesia, which live upon horseflesh: therefore are lame jades bought & set up a fatting, & sold to these Chenesians, which sect is rise in all Asia. There go certain women up & down the city crying, whose office is to excise or circumcise the women, which is observed in Egypt and Syria, both by the Mabumetans and jacobite Christians. Neither have the Turks (although in superstition by themselves acknowledged short of the Arabians and Egyptians) been altogether idle in their devotion, which they testify by their Pilgrimages, and x Good works among Turks. Almes-workes. Bellonius telleth of one Turk that caused water to be brought daily on Camels backs for the case of travelers in that Desert space between Alexandria and Rosetto. Egypt hath in it many jewish Synagogues, who speak the Spanish, Italian, Turkish, Arabian, and Greek languages, and are great Merchants. We have had amongst us Vagabonds, which call themselves Egyptians, the dregs of mankind. Of these Egypt itself hath, no less foreign to them then to us. They wander (saith Bellonius) through all the Turkish Empire, and are cunning in Ironworkes. They seem to be Christians of Wallachia. Thus we see the judgements of God by the Persians', Grecians, and Romans for their pristine Idolatry: and a greater judgement for their heresy, hatched by Arrius, punished by a Saracenicall Apostasy. Among the differing Sects of the Mahometans, (of which we have spoken in the third book) Africa, and specially Egypt, and herein Cairo most of all is pesteredy with them, which may be called the naked, or the wicked Sect, roguing up and down naked, and practising their fleshly villainy, in the open sight of the people, who yet hold them for Saints. y Leo l. 3. The iust hand of divine justice, that when men forsake God, not Religion and Truth alone, but reason, but sense shall also forsake them. As for the Christians in Egypt, ye may read in the Histories z Hist. Sar. G. Tyr. Fox Act. & Mon. of the Holy-land-warres, what attempts were often made by the Western Christians against these unbelievers. Concerning the present state of Christianity there, Leo, Boterus, a G.Bot. Ben. Pory in Leon. Chytr. Chron. and Master Pory in his additions to his Englished Leo, may acquaint you. Besides, the foreign Christians, which resort to these parts for traffic there, are thought to be fifty thousand Native of the country, which have Churches, and Monasteries, whereof there are three Christian Churches at Alexandria. They are called Cofti, and Christians from the Girdle, because of their Circumcision, which together with Baptism they admit. In their Liturgy they use the Chaldean language. But they read the Gospel again, in the Arabian. They are accounted of Entiches heresy. Their patriarchal Sea is Alexandria: b Abdias Fab. Dorotheus. Baron. t. 6.white 55.2. which from Saint Mark to this day hath had a continued succession, as appeareth by the late Letters of Gabriel to the Pope, calling himself the fourscore and seventeenth of the patriarchs from Saint Mark. How Christian Religion was first planted in Egypt by Saint Mark, and the Apostles, and their successors, and how persecuted by the ethnics: after by the Arrians; and how Ethnic Religion was again by Valens permitted to all that would embrace it, the forenamed Ecclesiastical Histories make mention: how it was persecuted by the Persian invasions, and after by the Saracens in time brought to this present pass, and how it now continueth, we may read in many both c ●aron. annal. Pappus, Enagr. Pantalcon. etc. old and new Authors. Zaga Zabo an Aethiopian Bishop saith, that the Patriarch of Alexandria resideth at Cairo: Where their Aethiopian Metropolitan d Dam. a Goes. Fran. Aluares c●98. Hemingii ●atcchismus in fine. Catholi●●● Tradit. receiveth of him his confirmation. And in their Aethiopian Liturgy, they mention them both in this sort. Pray for our Prince, the Prince of our Archbishops, the Lord Gabriel, and the chief of the Church of Alexandria, and for the chief of our Country, our venerable Archbishop Mark, etc. And thus much of this Egyptian Prelate, as a taste of that which is to be declared in our Christian Relations. Adrianu Romanus, e Theat. Vrbium. in his Theatrum Vrbium saith, that besides the Patriarch of the Coptites, here is also a Patriarch of the Greeks' and Arabians, which have their Liturgy in Greek, but scarce understand the same. CHAP. VI The Egyptian chronology, out of Manetho high Priest of the Egyptians, and others. AFter this so long a History of Egyptian affairs, I have here added the order of times, wherein those things happened, that this our Relation might be the more complete, although perhaps it may seem to some more than tedious already. Varro divided times into three sorts; the first he called Uncertain: the second, Fabulous: the third, Historical: joseph Sealiger, a man happily more studious in this Subject of times, than all Times before have yielded us, reckoneth the two former for one, as not easily to be distinguished. He hath also published to the world not only his own learned Observations on Eusebius Chronicle, but such fragments a Excerpta Barbaro-Lat. Manuse. Chron. Causab. Collectan●● hist. etc. as out of Cedrenus, Syncellus, and others, he could find both of Eusebius Chronicle in Greek, (for before we had only the Latin translation of Jerome, much whereof also is utterly lost) as also of Africanus, from whose Storehouse Eusebius took his Chronicle, both for matter and words, almost by whole sale, And whereas Annius had before cozened the world with countersets of Berosus, Manetho, Metasthenes, with other Fabulous tales, falsely fathered on the ancients: He hath helped us likewise to some Relics of those Histories, which others have inserted into their works; the very bones of such carcases being worthy of admiration, if not of veneration. The true Manetho therefore in three Tomes, wrote the Egyptian History unto Ptolomaeus Philadelphus: his Greek Epistle Dedicatory, being but short, I have thus translated. To the Great King Ptolomaeus Philadelphus b ●●● Venerable, appropriated after to Augustus, and his successors. Augustus, Manetho High Priest and Scribe of the sacred sanctuaries, throughout Egypt, of the Sebennite Family, a Heliopolitan, to my Lord Ptolomaeus, Greeting. It behoneth us (mighty King) to give account of all those things which you counsel us to search out. The sacred Books, written by our forefather Trismegistus Hermes, which I have learned (according as you, inquiring what things shall come to pass in the world, have commanded me) shall be declared: Farewell, my Lord King. Hence appeareth the time of Manetho, and his Pontisicall dignitle, with the Original of his Antiquities borrowed of Hermes, and the occasion of his writing in the Greek, as to a Graecian King. * Patricius out of a holy book setteth down this Genealogy; Horus, the son of Osiris, he of Chus, and he of Cham or Chamephes. He first setteth down the years of the reigns of their Gods. Vulcan, Sol. Agathodoemon, Saturn, Osiris and Isis, Typhon. Than of the demigods: Orus, who reigned five and twenty years: Mars, three and twenty: Anubis, seventeen: Hercules, fourteen: Apollo, four and twenty: Ammon, thirty: Tithoes, seven and twenty: Sosus, two and thirty: jupiter, twenty. Things both false in themselves and in the copy imperfect. After these he reckoneth in order two and thirty c Egyptian Dynasties. Dynastiae, Lordships, or governments in Egypt. 1. The first of the Thinites; of eight Kings, whose names and years of reign are, Menes, threescore and two: he was slain of an Hyppopotamus, or River-horse. Athothis' his son, seven and fifty. He built a Palace in Memphis, and wrote of Anatomy. Cen●ceneses, his son, one and thirty. Enephes, his son, three and twenty. In his time was a great Famine. He built the Pyramids in Cochon. Saphoedus, his son, twenty: Semen●psis, his son, eighteen: Bieneches, his son, six and twenty. Sum. tot. two hundred threescore and three. 2. The second dynasty of the Thinites; under nine Kings. Whose names and years of their reign are in order as followeth, Boethus, eight and thirty years. Catechos, nine and thirty: in his time was ordained the worship of Apis, at Memphis, and Muevis at Heliopolis. Binothris, seven and forty: Tlas, seventeen: Sethenes, one and forty: Chaeres, seventeen: Nephercheres, five and twenty: in his time Nilus is said to have had his waters mixed with honey. Sesochris, eight and forty: Ceneres, thirty. Sum three hundred and two. 3. The third of the Memphites. Echerophes, eight and twenty: Tosorthros, nine and twenty. He is supposed to be Aesculapius for his skill in Physic; studious of painting and Architecture. Tyris, seven: Mesochris, seventeen: Zoyphis, sixteen: Tosertasis, nineteen: Aches, two and forty: Siphuris, thirty: Herpberes, six and twenty. 4. The fourth dynasty of the Memphites. Soris, nine and twenty: Suphis, threescore and three: he made the greatest Pyramid. Suphes, threescore and six: Mencheres, three score and three: Ratoeses, five and twenty: Bicheres, two and twenty: Zebercheres, seven. Tamphthis, nine: Sesochris, eight and forty. 5. The fist of the Elephantines. Vsercheres, eight and twenty: Sephres, thirteen: Nephercheres, twenty: Sisiris, seven: Echeres, twenty: Rathuris, one and forty: Mercheres, nine: Tacheres, forty and four: Vnos, three and thirty. 6. The sixt of the Memphites. Othoes, thirty: Phios', three: Methusuphis, seven, Phiops, a hundred: Menthesuphis, one: Nitochris, twelve: she built the third Pyramid. 7. The seventh of seventy Kings that reigned so many days a piece 8. The eight offeven and twenty Kings which reigned a hundred forty & eight years. Their names are not expressed. 9 The ninth dynasty was of the Heracleopolitans: of which were nineteen Kings, that reigned four hundred and nine years. The first of them was Achthoes a cruel Tyrant, devoured by a Crocodile. 10. The tenth was of nineteen Kings: whose reign endured a hundred fourscore and five years. 11. The eleventh of the Diospolitans: whose sixteen Kings reigned three and forty years. Here endeth the first Tome of Manetho: whose second Tome containeth the twelfth dynasty of the Diospolitans; The first of which was Cosongoses, six and forty: Ammamenes, eight and thirty: Sesostris the great Conqueror, eight and forty: Lachares, eight Ammares, eight; Ammenenes, eight: Semiophris, four. 12. The thirteenth, of threescore Kings which reigned four hundred fifty & three years. 14. The fourteenth of threescore and seventeen Kings, contained a hundred fourscore and four. 15. The fifteenth of Phaenicians, Shepherds, the first of which was Saites, nineteen: Anon, three and forty: Pachnan, threescore and one: Staan, eight: Arcles, forty nine: Aphobis, threescore and one: In all two hundred forty and two. And the total sum of the years of these fifteen Dynasties is three thousand three hundred and seventeen. 16. The sixteenth dynasty was of other shepherds whose thirty two Kings reigned five hundred and eighteen years. 17. The seventeenth was of other Shepherds under thirty three Kings, and the Theban Diospolites, a hundred fifty and one years. 18. The eighteenth of the Diospolites. Amos, five and twenty: Chebros, thirteen: Amenophthis, four and twenty: Amersis, two and twenty: Misphris, thirteen: Misphragmnthosis, six and twenty: Thuthmosis, nine: Amenophthis, one and thirty. This is supposed to be Memnon and the speaking Statue. Oros, seven and thirty: Acherres, two and thirty: Rathos, six: Chebres, twelve: Acherres, twelve: Amerses, five: Rammeses, one: Ammenoph, nineteen: in all, two hundred fourscore and seven. 19 The nineteenth Sethos, one and twenty: Rhapsaces, three score and one: Ammenephthes, twenty: Rameses, three score: Ammenemes, five: Thuoris, six. 20. In the third tome. The twentieth dynasty lasted one hundred and five and twenty years. The Kings were twelve. 21. The one & twentieth, of the Tanites: Smerdes, six and twenty: Psusennes, two and forty: Nephelcherres, four: Amenopbtis, nine: Opsochon, six: Psineches, nine: Susennes, fourteen: called Sesac in Scripture: in all, one hundred and ten. 22. The two & twentieth, of the Bubashtes: Sesonchis, one and twenty: Vsorthon, fifteen. The third, fourth, and fift, are not named: to them are ascribed five and twenty years: In this space Zara the Ethiopian overranne these parts. Takellothis', thirteen: his successor, two and forty: in all, one hundred and sixteen. 23. The three & twentieth of the Tanites: Petubastes, forty: Osorchos, eight: Psammus, ten: Ze,— one and thirty: in all, four score and nine. 24. The four and twentieth, of Boechoris the Saite, who reigned four and forty years, was taken and burned of Sabbacon. 25. The five & twentieth, of the Ethiopians: Sabbacon, eight: Senech, fourteen: Tarach, eighteen: in all, forty. 26. The six & twentieth, of the Saites: Stephinates, seven: Nechepsos, six. Thus far out of Manetho: here follow out of Herodotus; Psammeticus, forty four: Nechao, seventeen; he slew josias: Psammis, sixteen: Vaphres, five & twentieth; with him Zedekiah entered league. Herodotus calleth him Apnes. The Masorites, by their Hebrew points (through ignorance of foreign History, as Scaliger saith) have made it Hophra, of whom jeremy d jere. 44.30. prophesied that destruction which Amosis executed (as Herodotus reporteth) who reigned four and forty years. The sum of the years of this dynasty is one hundred fifty and nine. 27. Here followeth again out of Manetho: The seven and twentieth dynasty of the Persians': Cambyses, four: Darius Hystaspes, six and thirty: Xerxes, twenty: Artabanus, seven months: Artaxerxes Longimanus, forty: Xerxes, two months: Sogdianus, seven: Darius Nothus, eleven: in all, one hundredth and thirteen. 28. The eight and twentieth, of the Mendesians; Amyrtaus Saites, six. 29. The nine & twentieth, Nepherites, six: Achoris, twelve: Psammites, one: Nepherites, two months. 30. The thirtieth, of the Sebennites; Nectanebis, eighteen: Teos, two: Nectanebos, eighteen. 31. The one & thirtieth, of the Persians': Artaxerxes Ochos, ten: He recovered Egypt in the seventeenth year of his reign: Arsos, four: Darius Codomannus, six: subdued by Alexander. Hitherto Manetho. The whole sum of whose one and thirty Dynasties amount to five thousand three hundred fifty and five years. 32. The two and thirtieth dynasty, of the Macedonians: Alexander Mag. five. Ptelomoeus Lagi, forty: Ptol Philadelphus, eight and thirty: Ptol. Energetes, six and twenty: Ptol. Philopator, seventeen: Ptol. Epiphanes, four and twenty: Ptol. Philometor, five and thirty: Ptol. Energetes 2. nine and twenty: Ptol. Physcon, seventeen: Ptol. Alexander, ten: Ptol. Cleopatra, eight: Ptol. Dionysius, thirty: Cleopatra, two and twenty: in all, three hundred and one. If the former Catalogue do not agreed with therelations of josephus, e Cont. Ap. Theoph. lib.3. Theophilus or others, who have cited some parts of Manetho in their works, it is not much marvel; the Grecians being always audacious, ready to pervert Authors to their own purposes; besides the oversights of Writers, through negligence or ignorance in foreign names. Neither is Manetho's word an Oracle, who reckoneth so long times before any time was: but either it is to be ascribed to the arrogancy of the Egyptian Priests desirous to be accounted no less ancient than the Chaldaeans: for Berosus and Manetho (as if they had been agreed) derive their Histories from like Antiquity (saith Scaliger out of Syncellus) which would better appear, if we had the entire bodies, and not a few scattered bones of their Histories: or else we may ascribe it to their confounding of Histories, applying to an order of Succession, the divers reigns of several Dynasties, which happily governed at the same time in several parts of Egypt, as in so small a Region as Canaan, joshua destroyed one and thirty Kings. This Scaliger f Can. Isageg. l.3 conjectureth, Lydyat g L. deemen. T. Some suppose the first of these Dynasties were soon after the Creation, & soon after the flood: see the History of the World. affirmeth. Neither yet is Scaliger to be blamed for acquainting the world with these fragments of Manetho, considering that the middle part thereof holdeth, not only likelihood in itself, but in great part correspondence with the Scriptures. If the Egyptians devised otherwise to Herodotus and Diodorus, it was easy for them to deceive strangers, or be deceived themselves. The like history of prodigious Antiquities Augustine h De ciu. Dei lib. 12.c.10. relateth of an Egyptian Priest that told Alexander of the continuance of the Macedonian kingdom eight thousand years, whereas the Grecians accounted but four hundred and fourscore. Yea, the Scriptures themselves have not escaped that mis-reckoning of Times; almost all Antiquity being carried down the stream of the Seventy Interpreters, which add many hundred years to the Hebrew Text, either of purpose, as some i Brou. Consent. suppose, or as Augustine k De civit. h.15.ca.13. thinketh, by error of him that first copied the Scriptures out of Ptolomeis' Library. That which we read of the Dynasties of the Shepherds, Scaliger interpreteth of that base servile sort, which Moses l Genesis 46.34 saith were abominable to the Egyptians, and seem to have been strangers, that inhabited some Fenny places which Nature had fortified, if we believe Heliodorus m Hist. Aeth. l.1 , and thence made forages into the Country (the custom of Borderers) and were called therefore Robbers. These (it seemeth) driven to their shifts, by the hard and tyrannous usage of the Egyptians, procured (as we read of the Tartars) their own freedom, and thraldom of their Lords. The Romans in their times were forced to maintain a garrison against them, therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Jerome mentioneth n In vita Hilar. the Bucolia where no Christians dwelled, but only a fierce nation. josephus o jos. cont. Ap. Euseb, Chron. and Eusebius think them to be the Israelites, which is unlikely, because, they lived in servitude, and never reigned there. Lydyat supposeth the Philistims under Abimelech and Phicol to be the men. Nothing is more obscure in this Egyptian chronology, than the time of the departure of the Israelites thence under Moses, whom ju●lin p Paraen●ad gen. Martyr affirmeth out of Diodorus to have been the first that wrote the Egyptian Laws. Tatianus Affyrius q Orat. contra Groec. (who after become an heretic) saith (and allegeth Ptolomey Mendefius a Priest for his Author) that this departure was in the days of Amasis' king of Egypt, who lived in the time of Inachus. Theophilus and josephus r Theopb. lib. 3. out of Manetho, in the reign of Tethmoses: Eusebius s Eul. Nicoph. pat. in the reign of Cenchres: Others t Ado Funct. Beroal. Perk. Bunt. odom. Mare. Pont. Pbrigio. Wol●h. tpis. Chron●gr. Dagli. Mu●st. etc. otherwise, according to the divers interpretation of Manetho. The Scripture showeth, it was after four hundred and thirty years, from the promise first made to Abraham, as all that I know both elder and later, Greeke and Latin Chronographers, except Genebrard and Adriehomius, reckon it. Lydyat thinketh that the drowning of the Egyptian Pharaoh was the cause of those tumults in Egypt, about succession, which are ascribed to Aegyptus and Danans. Of this Aegyptus some derive the name of the Country: which he supposeth rather to be compounded of Ai and Capti or Copti, that is, the Region of Copti the chief city, as of Ai & Thebets or Thebais, Aethiops. u Scalig. de Em. Temp. lib.5. Ignatius the Patriarch of Antioch, in his Arabian Epistle to Scaliger, calleth Egypt the land of Copti, where he saith, by a cruel edict of Dioctesian, were slain one hundred forty four thousand, and other seven hundred thousand were by the same Tyrant exiled. Orosius x Or. lib. 1.c.10 reporteth that the prints of the Charriot-wheeles of the Egyptians, then pursuing the Israelites through the Sea, do yet remain in the sands on the shore, and under-water, which no curiosity or casualty can so disorder; but that Divine Providence doth re-imprint them in their wont form. Hard it is to apply the years of the Egyptian chronology, to the true account of the world's generation, by reason of the disagreement of Authors, touching the Egyptian Kings, until Sesacs' time: which (after Lydyat) was in the year of the World 3029. although even from hence we have but slippery footing. Augustus (after the same Author) made Egypt a Province, in the year 3975. Under which Roman government it continued until the Saracens conquered it, in the time of Omar the third Chalipha, who began his reign, after Scaligers computation, in his Catalogue y ●●● Scalig. ●●●●●ag. lib. 2. of the Chalipha's, in the year of CHRIST 643. The names of the Caesars belong to another place, and were tedious here to relate the years of their several reigns. Otmen the fourth Chalipha began in the year of CHRIST 645: whom the rest succeeded in order, until the year 869. And then the Chalipha's were divided. Mutemad reigning in Bagded z Among all the 13. provinces subject to the Chalipha of Bagdet. Egypt had the second place, as C●nstan●● Porphyro●●● showeth out of Theophanes. Constant. de admin. ●mp ca 25. , and Tolon in Egypt, who died in the year of CHRIST 883. and of the Hegeira 270. whom succeeded Hamaria his son: and after him his son Aharum, whom Muchtaphi the Bagdet- Chalipha slew, about the year 907. Afterwards, about the year 943. Achshid Muhammed son of Tangi reigned in Egypt, to whom a few years after succeeded his son Abigud, whom Meaz Ledin Illahi of the posterity of Phetima, Mahumets' daughter, deprived in the year of our Lord 971. to whom succeeded his son Aziz, 975. * Leo calleth him E●●● Elhacham, in the year 996. Etaher Laazizdin Illahi 1030. Musteratzor Billahi 1035. Musteale 1095. Elamir Babacam Illahi 1101. he was but five years old: the Protector of the kingdom was Aphtzala Wizir. Elhaphit Ladin illahi 1135. Ettaphar succeeded, and he being slain, Elphaiz, who died in the year 1160. and Etzar ledin Illahi his son was the last of the Phecimaean race. To him succeeded Asareddin Shirachoch of the family of A●ub (which were Curdi) after his death jusaph ●z●lat eddin was constituted king by the Chalipha: & the Bagded Chalipha's were again acknowledged in Egypt. This is that Saladine that took jerusalem, in the year of CHRIST 1190. Heg. 586. He conquered Mesopotamia, etc. he died in the year of our Lord 1193. Elaphtzal succeeded him in the kingdom of Damascus, Melich Elaziz in Egypt, Taher Giazi in Halep, or Aleppo; Melich Elazis exchanged Egypt for Damascus, with his uncle Eladel. The Egyptians made Aphtzal their King, in the year of our Lord 1202. After Eladel succeeded Elchamel 1219, who died in the year of our Lord 1237. Hegeira 635. Essaloch followed: and after him Elmatam 1242. The Turkemen conspired against him: he fled into a Tower of wood, which they fired: and half burned, he leapt into a stream that passed by, and there perished. Turcoman Az●ddin Ibik was made king in his place, in the year of our Lord 1245. Here began the reign of the Mamalukes or slaves. He being slain an other slave succeeded whom they called Melich Elmntaphar. This seemeth to be he that Leo calleth Piperitis. Thus far out of Scaliger, collected by him out of Abraham Zacuthi, which addeth much light to the Egyptian History of these times, wherein I could never before satisfy myself concerning the erection and alteration of the schismatical Egyptian Chalipha's, which with much labour (little availing) I had sought. These Kings were not called Chalipha's (as the posterity of Phetima or Fatima) but Sultan's. A certain catalogue of the names, times, and affairs of these Mamaluke-sultans', I can not perfectly exhibit. Pencerus a Peuc. Chron. lbr. 4. nameth in order these names ●● Turquemenius, Cothus, Bendocader, Melechsait, Elpis, Melech seraph, Melechnasar, Melechadel, and after many others, Caithbeius, a stout enemy of the Turks b P. Mart. Leg. Bab. li. 3. This Caithbeius was chosen Sultan, in the year of our Lord 1465. and reigned three and thirty years. Two of his principal Mamalukes Acbardin and Campsous, full of emulation, were a principal cause of the ruin of that dynasty. For whereas the Sultan was always chosen out of the Mamalukes, by most voices amongst themselves, Campsous fearing left Acbardin should have succeeded after Caithbeius, feigned that his master had taken order on his deathbed, that his son Mahomet should obtain the room: and used means to effect it, both by the voices of those Mamalukes he could suborn, and confirmation of their Chalipha, whose horns these Sultan's had shortened, abridging his power, (as before is said.) This Mahomet proved so cruel a tyrant, and those two Mamalukes so banded themselves in factions, that all become confused, and within six years after Caithbeius his death the Sultan's throne was five times vacant. Tomumbeius kills Mahomet: Campsous Ciarchesius is chosen. Zanballat, Precedent of Damascus, rebelleth, and by Tomumbeius means imprisoneth him, and usurpeth the Sceptre: but for his cruelty soon after is deprived and captived by Tomumbeius, and after, strangled; He also succeeding in authority, tyranny, and destiny. After Tomumbeius, was elected Campson Ga●●rus, whom Zelim the Turk overthrew, and slew in battle, in whose place an other Tomumbeius was chosen; but soon, together with his whole state, came into the Turks power. Thus being divided in many factions amongst themselves, and exercising all cruelties and pillages upon the people, e Of the Egyptian misery in these times, read Vertoman. and Mart. eye witnesses. they made themselves a prey to their neighbour, who, like a Vulture, watched this opportunity to seize on these Lions, having now bled out their strength in mutual and civil conflicts, in the year of our Lord 1517. Soliman succeeded, in the year of our Lord 1519; or 1520 (●● others say.) Selim the second 1566. Amurat the third 1574 and in the year 1595. Mahomet the third, to whom Achmet, who now is the Egyptian and Turkish soldan. Of these you may be more fully informed in Master Knolles his Turkish History, as also in our former relations. CHAP. VII. Of the Oracle of jupiter Anmon; and of Cyrene: and the Regions adjoining. ALl that lieth between Africa Minor and Egypt, a Lively t. ca 3. Pomponius Mela doth call Cyrenaica, including under that title Marmarica, which Pliny b Plin. li.5.c.5. reckoneth by itself: who also calleth the former Pentapolitana, and saith it is renowned by the Oracle of Hammon, which is fifty miles distant from Cyrene, by the fountain of the Sun, and those five cities, Berenice, Arsinoe, P●ol●mais, Apollonia, Cyrene. This is now called Barca and Mesrata c Lcoli. 6. lo. Bocin of which, this is inhabited, and rich: the other is most-what desert, and poor: Their religion was like the Egyptians in times past. The Arabians, that live there now, attend on their purchase, being the greatest thieves in Africa. Berenice d Dom. Nig. was sometime sacred, famous for the garden of the Hesperides, near to which is that river of Lethe so much chanted by the Poets. Nigh to this place also are the Psylli, a people terrible to Serpents, and medicinable against their poisons both by touching the wounded party, and by sucking out the poison, and by enchanting the Serpent. The Oracle of jupiter Ammon is famous among the ancient. The place, where this Temple was, hath on every side vast and sandy Deserts, in which they which traveled, as we found in Arrianus e Arrian. l.b.3. ●●●. lib.4. and Curtius seemed to war with Nature. For the Earth was covered with sand, which yielded an unstable footing, and sometime was blown about with the windy motions of the Air: Water was hence banished, neither clouds nor springs ordinarily affording it. A fiery heat did possess and tyrannize over the place, which the sands and Sun much increased. Neither was here tree, or hill, or other mark for travelers, to discern their way, but the stars. In the middle of this Desert, was that sacred Grove (which Silius Italicus calleth The fortune-telling Grove. Lucus fatidicus) not above fifty furlongs in circuit, full of fruit bearing trees, watered with wholesome springs, seasoned with temperate air, and a continual spring. The Inhabitants, called Ammonians, are dispersed in cottages, and have the midst of the Grove fortified with a triple wall. The first munition containeth the King's Palace; the second, the Serail or lodgings for his women, where is also the Oracle; the third the Courtiers inhabit. Before the Oracle is a fountain, in which the Offerings were washed before they were offered. The form of this God was deformed with rams horns crooked, as some paint him: But according to Curtius, without form of any Creature, but like a * Vmbilicus. round Bosse, bes●t with jewels. This, when they consult with the Oracles, is carried by the Priests in a gilded ship, with many silver Bells on both sides of the ship. The matrons follow: and the Virgins singing their dis●tuned Procession, by which they provoke their GOD to manifest what they seek. These Priests were about four score in number. Rams horns are said to be ascribed to him, because Bacchus wandering in these Deserts with his army, was guided to this place by a seely Ram. Likewise Pausanias f Pausan. lib. 4. in his Messenica saith, that one Ammon (which built the Temple) a shepherd, was Author of this name to their God. Plutarch's g De O●●●● reason of Amus we have before showed. Gthers' derive this name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sand; which may well agreed with all Idol-devotion, as being a sandy foundation, although it is here intended to the situation. h Drusius addeth another reason of the name Ha●●●, the Egyptian name of the Sun: jup●ter idem qu●●●l, saith Arnobius, & Minutius Faelix quest he●. l. 3. But that which I have before noted of Ham, the son of Noab, soundeth more probable, as being Progenitor of all these Nations, and of this mind also is i Peucer. de Divinat. Pencerus. This Strabo k Strabo 17. in his time saith was not in request. as no other Oracles beside. For the Romans contented themselves with their Sibills and other divinations. This Oracle was not given by word, but by signs. This defect of Oracles in general, and especially of this, occasioned that treatise of Plutarch l Plut. de dese●. Orac. of this subject, inquiring the cause of the Oracles failing. Never had he read that m ●●●●●. 10.11 the Gods which had not made heaven & earth should perish out of the earth: nor had he eyes to see that Sun of Righteousness, the light of the world, whose pure beams chased and dispersed the mists of darkness. And therefore are his conjectures so far from the mark, as notable with a natural eye to see the things of God. The n Dtod Stc. li.3 ca 5. antiquity of this Oracle appeareth, in that Semiramis came to it, and inquired of her death; after which, the Oracle promised to her divine honours. Besides this Grove, o C●ut ibidem. Pom●on mela. plin. solu●. etc. there is another of Ammon, which hath in the midst a well, they call it the fountain of the Sun, whose water at sun-rising is luke warm, and cooleth more and more till noon, at which time it is very cold: and from thence till midnight, by degrees exchangeth that coldness with heat, holding a kind of natural Antipathv with the Sun, hottest in his furthest absence, coldest in his nearest presence. Pliny and Solinus place this fountain in Debris, a Town not very far from those parts amongst the Garamants. The Ammoman women have such great breasts, that they suckle their children over their shoulder; the breast not less, if Inuenal be believed, than the child; In Meroe crasso maiorem infant mamillam. In Meroe, the monstrous Pap Is bigger than the child in lap. Pausanias p pausan. lib.3. reckoneth an Ammonian juno among the Libyan deities, as well as this jupiter. He addeth, the Lacedæmonians had this Ammon in much request, and built to him divers Temples, as at Gytheum one, which had no roof: and the Aphytaeans did him no less worship than the Libyans. Ortelius who hath bestowed a Description of this Temple, supposeth that his Image was painted with horns, but that Umbilicus was accounted the Deirie itself, or the sign of his presence, which shapeless sh●pe he sampleth by many like in other Nations. The ship he conjectureth to signify, that the Religion was brought from some other place. But if Ammon be that son of Noah, it might rather be a memorial of the Ark, wherein Noah and his sons were preserved: as that also of janus, (who is imagined to be Noah) may more fitly be interpreted, then according to the Poet's Glosle. r Pub. Ouidiu●. Sic bona posterit as puppi●n formanit in aere, Hospit●s adventum testificata Dei. So well-disposed Posterity did frame Aship, to show which way their strange God came. The Hammientes are not much distant in place, or differing in name, from the Ammonians: which build their houses of fault, digging the salt-stones out of the mountains, which they with mortar apply to their buildings. Mela joineth to these aforesaid the Atlantes, which curse the Sun at the setting and rising, as bringing damage to them and their fields. A practice not unlike to the women of Angola at this day, who (as Andrew Battle my friend told me) salute the new Moon when they first see her, by holding up their naked bum against her, as the cause of their troublesome menstruous purgation. These Atlantes have no proper names, nor feed of such things as have life. He afurmeth of the Garamantes, that they had no wives, but lived in a beastly community. The Augilae acknowledge no other Gods but Ghosts, or souls departed, by which they swear; with which they consult as Oracles; to which they pray at their tombs, receiving answers by dreams. The women the first night of marriage are prostituted to all that will see them, the more the greater honour, but after, must observe their own husbands. The Trogloditae devil in Caves, and feed on Serpents, and rather make a found or noise, then human voice: they used circumcision: they named not their children by the parents' names, but by the names of sheep or other beasts which yield than nourishment. And unto these doth Pliny add the Blemmyaes with faces in their breasts, the satires. Aegypanes Himantopodes and other monsters, scarce worthy relation or credit. These parts I have thus joined in-one Discourse, as living (for the most part) a wild life, as the Arabians and Tartars do at this day: and for Religion having nothing notable that I find, but as you have heard. The Arabians which under Elc●m about the four hundredth year of their Hegeira gave a ducat a man to pass into Africa, are Lords and Inhabitants of the deserts to this day, living (as we say) a dogs life, in hunger and ease, professing Mahumets' Sect. The Adrimachidae s Io. Boem. G. Draudius in Solinum Caelius Rhod. lib 18. ca 38. hued near to the Egyptians both in situation and custom. The Nasamones had many wives, with which they had company publicly. The first night of the marriage, all the guests had dealing with the Bride, and rewarded her with some gift. The Gnidanes had a more beastly custom, whose women glorying in their shame, beware so many fringes of leather as she had found Lovers. The Machlyes ware the hair on the hinder part of their head, as the japonians now do. The Auses used the contrary: whose Virgins in the yearly feast of Minerva, divided themselves into two companies, and skirmished with staves and stones. If any Virgins died of the wounds, they accounted them false maids. The most martial Virago of the company, they arm and crown, and place in a Chariot, with great solemnity. They used not marriage, but had women in common: the child being reckoned his with whom he choosed to live, To add a word of the Cyrenians, they held it unlawful to smite a Cow, in honour of Isis, whose fasts and fea●●s they solemnly observed: and in Barca they abstained both from beef and hogs flesh. They scared t The like doth Villam●●t report of the Turks. the crowns or temples of their children, to prevent the distilling of the rheum. In their sacrificing, they first cut off the ear of the beast, as first first-fruits, and hurled it over the house. Their Gods were the Sun and Moon. The Maxes shave the left side of their heads, leaving the hair on the right side. The Zigantes feed on Apes, whereof they have plenty. The Meogavares make no account of Sepulchers, in stead whereof they cover the corpse with stones, and set up a Goat's horn on the stone-heap. They have many skirmishes for their pastures, which are ended by the mediation of old women, who may safely interpose themselves, and end the fray (or battle if you will so call it.) When men are so old that they can no longer follow the heirds, they strangle him with a cows tail, if he will not prevent them by doing it himself. The like medicine they administer to such as are dangerously sick. Of the Macae, Caelius thinks the Roman Priests borrowed their shaven Crowns. Other things which our Authors add of these people and others adjoining, as seeming too fabulous, I list not to express. CHAP. VIII. Of that part of Barbary, now called the Kingdoms of Tunis and Tripoli. ALl the Tract of Land, between Atlas and the Sea (stretching in length from Egypt to the Straitss) is a Leo, l. 1. called Barbaria, either of Barber (which signifieth to murmur) because such seemed the speech of the inhabitants to the Arabians, or of the word Bar, which signifieth a Desert, doubled. It comprehendeth b Magin. both Mauritania's, Africa Minor, Libya Exterior, besides Cyrenaica and Marmarica, whereof we have spoken. The inhabitants some fetch from Palestina, some from Arabia. It was conquered by the Romans, and taken from the Greek Emperors by the Vandals, and from them again by the Saracens and Arabians, and is now partly subject to the Turk, partly to the Xeriffe. It is usually divided into four Kingdoms, Morocco, Fez, Tremisen, and Tunis; for of Barca is said already. The Kingdom of Tunis containeth all that which the Ancients called Africa propria, or Minor, and Numidia Antiqua. The Soil is fertile, especially the West part. The inhabitants are sound and healthful, seldom vexed with any sickness. Hereof are reckoned five parts; Bugia, Constantina, Tunis, Tripoli, and Ezzab. This Ezzab is the most Easterly part, having many Towns and Regions, amongst which, some account Mesrata. From these parts unto Capes, is the Tripolitan Region. The chief Town is Tripoli, wherein the Great Turk hath his Bassa, or Viceroy, a Receptacle of the Pirates, which rove and rob in those Seas; Nic. Nic. was there present. in the year 1551 won from the Knights of Malta by Sinan Bassa. From Capes to Guadilbarbar is the Tunetane Territory. From thence unto the Mountain of Constantina is that Region, hereof bearing name: and from thence c Leo, l. 5. to the River Maior, about a hundred and fifty miles space, doth Bugia extend itself, so called of Bugia d Bugia an University. the principal City, sometime adorned with Temples, Hospitals, Monasteries, and Colleges of Students in the Mahometan Law. Here is also Necaus, a very pleasant City; and Chollo, very rich. Constantina is an ancient City, containing eight thousand families, and many sumptuous buildings, a great Temple, two Colleges, and three or four Monasteries, much resorted to by Merchants: Every Trade hath their peculiar streets. A little from the City is a hot Bath, having in it abundance of Crab-fish, or little Tortoises, which the women take for evil spirits, and ascribe unto them the cause of their sickness, or ague, if any befall: and therefore kill white Hens, and set them on an earthen Vessel, with their feathers, environing the same with little Waxe-candles, and so leave them near to this Bath, or Fountain. How ever it far with their Fever, their meat shall not stay long, but some or other that see the women's devotion, will envy the evil spirits so good cheer, and for that time will be the spirits themselves, to dress and cat their provision. Not far hence is a Marble building, with Images graven therein: the people have a conceit, that it was sometime a School, and those Statues the Scholars, by divine judgement so transformed for their wickedness. In this Region is situated Bona sometime called Hippo, famous through our Christian World for the most famous of the Fathers, that since the Apostles days have left us their writings, AURELIUS AUGUSTINUS; a name fitting to him, which indeed was Aureus and Augustissimus, Bishop of this Sea, while he lived; and yet living (in his Works) a Bishop, not of Hippo, but of the Western Church. Witty, Learned, Wife, and Holy Father, that hast with thee carried these Titles from Hippo: where, after thee, the Arian Vandals, and since, the Saracens, have lived and Lorded, and at this day is possessed of such as have no possession of Wit, Learning, Wisdom, or Holiness: but have testified their banishment of all these, by ascribing them to fools and mad men, whom they honour and admire as Saints. e Nic. Nicolay, l. 1. This Bona (then brooking this name better) containeth now three hundred Herthes, and a sumptuous Mosque, to which is adjoined the house of the Cadi. Tunis is now a great City, since the ruins of Carthage, near unto which it standeth. Carthage f Vrbs Carthago peninsule ad figuram accedens, binc mari, inde lacu maxim sui part cingitur. isthmus' quo Africa iungitur patet stadia 25. ●●● est in butus spaty later, quod vergit ad mare, Vtic. ● modico ab urbe interuallo: in altero secundum lacum est Tunes. Polyb. Hist. l. 1. c. 73. (as the more ancient) deserveth first relation. It was built threescore and twelve years before Rome, as the common account goeth, by Dido and her g Poeni, quasi Phoeni. Phoenicians: an emulous competitor with Rome of the Empire of the World. It contained (saith h P. Oros. l. 4.22. Orosius) in the circuit of the walls twenty miles; Livies' Epitome saith, four and twenty; all engirt with the Sea, except three miles space, which had a wall of squared stone, thirty foot broad, and forty cubits high. The Tower Byrsa environed above two miles, and had in it the Temples of juno, Aesculapius, and i There were in Carthage the Temples of juno, Memoria, Apollo, Silius addeth of Elisa, and of Venus Coelestis, or Urania, the Phoenician Astroarche & Syria Dea. Belus. Of the greatness of their name and power, those three Punic wars are witnesses; in the second of which, Annebal (whom his father Hamilear, than General in Spain, had caused to swear at the Altar of jupiter, never to hold friendship with the Romans, he then being but nine years old, as Aemilius Probus, or as other will have it, Cornelius Nepos reporteth:) he, I say, passed over the Pyrenaean Mountains, through France, and over the Alps, into Italy, with an Army of a hundred thousand footmen, and thirty thousand horse. The Rivers Ticinus and Trebia, the Lake Trasimenus (running with Roman blood, by three overthrows of Scipio, Sempronius, and Flaminius' the Roman Consuls) witnessed the Punic might k Of the Punic wars and greatness the Roman Histories are full: so also Polybius and others among the Greeks'. Erant tunc temporis Carthaginensium imperio subject ●●●es Africa provinciae ad mare nostrum sitae à Philaenorum ara, que est è regione maioris Syrtis, ad columnas va● Herculis: quod spatium ultra 16000 stadiorum patet. lidem freto ad columnas traiecto omnem oiram Hispanie subegerant usque ad Py●●naeos, Polyb. Hist. l. 3. 39 . But the victory at Cannae against Varro did pierce the breast, and had rend the heart of Rome, had Annibal known to have used the victory as well, as to have gotten it. There did Rome seem to breathe her last: the Sun, the Wind, the Dust helping the Carthagiman with Nature's forces; yea, the River Gellus, against Nature, stayed itself, whether with wonder, fear, or necessity, accepting a Bridge or Dam rather or Roman bodies for a passage to the African Army. These were golden days to Carthage, when three. Modij. bushels of Goldrings, taken from the fingers of the slain, enemies, were sent hither as a present l Polyb. l. 3. c. 11. & seq. ex translatione Causaboni, & Romani historiei sere omnes, haec plene. . A swoon meanwhile did Rome sustain; and easily in five days might Hannibal have dined in the Capitol: and poor help could she find when she revived, had not Capua, with feasting the Conqueror, detained Rome from Conquest, when they despoiled the Temples for Armour, armed their slaves, and bestowed their private state on the public Treasury: all which could not make Fabius m Cunctator. fight with Annibal, but by not fight learned to overcome, knowing, that a shield was better weapon than a sword in that case. Scarce n Stad. in Florum. in seventeen years could Italy shake off this burden, till Scipio by new policy warred against Hannibal, not in o Hannibal in Italia semper superior: quòd nisi domi civium suarum invidiâ debilitatus esset, Romanos videtur superare potuisse. Aemil. Probus in Hannibale. Italy, where he was, but in Africa and Carthage, whence his force was; thereby procuring Annibals return, as the outward members are forced to yield their blood, to secure any sudden oppression of the heart. But how is my heart oppressed with sudden passion, thus to transport the Reader, with myself, from Africa into Spain, France, Italy, there to behold this Tragedy? Let the matter itself answer: and now we are returned to Carthage, and find the Tragedy here. For in the third Punic war the Romans (saith p Lib. 2.c. 15. Florus) rather fought with the City itself then with men. And alas, what could that Hermaphrodite-army do, wherein were five and twenty thousand armed women q Oros. l. 4.23. ? Yet had women then the greater courage: Hasdrubal the King yielded. His wife, with her two children, and much people, burned themselves in the Temple of Aesculapius, that could not cure this disease of his City and suppliants; the like fate befalling the first and last Queens of Carthage. Seventeen days r Prosperitate ac securitate rerum corruptis moribus plus nocuisse monstretur. tàm cito. eversa, quam prius ●ocucrat tam diu adversa Carthage. August. de Civ. Dei, l. 3.c.21. together did Carthage burn, seven hundred years after the first building. In this last war, after they had delivered up their Navy and weapons, being commanded to remove ten miles from thence, Anger kindled new forces, and taught them to supply the want of iron, with Silver and Gold, in making weapons, with pulling down their houses to build a Navy, the Matrons giving their hair (the feminine Ornament) to make bands for their manly and warlike Engines; their private glory, for public necessity; all which served but to augment the pomp of this funeral of Carthage. Caesar did after restore it with a Roman Colony, never attaining the Tyrian glory, s Leo, l. 5. afflicted with Vandals and Goths, and by the Saracens made desolate; until the time of Elmahdt, in heretical Caelipha; who procured the reinhabiting hereof. But not above the twentieth part was inhabited: The rest remaineth as scattered ruins, dispersed bones of the carcase of old Carthage. Master Pountesse, a friend of mine, told me, That he hath been rowed in his Boat over the walls of Carthage, or their ruins, the Sea having made the last conquest by eating into the Landlord The condaits are whole (saith Leo) which bring water from a Hill thirty miles from Carthage, twelve miles under the earth, the rest above. And now (saith he) are not above five and twenty shops and five hundred houses therein, one fair Temple, one College, but without scholars, the inhabitants poor, proud, and superstitious. Master t Ap. Hak. Evesham saith, That this City is now ruinated and destroyed. He mentioneth these Arches, wherein water was hither conveyed, and one street three miles long. As for the Sea-discoveries attempted by the Carthaginians, Hanno compassed all Africa, from the Spanish to the Arabian Straitss, and committed his discoveries to writing; Himilco at the same time was employed in the search of Europe. Diodorus Sicubis u Diod. Sic. l.5.c.7. writeth a whole Chapter of their discovery of a pleasant and fertile Island Westward, in the Ocean, which cannot fitly agreed with any other Region than some part of the West Indies. And some x Gen. Chron. think, that the Indian's of America were a Colony of the Carthaginians. Aristotle hath also the like relation in his book De admirandis Auditionib. In the beginning of the War y Dom. Nig. they had three hundred Cities in Libya, and seven hundred thousand persons in their City. Tunis was a small Town, till after the destruction of Carthage it grew in some reckoning (as before is said.) It hath in it about ten thousand households. Abdul Mumen joined it to his Kingdom of Morocco. And when that Kingdom declined z Leo, l. 5. , the Viceroy (which before was subject to Morocco) now usurped the State to himself, calling himself King of Africa. In our father's a Sleid. Com. l.5●. Fr. Sur. Com. Doglioni. days, Muleasses, son of Mabomet, King of Tunis (by murder of his elder brother Maimon, and either kill or putting out the eyes of twenty other his brethren) obtained the Crown. But Rossette the only brother remaining, when with his Arabians he could not gain the Kingdom, he went with Barbar●ssa to Solyman the Turk, who so used the matter, that Muleasses was chased out of his Kingdom, and Tunis subjecteth itself to Selyman. But Mulcasses craved and obtained aid of Charles the fist, who in the year 1535 passed b De bac expeditione Diatrium ser●●sit joan. Etrobius. with an Army into Africa, and repossessed Muleasses of his Kingdom, who become the emperors Vassal. Our Histories tell of Edward the first his arrival at Tunis, and Henry the fourth with English Arches; at both which times the Tunetanes were forced to composition. It was, before either of them were Kings; Fro●ssart, for Henry, hath his son john de Beaufort. Muleasses, about the year 1544, crossed over the Sea into Sicily, leaving his son Amida in the government. c Surius Comm. The costliness of his diet was admirable, and of his Perfumes. One Peacock and two Pheasants, dressed after his order, were observed to amount to a hundred ducats, and more. He was a superstitious observer of his Religion, and of the Stars, which portended to him the loss of his Kingdom, and a miserable end. To avoid this, he departed out of Africa (for fear of Barbarussa) but so fell into the danger. A rumour was spread at Tunis, that he was dead; whereupon Amida possessed himself of the Kingdom. Muleasses hasted home to recover it, and lost himself: for he was taken captive, and after both his eyes put out with a burning knife, and of his two sons Nahasar and Abdalas he was committed to prison. But Abdamelech his brother got the Kingdom from Amida, & soono after died, to whom succeeded Mahomet his son, a child: whose Tutors were so tyrannical, that Amida was again sent for by the Tunetans, and Muleasses is brought to sanctuary, whence by the Spaniards means he was conveyed to Guletta, and thence to Sicilia, where he was maintained at the emperors charge Knolles, pag. 902. . He derived his pedigree from the Chorean Family, in right line from Homar, Mahomet disciple. Amida obtained the Kingdom, thus tossed betwixt Moors, Turks, and Christians, but was after taken and sent prisoner to Sicilia. Mahomet (brother of Amida, now a slave in Sicilia) was made King of Tunes, under the Spaniard, 1573, by Don john of Austria: but the next year after, Selym the Turk took Guletta, holden by the Spaniards almost forty years; and at last took Tunes also: Mahomet the new King was sent to Constantinople prisoner. It hath (saith Leo, l. 5. Leo) many Temples, especially one of singular beauty and greatness, furnished with store of Priests and Revenue: also, many Colleges of Scholars, and Monasteries of Religious persons, to which the people yield liberal alms. They are so befooled, that they esteem fools Saints: and while I was at Tunis, the King built a fair Monastery for one Sidi el Dahi, that went up and down with his head and feet bore, hurling stones, and crying like a mad man, endowing the same with great revenue for him and all his kindred. Biserta is an ancient City, supposed d Maginus. by some to be Utica, where Cato slew himself. Cairaoan hath been a City famous, built by Hucba, General of the wars of Ozmen, or Otman, the third Chalifa, 36. miles from the Sea, and from Tunis 100, to secure themselves from any sudden invasion, which the commodity of the Sea might 'cause them. He built therein an admirable Temple, on Pillars of Marble. To Hucba in this government succeeded Mucas. Muse, who from hence made an Expedition into Spain, and overthrew the Spanish King and his Gottish forces, and took Toledo: jezul his son, his brother, and nephew, succeeded each other in his government, which Elagleb (that followed them) turned into an independent and free signory, by occasion of the Chalifa's leaving Damascus, and removing the Seat Royal, or Popedom, to Bagdat. This house here ruled 170 years, at which time Mahdi an heretical Chalifa deprived them. These Saracens wan Sicilia in those times to the Cairaoan dominion. About the 400. year of the Hegira, Elcain was Chalifa in Cairaoan, whose Captain Gehoar conquered unto him Barbary, Numidia, and as far as Sus Westward: and after being employed in the East, subdued Egypt and Syria. He, for securing himself and his army, built Cairo. After this, he sent to his Lord Elcain to come thither in person, assuring him, That the Chalifa of Bagdat was not able to abide his presence and puissance. Elcain liftening to Gehoar, appointed a Lieutenant in Cairaoan, and went to Cairo. But his Lieutenant of Cairaoan rebelled & offered his obedience to the Chalifa of Bagdat, who therefore gave him large privileges, and made him King of all Africa. Elcain in these Straitss knew not which way to turn him, till by counsel of his Secretaire he took this course. The Arabians at that time were exceedingly multiplied, insomuch, that the Country, otherwise barren, could not sustain them and their cattle. To these he gave leave to pass into Africa, paying for every Poll a Ducat, and taking an oath of them to be enemies to his rebel. These in short time sacked Tripoli and Cabis, and, after eight months siege, Cairaoan also, and remained Lords of Africa, till joseph the first, King of Morocco, who gave aid to the kinsmen of that rebel, wan the Cities from the Arabians, which still kept possession of the Fields. The Lord of Cairaoan fled Westward, and reigned in Bugia and the parts adjoining, and others of his kindred ruled in Tunis, till the King of Morocco swallowed all; that City being built presently after the Arabians had destroyed this, in the year 424 of their Hegira, as Leo c Leo, l. 2. reckoneth. Cairaoan f Surius Comment. hath in it an ancient Temple, and College of Priests: Hither the great men among the Moors and Numidians, are brought to be buried, hoping by the prayers of those Priests to climb to Heaven. For this cause (Boterus saith) they enter into this City unshod, with great reverence. Concerning the Religion of these Africans: in ancient times, Leo saith, That they worshipped the Fire and the Sun, as did the Persians', erecting in honour of each of these, fair and sumptuous Temples, in which the Fire was continually kept burning, as in the Temple of Vesta at Rome. The Numidians and Libyans sacrificed to the Planets. And some of the Negroes worshipped Guighimo, which signifieth the LORD of Heaven. These afterward (he saith) were of the jewish Religion, and after that of the Christian, till the 268 year of the Hegira, that some Negro Kingdoms become Mahometan, although there remain some Christians to this day: but those which were jewish, both by the Christians and Mahometans, were utterly destroyed. But those of Barbary (whereof we especially entreat) remained (saith he) Idolaters, till 250 years before Mahomet's birth, when they become Christians. This must be interpreted of the universal and public profession about the time of Constantine: For otherwise Africa had in it Christians before. Dorothaeus in Synopsi saith, That Epaenetus, one of the 70 Disciples, was Bishop of Carthage; and that Simon the Apostle preached in Mauritania, and among the Africans, as Mathias also in Aethiopia. But the Goths soon corrupted Christian Religion with Arrianisme, the forerunner of Mahumetanisme, both here and elsewhere. The Moors (saith g Alex. ab. Alex. Gen. dier.l. 6.4. another) worshipped juba as a God; and the Poeni, Uranus; the Libyans, Psaphon. This Psaphon (otherwise a base fellow) had taught birds to sing, Psaphon is a great God, and then let them fly into the Woods, where chanting their Lesson, they enchanted the rude people with this superstition. Aelianus h Aelian. l. 14. 25. telleth the like History of Anon a Carthaginian, whose birds, at liberty in the Woods, forgot this their Master's Lesson. The Poeni i Dom. Niger. Perfidi Poeni proverb. being (as is said) Phaeni, or Phaenicians, brought (in all likelihood) the Phoenician Religion with them from thence. Silius reckoneth one of their damnable Rites like to come thence, of human Sacrifices. Mos fuit in populis quos condidit advena Dido, Poscere caede Deos veniam, ac flagrantibus aric (Infandum dictu) parvos imponere natos. Carthage, t'appease th'offended Deities, Was wont to offer human Sacrifice: And tender Babes (abominable shame) Were made the fuel of the Altars flame. To Saturn (saith k Sar.l. 3 Sardi●ss) were human Sacrifices offered by the Rhodians, Phaenicians, Curetes, and Carthaginians: the Sardi, their Colony l Suidos. , offered the fairest of their captives, and such as were above threescore and ten years old, who to show their courage, laughed; whence grew the Proverb, Sardoniusrisus: this was done also to Saturn. The Carthaginians, in time of plague, offered their children to Saturn, which Gelo caused them to leave. Being overcome by Agathocles, they sacrificed 200 of the chief men's children to Saturn. Ch●tarchus and others writ, cited by Suidas, That in their solemn supplications at Carthage they put a child into the arms of Saturn's Brazen Image, under which was set a Furnace, or Oven: which being kindled, the child being burned, seemed to laugh. This custom might happily be the occasion of that desperate act before spoken of in the destruction of Carthage by the Romans, so many perishing in Aesculapius' Temple. Other their Rites are likely to be the same with those which we have reported of the Phaenicians, somewhat perhaps in time inclining also to the Greekish superstition. Their devotion to Venus, the Phaenician goddess, Augustine m August. in Psal. 98. mentioneth in these words, Regnum Veneris quale er at Carthagini, ubi nunc est regnum Christi? The Punic Tongue was, according to the same Author, very near to the Hebrew in many words n Contra lit. Petil. l. 3. , yea almost in all: a surther testamonie either of their Canaanite or Phaenician offspring, as we may gather out of Precopius, the Punikes in Augustine's days calling themselves Chanam. Expos. inchoat. ad Rom. o See Ortel●● Parergo. Carthage was called justiniana, of justinian, junonia of Graeccbus. Hadrianopolis of Hadrian, and of Commodus. Alexandria Commodiana Togata. It was sacked the second time of Capellianus, Precedent of Mauritania; thirdly, under Genserichus, of the Vandals; fourthly, of the Maurusians; fiftly, of the Persians'; sixthly, of the Egyptians; lastly, of the Mahometans. Tripoli of Barbary (for there is another of that p Plin. l. 5. c.20. name in Syria, so called, because the Arcadians, Tyrians, & Sidonians inhabited it) was so named of three Cities, whose Colonies planted it, Abrotonum, and Tophia, and Leptis magna: or, as q Solin. c. 36. Draudius. Martin. del Rio. others, Cesa, or Taphra, or Oea, Sabrada, and Leptis. It was built by the Romans, conquered by the Goths, and after by the Saracens. And after the destruction thereof, the Africans built a new Tripoli, wherein were many fair Temples, Colleges for Students, and Hospitals. Corn is always dear, because their Fields are Sand. r Io. Lco.l. 5. It was subject unto the King of Tunis, till the King of Fez carried away the King of Tunis prisoner. At which time the Genovese Fleet of twenty sail took Tripoli, and sold it to the Fezan for fifty thousand ducats. But the Kings of Tunis recovered it after. Zacharias being King, played the Tyrant, and therefore was expelled, and a certain Citizen was advanced to the Throne; who at first governed modestly, but declining to tyranny, was marthered: And a Courtier of Prince Abubacer, who had made himself an Eremite, was forced to be their King, who ruled Tripoli, till Ferdinando sent Peter Navarre thither, who came thither in the evening, and the next day took it: and the King remained captive, till Charles the fift freed him. Charles gave the City to the Knights of Malta, whom the Turks s Nic. Nicolay l.1.c. 18. G. Bot. Ben. Of Tripoli read T. Sanders in Hak. ●o. 2. part. 1. dispossessed by force, Anno 1551, and there have their Beglerbeg or Viceroy to this day. This was one and forty years after Navarre had taken it. The Kings of Tunis lived in great delicacy among their women, Musicians, Player's, and such like, committing the government to the Munafid, or high Steward, and other Officers. When he calls for a Musician, he is brought in hood-winked like a Hawk. The inhabitants are exceeding prodigal in perfumes. They have a compound called t Lhasis. Lhasis, one ounce whereof being eaten, causeth laughing dalliance, and makes one as it were drunken, and marvelously provoketh to lust. In the Kingdom of Tunis is placed the Lake Tritonia, where Minerna is said to have showed herself the inventor of Spinning and of Oil, and therefore worshipped. Ezzab is the most Easterly part of the Tunetan Kingdom, the chief Province whereof is Mesrata. The inhabitants are rich, and pay no tribute. There grow Dates and Olives, and they traffic with the Numidians, to whom they carry the wares which they buy of the Venetians. The Great Turk swayeth with his Ottoman Sceptre, at this present, this Kingdom of Tunis, and all Africa, from Bellis de Gomera to the Red Sea (except that little which the Spaniard hath.) At this day u Leo. l 1. they are Mahometan, and have been about these nine hundred years past, from the time of Hucba. The inhabitants of the Cities differ much from the Mountainers & ruder Rustics. For they are studious, especially in matters of their law, as in times past they were also in Philosophy and the Mathematics. But these last five hundred years their Princes and Doctors have prohibited many Sciences, as Astrology & Philosophy: according to the Mahometan custom they use much washing and resorting to the temples. They are very faithful in their promises: and exceeding jealous. They go through the world as Merchants, and in many places are entertained as Readers and Masters in diverse sciences: and are well esteemed in Egypt, Ethiopia, Arabia, Persia, India, Turkey. The younger sort yield much reverence to their Elders and Parents: and will not hold discourse of love or sing lovesongs in their presence. But these citizens are very proud and revengeful. The Lords esteem more of their beasts, then of the common-people. The The country-people in the fields and Mountains live hardly in labour and want. They are beastly, thievish, ignorant, unfaithful. Their women, before they be married, may live as wanton, as they list: yea, the father maketh (hateful love to the daughter, & the brother is unlovely loving to the sister. The Numidians are traitors, homicides, thieves, and, for reward, will do any thing. Such also are the Libyans; without any kind of letters, Faith, or Law, without Heaven or Earth; living (if that may be called a life) like Wild beasts, for ignorance; like Devils, for wickedness; like Dogs, for poverty. These things reporteth Leo of them, who lived among them: which may provoke us to thankfulness to that Great GOD, who hath given us such abundance for body and soul, in things present and future, temporal and eternal. CHAP. IX. Of the Kingdoms of Tremisen, Algiers, and other places, anciently called Mauritaniss Caesariensis. THe Kingdom of Telensin or Tremisen, a Io. Leo. lib. 4 Maginus. Boterus. Dom. Niger. Strabo lib. 17. beginning Westward from the River of Zha and Muluia; Eastward, it bordereth on the Great River; Southward, upon the desert of Numidia; and Northward, upon the Mediterran Sea. It was by the Romans called Mauritania Caesariensis: the name came of the Inhabitants called Mauri, and of the Greeks', 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some say b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their colour, because it is obscure and dark. They were supposed to come hither first with Hercules out of India. Moore likely it is that c Aria's Mont. in apparatu. Tremel. & jan. they descended of Phut, the son of Cham, Gen. 10.6. Pliny mentions a River named Fut, in these parts, descending from Atlas. Sallust saith d Sallust. belt. Ingurth. they came with Hercules, but were not Indian's but Medes: and the name Medi turned after into Mauri. Vitruvius e vitrvuius lib: 8. cap. 2. nameth Mauritania, Maurusia. Ortelius f Ortel. Thesaur. testifieth, That in ancient coins it is read Mauretania, and so Tacitus g Cornel. Tacit. hist. lib. 2. readeth. Ptolomey divideth it into Mauritania Caesariensis, which Victor h Victor. Persecutionis lib. 3. Vticensis calleth Mayor, and Tingitania. Pliny i Plin lib. 5. cap. 1. & 2. ascribes this division to Caligula; Dion, to Claudius Caesar: of whom it was surnamed a Caesariensis of the mother City Caesarea, where he planted a Roman Colony, before called jol, the Royal seat of juba, a man famous, for that he first reigned over both these Mauritania's, but more famous for his learning, whereby he still liveth in the learned monuments of Pliny and others; author of much of our African reports. He in his childhood was led in triumph at Rome; his father k Caesar. Comment. de bello civili Africano lib. 5. Orosius l. 6. c. 16. R. Volater. l. 12. juba, the successor of Bechus, had before slain himself in the civil wars. Augustius restored him to his father's Kingdom, to which he left his son Ptolomey, borne of the daughter of Antonius, and Cleopatra, whom Caligula slew, and then divided Mauritania into two Provinces, whereof this is called, as is said, Caesariensis of the Colony of Claudius Caesar. That which Procopius l Precop. de bello Persico & Vandilico. lib. 4. hath written of the original of these Maurusijs, as he terms them, although in our first book mentioned, here also may seem to deserve relation. When joshua, or jesus the son of Nun or Nane, had invaded the Land of Canaan, the people fled into Egypt, and there multiplying, pierced into Africa, replenishing with people all that coast unto the pillars of Hercules, using a semi-phaenician dialect. For all the Sea-coast from Sidon to Egypt, was anciently called Phoenicia. They built the town Tinge in Numidia, where they erected two pillars of white stone near a great fountain, wherein was engraven in Phaenician letters, We Flee from the face of jesus the These, the son of Nave. These are supposed the first inhabitants of Africa, and for that cause Antaeus their King, which encountered in single combat with Hercules, was said to be the son of the Earth. Afterwards when the Phaenicians came hither with Dido, they were here received for kindred's sake, and permitted to build Carthage; which after grew so mighty, that it subdued and expelled the Maurusy themselves. The Romans made the Carthaginians, and other Africans Tributaries, and caused the Maurusy to inhabit the furthest parts of Africa: But in process of time they, obtaining many victories against the Vandils, seated themselves in Mauritania, till justinian removed them. Thus far Procopius. Paulus m Pauli Diaceni lustinianus. Diaconus recordeth also the same history, saving that he saith the Egyptians would not receive them, and therefore they passed into Africa. The Maurusy in the time of justinian were destroyed, and captived in such multitudes, that a Maurusian slave was valued but at the price of a sheep. The author of this was Solomon, an Eunuch, according to a prophecy which they had amongst them, that one without a beard should destroy them. But captivity could not much impair their happiness, whose very freedom was misery. n Procop. Eadem Coelius Rodig. l. 18. c. 38. Suidas saith that they were bold: & fought fleeing and returning upon advantage, like as we read of the Parthians. For they lived in small base cottages, exposed to the Summer Suns, and Winter snows, sleeping (except a few of the better sort) on the bore ground, always wearing the same garment howsoever the season differed, and that torn and ragged: wanting bread and all other necessaries, neither grinding nor boiling that corn they had. Thus miserable were their bodies and their souls more. For they had neither fear of GOD, nor reverence of men, nor respect of pledge, nor regard of oath, nor peace with any, but where fear constrained them. They had their women Prophetesses, which divined by their sacrifices: a thing unlawful for their men to attempt. Of the numbers of their wives they bragged, o In Epistola ad Salomonem. that the Christians which had but one wife, might fear the loss of their children, they which might have fifty wives need not misdoubt issue and posterity. And yet they were by many wars brought to small numbers, and a few tribes or families. Leo p Leo. lib.4. saith, that after the Romans were expelled, the ancient Governors called Beni Habdulguad of the family of Magrava repossessed these parts: who were after dispossessed by Ghamrazen, Son of Zeijen, whose posterity reigned here almost 380. years. But they were much vexed by the Kings of Fez and Tunis. It was in later times called the kingdom of Telensin, or of Tremisen, stretching in length from East to West 380. miles, in breadth not above five and twenty. The Kings could never satisfy the Numidians covetise, whose friendship they have with great cost sought. It hath two frequented haven towns, Oram and Mersalcabir, both taken and holden by the Spaniards. They were taken in the time of Ferdinando King of Spain; for which cause Abuchemmen the Telensin King was expelled by his own subjects, and Abuzeijen placed in his room, which he could scarcely warm before he was slain by Barbarussa the Turk, who conquered this Kingdom. Anno 1515. But Abuchemmeu sought to Charles the fifth for aid, by whose help he recovered his Kingdom, and paid a tribute to the Emperor. But Habdulla his successor detained the tribute, and submitted himself unto Soliman the great Turk. Algior remained to Barbarussa. This q Munster Cosniog. lib.6. Barbarussa or Barbarossa was a mean fellow of base condition, who in his youth sold cheeses in Spain for his living, & by his industry attained to great matters. There r Knolles pag. 635. were of them two brethren, borne at Mytilene in Lesbos, their mother a Christian, their father a renegade Grecian, Horucius Barbarussa. and this Hariadenus Barbarussa. They first stole a Galliot, and so committing themselves to sea, by piracy under Camales, a Turkish Pirate, they grew rich: and from one Galley, came to have a Navy of their own, with which they scoured the coasts of Barbary. At the same time s Surij Comment, in Annum 1534. two brethren contended for the Kingdom of Algiers, one of whom requesteth aid of Horucius, who so helped him against his brother, that he helped himself to the Kingdom, by the murder of the King his patron and ally, which he did not long enjoy, being taken & slain of the Spaniards, and his head sent into Spain. But his brother Hariadenus succeeding him, become mighty both by sea & land, to the great damage both of the Moors and Christians: and Soliman moved by his same, sent for him, and made him Admiral of all the Turkish seas, and sea-forces, under whom he grew dreadful, not to these parts of Barbary alone, which he subjecteth to the Turk, but to those countries of Christendom which are washed with the Mediterran: even Rome itself quaking for fear of a second Hannibal, who after so many ages should by sea from Africa avenge the angry ghost of old Carthage. In the year 1538. The Pope, Emperor & Venetians, had with joint forces set forth a Navy of above two hundred & fifty sail against him, but by mutual discords (the wont advantage of the Turks against the Christians) they made themselves both sport and spoil to this Turkish Pirate. The sea could no longer endure the success of this Barbarian, but mad to see the Christians unchristian madness, & unwilling to submit his proud waves to the base thraldom of this base Turk, swelling with indignation, conspired with the neighbour element, which pretended equal quarrel for so often darkening his light, & poisoning his breath with those hellish smokes, and for usurping those thunders, which had wont to be the airy privilege of his middle regions: these both agreed in their disagreeing with tempestuous fury to spoil the spoilers: the winds from the Acroceraunian hills, and the seas on the Dalmatian shore, so girt in the Turks, with their equal unequal siege, that twenty thousand of them were captived and shut up in Neptune's prisons, to become food to his family, and the new conquerors on every shore, made their markets of Turkish commodities, and by wracks testified to the Earth, that they had wrecked themselves on her and their enemies. And yet did Barbarussa recover himself by new forces, and having won Rhegium; came to Ostia, where he road three days; the Romans trembling mean while, and ready to leave Saint Peter alone to lock out the Turks if they came, So much more fortunate were his proceed, then of Hali Bassa, who in the fight at Lepanto lost his life and Navy, whereof t Knolles saith forty sunk; an hundred threescore and one Galleys and sixty Galliots taken. pag. 883. Michael Isselt, Com. in Ann. 1571. eighty fell to the seas share, and an hundred and thirty sail to Don john and his partners; the greatest blow that ever the Turk at sea received, and had the greatest u King james in his Poem of Lepanto. Homer to sing it. But me thinks I feel some Cynthius pulling me by the ear, & ask if the Pirates have rob me of my Religion, the most proper subject of my discourse. Truly that irreligious crew while they seek to win other things, care not to loose that. But this Algiers having been of old, and still continuing a receptacle of Turkish rovers, could not be passed over, especially in these Piratical times, without some observation, being also the gate whereby the Turkish forces first entered into Barbary. john x Io. Leo. lib.4. Leo writeth a little otherwise of Barbarussa and Algiers. The Moors call this City Gezeir, the Spaniards Algiers: and of old was called Mesgana of that African family which founded it. It containeth y It hath now eighty thousand persons, as Boterus affirmeth. about four thousand families: the buildings very sumptuous; Inns, Bathstoves, and Temples very beautiful: every occupation hath a several place by itself. It hath adjoining plains very pleasant and fertile, one whereof is five and forty miles long, and almost thirty broad. For many years it was subject to the Kingdom of Telensin: but hearing that Bugia was governed by a King, they submitted themselves to him, paying him a tribute, otherwise in manner free. Than did they build themselves galleys, and molested with Piracies the Spanish islands of Maiorica, Minorica, and jeviza. Ferdinando therefore provided an Armada against them, and built a Fort within shot of the Town: whereupon they requested peace, and promised tribute. But Barbarussa, when Ferdinando was dead, was sent for by the Citizens, and made Captain over all their forces. He soon after murdered Selim Etteumi an Arabian Prince, which had been created Governor of Algiers, when Bugia was taken by the Spaniards: & possessed himself of the government, & there coined money, calling himself King; the neighbouring people yielding him obedience and tribute. This was the beginning of Barbarussas' greatness: and at the most part hereof Leo was present, and lodged in his house which had been Ambassador from Algiers to Spain, from whence he had brought three thousand books written in Arabian. And whiles I was at Tunis, I heard that Barbarussa was slain at Telensin, and his brother z This was Hariaden the Turkish Admiral. Cairadin succeeded. It was told me also that the Emperor Charles the fifth had sent two armies to surprise Algiers, the first whereof was destroyed in the plain, the second slain and made slaves by Barbarussa, in the year of the Hegira 922. Thus far Leo. In the year 1541. a N c. Villagagnon. de bac expedit. Sury Comm. in Ann. 1541. Charles himself with his Imperial Navy passed the seas, to like both purpose and effect, more overcoming himself in the patiented bearing his losses, than his enemies whom he sought to assail. He was moved to this expedition by the complaints of his subjects, against the Turkish Pirates, which under Asanaga, Barbarussa's Lieutenant, infested all those seas. But the tempestuous weather both at land and sea disappointed him, and after the loss of many, both men and ships, was forced to return, and, to make room for his soldiers, caused his horses (their gallant breed notwithstanding) to be cast overboard. Thus doth Algiers still continued a sink of Pirates; and now saith Maginus, there are in it not many less than five and twenty thousand Christian slaves; which in likelihood at this time are increased. Tripoli is also a seat of a Turkish Viceroy or Beglerbeg, and of Turkish Rovers. In the Kingdom of Telensin is the desert of Angad, wherein are store of Roes, Dear and Ostriches, Arabian thieves, and Lions. The Castle of Izli was sometime stored with Inhabitants, and stately walled. Since, it was inhabited with religious persons, much reverenced by the Kings of Telensin, and the Arabians, which give free entertainment for three days unto all travelers. A little off runneth a River, out of which they water their fields, which else would yield them no fruit. Guagida betwixt two stools had unquiet sitting, paying tribute both to the kings of Telensin, & the Arabians. Ned Roma was built by the Romans, as the name testifieth, for Ned signifieth like; & like it was, if Historiographers fail not, unto Rome. Hear and at Tebecrit dwelled great store of Weavers. Haresgol was sometime famous, but being destroyed by a King and Patriarch of Cairaoan, it bequeathed as it seemeth the greatness thereof to Telensin, which after grew in renown. This town gives name to this Kingdom. When Abu Tesfin reigned, it had in it sixteen thousand families. joseph King of Fez besiege●● it seven years together, and almost famished them: but he being slain by treason, they found victuals enough in their enemy's camp (which they assailed & spoiled) for their relief. Forty years after Abulhesen King of Fez after thirty months' siege took it, & beheaded their King. Here are many and beautiful Temples, having their Mahometan Priests and Preachers. Likewise here are five Colleges most sumptuously built by the Kings of Telensin & Fesle, curiously wrought with Musaike work, for the Arabian Muses & Students, which have their maintenance there. Their Baths & Inns jomit. A great part of this City is inhabited with jews, distinguished by their yellow Turbans from the other Citizens, which being very rich, in the year of the Hegira 923. were rob and brought to beggary. The Turks b Gi. Bot. Ben. are now Lords thereof, between whom & Charles the fift, who had undertaken their protection, the City is much impaired, as also by the wars betwixt the Seriffe & the Turk. Barbarossa subjecteth it. Batha is a great City, or rather was such: now ruined by wars. Not far hence in Leo's time kept a famous Heremit, much esteemed for his holiness: who in short time grew so rich in horses & other cattle, that none in that region were comparable to him. He paid nothing, nor any of his to the King, or to the Arabians, because they supposed him a Saint. I was told by his disciples (saith Leo) that the tenth of his corn is eight thousand bushels a year. c A rich Eremite. He hath five hundred horses and mares, ten thousand small cattle, and two thousand oxen, besides that, he hath yearly sent him from divers parts of the world, of alms and offering, between four thousand and five thousand ducats. His fame is spread over Asia and Africa. His disciples are five hundred, which devil with him, and live at his charge, to whom he enjoineth neither penance nor labour, but to read ordinary prayers: and gives them some names of GOD to observe in their prayers, which they are to mumble so many times a day. For which cause multitudes resort to him to be his disciples, which after such instruction he sends home again. He hath an hundred tents, some for strangers, some for shepherds, & others for his family. This good and lusty Heremit hath four wives, & many slaves, and by them many sons & daughters gallantly attired. His children also have wives and children, in so much that the whole family of this Eremite and his sons exceed five hundred. He is honoured of the Arabians; & the King of Telensin is afraid of him. I, being desirous to know him, was entertained of him three days, & supped with him every night in secret rooms, where he showed me among other things, books of Magic & Alchemy: and would have proved to me that Magic was a true Science, whereby I thought him to be a Magician, because I saw him so much honoured, and yet used neither sayings nor doings, but those invocations of GOD by certain names. Thus far Leo lib. 4. Oran is d Oran. subject to Spain, taken of Peter Navarre. 1509. It hath ten thousand families. The Turks in vain assaulted it, An. 1563. Their Piracies procured this Spanish thraldom: unto which Mersalcabir, a most famous Haven, is also subject. Tegdemt e Tegdemt. is as the Arabian name signifieth, ancient. It sometime was famous & abounded with men of learning & Poets. But he which would further be informed of the Cities of this Kingdom, let him read Leo. The people of Bresch use to paint a black cross on their cheek, & another upon the palm of their hand. The same is observed of divers others, which yet know not the reason thereof, being Mahumetans. The story saith, that the Goths invading and ruling these parts proclaimed freedom from tribute to all such as would become Christians, a badge of which Christianity was this cross, still kept, now their Religion is lost. The government of these parts is, as is said, Turkish, The Beglerbeg hath chief title, but the Dinano hath chief power of judgements and jurisdiction. The Corasan or Captain of the janissaries, being in many matters as great as the Beglerbeg. The Beglerbegs of Algiers and Tunes make their principal profits of their places (which they hold three years, having first bought them at a dear rate) by their Piracies, which with joint consent they exercise on these seas, all in manner being fish that comes to net, if they meet them conveniently notwithstanding any league, or peace holden with the Grand Signior. They also give entertainment to such Pirates of other places as resort to them, either to cell their ill-gotten goods, or to join their strength with them. As of late f Pirates. Dansker and Warde have been famous in this infamy; the first, after his service with them and for them, receiving his reward, by them suddenly killed at Tunes (where he was known notwithstanding his disguising himself, with purpose to have surprised their Fleet): the other (a shame to our Country, of which he was) grew so rich by his Piracies, that he showed at one time to (the Author of these reports) john Pountesse, a bag of jewels, containing almost half a bushel, besides his other purchases: And at last, that the end might manifest the wickedness of these proceed, g Many English Christians unworthy either of these names, turn from that faith (which they never had, but in profession) to profess themselves (for hell) Turkish. he become an Apostata and Renegado from his Faith; and soon after died at Tunes: leaving his goods (for his goodness he had left before) unto the Turks, his body unto a foreign sepulchre, and his soul; let Pirates and Robbers (if they think they have any soul) say whither. Algiers was by Barbarussa subjecteth to the Turk, about the year 1534. Tunes An. 1574. three and twenty year after that Tripoli, in Barbary, another cage of like birds, and seat of a Beglerbeg, was taken from the Knights of Malta by Sinan Bassa. These Kingdoms the Turk hath in Africa, besides the great Kingdom of Egypt, and what he hath taken from Prester john. In Egypt h Knolles. are said to be an hundred thousand Timariot, or horseman's fees, which for that tenure of their land, without any charge to the Great Turk, are to serve where it pleaseth him to employ them. In this Kingdom of Algiers are forty thousand. CHAP. X. Of the Kingdom of Fez, part of Mauritania Tingitana. MAuritania Tingitana (so called of Tingis, now Tanger, at the mouth of the straits) is by Ptolomey a Ptol. lib.4.c.1. bounded on the West, with the Western or Atlantike; on the North, with the Mediterran seas; on the East, with the River b Pliny calls this River Malvana. Mulvia or Malva, which divideth it from Casariensis; on the South, with the inner Nations of Libya. Niger c Dom. Nig. Aph. Com. 1. saith, it was after called Setinensis, of the City Setia: more truly, Sitiphensis, of Sitiphis, which Procopius saith was the mother City of Tingitana. In this Province are now the famous Kingdoms of Fez and Morocco. d Gi. Bot. Ben. The ancient inhabitants besides the Maurusy (of which we have spoken) were e Plin. lib.5.c.2. the Massesuli, Autololes, Bannurri, and the Gaetulians' which lived here, and in other parts of Africa, as the Tartars do in Asia, and the Arabians in Africa, removing their dwellings (if tent-wandring may be so called) as their pastures fail them. So Silius writeth of them; f Silius, lib. 3. Nulla domus, plaustris habitant, migrare per arva Mos, atque errantes circumuectare Penates. House they have none; but wandering still in Wanes, They cart their household-gods about the Plains. The Westerly point of Mauritania Pomponius beginneth at the Promontory, called, of their store of Vines, Ampelusia, g Pompon. Mela. lib.1.cap. ●. cum Olivary annot. now Cabode Cantero, as Olivarius affirmeth. In it was a cause sacred to Hercules, & beyond the same, Tingi, supposed to be built by Antaeus, for proof whereof they show his Target made of an Elephants hide, too huge and unwieldy for any man of later times, and holden in great veneration. Next to this Tingi (which gave name to the Country, after by Claudius Caesar, who sent a Colony thither, called Traducta julia) was a high mountain called Abyla, to which on the Spanish coast was opposed Calpe, which two hills bore the name of Hercules pillars; Hercules himself (if we believe fabulous antiquity) making there a passage to the Ocean and Mediterran seas, for mutual view and entertainment. They are now called, Seuta on that side, and Gibraltar on this. A little hence was julia Constantia, a Colony of Augustus, and Lixus, a Colony of Claudius. In this, h Natal. Comes. Mythol. l.7.c.2. was Antaeus his Palace, and his combat with Hercules, and the Gardens of the Hesperideses. Antaeus, if his Legend be true, was i Some say threescore and ten, and that Serterius sound him in his scpulchre of that length. I can nasily believe both alike. threescore and four cubits long, a cruel & inhospitall tyrant, who in his encountering with Hercules, was three times hurled dead to the earth, & so many times by his mother (the earth) revived: which Hercules perceiving, held him up in the air till he had strangled him. Whereby they intent, that the Sun reviveth the Earth, signified by Antaeus & Hercules, but with his excessive heat doth kill it. The Hesperideses were the daughters of Hesperus, brother of Atlas; Aegle, Arethusa, Hespertusa. In their gardens grew those golden appels (the dowry of juno to jupiter) kept by a Dragon, engendered of Typhon and Echidna, which had an hundred heads, and many voices, attended by the Priest of the Hesperides: These Hercules fetched away. This was the Poetical tale; the truth whereof is said to be, that the daughters of Atlas were by Pirates and thieves, sent from Busiris King of Egypt, stolen; & redeemed by Hercules, who slew those thieves. These were borne to Atlas, of Hesperida, daughter of Hesperus his brother, called therefore Atlantides and Hesperides, six in number. Atlas had an excellent kind of sheep, with yellow fleeces, which for this exploit he bestowed on Hercules; and taught him also the knowledge of Astronomy: in regard of which Science, Atlas is said to have borne up the Heavens with his shoulders, and Hercules to have undertaken his burden. Whereas Natalis k Bib. 7.cap.7. Comes placeth these Gardens with Pliny, near to Lixus, and yet nigh to Meroe and the read sea, betwixt which places is such a world of distance, it argueth how great errors great scholars may fall into by want of that so-much-neglected study of Geography, without which, History that delectable study is sick of a half-dead palsy: one cause that hath moved me to join in my studies & in this work, the history of Time, with her manifold changes & chances, & of Place together. Besides the Altar of Hercules, & wild Olives, there remained nothing in Pliny's days of that Hesperian Garden. Niger l Dom. Niger. Com. Apb. 1. finds there a tree Mallow, twenty foot high, and above a fathom about. Of Mount Atlas they tell wonderful tales, of the selfe-fertility thereof, the inhabitants never seen by day, the desert-like silence, the fires therein shining by night, the music and misrule of the Aegypanes and satires, and the labours of Hercules and Perseus there. john Leo shall better acquaint us with the truth, than those fables of credulous antiquity. Out of him therefore and other later Writers we will take view of the present face of Africa, there being little that can be said of their ancient Rites, more than is already observed. The Romans brought hither their language and Religion. The Vandals under Gensericus passing out of Spain, made conquest of all in manner which the Romans had in Africa, of whose cruelty Victor m Victor Vitcensis Persecutionis Vand. Vticensis an eye-witness, hath written three books. The manifold battles and alterations of estate betwixt them, the Romans, Maurusians, and others, Procopius n Procop. de Bello Vand. hath diligently recorded. It would be harsh and tedious here to relate. The soil, saith Mela, is more noble than the people: of the miraculous fertility whereof, Dionysius o Dion. Halicar. lib. 1. Munster Cosm lib. 6. Halicarnasseus, Munster, Boemus & others have written, I know not how truly. That their corn yields an hundred fold increase, and in some places an hundred and fifty: that there are seen Vines as great as two men can fathom, and grape-clusters a cubit long, etc. It is p The atrum Arnoldi Mermanij. thought that Christian Religion was here preached in the Apostles time. Leaving those things of more age and uncertainty, we will come now to the Kingdoms of Fez and Morocco, which have been of Saracenicall erection in this Province of Tingitana. q Io. Leo. lib.3. G.Bot. Ben. Maginus. That of Fez stretcheth from Azamor to Tanger, and from the Atlantike Ocean to Muluia. This River is the Eastern border, on the North it is washed with the Sea, on the South is the Kingdom of Morocco, on the West, the River Ommirabih. The rivers Subu, Luccus, and others, water it. Therein are numbered seven Provinces, Temesna, the territory of Fez, Azgar, Elhabet or Habat, Errif, Garet, and Chaus or Elchauz: every of which, saith Leo, had in old times a several Governor. Neither was the City of Fez the royal seat, but was built by a Schismatical Rebel, in whose family the government continued 150. years. And then the Marin family prevailing, gave it first the title of a Kingdom, settling their abode and strength therein. Temesna beginneth at Ommirabih, thence stretching Eastward to Buragrag, between Atlas and the Ocean. It is a plain Country, eighty miles in length, containing in it forty great Towns, besides three hundred Castles. In the year of the Hegeira 323. Chemim the son of Menal, an Hermetical Preacher, persuaded them to pay no tribute, nor yield subjection to Fez, because the Lords thereof were unjust, bearing himself for a Prophet, and in small time gate into his hand the spiritual & temporal sword, holding the same by force & arms. But after that joseph had built Morocco, he sought by Catholic Doctors of the Mahometan Religion, to reduce them from their Heresy, but they slew them, and with an Army of 50000. marched towards Morocco to expel thence the house of Luntuna, but by this means brought destruction to themselves; joseph getting the better, and spoiling their Country, ten months together, with great cruelty. It is thought that a Million of people by famine, sword, rocks, and rivers, were consumed: and Temesna was left to be inhabited of Wolves, Lions, and civet-cats, 150. years: at which time King Mansor gave the possession of Temesna to certain Arabians, who fifty years after were expelled by the Luntune Family, recovering the Kingdom from the house of Mansor; and after, the Marin Family prevailing gave it to the people of Zenete and Haora, in meed of their service, which they had done to the Marins against the King and Patriarch of Morocco. From which time they have enjoyed the same almost two hundred years. Anfa was a Town of great trade with the English and Portugals, and by these utterly razed: and so the Arabians served the next City Mansora. Nuchaila, sometimes famous for their plenty of corn, of which it is recorded, that they would give a Camel's burden for a pair of shoes, hath now but a few bones left of her carcase, namely a piece of the wall, and one high steeple, where the Arabians, after they have ended their tilth, lay up their instruments of husbandry, none daring to steal his Neighbour's tools, in reverence of a Saint of theirs, there buried. Rebat is a Town furnished with Colleges, and Temples, the model of Morocco. At Sella was King Mansor buried, where he had built a stately Hospital, and Palace, a beautiful Temple, and a Hall of Marble cut in Mosaike work, with glass windows of divers colours, wherein he and his posterity were buried. I saw, saith Leo, the Sepulchre, and copied out the Epitaphs of thirty of them. Madur Anvan by the ruins testifieth her sometime proud buildings, hospitals, Inns, and Temples. In Thagia is visited the Sepulchre of a holy man, which lived in the time of Habdul Mumon the Calif or Patriarch, who wrought great miracles against the Lions, where with the Town is much molested. Ettedle, a Mahometan Doctor, wrote a Legend of his miracles, which Leo saith he had read, and supposed that they were done either by Natural or Devilish Magic. The Fessans after their Easter, yearly resort to his Tomb with such numbers of men, women, and children, and their Tents, that they seem an Army. It standeth from Fez 120. miles, so that their going and returning in this Pilgrimage lasteth fifteen days. My Father carried me yearly thither when I was a child, and since, I have been there many times, by reason of many vows which I made, being in danger of Lions. Where Zarfa stood, the Arabians now r Segesest, ubi Troia fuit. sow corn. The Territory of Fez hath on the West the River Buragrad; on the East, Inaven; on the North, Subu; and Atlas on the South. Sella was built by the Romans, sacked by the Goths, subject since to Fez. The buildings are of Mosaike work, supported with marble pillars: even the shops are under fair and large porches, and there are arches to part occupations. All the Temples are beautiful. In this Town the Genoese, English, Flemings, and Venetians, used to trade. The Spaniards took it in the 670. of the Heg. but lost it again within ten days. Fanzara was destroyed by Satrid. who with certain Arabians besieged Fez seven years together, and destroyed the Villages in the Country about. Mahmora was made famous by the slaughter of the Portugals, whose blood died the Sea three days together, blushing to see the barbarous Barbarian spill so much Christian blood. Leo was there present, and numbereth the slain Christians at ten thousand, besides the loss of their ships and Ordinance, whereof the Moors took up four hundred great brass pieces out of the Sea, in the year of the Heg. 921. Fez, or Fez, was built in the time of Aron the Calif, in the 185. year of the Heg. or mahumetical computation. It had this s Fez signifieth gold, in Arabian. golden title, because on the first day of the foundation there was found some quantity of gold. The Founder was named Id●is is, Aaron's near Kinsman, to whom the Califaship was more due. For he was Nephew of Hali, Mahumets' cozen, who married t Elsewhere called Fatima. Falerna, Daughter of Mahomet, and therefore, both by Father and Mother of that kindred: whereas Aron was but in the half blood, being Nephew to Habbus, the Uncle of Mahumet. Howbeit both these families were deprived of the Califate: and Aron by deceit usurped u Of this read our third book: the difference seemeth to be more in names then truth. For Aaron's grandfather feigned himself willing to transfer that dignity to Hali, and caused the house of Vmene to lose it, and Habdulla Seffec become the first Caliph who persecuted the house of Hali openly, chase some into Asia, and some into India. But one of them remained in Elmadina, of whom (because he was old and religious) he had no great fear. His second Sons grew in such favour, with the people, that they were forced to flee, and one being taken and strangled, the other, which was this Idris, escaped into Mauritania, where he grew in such reputation, that in short time he got both swords into his hand, and dwelled in the Hill Zaron, thirty miles from Fez, and all Mauritania paid him Tribute. He died without issue, only he left his slave with child; she was a Goth become Mahometan, and had a son, which after his father was called Idris. He succeeded in the Principality, and was brought up under the discipline of a valiant Captain, named Rasid: and began to show great prowess at fifteen years. He afterwards, increasing in power, built on the eastside of the River a small City of three thousand Families. After his death, one of his sons built an other City on the Westside: both which Cities so increased, that there was small distance between them. An 180. years after, there arose civil wars betwixt these two Cities, which continued a hundred years. And as Esop's Kite served the Mouse and Frog, so joseph of the Luntune Family, apprehending this advantage, took both their Lords, and slew them, and thirty thousand of the Citizens. He broke down the walls which parted the two Cities, and caused many Bridges to be made, and brought them both to be one City, which he divided into twelve Wards. The City is now both great and strong. x The sweet situation of Fez. It seems that Nature and Art have play the wantoness, & have brought forth this City, the fruit of their dalliance: Or else, they may seem corrivals, both, by all kind offices, seeking to win her love: So doth the earth seem to dance, in little Hillocks and pretty Valleys, diversifying the soil: so doth the River disperse itself into manifold channels, no sooner entering the City, but it is divided into two arms, where with it embraceth this lovely Nymph: and these subdivided, as it were, into many fingers, in variety of watercourses, insinuating itself unto every street and member thereof: and not contented thus in public to testify affection, finds means of secret intelligence with his love by conduit-pipes, closely visiting every Temple, College, Inn, Hospital (the special chambers of his Spouse,) Yea & almost every private house: from whence with an officious service he carrieth the filth that might offend either sight or sent of his Bride, which still enjoying, he wooeth, and ever wooing enjoyeth. Neither is Art behind in his proffered courtesies, but still presents her with Mosaike works, as chains and jewels to adorn her: with fine bricks and stones framed into most artificial Fabrics, both lovely for delight, and stately for admiration. The roofs of their houses are adorned with Gold, Azure, & other excellent colours, which are made flat for the Inhabitants use and pleasure: whose houses are richly furnished, every chamber with a press curiously painted and varnished. And who can tell the exquisiteness of the portals, pillars, cisterns, and other parts of this City's furniture? Once, let the Temples therein a while detain your eyes, whereof there are in Fez, together with smaller Chapels or Mosques, about seven hundred, fifty of which are great and fair adorned with marble pillars, and other ornaments, the chapters thereof wrought with Mosaike and carved works. Every one hath his Fountains of marble, or other stones not known in Italy. The floors are covered with mats, closely joined, and so are the walls a man's height lined therewith. Every Temple hath his steeple after the Mahometan manner, whereon they, whose office it is, ascend and call the people at the appointed hours to prayer: there is but one Priest thereunto, who saith their service there, and hath charge of the revenue of his Church, taking accounts thereof, to bestow it on the Ministers of the said temple, namely those which keep the lamps light in the night, the Porters, & them which cry in the nighttime, to call them to Church. For he which crieth in the daytime, is only freed from tenths, and other payments, otherwise hath no salary or stipend. There is one principal and (if we may so term it) Cathedral Church, called the Temple of Caruven, so great, that it containeth in y This compass is to be understood of all the buildings. circuit about a mile and half. It hath 31. Gates, great and high. The roof is 150. Tuscan z Braccia di Toscana. yards long, and little less than 80. broad. The steeple is exceeding high. The roof hereof is supported with 38. arches in length, and 20. in breadth. Round about are certain Porches on the East, West, and North, every one in length 40. yards, and in breadth 30. Under which Porches or Galleries are Magazines or Storehouses, where in are kept lamps, oil, mats, and other necessaries. Every night are lighted 900. lamps; for every arch hath his lamp, especially that row of arches which extends through the mid-quire, which alone hath 150. lamps, in which rank are some great lights made of brass, every of which hath sockets for 1500. lamps. And these were bells of certain Cities of Christians, conquered by the Fessan Kings. About the walls of the said Temple within, are pulpits of divers sorts, wherein many learned Masters read to the people such things as pertain to their faith and spiritual law. They begin a little after break off day, and end at Vnbora di giorao. one hour of the day. In Summer they read not but after 24. hours or Sunset, and continued till an hour and half within night. They teach aswell moral Philosophy, as the Law of Mahomet. Private men read the SommerLectures, only great Clerks may read the other, which have therefore a large stipend, and books, and candles, are given them. The Priest of this Temple is tied to nothing but his Mumpsimus, or Service. Also he taketh charge of the money and goods, which are offered in the Temple for Orphans: and dispenseth the revenues that are left for the poor: every holy day he dealeth to the poor of the City money and corn, according as their necessity is more or less. The Treasurer of this Church is allowed a Ducat a day. He hath under him eight Notaries, each of which have six Ducats a month: other six Clerks gather the Rents of Houses and Shops, which belong to the Church, retaining the twentieth part thereof for their wages. Moreover, there are twenty Bailiffs of the husbandry, that oversee the labourers. Not far from the City are twenty Lyme-kills, and as many Brick-kills, serving for the reparations of the Temple, and the houses thereto belonging. The revenues of the Temple are a This may be reckoned as old rent with us, which now is exceedingly improved: for L●o wrote this, An. 1526. of his former observations. two hundred Ducats a day. The better half is laid out on the premises. And if any Temple of the City or Moschee be without revenue, they are hence furnished with many things. That which remains goeth to the common good of the City. In the City are two principal and most stately Colleges of Scholars, adorned with Mosaikes and carved works, paved with marble and stones of Maiorica. In each of them are many chambers; in some Colleges are a hundred, in some more, and in some less. They were all built by divers Kings of the Marin Family. One is most beautiful, founded by King Abu Henon. It is adorned with a goodly Fountain of marble, and a stream continually running: there are three Cloisters, or Galleries, of incredible beauty, supported with eight square Pillars of divers colours, the arches adorned with Mosaike of Gold and fine Azure. The roof is of carved work. About the walls are inscriptions in Verse, expressing the year of the foundation, and praises of the Founder. The gates of the College are of brass, fairly wrought, and the doors of the chambers carved. In the great Hall where they say their prayers is a Pulpit, that hath 9 stairs to it, all of ivory & Ebony. This College cost the founder 480000. Ducats. All the other Colleges in Fez hold some resemblance with this, and in every of them are Readers or Professors in divers Sciences, provided for by the Founders. In old times the Students were wont to have their diet and raiment allowed for 7. years, but now they are allowed only their chamber: for the b Bellona, enemy to the Mu● ses. wars of Satrid consumed their possessions. So that now there remains but little wherewith they maintain their Readers, and of them some have 200. Ducats, some 100 yearly, and some less. And there abide in the said Colleges, only a few strangers maintained by the alms of the citizens; When they will read, one of the auditors readeth a Text, and the Reader than readeth his Comments, and brings some exposition of his own, and explaineth the difficulties. And sometimes in his presence the Students dispute of that argument which he handleth. There are many Hospitals in Fez, not inferior in building to the Colleges aforesaid. In them strangers were entertained three days at the common charge. But in the time of Satrids' war the King sold their revenues. Now, only learned men and Gentlemen receive entertainment, and poor persons relief. There is an other Hospital for diseased strangers, which have their diet, but no physic allowed them. Here also mad men are provided for. In this Hospital Leo in his youth had been a Notary. There are in Fez a hundred bathstoves well built, with four Halls in each, and certain Galleries without, in which they put off their clotheses. The most part of them pertain to the Temples and Colleges, yielding them a great rent. They have a yearly festival wherein all the servants of the Baths with trumpets and great solemnity go forth of the Town, and gather a wild Onion, which they put in a brazen Vessel, and bring it solemnly to the hothouse door, and there hung it up in token of goodluck. This Leo thinks to be some sacrifice, observed by the ancient Moors, yet remaining. Every African town had sometimes their peculiat feast, which the Christians abolished. Inns here are almost two hundred, built three stories high, and have a hundred and twenty chambers a piece, with Galleries afore all the doors. But here is no provision of bed or board for strangers. The Innkeepers of Fez are all of one family, called Elcheva, and are attired like women, shave their beards, become womanish in their speech, yea degenerate even to the wheel and spindle. They are so c Infamous Inn keepers. odious (except to base villains that resort thither) that the better sort of people will not speak to them: and may not enter the Temple, Burse, or Bath, nor into those Inns next the great Temple, where Merchants are entertained. There are thousands of mills, all almost pertaining to the Temples and Colleges revenue. Each trade in Fez hath a peculiar place allotted thereto, the principal whereof are next the great Temple: as Scriveners, Booksellers etc. every trade by themselves. The Christian captives rest only upon Fridays, and eight other days in the year festival to the Moors. There are six hundred fountains walled about, the waters whereof are conveyed by conduits to the Temples, or other places, because the River is sometimes dry. They have in Fez a judge for criminal! causes, and an other for questions of Religion. A third that deals in Matrimonial cases. From these there lieth an appeal to the high Advocate. The judges of Mahomet's law in matters of conscience have no allowance for the same. Their marriages are thus. When the Father of the Maid hath espoused her to her d The man never seethe his Bride before marriage: but sends his Mother, or some other Woman to see her: and upon that report agreeth with the Father. lover. They go with their friends to Church, & have with them two Notaries which draw the covenants agreed betwixt them into writing. The Father bestows a dowry or portion of money, apparel, and such like; seldom, of land. When the Bridegroom fetcheth her home, she is set in a cabinet, covered with silk, and carried by Porters, accompanied with her Kins-folks, & much minstrelsy: and the Bridegrooms friends go before with torches, and her kinsmen after, toward the great Church. Than he hasteth home, expecting his Bride in his chamber, whom her Father, Brother, & Uncle, bring and deliver to his Mother: & he setting his foot on hers, shuts the chamber door. At which a woman standeth and receiveth of him a napkin stained, which she showeth to the assembly as a testimony of the Bride's virginity: but if she be not found a Maid she is returned to her friends with shame, and the guests go home without their feast. They hold great feasting also at the circumcision of their male-childrens, which is the seventh day after they are borne. The Barber or Circumciser is presented with gifts of all the invited guests. Than followeth mirth and jollity. They use dance, but the women apart by themselves without men. There is a remainder of holy days instituted by the Christians which themselves understand not. On Christmas Even they eat a salad made of divers herbs, and seethe all kinds of pulse which they feed upon. On newyears day the children go with masks on their faces to the houses of Gentlemen, and have first-fruits given them for singing certain songs. On the feast of S. john Baptist they use to make bonfires. They make a feast, called Dentilla, (when their children's teeth begin to grow) unto other children. When a man dies, the women put on sackcloth, and defile their faces with dirt. They call to them those wicked men in women's attire, which have four square drums, to the sound whereof they sing mournful ditties, in praise of the dead party. At the end of every verse the women utter most hideous shrieks & outcries, tearing their hair and beating their breasts & cheeks, till they be all imbrued with blood. And thus they continued seven days, and then intermit their mourning forty days, after which space they resume the same for three days, as before. But the better sort behave themselves more modestly. At this time all the widows friends come about her to comfort her, and sand her divers kinds of meats: for in the mourning house they may dress no meat at all, till the dead be carried out. The woman which looseth her Father, Brother, or Husband, never goes forth with the Funeral. At some festivals, the youths of one street will fight with clubs against the boys of an other street, and sometimes betake them to other weapons, and kill one an other. Sometimes they use these bloody frays without the City, the Officers forcing them to better order. There are many Poets which pen amorous Sonnets: and on Mahomet's birthday make verses in his commendation, resorting early to the Palace, and there ascending the Tribunal, read their verses to the people: and he whose verses are best, is pronounced that year Prince of the Poets. The Marin Kings on that day used to entertain the learned men, and to reward the best Poet with a hundred ducats, a horse, a woman-slave, & the King's robes which he ware that day. In Fez are two hundred Grammar Schools, built like great Halls. Every day they learn one lesson of the Alcoran. They read and writ not in books, but in great e These tables are boards like horn books, when one lesson is learned, that is wiped out, and an other written: & so throughout the Alcoran, till all be learned. tables. In seven seven years they learn the whole Koran by heart. And then the father inviteth his sons Schoolfellows to a banquet: and his son rides through the street in costly apparel, both which are lent by the Governor. The other boys ride and sing songs in praise of GOD and Mahumet. On Mahumets' birthday every boy must carry a torch to school curiously wrought, some weighing thirty pound, which they light before day, and let them burn till Sunrising, singing all the while the praises of Mahumet. The Schoolmasters have the remnant of the wax which sometimes they cell for a hundred ducats. They are free Schools anciently built. In the Schools, and also in the Colleges, they have two days of recreation every week, wherein they neither teach nor study. There be three kinds of Fortune-tellers, or Diviners. One of which useth Geomanticall figures: others power a drop of oil into a glass of water, which becometh clear as a seeing glass: in which they say they see strange sights, ranks of Devils, like armies, some traveling, some passing over a River, etc. When the diviner seethe them quiet, he demandeth such questions of them as he will, and the Devils with gestures return answer. The third sort are women-witches, which make the people believe that they are acquainted with Devils of divers sorts, read, white, black: and when they will tell any man's fortune they presume themselves with certain odours, whereby (as they say) the Devil entereth into them, and their voice is presently altered, as if the Devil spoke within them. And then they that come to inquire ask their questions, and so having left their present for the Devil, departed. These f Female fifthinesse. women use unlawful lusts between themselves in mutual filthiness: and if fair women come to them they will demand the devils fee, that they may have such dealing with them. Yea some addicting themselves to these abominable practices will feign themselves sick, and sand to one of these witches, which will affirm, that she is possessed with a Devil, and cannot be cured, except she become one of their society. The foolish husband believes, consents, and makes a sumptuous feast at that her devilish admission. Others will conjure this Devil with a cudgel out of their wives: others feigning themselves to be possessed with a Devil, will deceive the witches, as they have deceived their wives. There are Exorcists or Diviners, called Mubazzimi, which cast out Devils, or, if they cannot, they excuse themselves, and say it is an aery spirit. They writ characters, and frame circles on an ash-heape, or some other place: then they make certain signs on the hands or foreheads of the possessed party, and perfume him after a strange manner. Than they make their enchantment, and demand of the spirit, which way he entered, what he is, & his name: and then command him to come forth. Others there are that work by a Cabalistical rule, called Zairagia, and is very hard: for he that doth this must be a perfect ginger and Cabalist. Myself (it is Leo's report) have seen an whole day spent in describing one figure only. It is too tedious here to express the manner. Howbeit, Mahomet's law forbids all divination, & therefore the Mahometan Inquisitors imprison the Professors thereof. There are also in Fez some learned men which give themselves the surnames of Wisemen and moral Philosophers, which observe laws not prescribed by Mahumet: some accounted them Catholic, others not, but the vulgar hold them for Saints. The law forbiddeth lovesongs, which they say may be used. They have many rules and orders, all which have their Defenders and Doctors. This Sect sprang up fourscore years after Mahumet. The first Author thereof was Elhesen Ibnu Abilbasen, who gave rules to his Disciples, but left nothing in writing. About an hundred years after came Elbarit Ibun Esed, from Bagadet, who left volumes of writings unto his Disciples: But by the Lawyers was condemned. Fourscore years after, under an other famous Professor, that law revived, who had many Disciples and preached openly. But by the Patriarch and Lawyers, they were all condemned to lose their heads; the giddy receptacles of such fantastical devotions. But he obtained leave of their Caliph or Patriarch, that he might try his assertions by disputations, with the Lawyers whom he put to silence. And therefore the sentence was revoked, and many Colleges built for his followers. A hundred years after Malicsach the Turk destroyed all the maintainers thereof, some fleeing into Cairo, some into Arabia. Not long after, Elgazzuls a learned man compounded the controversy; so reconciling these and the Lawyers, that the one should be called Conseruers, the other Reformers of the Law. After the Tartars had sacked Bagdat in the year of the Hegeira 656. these Sectaries swarmed all over Asia and Africa. They would admit none into their Society, but such as were learned, and could defend their opinions: but now they admit all, affirming g anabaptistical fancies in Fez. learning to be needless, for the Holy teacheth them that have a clean heart. Therefore they addict themselves to nothing, but pleasure, feasting, and singing. Sometimes they will rend their garments, saying, They are then ravished with a fit of divine love. I think rather superfluity of belly-cheer is the cause: for one of them will eat as much as will serve three, or else it is through wicked lust. For sometimes one of the principals with all his Disciples is invited to some marriage feast, at the beginning whereof they will rehearse their devout Orisons and Songs: but after they are risen from table, the elder begin a dance, and tear their garments, and if through immoderate drinking any catch a fall, one of the youths presently take him up, and wanton kiss him. Whereupon ariseth the Proverb, The hermits banquet, signifying, that the Scholar becomes his master's Minion. For none of them may marry, and are called hermits. Among these Sects in Fez are some rules esteemed Heretical, of both forts of Doctors: Some hold that a man by good Works, Fasting, and Abstinence, may attain to the nature of an Angel, the understanding and heart being thereby so purified, say they, that a man cannot sin, though he would. But to this height is ascended by fifty steps of discipline. And though they fall into sin before they be come to the fiftieth degree, yet will not God impute it. They use strange and incredible fastings, in the beginning, but after, take all the pleasures of the world. They have a severe form of living set down in four books, by a certain learned man, called Essehravar de Sehranard in Corasan. Likewise an other of their Authors, called Ibnul Farid, wrote all his learning in witty Verses, full of Allegories, seeming to treat of Love. Wherhfore one Elfargano commented on the same, and thence gathered the rule and the degrees aforesaid. In three hundred years none hath written more elegant Verses, which therefore they use in all their banquets. They hold that the Heavens, Elements, Planets, and Stars, are one God, and that no Religion is erroneous, because every one takes that which he worships for God. They think that all knowledge of God is contained in one man, called Elcorb, elect by God, and wife as he. Forty, among them are called Elanted, which signifieth blocks. Of these is Elcoth or Elcorb elected, when the former is dead: threescore and ten Electors make the choice. There are seven hundred and threescore and five others, out of whom those threescore and ten Electors are chosen. The rule of their order binds them to range unknown through the world, either in manner of fools, or of great sinners, or of them the vilest man that is. Thus some wicked persons of them go up and down naked, shamefully showing their shame, and like brute beasts will sometimes have carnal dealings with women in the open streets; reputed nevertheless by the common people for Saints, h Vide. l.3.c.7, as we have showed elsewhere. There is an other sort called Caballists, which fast strangely, eat not the flesh of any living creature: but have certain meats and habits appointed for every hour of the day, and of the night, and certain set prayers according to the days and months, strictly observing the numbers of them, and carry square tables with characters and numbers engraven in them. They say that good spirits appear to them, and talk with them, instructing them in the knowledge of all things. There was amongst them a famous Doctor, called Boni, which composed their rule and orders, whose book I have seen, seeming to favour more of Magic than the Cabala. Their notablest works are eight. The first, called Demonstration of light, containeth fastings and prayers. The second, their square Tables. The third, fourscore and nineteen virtues in the name of GOD contained, etc. They have an other rule among these Sects, called S●uach, the rule of hermits; the Professors whereof inhabit woods, and solitary places, without any other sustenance than those deserts afford. None can describe their life, because they are estranged from all human society. He that would see more of these things, let him read the book of one Elefacni, who writeth at large of the Mahometan Sects, whereof are threescore and twelve Principal, each maintaining his own for truth, and the way to salvation. Two are most predominant in these days; that of Leshari in Africa, Egypt, Syria, Arabia, and Turkey; and the other of Imamia in Persia, and Corasan, more lately broached. Although I have spoken before of the Saracen sects, yet could I not but follow Leo in his reports of them here. As for these i Gold-finders & Alchemists. Conjurers, which by art magic profess to find gold, which indeed lose gold to find it; and the Alchemists, which seeking to turn other metals into gold, turn their gold into other metals, and the books that both these have of their sciences: likewise the Snake-charmers, and other base people, I pass over. In the Suburbs of Fez are a hundred and fifty caves, hewn out of excellent marble, the lest of which will hold a thousand measures of corn. This is the sink of Fez where every one may be a Vintner and a Bawd. another suburb hath two hundred families of Lepers, which are there provided for: and all of that quality forced to keep there. In new Fez the jews have a street, wherein they have their houses, shops, and Synagogues: and are marvelously increased since they were driven out of Spain. They are goldsmiths: for the Mahometans may not be of that trade, because they say it is usury to cell things made of gold or silver for more than their weight, which yet is permitted to the jews. They live in exceeding contempt, not being permitted to wears shoes, but in steed thereof use socks made of rushes. They wear a black turban, and if any will wear a cap he must fasten a read cloth thereunto. They paid to the King of Fez monthly in Leo's time one thousand and four hundred ducats. The Mahometan temporal Lords are not by their law to hold any other revenue, then of every subject which possesseth an hundred ducats, two & a half for Tribute, and of corn the tenth measure yearly. Yea, this is to be paid into the Patriarch or Califs hand, who should bestow that which remaineth over and above the Prince's necessity, on the common profit; as, for the poor, and maintenance of wars. But now the Princes have tyrannized further, especially in Africa, where they have not left the people sufficient for their needments. And therefore Courtiers are odious (no less than the Publicans sometimes among the jews) no man of credit vouchsafing to invite them to their tables or receive gifts from them; esteeming all their goods theft and bribery. Nor may any Mahometan Prince wear a Diadem, which yet it seems is now broken. In Gualili a Town of Mount Zarhon is Idris, of whom before is spoken, buried; all Barbary religiously visiteth his Sepulchre. Pharaoh is the name of a Town, by the vulgar supposed the work of Pharaoh, which fond conceit grew from a book, entitled, The book of the words of Mahomet, taken out of an Author, called Elcalbi, which saith with Mahomet's testimony, that there were four Kings which ruled all the world; Two faithful, and two unfaithful: the two former, Solomon and Alexander Magnus: the two later, Nimrod and Pharaoh. The Latin inscriptions there seen show it was the work of the Romans. In Pietra Rossa, a Town by, the Lions are so tame that they will gather up bones in the streets, the people not fearing them. The like Lions Tame Lions. are in Guraigura, where one may drive them away with a staff. At Agla the Lions are so fearful that they will flee at the voice of a child; whence a coward braggart is proverbially called a Lion of Agla. Shame is the name of a Castle, so called of their shameful covetousness; which, when they once requested the King then entertained amongst them to change, he consented. But the next morning, when they had brought him vessels of milk, half filled up with water, hoping the King would not perceive it, he said that none could altar nature, and so left them, and their name to them. We have now passed two Provinces of the Kingdom of Fez: the third is named Azgar, which hath the rivers Buragrag, on the West; Bunasar, on the South; the Ocean, on the North; and Eastward, the Mountains. Here standeth Caesar Elcabir, which King Mansor gave to a poor Fisher, who had given him kind entertainment in his cottage one night when he had lost his company in hunting. In it are many temples, one College of Students, and a stately Hospital. Habat, the fourth Province or Shire of this Kingdom, is next hereunto, and containeth almost 100 miles in length, and 80. in breadth. Ezaggen, a Town of Fez, are permitted by an ancient privilege of the Kings of Fez to drink wine, notwithstanding Mahomet's prohibition. Arzilla, saith Leo, was taken by the English, than worshippers of Idols, about 900. years after Christ. The Religion, I think, deceives him. He adds, that the Town remained without habitation 30. years, & then one of the Mahometan Patriarches of Cordova, than Lord of Mauritania, re-edified it. Of the acts of the English it is not unworthy the rehearsing, l T. Walsingham hist. Hen. ●c. 5. That Seut or Ceuta (there written Sunt) was taken by the Portugals, through the assistance of English Merchants, An. 1415. julian, the Earl of Seut, brought the Moors first into Spain, in the year of the Heg. 92. In it were many Temples, Colleges, and learned men. Errif gins at the straits of Gibraltar, and stretcheth Eastward to the River Nocor 140. miles. The Inhabitants are valiant, but are excessive drinkers. Mezemme & Bedis, or Velles de Gumera, are chief Towns in it. On Mount Beni jerso was built a fair College, & the Mahometan law publicly taught therein: the inhabitants therefore freed from all exactions. A tyrant destroyed this College, and slew the learned men. The books therein were valued worth four thousand ducats. This was An. 1509. In Mount Beni Guazeval is a hole, that perpetually casteth up fire; wood cast in, is suddenly consumed to ashes: some think it hell-mouth. In Mount Beni Mesgalda were maintained many Mahometan Doctors, and Students, which would persuade the people to drink no wine, which themselves will not abstain from. Garet the sixth Shire of this Kingdom, lieth between the Rivers Melulo and Muluia. The seventh is Chauz, reputed the third part of the Kingdom, between the River Zha and Guruigara. Herein standeth Tezza, adorned with Colleges, Temples, and Palaces. A little River springing out of Atlas runs thorough the chief Temple, which is greater than that at Fez. There are three Colleges, and many Baths and Hospitals. Each trade dwells by themselves, as at Fez. I was acquainted (saith Leo) with an aged fire in this City, reputed a Saint, and enriched exceedingly with the people's offerings. From Fez did the people resort to visit him with their offerings, which is fifty miles: he seemed to me to be a deceiver. In Mount Beni jesseten are many iron mines, and the women in great bravery wear iron rings on their fingers and ears. Ham Lisnan was built by the Africans, and borrowed the name from the Fountain of an Idol, whose Temple was near the Town: to which at certain times in the year resorted men and women in the night: where, after Sacrifices, the candles were put out, and each man lay with the woman he first touched. Those women were forbidden to lie with any other for a year after. The children begotten in this adultery, were brought up by Priests of the Temple. The Moors destroyed this Holy-Stewes, and the Town, not leaving any mention thereof. In Mount Centopozzi are ancient buildings, and near thereto a spacious Hole, or dry Pit, with many rooms therein: they let men down into the same by Ropes with lights, which if they go out they perish in the pit. Therein are many Bats which strike out their lights. In the Mountains of Ziz there are Serpents so tame, that at dinner time they will come like Dogs and Cats, and gather up the crumbs, not offering to hurt any. Thus much of the Kingdom of Fez out of Leo, a learned Citizen of Fez, and great traveler, both in the places and Authors of Africa: whom Ortelius. Maginus; Boterus follow, commended by m Bodin. Method c. ●. Ant. Pess. de hist. Apparat. l. 16. ser. 7. c. 2. Bodinus, Possevinus, and others, as the most exact writer of those parts, and translated into English by Mr. Porie, from whom if I serve in divers things, impute it to the Italian Copy of Ramusius, which differeth not a little, especially in these things I have here set down, from the English. I thought good here also to add out of others some such customs and rites as they observe in Fez, and other parts of this Kingdom n History of Barbary. Ro. C. Their circumcision is used in their private houses. Women may not enter the Moschee for their often uncleanness, and because Eve first sinued. The eight day after a child is borne the Parents sand for a jalby or Priest, and some old men and women, where after a few prayers said, the women wash the child all over with water, and give the name, making a banker. But sometimes the circumcision is deferred divers years after this ceremony, as the Father thinks meet. Their fasts they observe very strictly, not so much as tasting water till the Stars appear. Yea, divers have been seen by their rigour in this superstition to faint, and some to die. A certain Moore in the time of their Lent (which continueth thirty days) in the company of an English Gentleman, being thirsty with heat and travel, went to a conduit in Morocco (where the same religion is professed as in Fez) & there drinking, was so reviled of the people, that in a desperate anguish he slew himself with his dagger. Yet doth their law allow an exchange some days of this Lent, with other days in the year following, if travel then hinder. Their feasts and fasts are at the same times and in the same manner that the Turks observe, of which is before spoken. Their Easter they call Rumedan: their Whitsuntide, Lidhiber: their Michaelmas, Lashour: their Candlemas, Lidshemaw: (if it be lawful thus to parallel those vain superstitions with Christian observations.) In this last feast, which seemeth to be the same that Leo calls Mahomet's birthday, every one must have a candle for himself, and for every Son in his house. The King hath that day candles carried to him, some like Maypoles, other like Castles, six or eight men carrying one of them: so artificially composed, that some are in making six months. That night the King doth hear all the law read: the like is done in all other Churches. The Talby that cannot read all their law in a night is held insufficient for his place. They go (saith my Author) six times in four and twenty hours, (which is once oftener than is written of the Turks, except on their Sabbath) to their prayers, first washing themselves, as they do also after the offices of nature, & after company with their wives, thinking thereby to be washed from their sins. Their times of prayer are, two hours afore day, the first: when the Monde●, or sexton crieth in the steeple (as you may read in our Turkish relations) & then may no man touch his wife, but prepare himself to pray (with washing or other devotions) either in his own house, or at Church. After their public prayers the Talby sits down and spends half an hour in resolving the doubts of such as shall move any questions in matters of their law. The second time of prayer is two hours after, when it is day. The third at noon. The fourth at four of the clock in the afternoon. The fift at the twilight. The last, two hours after. In the first of these they pray for the day; in the second they give thanks for it; in the third time they give thanks for that it is half passed; in the fourth they desire the Sun may well set on them; at twilight they give thanks after their daily labours; the lasttime, they desire a good night. They think it unseemly to eat meat with their left hands, and hold it unclean, and do all with their right hand. Their Sabbath or Friday is not exempted from work: Only they are then more devout in going to Church. Their Churches are not so fair generally as in Christendom, nor have seats in them; ornaments, or bells: (only the floors are matted) they are also poor for the most part; as are their Churchmen. Their liturgy is very short, not so long as the Pater ●oster and Creed: other set form they have not, but every one prays after his own pleasure. Although the Moor may have four wives, & as many Concubines as he can purchase, yet few marry four, because the wives friends will have a sufficient bill of Dowry for her maintenance, which none but rich men can perform: and again, the wives challenge his night's company, and that in course: if any be neglected, she complains to the Magistrate, and he forceth the husband to his duty, or else to sand her home with her Dower, and a bill of divorce. The Concubines are embraced with more stolen pleasures. That bill of Dower holdeth the husband in awe, which else would make a slave of his wife, or still change for younger flesh. The Bride is bedded before her husband see her: and if he found her not a Virgin, he may turn her home and keep her portion by law. For their funeral rites; when one is dead they presently wash him, & speedily put him into ground (the heat so requiring) and after that, the women at convenient times have a custom to meet, & make memorial of their deceased friends with remembrance of their virtues, which they think causeth men to have more respect to their good name. Their other obsequies are before declared. The King useth to sit in judgement on Fridays in the afternoon: and the Musti sits with him at other times in judgement: but on the Friday he sits alone by himself. Of these Muftis are three; one at Morocco; an other, at Fez; the third, at Taradant in Sus, an other part of this Seriffian Kingdom. Other judges sit all the year long two hours before noon, and as many after. Before these every man pleads his own cause: and if the witnesses can be proved to be infamous of life, or not to say their prayers six times a day, their testimony is disabled. The Scrivanos' are Talbies', which assist the judge, and in his absence supply his place. The Fokers or Saints (Leo before calls them hermits) devil in the best places of the Country, keep great hospitality for all travelers, whither any man may come for a night, and be go in the morning. They give great example of moral living, and alms to the needy, comprimising matters of difference betwixt parties and repressing disorders. They are much loved and respected, and their houses are holden sanctuaries, whose privileges the King will not break, but upon weighty reasons. CHAP. XI. Of the Kingdom of Morocco, with a discourse of the Kings thereof, and of the Seriff, xarif, or jarif, and his posterity, now beginning in Barbary. THis Kingdom is situate a Boter. part. I Maginus. between Atlas and the Atlantike Ocean, bearing name of the chief City thereof: fruitful of corn, oil, grapes, sugar, honey, and cattle. They make fine cloth of Goat's hair, and of their hides that leather b Cordovan Jether of Morocco. which hence is called Marocchine. This Kingdom is divided into seven Provinces, through which we intent our next perambulation, taking Leo c Leo. part. 2. for our guide: beginning at Hea, which on the North and West hath the Ocean, Atlas on the South, and the River Esisnual on the East. The people feed on cakes of Barley, and on a pap, or hasty-pudding of barley meal, which being set in a platter, all the Family compass about, and rudely with Nature's spoons claw forth those dainties. Nappery they use none, a mat laid on the ground serveth for table and cloth, and stools too. Caps are the privileges of age and learning. Linen shirts are almost banished their Country: and so are Arts liberal and mechanical, except some simple Lawyer which can make some shift to read, and a Surgeon to circumcise their children: Their physic is cauterising as men deal with beasts. They are always in mutual wars one with an other, yet will not they injury a stranger, who if he would travel amongst them, must take some harlot, or wife, or religious man, of the adverse part with him. At Tednest, one of their Cities, such respect is had to strangers, That if a Merchant come thither and hath no acquaintance, the Gentlemen of the City cast lots who shall be his Host, and they use him kindly, looking only for some present at his departure, in token of thankfulness. And if he be a meaner person, he may choose his Host without any recompense at all. In the midst of the City was a great & ancient Temple with many Priests attending their devotions, besides other meaner Oratories. This City hath since been ruined and desolate. In Teculeth were 1000 households, four hospitals, one beautiful Temple, & a house of religious persons: destroyed it was by the Portugals, An. 1514. as Hadecchis had been the year before. Ileusugaghen is another town of Hea, or of Hell rather, so full is it of confusion, blood, and murders, besides the want of learning, civility judges, Priests, or whatsoever else may detain those men from a beastly or divelishmetamorphosis. The Seriff, being made a Prince of Hea, brought me thither to be a judge, but for fear of Treason amongst them we were glad to leave them. How far off in manners is their near neighbour Tesegdelt? Where a guard is set at gates not so much to keep out enemies, as to entertain strangers, whom at his first coming they ask if he have any friends in the City: if not, they must provide him entertainment at free cost. They have a most beautiful Temple, furnished with Priests. Taglesse, the next town, is a den of thieves and murderers. When I was there, such a swarm of Locusts overspread the Country, that scarce might a man see the earth, eating up their first-fruits. Culeihat was built of a cetraine Sectary in our time, first a Preacher, attended with troops of Disciples, after, a cruel and merciless tyrant, murdered at last by one of his wives for lying with her Daughter: and then his villainies being manifested, the people put all his followers to the sword. Only a Nephew of his fortified himself in a Castle, which he held maugre all their might, and burying his Grandfather, taused him to be adored as a Saint. Homar Seijef was the name of that Rebel. The other parts of Hea are like the former, some exceeding Hospital and courteous, some brutish without divine or human learning or living. Great store of jews live here, and in Mount Demensera are of those jews which are called d Karraini Scripture-Iewes. Carraum, of the rest accounted Sectaries. These reject the Traditions, and hold them only to the written Scriptures (as in our jewish relations ye have read.) In Mount Gebelelhadih are many hermits, which live on first-fruits of Trees, and water, so reputed of the simple people, that all their doings are accounted miracles. Sus is the second Region of this Kingdom, lying Southwards from hence on the other side of Atlas, so called of that River which is the Eastern border thereof, otherwhere bounded with the Sea and the Deserts. At Messa near the Sea side is a Temple holden in great veneration. Many Historians affirm that from this Temple shall come that just Califa, of whom Maho●●●et Prophesied. There also they say the Whale vomited up jonas. The Rafters and beams of the Temple are of Whales bones; which usually are there left dead on the Shore. This the common people esteem to proceed from some divinity of that Temple: but the true cause is certain sharp Rocks a little off in the Sea. I myself was invited by a Gentleman, who showed me a Whale's fibbe, so huge, that lying on the ground in manner of an Arch, under it, as it were through a gate, we road on our Camels, our heads not reaching to touch it. It had been there kept a hundred years for a wonder. Amber is there found in abundance, which some think proceeds from the Whales, and is either the Ordure or the sperm and feed thereof. Teijent is a City of Sus, wherein is a great Temple, and an Arm of a River passeth through the same. There are many judges and Priests, whom in their Ecclesiastical affairs they obey. Tarodant hath three thousand Families: sometimes the place where the King's Lieutenant or Deputy resideth. Tedsi is much greater, adorned also with a Temple, and furnished with Priests and Ministers: judges and Lecturets paid at the common charge. In mount Hanchisa it snows in all seasons of the year, and yet the inhabitants go thinly clothed in the sharpest Winter. The Region of Morocco is threesquare: confined with the mountains Nefisa, on the West; and Hadimeus, on the East; between the Rivers Tensist, & Esifinuall. The country in fertility of soil resembleth Lombardy. Morocco (which some think to be Bocanus Hemerus of Ptolomey) was built (saith Leo) by joseph son of Tessin, King of the people of Lontuna. It was built by the advice of excellent Architects, & cunning workmen. In the time of Hali son of joseph, there were in it ten thousand fires or Families, and more. It had four and twenty gates: was strongly walled: furnished with Temples, Baths. Colleges, Inns, after the African manner. One most slately temple was built by Hali, and called by his name. But a successor of that kingdom, called Abdul Mumen caused to berazed, and built again, and called after his own name, howbeit the name of Hali is still continued in the Title, all that his cost not withstanding. This Abdul Mumen, who was the second that by rebellion succeeded in the kingdom, built an other Temple, which Mansor enlarged fifty yards or ells on every side, adorning it with many Pillars fetched out of Spain. He made a cistern or vault built under it, as large as the temple itself; and covered the Temple with lead, with leaden pipes from the roof, to convey the rain water that fell thereon, into the cistern. He built thereon a steeple like the Coliseo or Amphitheatre at Rome, of great hewn stone. The compass of this steeple or tower is a hundred Tuscan yards or ells, higher than the steeple of Asenelli at Bononia. There are seven losts one above another, very fair and light some. Upon the top of this tower is built a little turret, the top whereof is as a needle or spire: and it containeth five and twenty yards in compass, and is as high as two great lances, with three lofts therein, one higher than the other. On the top of this spire is a broach with three globes of silver one under an other, the greatest below, and the lest highest. From the top hereof the mountains of Azafi may be easily seen, a hundred and thircie miles off: and a tall man on the ground seems as little as a child of a year old. The plain country fifty miles about is hence discerned. It is one of the greatest Temples in the world; and yet not frequented, the people assembling thither to their devotions, but on fridays: the city itself near this Temple is ruinated, so that the passage is made difficult by the ruins of houses. Under the porch or gallery of this Temple were sometimes a hundred shops of Booksellers, and as many over-against them, but now f An. Dom. 1526 there is not one in all Morecco: Scarcely is the third part of the city inhabited: the rest being planted with vines & trees, the Arabians not suffering them to exercise any husbandry without their walls. It was built anno 424. of the Hegeira. After joseph the Founder, & Hals his son, Abraham succeeded, in whose time, a rebellious preacher called Elmahels', borne and brought up in the mountains, rebelled, & with an army encountered king Abraham, and overthrew him. The king fled, and was so hardly pursued by Abdul Mumen, whom Elmabels had sent after him, whiles himself besieged Morocco, that the poor king in danger to be surprised at Oram, mounting on his horse, & taking his wife behind him, set spurs to his horse, & so came all 3. down together on the merciless rocks. Abdul Mumen returning victorious, found this addition to his happiness, that Elmabeli was dead, & himself was chosen King and Prelate (or Chalipha) by the forty disciples, & ten secretaries of Elmaheli, a new custom in the Mahometan law. He maintained the siege, & at the years end, entered by force, and took Isaac, the little and only son of Abraham, & stabbed him with his own hands, kill most of the soldiers he there found, and many of the citizens. His posterity reigned after him, from anno 516 of the Hegeir. to the 668. at which time the family of Marin deprived them, in which the kingdom continued till the 785 year. Than the same decreasing in power, Morocco become subject to certain lords of the old hill, near to the city. But of none received they so much damage, as of the Marin family, which held their court in Fez, & had a Lieutenant only in Morocco; Fez being made chief city of Mauritania. Let me borrow of Cali. Sec. g Call Sec Curio de regno Mar. pag. 356. Cairo in his history of the kingdom of Morocco, which (for the most part) is taken out of Leo. He saith that Abdul Mumen subjecteth to his empire all Barbary, from Messa to Tripoli; his Empire in Africa comprehending 90 days journey in length, & 15 in breadth. He also possessed the kingdom of Granada in Spain, sometime called Betica, & from Tariffa to Tarracon, & a great part of Castilia & Portugal. Neither had he alone this large Empire, but his h Leo reckons them in this Order. Abdul, joseph Mansor, jacob Mansor, and this Mahomet Enasir: whereas Curio seems to insinuate a longer line of posterity: these being all, directly and immediately succeeding. son jasippus, after him, jacobus Mansor his nephew, and their posterity, till Mahumet Enasir, who an 1212 in the kingdom of Valencia was overthrown of Alphonsus (as I take it) the ninth king of Castil, in that place which is called Las navas ds Tolosa; losing in the battle 60000 men. In memory of which battle and victory, that Alphonsus adorned his Scutcheon with a Castle Or, in a field purple: which custom his successors do still observe, because that day that golden Kingdom, as a strong Castle, confirmed to him by the blood of his enemies, was delivered from those miscreants: And thereupon that Kingdom of the Bastitanes (so it was before that time styled) was entitled Castille. Moreover, he instituted that Knightly Order of Saint james, who have in their habit purtraied a purple sword, in token of blood. This Mahumet our Historians call Miramulinus. For Abdul Mumen entitled himself Miralmumin, the name signifying, The Prince of believers, which others corrupting call Miramulin, as they did him A-bed Ramon. Howsoever it standeth for the name and arms of Castille; certainly Curio was not curious, nor careful enough in adding, that this Abdul Mumen was in the time of Rodericus the Gottish King, about seven hundred years after Christ, as also in his Saracenicall History he relateth, and we before have observed, seeing that Morocco was long after built, and divers hundreths of years were interposed betwixt Rodericus, and this Abdul Mumen; Curio herein i Curio, fault ariseth from confounding the Histories of Abea Kamon and Abdul Mumen, which lived some Centuries of years. after the former. differing not only from Leo, is best guide in the rest of his History, but from himself, as will easily appear to any that list to compare his Saracenicall History with the Marochian. I cannot omit that which Matthew k Mat. Par. in johan p. 233. Paris hath written of john King of England, about these times, and in his own days. He sent, saith he, Thomas Herdinton & Radulph Fitz Nicholas Knights, and Robert of London Clerk, to Admiral Murnselius, king of Morocco, Africa, and Spain, whom they commonly call Miramumelius, to make offer unto him of his Vassalage, and that he would not only hold the Land of him with payment of Tribute, but would also change his Religion, and accept the Mahometan. The Ambassadors having declared their message, the King (or Emire Elmumenin to call him rightly) shut up the book whereon they found him reading, and after a little deliberation thus answered. I was now reading a Greek book of a certain wise man, and a Christian, called Paul, whose words and deeds well please me; this only I like not, that he forsook the Religion wherein he was borne, and unconstantly embraced another: and the same I say of your Master. GOD Almighty knows that if I were without the Law and now to choose, this above all other should be my choice. And then, by divers questions informing himself better of the state of the Kingdom and of the King, he grew into great passion and indignation against the King, protesting that he thought him unworthy to be his confederate, and commanded the Ambassadors never more to see his face. The Author heard Robert of London, one of those which were sent, relate these things. But to return to our Marocchian buildings. In it is a great Castle, in the mids whereof is a fair Temple, and thereon a goodly Tower, and on the top of the same an iron brooch, with three golden Globes weighing a hundred and thirty thousand Barbary Ducats, in form like those before mentioned. divers Kings have go about to take down the same, but always some strange misfortune hath befallen them, whereby they have been forced to leave their attempt. Insomuch that it is holden a sign of ill luck to take them from theuce. The vulgar conceit is, that some influence of the Planet's is cause hereof. And also that she that set them there, by Art Magic enchanted certain spirits to a perpetual Station there for to guard them. The people indeed are the spirits which in our time kept the King's fingers from them, who else would have adventured all those phantasied dangers to have possessed himself of the gold for his wars against the Portugals. The Wife of King Mansor is reported to have set them there as a Monument of her memory, having sold her jewels to purchase them. Adrianus l In Theatt. urbium. Romanus saith, that the Talofis, Numidians, and all Barbary come to Morocco, to study and learn Grammar, Poetry, Astrology, and the Laws. There is also in the said Castle a College for the receipt of Students, which hath thirty Chambers, and beneath, a spacious Hall, where in old times Lectures were read: and all the Students had their expenses allowed them, and raiment once a year: and the Readers for their stipend had, some a hundred ducats, some two hundred, according to the quality of their profession. No man might be admitted into that College which was not well instructed in the Principles of Artes. The excellency of the matter and workmanship might well detain us longer in the view thereof, but that it is now rather become a Sepulchre of Sciences, than a Theatre, there being not above five Students under a senseless Professor, left in Leo's time, as the ghosts of those sometimes renowned numbers of Scholars. There were built also by Mansor, twelve stately palaces in the said Castle, for his Guard, Officer's, Armouries, and other purposes fitting both Mars and Venus. There were also goodly and spacious Gardens, and also a Park with many kinds of wild beasts, as Giraffas, Lions, Elephants, etc. There was a Leopard made of Marble, the spots not borrowed, but Nature's handiwork. But alas, Devouring Time, that swalloweth his own offspring, was not content to have inglutted his insatiable paunch with the flesh of those beasts, and men, branded with Nature's stamp of mortality; but even those curious and costly stones are now become gravestones to themselves provoking the beholders at once to compassion and amazement; the Relics of laborious Art still contending with Time, to testify what greater excellence hath been. The Garden is now become the City dunghill, the Library in steed of books is furnished with nests of Doves, & other fowls. That overthrow which Mahomet the King of Morocco received in Spain, was the occasion of the ruin of that Family, which was furthered by his death, leaving behind him ten sons which contended amongst themselves for the Kingdom, and slew one another. Hereupon the people of Marin, entered into Fez, and possessed themselves of that Kingdom: the Habduluad Nation seized on the Kingdom of Telensin, and removing the Governor of Tunis made whom they pleased King. After the ruin of Mansors progeny, the Kingdom was translated to jacob, son to Habdulach, first King of the Marin Family. Lastly, this Kingdom declining, the Arabians by continual outrages have further distressed it, forcing the people to what pleased them. Thus far Leo: who saw not the influence of a Star, even in his days, in his eyes, and of his acquaintance, arising, which after in his exaltation brought a new alteration to Morocco, and all those parts of Barbary. I mean the Seriffo, a name usually given unto such as profess themselves descended of Mahomet's kindred, from whence also this we speak of derived his Pedigree. The History I think here worthy to be inserted: the rather because this Western star is now declining, and by his fiery gleams, seems to be near his setting. And thus in effect doth Boterus m G.B.B. part 2. l.2. out of whom ●●●aister Pory and the Description of the world hath translated the same. relate the same. About the year 1508, began to grow in name, through Numidia, a certain Alfaique, borne in Tigumedet in the Province of Dara, being a subtle man, and no less ambitious in mind, then learned in those Sciences, whereunto the Mahometans are most addicted. He, by confidence of his blood (descended of their Prophet) and of the divisions of the States of Africa, & the exploits there daily achieved by the Portugals, attempted to make himself Lord of Mauritania Tingitana. For this cause he sent his three sons Abdel, Abnet & Mah. to visit the sepulchre of Mahomet. Much was the reverence, & reputation of holiness, which they hereby acquired amongst that superstitious people, which now beheld them as saints, and kissed their garments as most holy relics. These failed not in their parts of the play to act as much devotion, as high contemplative looks, deep-fetched sighs, & other passionate interjections of holiness could express. Ala, Ala, was their yernfull no●e, their food was the people's alms. The old Father joying to see his projects thus far proceed, and minding to strike whiles the Iron was hot, sent two of them to Fez; Amet, and Mahumet: where one of them was made Reader in the Amodorac●ia, the most famous College of Fez, and the younger was made Tutor to the King's young sons. Advanced thus in favour of the King and People, by their father's advise, they apprehended the present Occasion of the harms sustained by the Arabians and Moors under the Portugals Ensigns: they demanded licence of the King to display a Banner against the Christians, putting him in hope easily to draw those Moors to him, and so to secure the Provinces of Morocco. In vain were muley Nazer the King's brother his allegations, not to arm this Name of Sanctity, which being once victorious might grow insolent, and forget duty in minding a Kingdom. They obtain their desires, and with a Drum and Banner, with Letters of commendations to the Arabians, and people of Barbary, they are so attended with forces and fortunes, that Ducala, and all as far as Cape de Guer stoops to their command: the people willingly yielding their Tents to this Holy war against the Portugals, enemies of their faith. Hereunto was added the overthrow which they gave to Lopes Barriga, a famous Portugal Captain, the brightness of that sunshine being somewhat eclipsed with the loss of their elder brother, if rather a Monarchy were not hereby furthered. By fair words they entered into Morocco, & there poisoned the King, causing Amet Serisso to be proclaimed in his steed, King of Morocco. The Arabians of Ducala and Xarqu●a, about this time trying their quarrels by dint of sword in mutual conflicts, presented as it occasion to the Seriffs, to pray upon them both; their strength having made them weak, and their weakness making the other strong. And now did they begin to usurp sovereignty, presenting their Fessan King, with six Horses, and six Camels, and those but simple, whom before they had acknowledged their Sovereign, with payment of the if fifths of their spoil. The King of Fez before applauding his own victories in theirs, began now to distaste, and to distrust: he sends to them to demand his fifths, and the tribute also formerly paid him by the King of Morocco. Death, the common enemy of mankind, here interposed herself on the Seriffian part, and took the King of Fez out of the world; the Sceptre descending to his son Amet, the scholar of the young Seriff: who not only proceeded not in his father's demands, but confirmed Amet in the Signiory of Morocco, so that in some small matters he would acknowledge the sovereignty of Fez. But now the Seriffs, whose hearts continually increased with their fortunes, sent him word; that being lawful successors to Mahomet, they owed no man tribute, & had more right in Africa then he: if he would respect them as his Friends and Allies, so it were, it otherwise, they which had power to offend the Christian, should not be destitute in defending themselves. The sword; the unequallest arbiter of equity, is now made umpire; the Fess in proclaimeth wars, besiegeth Morocco, is dislodged, and in his return vanquished. Thus have the Seriffs acquitted themselves of that yoke, and now intent new conquests on the other side of Atlas, and in Numidia, and in the mountains, which happily they archieued. Yea, the Portugals wearied with the wars, which they were forced to maintain in defence of those places they held in Africa (the expenses so much ●u● mounting the revenue) abandoned them to the Seriffs. And now the want of enemies procured enmity betwixt the brethren, who trying that valour against each other, which before they had exercised jointly against their enemies, the issue was, that the younger, in two battles having overcome the elder, and at the second, which was Anno 1544, having taken him prisoner, confined him to Tafilete. He now sole Monarch of Morocco, converts his forces against the King of Fez, to try if he could be his Mr. in the field, as he sometimes had been in the school, and failed not of his attempt, but having once taken and freed him, the second time because he had broken promise, he deprived him and his sons of estate n The end of the Reign of Marins. and life. He also by means of his sons took Tremizen, which soon after was recovered from them by Sal Araes' Viceroy of Algiers, and Fez also added, by an overthrow of the Seriff, to the Turks conquest, who gave the government: of Fez to Buasson, Prince of Veles. But he in an unfortunate battle with the Seriff, lost his life & state. Mahomet going after to Taradant, was by the way slain in his Pavilion, by the Treason of some Turks suborned thereunto by the King of Algiers, of whom all (but five) in their return were slain by the people: Anno 1559. muley Abdala, the the Seriffs' son, was proclaimed King. Some o R●. C. his History of Barbary. Capit. 1. writ that by occasion of a rebellion in Sus, he sent to the bordering Turks for aid, who first helped, after murdered him, and having sacked Taradant, and overrun the country two months together, were in their return by the Mountainers cut off. Mulai Abdala having reigned fifteen years died, leaving behind him thirteen sons; the eldest, Abdela, commanded the rest to be killed: but Abdelmelech the second brother escaped into p The Turks fingers have i●ched to be dealing with these parts, ever since Soliman's time: Nic. Honiger: and have therefore willingly entertained all occasions to effect their ambitious designs. Turkey, and Muley Hamet, the third brother, esteemed of a simple and quiet spirit, not any way dangerous to the state, was spared. The other ten were put to death in one day at Taradant, where they had been brought up. This Abdela dying, left behind him three sons; Muley Mahomet, Muley Sheck, Muley Nassar: the two younger escaped into Spain, where Sheck is yet living, & turned Christian. Nassar returned in the fourteenth year of Muley Hamets' reign, and had almost driven Muley Sheck, than Governor of Fez under his Father, to his heels, had not superstition more prevailed with Nassars' followers, than Allegiance. For when Lent came, his Soldiers would needs home to keep their Easter at their own houses: for fear whereof Nassar hastily giving battle, was there slain. Abdelmelech before fled into Turkey, now came back with Turkish forces, & got the Kingdom from Mahomet who fleeing, or as others writ, sending for secure to Sebastian King of Portugal, obtained it. In the year q Michael ab ●sselt. conti●●atto ●● S●●● in An 1575. & 1578. 1578. 5000. Germane were entertained in the Portugal pay for the expedition, and great forces were levied, the Pope sending Stukely, that English Traitor (falsely termed marquess of Ireland) with six hundred Italians, to Sebastian, r 10. Th● Freigius Hist. caede Sebast. who the four & twentieth of june, took Sea, & the next day with a fleet of one thousand and three hundred sail; or as Doglioni s Nic. Doglioni, compendio Hist. part 6. hath it, setting in order his Armada of five hundred sail, and blessing his Royal Standard with thirty six thousand footmen, and four thousand horse, set forth towards Africa: Where Abdelmelech being sickly, had assembled an Army of fifteen thousand footmen, and four and forty thousand horsemen. On the fourth day of August, they joined battle, and the Duke of Avero, with his Portugals, made a great impression into the Moors host, which Abdelmelech labouring beyond his natural force to withstand, saved his people, but lost his life, not by the sword of the enemy, but by the weakness of his body delivered up to death. His brother Hamet ruled the Army (as yet ignorant of what had befallen) and made such slaughter of the Portugals that the Duke of Avero, the King of Portugal, and other great Personages there fell, and Mahomet himself was drowned, in fleeing over a River. Thus remained Hamet, victorious, and at one time had the dead corpses of three Kings in his Tent. Such is the fury of war, the force of death trampling under foot the meanest, and triumphing over the greatest. Stukely among the rest, received due wages for his treachery, and disloyalty to his country, slain out of his country by the barbarous Barbarian. To Abdelmelech, t Edmund Hogan in Hakluyt 10. 2. part 2. was Master Edmund Hogan employed in Embassage, by the Majesty of our late Sovereign, Anno 1577. and with all good offices entertained. To Hamet his successor, was from the same Sacred Majesty, sent Ambassador, u Henry Roberts Hak. ib.p.119. Master Henry Roberts, Anno 1585. who was there Lyger three years. This Muley Hamet in a Letter to the Earl of Leicester, thus gins. In the name of the merciful and pitiful God. The blessing of God, light upon our Lord and Prophet Mahomet, and those that are obedient unto him. The servant of God both mighty in war, and mightily exalted by the grace of God, Myra Momanin, the son of Myra Momanyn, the jarif, the Hozeni, whose Kingdoms God maintain. Unto the right famous, etc. In an edict published in behalf of the English, he styleth himself, The servant of the supreme God, the Cònqueror in his cause, the successor advanced by God, etc. He slaied of the skin from the carkaffe of Mahumet, drowned in the battle, as is said, and filled it full of Straw, & sent it through all Provinces of his Kingdom for a spectacle. He reigned seven and twenty years. He sent an Embassage into England, x Ro. C. his History of Barbary. An. 1601. performed by Abdala Wahad Anowne. He governed the Alarbes (which are the inhabitants of the plain and Champain Countries of Morocco, Fez, and Sus) in peace & subjection receiving their tenths duly paid. The Brebers' or Mountainers, a people of another language and disposition, he could not so easily came, & therefore in policy he drew them into foreign expeditions, especially against the Negroes, thereby extending his Empire so far that way, as by Camel it was six months ionrney from Morocco, to the extremest bounds. Likewise he used them to go with the y Caravan is a company of merchants going together with their goods & beasts Caravans to Gago to fetch home his yearly Tribute. He conquered Tombuto and Gago, about the year 1594. as appeareth by the letters of z Madot. Hackluyt. Laurence Madoc, who saw thirty mules laden with gold come from thence to Morocco, & saith that Tombuto rent threescore quintals of gold. His provisions for his jugenewes or Sugar-gardens, for his buildings, maintenance of his women (rather for the pomp than the sin) I let pass. For passed they are now and go, together with himself, his three sons, by civil wars, leaving scarf hope of good, or place for worse estate than is now in Barbary, and hath been these many years. His sons were Mahomet, commonly called Sheck, a title proper to the King's eldest son. Boferes was his brother by the whole blood: Sidan, by another woman; as were, Nassar & Abdela. Muley is a title of honour, given to the King's children, & all of the blood Royal. Muley Sheck was made governor of Fez in his father's life time; Boferes, of Sus; & Sidan, of Tedula, in the mid way between Fox and Morocco. Muley Sheck so displeased his Father by his unbridled courses, that he went with an Army to Fez to displace him, and to set things there in order, leaving Boferes (lately returned from Sus, because of the Plague) in the government of Morocco. Sheck took Sanctuary with five hundred of his best Soldiers, from whence his father caused him to be brought by force, and sent him prisoner to Mickanes: but before he could finish his purposes, the 14. of August, 1603. he died. Sidan had followed his father in this expedition, and taking advantage of his presence, seized on the treasures, and proclaimed himself King of Barbary, and heir to his Father. What Sidan had done at Fez, the like did Boferes, at Morocco, and at Taradant. Nassar made some stirs, but soon after died of the P●ague. Boferes sendeth Bassa judar to encounter with Sidan, who was now come with his forces against him, and because himself had not the heart, to hazard his person in battle, knowing that it would be no small discouragement, if there were none his equal in blood, he on certain conditions, freed his elder brother Muley Sheck, who the sixt of january, 1604. chased Sidan out of the field. Hence all old quarrels, and seuds, and robberies, and a world of other mischiefs now a Of these wars and the Genealogy of this Seriffian Family, See Laur. Bayerlincki opus Chron. 10. 2.in Ana. 1603. began to fill all the parts of Barbary. Muley Sheck in Fez proclaims himself King. Thus is all inverted, many Kings, and few Subjects: none now in this uncertainty paying their accustomed tenths, intending rather mutual feuds and battles, betwixt their several Tribes and kindreds, then common fidelity and allegiance. Sidan by aid of the great Foquere, or Eremite, obtaineth Sus, the people yielding obedience to none but whom that Religious person shall appoint them: by means of him also, a peace was concluded betwixt Boferes, and Sidan in August. 1604. Thus was the War continued between Sheck and Boferes. Abdela, Shecks son, driveth Boferes out of Morocco, in the latter end of the year: 1606. using his victory with bloody cruelty, besides the rifling and pillage of the goods in the city. Blood is a slippery foundation, & pillage a peeled wall: so fell it out to Abdela, who soon lost the city to Sidan, which he had taken from Boferes, after a bloody field fought betwixt them in April after. Here Sidan puts to the sword 3000. Fessans, which had taken sanctuary, and came forth disarmed, upon promise of pardon, which Boferes after with like perfidiousness, and breach of promise requited on 3000. Marochians. The Shracies (which are mountainers, near to Algiers, but no more respecting the Turks there, than the Brebers' do the Serif) fell at variance, and began to mutiny in the Army of Sidan, whom they served and cut off the Bassa's head, who was their General, which caused Sidan to execute unjust cruelties against all of that Tribe in Morocco giving the Shracees' goods to the murderer whomsoever. On the six and twentieth of November, 1607. Abdela joineth in battle with Sidan, provoked by those Shracees' who thirsted for revenge of Sidans' Tyrannies, where many English, under Captain Gisfard, and other Captains, were slain, Sidan chased, and Morocco recovered. But whiles these brethren contend, Muley Hamet Bosonne their Cousin, rich in reassure, richer in hopes, thought it fit time to take up that kingdom, which these with warring for it, lost. He gathering together whatsoever forces he could make, came towards Morocco: Abdela heard and feared, and having spied a man upon a Hill with a spear in his hand, with white lin●ens like a flag upon it: his fear (an untrusty messenger) told him, that all Bosonnes' Army was behind the Hill, (although it were then a full days March from thence) and lent him wings to fly to Fez. The man was but a silly More, which had washed his linen, and dried it on his spear point. Bosonne entereth Morocco, and proclaims himself King, but looseth both City and Kingdom in April following, 1608. and after a second overthrow received by Sidan now Master of Morocco, he was by Alkeid Azus his means poisoned. Muley Sheck loath to leave Morocco to Sidan, sendeth Etina an Italian Merchant into Spain, with promise, to the Catholic King, of Allaroche, sally, Alcazar, and other towns to turn Spanish, if he would help him to his right in Africa. This Negotiation was well entertained, and the Spaniard (they say) now hath Allaroche; the cause that he which now hath obtained the State will not be called King, till he hath regained it. For the opening of this (I suppose you are weary of those unnatural and bloody spectales which this History presents unto you, and therefore I hast) you must now conceive that according to the report of such as came lately from thence, Boferis is dead, Muley Sheck shifts for himself where he can, Abdela rules in Fez, and Sidan hath lately lost Morocco. The history, or (if you will) the Moors report of the present state, as by a friend of mine lately come from thence I am given to understand, is this. A certain Foquere, Eremite, or Saint, (names given by divers to the same) called Habet Ben Abdela, lived in the mountains of Atlas, where sometime he entertained Sidan to his great content, fleeing then to his b The Moors call their protection or defence, a horn, as is usual in the scriptures. borne or defence, in time of distress. This man the Moors report to be a great Magician, that he could feed three hundred Horse at one pit of Barley, and the same no whit diminished, that he foretold of plenty the last year, which came accordingly to pass, that he could by his Art secure men from the danger of Gunshot. If any believe not these things, yet let him believe that the credulous and superstitions Moore (which easily conceiveth and receiveth any thing but truth) believeth it, and then it belongeth to our discourse, who rather attend what they do believe, than what they should. This is that they tell, that Hamet Ben Abdala, being in great reputation for wealth, learning, and holiness, gathered a band of men, and conducted them this last spring to Morocco. He challenged not the Kingdom to himself, but said that the first of the Family of the Xerisfe had done well, though he usurped, but his posterity had broken the kingdom, and God was not pleased with them. (This is the opinion of that Religion, to measure God's approbation of things by the event and success.) He further alleged a certain prophecy of the reign of one Alle. This they say is his son, or some other which he carrieth with him. For he hath two tents, the one white, wherein himself lodgeth: the other read, wherein abideth (they say) one which they suppose shall be their King, whom they never see. Sidan with an Army of sixteen thousand, gives him battle at Morocco, the 5. of june, this present year, 1612. and was overthrown. For he went himself, and led his company on the mouth of the ordinance without harm: he causing (as the Moors report) that the Bullets should still remain in the pieces when they were discharged, as he had often for the confirmation of his people made trial before, setting forty Gunners to shoot at as many others without harm, by the like Art Thus he lost none of his own, & many of the other were slain. Sidan fled to Sali, & embarkes his two hundred women in a Fleming; his riches, in a Marsilian: this was taken by Don Lewis, the Spanish Admiral, wherein were thirteen Chests of Gold: the other at S. ta Cruz, met Sidan, and delivered him his women. Men were more necessary, which he wanted, and yet (worse than their want) some offered their service for pay, and receiving it, forsook him, whereby he was forced to flee into the Mountains, where he is said yet to remain. Hamet, now called Mulai Side Hamet Ben Abdala, placed a, Governor in Morocco, another at Taradant, the chief Gitie of Sus. His march was in great hypocrisy (I may rather call it then simplicity) in a Straw Hat, and a patched garment, while crown and Robes imperial are the marks he shoots at. And so we leave him, and these relations to your censure. We must forward on our Pilgrimage, we have sufficiently filled our eyes with blood in this Barbarian Tragedy. Now let us take more quiet view of the other parts of this kingdom. Agmet was sometimes called a second Morocco, c l. eo l. 2. from whence it standeth four and twenty miles. The hills and valley about it, adorned with Gardens and Vineyards, a fair River, and fertile fields, yielding fiftie-fold increase, have assembled Nature's forces to join with Art, (if Magic may be so termed, and the Histories writ true) for the common good of Agmet, and Morocco. The River runneth (as is thought) to Morocco under the ground; which secret passage is attributed to the wizards of joseph, founder of Morocco, left the watercourse should be cut off from the City. This fruitful Agmet in Leo's time was peopled only with Foxes and wild beasts, saving that a certain Eremite held the Casdtle, with a hundred of his Disciples. The d The Mountains of Morocco. mountains are very rude, according to their rough and cold places of habitation, many of them covered continually with snow. In Nififa they gaze and wonder at strangers: in Sem●●e they forced Leo to play the judge and Notary (accepting no excuse) eight days: and then set him in a Church-porch, and after a certain prayer, presented themselves with their presents before him, cocks, hens, nuts, garlic; and some of the better sort, a goat, which all he gave to his host: money they had none for him. In Secsiva there is at all times of the year, snow. There are many great Caves wherein they winter their beasts, in November, january and February. They wear no shoes, but certain sandals, and are lusty men, at ninety or a hundred years old: Temnelia is an heretical Hill and Town, which hath a fair Temple. They are of Elmaheli his Sect, and challenge any stranger which comes amongst them to dispute. In Hantera are many jews of the c Carraim jews. Carraim Sect. The fourth Region of this kingdom is Guzzula, confining with the hill I●da on the West, Atlas on the North, Hea on the East. They have no walled Towns, but great Villages: neither have they King or Governor; the cause of civil wars amongst them: yet do they observe three days in a week truce, when every man may travel or barter safely. A certain Eremite, who was reputed a Saint, was Author of this three days truce in each week. He had but one eye. I myself, saith Leo, saw him and found him to be trusly, courteous, and liberal. Duccaia the fifth Region lieth between Tensift and the Ocean, Habid and Omirabih. At Azaph● the Prince was (in Leo's time) murdered at Church, whiles he was in his Devotions, by a subject, who was chosen Governor; but the Portugals obtained the place. Az●●, a city exceedingly addicted to Sodomy, was also punished with Portugal slavery, and most of the Country thereabouts. In the hill called Greene-hill live many hermits, of the first-fruits only there growing. Here are many Altars and Saints after the Mahometan fashion. Mahumet King of Fez, in the year of our Lord 1512, passed this way with his army, and at every Altar made a stand, and there kneeling, would thus say: My God, thou knowest that my intent of coming to this wild place, is only to help and free the people of Duccala from the wicked and rebellious Arabians, and from our cruel enemies the Christians: and if thou dost not approve it, let thy scourge light only on my person: for these people that follow me deserve not to be punished. Hence he sent me Ambassador to Morocco. Hascora the sixt region of Morocco is situate between the river Tensift and Quadelhabid. Ale●din in Hascora was conquered to the King of Fez by a merchant, whose paramour the Prince had taken away; for which adultery he was by the judges condemned to be stoned. The Prince of Temcenes was so addicted to Arabian Poetry, that he gave Leo, than a youth of sixteen years old, fifty ducats for certain verses he had made in his prai●e, and twice as much he sent to his uncle for the same cause, with a horse and three slaves. Tedles is the seventh Province of this Kingdom, lying between Guadelhabid and Ommirabih. Tefza the chief town is beautified with many Temples, and hath store of Priests. The towne-walls are built of a kind of marble called Tefza, which gave name to the town. Mount deeds is in this Province, where the people (for the mo● pa●t) devil in Caves under the ground: they have neither judges nor Priests, nor honest men among them. For other places, if any think us not more than tedious already, let them resort to Leo, whom all follow in their relations of these parts. CHAP. XII. Of the Arabians and natural Africans; and of the beginnings and proceed of the Mahometan superstition in Africa: of the Portugals forces and exploits therein. Having often mentioned the Arabians in our former Chapters, it seems fit to speak somewhat of the coming of that Nation, and their religion, into Africa from the East, as also of the Arms of the Portugalls (before often spoken of) which from the West have made some impressions in these parts. The Arabian Mahumetisine, even almost in the infancy thereof, pierced into Africa, a ●●●. Aug. jaco & ●●. Corst. l is. ●●●. l.cont. ●●●. pirt. ●. 2. in the year of our Lord 637. Omar invaded Egypt, and Odman in the year 650. passed further with fourscore thousand fight men, and defeated Gregorius Patricius, and imposing a tribute on the Africans departed. In Leontius time, in the year 698. They invade and possess Africa, and appoint Governors of their own: in the year 710. they pierced into Numidia and Libya, and overthrew the Azanaghi, and the people of Galata, O●en and Tombuto. In 973, having passed Gamben, they infected the Negroes, and the first that drank of their poison, were those of Melli. In the year 1067. jaiata son of Ababequer entered into the lower Ethiopia, and by little and little infected those people which confine upon the deserts of Libya and the rest, and pierced unto Nubia and Guinea. Constantinus the Emperor b Const. Po phyrogenities de administer. imperio. ex Theophanis historia ca 25. among the Provinces or great Amera-shippes subject to the Saracens, numbereth Africa for one: the number and order whereof he hath transcribed from Theophanes, and I here from him. The first of these was Persia or Chorost●●; the second, Egypt; the third, Africa; the fourth, Philistiem or Rhamble; the fift, Damascus; the sixt, Chemps or Emessa; the seventh, Chalep; the eight, Antiochia; the ninth, Charan; the tenth, Emet; the eleventh, Esipe; the twelfth, Musel; the thirteenth, Ticrit. But when as Africa shook off the yoke of the Ameras of Bagdad, and had an Amera of her own, afterwards by occasion of the weakness of the Amera of Bagdad, the Amera of Persia or Chorasan freed himself also, and called himself Amerumnes, wearing the Alcoran hanging down his neck in Tables like a chain, and saith he is of the kindred of Alem: and the Amera of Egypt (to whom the Amera of Arabia Faelix, had always been subject, become also his own man, calling himself Amerumnes, and deriving his pedigree from Alem. This as it gives light to the Saracen History in general, so it showeth the greatness of the Arabian or Saracenicall power in Africa, where first they made head against their masters, in the time as is said before of Elagleb then Deputy or Amera in Cairaoan, whose example become a precedent to the Ameras of Persia and Egypt: & (which is more to our present purpose) was occasion of further spreading their superstition through Africa; the fountain or sink thereof being n●w not far off in Damascus or Bagdad, but in the heart of Africa, Satan there choosing his Throne for these his Vicars, or Chalipha's (for so the word saith c ●●● Scal. Can. ●●●. li.3. Chalipha est Vicarius, quonomine ●●● qui●●●●●● M ●●●●●● sunt, qui & duna's & bonomis ●●●. Scaliger signifieth) which as you have heard, were too faithful in that their infidelity. And because I have mentioned Scaligers interpretation of the word Chal●pha, it should not be amiss to add out of the same place, that the first Governors or Generals after Mahumet (or as he calls him, Muhammed) were called Emirelmumenin, that is, Captains of the Orthodox or right Believers. Afterwards, because under colour of Religion, they sought, not only of Priestly Primacy, but a tyrannical Monarchy, they chose rather to be called Chalipha. The first Emirelmumenin was Abubecher. When his successors sent their Lieutenants into Africa and Spain, they governed a while under them, doing all in the name of the Emirelmumenin, although nothing in a manner but a Title was wanting of the fullness of power to themselves. But after, they entitled themselves Emire Elmumenin, and of Deputies become Kings: which was done by the petite Kings of Spain, and the Governors of Africa. And now the King of Morocco and Fez useth it. For it is not a proper name, but as the French King is called Christianisimus, and the Spanish Catholicus. Thus far Scaliger: which serveth as a gloss for those former names of Amera, Amerumnes, Chalipha, Miramuldinus, and many other hence corrupted. The means of these and other Saracens enlarging their Sect have been principally by Arms; and where they were not of force, by traffic and preaching, d About 200. years after the death of Mahamet, all Barbary was infected with that pestilence. Leo. lib.1. as on the other side of Ethiopia, eve to Cabo de los Corientes in the kingdoms of Magadazo, Melinde, Mombazza, Quiloa, and Mosambique, besides the islands of Saint Laurence, and others. But the greatest mischief that happened to Africa, by the Arabians, was about the sour hundredth year of the Hegeira. For before that time, the Mahometan Chalipha's, or Ameras, had forbidden the Arabians to pass over Nilus with their tents and families, that so the Country was still peopled by the ancient Inhabitants, howsoever it were governed by them. For such multitudes of unbridled & barbarous nations were not likely to prove dutiful subjects to the Empire. About that time, ᵉ eone Elcain the schismatical Chalisa of Cairaoan, as is before in part showed, having by his General Gehoar conquered all the Western parts, as far as Sus, employed the same man's valour for the conquest of the East. And Egypt being now together with Syria subdued; Elcain himself seeing the Chalipha of Bagdet, made no preparation to withstand him, by the advice of Gehoar, (which at that time sounded Cairo) passed into Egypt, thinking to invest himself with the Saracenicall sovereignty, committing the government of Barbary to a Prince of the tribe Zanhagia, who in this absence of his Lord compacted with the Chalipha of Bagdet, and acknowledged his Title in Barbary, receiving in reward of his treason from that Bagdet Prelate the kingdom of Africa. Elcain having lost his morsel, to snatch at a shadow, was in great perplexity what course to take, tilla Counsellor of his persuaded him that he might gather great sums of gold, if he would let the Arabians have free liberty to pass through Egypt into Africa: which, though he knew, that they would so waste it by their spoils as it should remain unprofitable, both to himself; and his enemies, yet incited by two vehement Orators, Covetousnesand Revenge, at last he granted. And permitted all Arabians, which would pay him ducats a piece, freely to pass, receiving their promise, that they would become deadly enemies to the Rebel of Cairaoan. Whereupon ten Tribes or Kindred's of the Arabians (half the people of Arabia deserta) and a multitude also out of Arabia Faelix (as writeth Ibnu Rachu a famous Historian, out of whom Leo hath drawn a great part of his African History) accepted the condition, and passing the Deserts, they took Tripoli, sacked Capes, and after eight months siege, entered into Cairaoan, filling with blood, and emptying with spoil, all the places where they prevailed. Thus did these kindreds of Arabians settle themselves in these parts, and forced the Provinces adjacent to tribute: and remained Lords of Africa till joseph founded Morocco, who aided the posterity of the Rebel against them, and broke their yoke from the City's tributary. But Mansor the fourth King and Chalipha of the Sect of Muoachedin, begun, as is said, by Elmahels' and Abdul Mumen, preferred the Arabians, and induced them to make war upon those their enemies, whom easily they conquered. He also brought all the chief and principal of the Arabians into the Western Kingdoms, and assigned them more noble places for habitation, to wit, the Provinces of Duccala and Azgar: to those of mean condition he appointed Numidia, which at first were, as it were, slaves to the Numidians, but after recovered their liberty, and obtained the dominion of that part of Numidia assigned them, every day increasing in power. Those which inhabited Azgara and other places in Mauritania, were all brought into servitude. For the Arabians out of the Deserts, are as Fish out of the Water. Atlas on the one side, and the other Arabians on the other side, suffered them not to pass into the Deserts, and therefore they laid down their pride, and applied themselves to husbandry, dwelling in their tents, and paying yearly tributes to the Kings of Mauritania, from which those of Duccala, by reason of their multitudes were free. Many Arabians remained still in Tunis, which, after Mansors death, they took and made themselves Lords of the Regions adjoining: where some of them bore great sway till Leo's time: the other deprived of their wont pay at Tunis, committed great robberies and slaughters of merchants and travelers. The Arabians, which inhabited Africa, are divided into three Peoples, Hile●t, and C●achin, which are said to descend of Ishmael, therefore by the Mahometans esteemed more noble: the third is termed Machill, derived from Saba, and came thithet out of Arabia Faelix. The divisions and subdivisions of these into their several Tribes and Families, which Leo hath done, would perhaps to our nicer Readers seem but an harsh heap of strange names, and for their sakes I will refer the studious hereof to that our Author. The Tribe Etheg, which Manser placed in Duccala, and in the Plains of Tedles, in later times suffered much damage by the Portugals on the one side, and the Kings of Fez on the other: they are about one hundred thousand men of war, half horsemen. The Sumaites in the Deserts near Tripoli can arm four score thousand men: Sahid in the Deserts of Libya, can bring into the field almost an hundred and fifty thousand of their Tribe. The Ruche are not rich, but in agility of body miraculous, and accounted it a shame if one of their footmen be vanquished of two horsemen: nor is any amongst them so slow that he will not outgo any the swiftest horse, be the journey never so long. The Vode devil between Gualata and Guadin, and are esteemed about three score thousand warriors. The other kindreds of them are exceeding many, dispersed through Africa, somewhere commanding, otherwhere subject. And as they live in divers places, so do they observe differing customs. Those which do devil between Numidia and Libya live miserably: they make merchandise of their Cameils with the Negroes, and have many horses in Europe, termed horses of Barbary. They are much addicted to Poetry, and make long Poems of their wars, hunt, and lo●●eses, with great elegance, and that in rhythm, like the vulgar Italian Sonnets. They are (the destiny of Poets) courteous, but poor. The Arabian Inhabitants between Atlas and the Sea, are more rich in corn and cattle, but more base & barbarous in conditions. Among the Arabians near Tunis, a good Poet is highly esteemed, and amply rewarded of their great men, neither can the neatness and grace of their verse easily be expressed. When they go to war, they carry their wives with them on camels, and that (to make up the wonder) to encourage them. The Arabians between Barbary and Egypt lead a wretched life in those barren deserts, forced, not only to exchange their cattle for corn, but to pawn their sons in great numbers to the Sicilians, who if they break day, make slaves of them: and therefore they exercise all robberies, and cell any stranger (they can lay hold on) to the Sicilians for corn. Now for the natural and native Inhabitants of Africa, the white men (so they are in comparison of the Negroes) are divided into five peoples, Sanhagia, Musmuda, Zeneta, Haoara, and Gumera. The Musmuda inhabit the regions of Hea, Sus, Guzula, and Morocco. Gumera inhabiteth the mountains alongst the Mediterranean, from the straits to Tremizen. These two dwelsevered from the others, and maintain continual wars one with another. As Authors say, they were wont to have tents, and the wide fields for their habitation, and those that were conquered, were sent to inhabit Cities, the conquerors were Lords of the fields. The Tribes or People's Zeneta, Haoara, and Sanhagia, inhabit Temesne. The Zenetis chased the family of Idris from the dominion of Africa and Fez: and were again themselves, after that, deprived by the Sanhagian families of Luntuna, and of Abdul Mumen. The Benemarini a Zeneran family recovered the Empire long after. They are in these times f Ro. C. history of Barbary. divided into Brebers' and Alarbies'. The Brebers' inhabit the Mountains: The Alarbees, the Plains. Both of them maintain deadly ●●udess, and will fight forer battles in such quarrels, then in service of their King. Insomuch, that upon loss of any great man, cruel battles have been fought, and ten thousand men slain at a time. The Alarbees have their fairest Virgin riding on a Camel, with a flag in her hand, decked in all pomp to solicit her Kindred to revenge, and goeth foremost in the field encouraging them to follow. The kindred spareth no blood to save their Virgin, which the other side striveth to win, holding that a continual glory to the seventh generation. When a man is killed, his Tribe seeketh not revenge on the murderer only, but on the first man of that Tribe he meets with. The Brebers' do likewise. Their women follow them in their battles, with a certain colour in their hand called Hanna, which will stain, and therefore they throw it upon such as offer to run out of the field, the basest ignominy that can befall them. The Larbie and Breber do differ as much in language, as Welch and English; the one is given to Husbandry, the other very much to Robbery. Mulai Sidan in these late wars seeing the Larbees also become robbers, caused the next Dwarre (a town of Tents) belonging to that Tribe which herein had faulted, to be destroyed, man, woman, child, kine, sheep, and whatsoever belonged to them; by his soldiers. But after he had lost the field in the battle with Mulai Sheck, they foraged up to Morocco gates, trusting to the strength which that Tribe could make, being fifteen thousand horse. This Tribe or Kindred was called Weled Entid. In Africa they are much subject to the cough: insomuch g ●●●● lib. 1. that on the Fridays, when they are at their Mahometan sermons, if one fall a coughing, another follows, and so from hand to hand all take it up, and hold on in that sort, till the end of their sermon, no man hearing what hath been said. For their moral h ●he general vices of the Africans, chap. 8. conditions, Leo thus describeth them, as we have somewhat mentioned before: The Inhabitants of the Cities in Barbary are poor and proud, ireful, and writing all injuries in marble: untractable, and unfriendly to strangers: simple, and credulous of impossibilities. The vulgar is ignorant of Nature, and esteem all works thereof divine and miraculous. They are irregular in their life and actions, exceedingly subject to choler, speak aloft and proudly, and are often at buffets in the streets. Thus base is their disposition, and no less is their estimation with their Lords, who make better account of their beasts. They have no chief men or Officers to rule or counsel them. They are ignorant of merchandise, being destitute of bankers and money-changers, and every Merchant is constrained to attend his wares himself. No people under heaven more covetous: few amongst them, which for love of God or man will entertain a stranger, or requited a good turn: always encumbered with melancholy, they addict themselves to no pleasures: the reason where of is, their great poverty and small gains. The shepherds, both in the mountains and fields, live a labour some and miserable life; a beastly, th●●uish, ignorant kind of people, never repaying any thing committed to them. The young women before they marry may have their lovers in all filthiness, none of them bestowing her virginity on her husband; if they be once married, their lovers do no more follow after them, but betake them to some others. The brutish father makes this odious love to his daughter, and the beastly brother to his whorish sister. The most of them are neither Mahometans, jews, nor Christians, but without faith, and without so much as a shadow of Religion, neither making any prayers, nor having any Churches, but live like beasts. And if any hath any smack of devotion, yet having no Law, Priest, nor any rule to follow, he is forced to live like the other. Many of them, both in Cities and fields, are found favouring of better things, both for Arts, Merchandise, and Devotion, as the same Leo showeth: but thus are the most inclined. Now, to add somewhat further of the Mahometan Religion in Africa. Anno 714. (as some do i Ant. Guevara Epistol. ●● de Barros Asia dec. 1. lib. 1 reckon) the Saracens, by the incitement of I●●●us Earl of Seuta, as in our third Book is related, invaded and conquered Spain. Leo in his fift Book attributeth this to Muse Governor of Africa, under Qualid k Some will have this Qualid or V●, rob the Miralmu●min of Africa a Maraunian, whom Leo maketh the Eastern Chalipha. the Chalipha of Damascus, whose next successor deprived Muse, and sent jezul to Cairaoan to succeed in his room, whose posterity there governed till that house was deprived of the Chaliphshippe, and the seat thereof removed from Damascus to Bagdet. Than was Elagleb made Lieutenant of Africa, and held it with his posterity after him one hundred and seventy years. After which time El Mahdi an heretical Chalipha dispossessed them. Of this El Mahdi, and Elcain, and their supposed heresies, I have no certain History. Certain it is, that the Mahometans from the beginning were divided, as appeareth of Idris in our History of Fez: and more fully in the Catalogue of Mahomet's next successors, which were the next, not in blood, but in power. So did Bubac, or Abubacer challenge it, and after him Homar and Ottoman: contrary to the Testament of Mahomet, who appointed Hali his heir. Muavias' also murdered Hali and his son, to obtain the sovereignty. Thus were they divide about the true successor of their false prophet; which fire is not yet extinct. Another division was about the interpretation of their law. l G. B. E. Hist. Sar. lib. 1. Abubacer gave foundation to the Sect Melchia or Melici embraced by the Africans: Homar was author of the Sect Anesia, which the Turks and Zaharans in Africa receive. Odman or Ottoman left behind him the Banesia, which hath also his followers. Hali was head of the Imemia, which is followed by the Persians', Indian's, many Arabians, and Gelbines of Africa. Curio calleth these Sects Melici, embraced of the Africans, and as he affirmeth. Asafij of the Syrians and Arabians, Alambeli of the Persians', and Bnanisi of the Alexandrians and Assyrians. Foreign names can scarcely be translated, but withal are traduced, and of divers diversly called. Of these four grew three score and eight Sects of name, besides other more obscure. Among the rest were the Morabites, who led their lives (for the most part) in Hermitages, and make procession of moral Philosophy, with certain principles differing from the Alcoran. One of these was that Morabite, which certain years past showing Mahomet's name imprinted in his breast, being done with aqua fortis, or some such thing, raised up a great number of Arabians in Africa, and laid siege to Tripoli, where being betrayed by his Captain, he remained the Turks prisoner, who sent his skin to the grand Signior. These Morabites affirm, that when Awl or Hali fought, he killed ten thousand Christians with one blow of his Sword, which they say was an hundred cubits long. The Cobtini is as foolish a Sect, one of which showed himself, not many years since, at Algiers, mounted on a reed, with a bridle and reins of leather, affirming that he had ridden an hundred miles on that horse in one night, and was therefore highly reverenced. Somewhat also is said before of these African Sects in our Chapter of Fez. another occasion divided Africa from other of the Mahometan superstition. For when Muavia and jezid his son were dead, one Marvan seized on the Pontificality, but Abdalam the son of jezid, expelled him. He also had slain Holem the son of Hale a little before, whom the Arabians had proclaimed Chaliph, and therefore made the Maraunian flock, of which he descended, odious to the Arabians. They therefore at Cusa chose Abdimelic for the Saracenicall sovereign, who was of Halis posterity, which they call the Abazian stock or family. He sent Ciafa against Abdalan, who fled and was slain; Ciafa exercised all cruelties against all that Maraunian kindred, drew jezid out of his Sepulchre, and burned his carcase, and slaying all of that house, cast their bodies to the beasts and fowls to be devoured. Whereupon one A-bed Ramon of that family, (some suppose him the son of Muavias') fled into Africa, with great troops of foilowers and partakers, where the Saracens received him very honourably. Barrius m Dec. i lib. I Asia. tells that Ciafa himself was Caliph, and that he descended of Abaz, of whom that stock was called Abazian: and that he took an oath at his election, to destroy the Maraunians, which he executed in manner as aforesaid by Abidela his kinsman and General. To A-bed Ramon resorted the Mahometans in Africa, who equalling his heart to his fortunes. called himself Miralmuminin, which is ●is-pronounced Miramuli●, & signifieth the Prince of the Believers; which he did in disgrace of the Abazians, Some attribute the building of Morocco to him, which others ascribe to joseph, as before is said, and some to some other Prince, built (as they say) in emulation of n Bagdet was built long after A-bed Ramons' time. Bagdet, which the Eastern Calipha builded for the Metropolitan City of their Law and Empire. Barrius addeth, that he become a Nabuchodonofor, to whip and scourge Spain, which Vlit his son, by Musa his Captain, wholly conquered in the time of Rhoderious. But Pelagius soon after with his Spanish forces began to make head against the Moors, and recovered from them some towns: which o In two years space it is said, that there perished in those Spanish wars. 700000. people. war was continued with diversity of chance and change, three hundred years and more, till p An. Do. 1110. Alphonsus the sixt took Toledo from them: and for divers good services which Don Henry q Don Henry Earl of Lorraine. had done him in these wars, gave him his daughter in marriage, and for her portion, those parts which he had taken from the Moors in Lusitania, since called the kingdom of Portugal, withal, that he or his could conquer from them. Thus were the kingdom of Portugal planted in the blood of the Moors, whereby it hath been so fattened, and hath so batned ever since, that all their greatness hath risen from the others loss. For they not only cleared those parts of that kingdom of them, by an hereditary war, but pursued them also into Africa, where john the first took Seuta from them, so making way to his Posterity, to pierce further, which happily they performed. Alphonsus the fift of Portugal, r Osor. de reb. gestis Eman●elis took from them Tanger, Arzila, and Alcasare, and others: especially Emanuel wan from them many s Tutuan, Asapbi, Castellum regal, Azamor, Titium, Mazagan, etc. Dam. a G●●●. Cities, and a great part of Mauritania; the Arabians not refusing the Portugals service, till the Seriff arose in Africa, as even now was showed, and chased the Portugals thence. Thus Spain hath revenged herself of the Mahometan injuries by her two arms; of Castille (which at last drove them out of Granada, and took divers Towns in the Main of Africa from them, and in our days hath expelled the remainders of that Race quite out of Spain;) and Portugal, which thus freed itself, and burdened them, and by another course did yet more harm to the Mahometan profession. For Henry, son of john the first, set forth Fleets to discover the Coasts of Africa, and the islands adjacent, divers of which were by the Portugals possessed; made way to the further discoveries and conquests of that Nation in Africa, and India, to these our days, where they have taken divers Kingdoms and Cities from the Moors. Of which, other places of this History in part, and the larger relations of t Barrius, Osorius, Maffeus, Arthiu Dantiscanus. P. jarric lib. 3. Barrius in his Decades, of Osorius, Maffaeus and Arthus, jarric, and others, are ample witnesses. CHAP. XIII. Of Biledulgerid and Sarra, otherwise called Numidia and Libya, WE have now, I suppose, wearied you with so long discourse of that part of Africa on this side Atlas, but such is the difference of the minds weariness, from that of the body, that this being wearied with one long journey, if the same be continued with a second, it is more than tired: the other after a tedious and irksome way, when another of another nature presents itself, is thereby refreshed, and the former wearinsse is with this variety abated, yea although it be, as this is, from a better to a worse. Even the mounting up this cold hill, and thence to view the Atlantike Ocean on the West, Southward and Eastward the deserts, will neither make the soul breathless with the steep ascent, nor faint with so wild prospects of manifold wildernesses; this of barren Earth, and that of ba●● Waters; a third seeming to be mixed of both, a sea without waters, and earth without solidity, a sand not to hazard ships with her privy ambushments, but with open violence swallowing men, and disdaining to hold a foot-print as a testimony of subjection; a wind not breathing air, but sometimes the higher element in fiery heats, and sometimes the lower in sandy showers: once, a Nature mocking Nature, an order without order, a constant inconstancy; where it is Nature's pastime to do and undo; to make mountains and valleys, and mountains of valleys at pleasure. Strange is the composition of these places, but stranger is that of the mind, which feeds itself with the cruel hunger, and satiates thirst with the insatiable thirstiness of these deserts. And whereas the body feareth to be drowned, even there, where it as much feareth to want water, in this sandy journey: the Soul (model of Divinity, life of Humanity) fears no such accidents to itself, but in a sweetness of variety delights to survey all that her first and ancient inheritance (howsoever since by sin mortgaged and confiscated) and being sequestered from all societies of men, can here discourse with GOD and Nature in the Deserts. Hither now, after so long a preamble, we bring you, and at first present unto your view Numidia, where you shall be feasted with Dates, which have given the name Biledulgerid (that is Date-region) thereundo, and before is made one entire part of seven, in our a Lib. 6.cap.1. division of Africa. L●d●ui●us b L. Marmelius. Marmelius writes it Bild el Gerid The Eastern Border is Eloacat, a City distant 100 miles from Egypt; the Western is the Atlantike Ocean; the Northern, Atlas; the Southern Libya. This is the basest part of Africa c Leo lib. 1. ; the Cosmographers not deigning it the name of a Kingdom, the inhabitants thereof are in many places so far distant from any other. As for example, Tesset a City of four hundred households, is separated from all other habitation three hundred miles. Some places thereof are better peopled. The Numidia described by d Ptol. lib. 4. Plin. lib. 5 cap 3. P. Mela. l.1.c.6. Olinarius in Melam. Cael. Rhod. lib. 18. cap. 38. Ptolomey, Mela, and Pliny, is of far less bounds, and is rather a part of Barbary, then of this which we here describe: called (saith Pliny) Metagonitis, and famous for nothing but Marble and wild beasts: the Numidae called Nomades of their pastoral life, and change of pastures, carrying their houses on their carts. The Cities whereof were Cyrtha, called now Constantina and jol, now as some writ Bugia. The Numidians are notorious for excessive venery. For the Religion of these, whom Leo termeth Numidians, he saith, That in old time they worshipped certain Planets, and sacrificed to them: and were like to the Persians' in worship of the Sun, and the Fire, to both which they built Temples; and like the Vestals in Rome, kept the fire continually burning. Christian Religion began to quench this fire (as is e Mermannij Theatrum. thought) in the Apostles days, which after was perverted by Arianisme, subverted by Mahometisme. jewish religion had here some footing also, before that Christianity was preached to them. The Numidians live long, but loose their teeth betimes (sour sauce for their sweet Dates) and their eyes also pay untimely tributes to the sands, which the winds very busily and often sand as their searchers and customers, till at last they can see to pay them no more. In all Numidia the French disease (as we term it) is unknown, and in Libya. I have known, saith Leo, an hundred persons that have been cured of that malady, only by passing over Atlas and breathing this air. This disease was not heard of in Africa, till King Ferdinand expelled the jews out of Spain, & the Moors by lying with the Iewes wives got the same; and generally infected Barbary, calling it therefore the Spanish disease. The Plague also infecteth Barbary once in ten, fifteen, or five and twenty years, and destroyeth great multitudes, because they have little regard or remedy for it. In Numidia it is scarce known once to happen in an hundred years, and in the Land of negroes never. Worse diseases than Pox or Plague possess the Numidians, namely, ignorance of Divine, Moral, and Natural knowledge, Treason, Murder, Robbery, without all respect of any thing. If any of them are hired in Barbary, they are employed in base offices, Scullions, Dungfarmers, and what not? Neither are the Libyans or negroes much better. Of the Numidians and Libyans are five peoples, Zenaga, Guenzaga, Terga, Lemta, and Berdeva, and live all after the same manner, that is, without manners or order at all. Their garments of base cloth, scarce cover half their body. The Gentlemen (Gentlemen must pardon me the abasing of the name) to be distinguished from the rest, wear jacket of blue cotton with wide sleeves. Their Steeds are Camels, on which they ride without stirrups or saddles, and use a goad in stead of spurs, and a leather fastened in a hole bored thorough the gristles of the Camel's nose, serves them for a bridle. Mats made of rushes are their beds, and wool growing on their Date-trees yields matter for their tents. Their food is oftentimes patience with an empty belly: which when they fill, bread or meat after any sort is absent: Only they have their Camel's milk, whereof they drink a dish-full next their heart: and certain dry flesh sodde in butter and milk, every one with his hands raking out his share of these dainties, and after drinking the broth; and then drink up a cup of milk, and supper is done. While milk lasteth they care not for water, especially in the Springtime; all which soason, some never wash hands or face, because they never go to the places where they may have water. And the Camels have joined with their masters in this neatness, not regarding water, whiles they may feed on grass. All their life (or that space rather before they die, not worthy the name of life) is spent in hunting, and robbing their enemies; not staying above three or four days in a place, as long as the grass will serve their Camels. They have over every tribe one, in manner of a King, whom they honour and obey. Very rarely is a judge found amongst them, and to him such as are litigious ride sometimes five or six days journey. Him will they amply-reward with a thousand ducats, more or less by the year. As for Letters, Arts, Virtue, they devil not in these deserts. They are very jealous, which is the death of many. Yet are they liberal after their manner to strangers, as I myself (it is Leo's report) can testify. For going over the deserts with a Caravan of Merchants, the Prince of Zanaga encountered us with five hundred men on Camels, and caused us to pay our customs: and then invited us to his tents. There did he kill many Camels to feast us, both young and old, and as many gelt, and Ostriches, which they had taken in the way. And when the Merchants showed themselves loathe that he should make such slaughters of them, he said that it were shame to entertain them with small cattle only, being strangers. So we had roast, and boiled: and bread of Panike, very fine; and Dates great plenty. He honoured our company with his presence; but he ate together with his Nobles separate from us: and had with him certain religious and learned men, to sit with him, which all the meale-time touched no bread, but only flesh and milk. The reason the Prince gave us, because they were borne in the deserts where no corn grew. Only they ate bread on certain solemn Feasts, as at their Easter, and day of Sacrifices. Thus did this liberal Prince spend on us ten times the value of his customs. After this manner also live the Africans called Soava. The Tracts of Numidia f Leo lib. 6. most in name, are these: Dara, which extendeth itself two hundred and fifty miles in length, where are great store of Date-trees, whereof some are male, and some female; the first brings forth only flowers, the other, fruit. And they take a flowered bough of the male, and engraffed it in the female: otherwise, the Dates prove naught, and almost all stone. They feed their Goats with the stones of the Dates beaten, and there with they grow fat, and yield store of milk. Segelmesse was built (if any list to believe g Bicri an African Cosmographer his error. Bicri, an African Cosmographer) by Alexander the Great. Hear were certain Colleges and Temples. The people of the Country lived on Dates. They have no Fleas; a small privilege, for they have infinite store of Scorpions. Fighig, hath industrious and witty people, whereof some become Merchants, others Students, and go to Fez, where having obtained the degree of Doctors they return into Numidia, and are made Priests and Preachers, and so become rich. Tegorarin hath traffic with the Negroes. They water their cornfields with Wellwater, and therefore are forced to lay on much soil. In which respect they will let strangers have their houses rent-free, only the dung of themselves and their beasts excepted. They will expostulate with that stranger, which shall in some nicer humour go out of doors to that business, and ask him, if he know not the place appointed thereunto. Hear were many rich jews, which by means of a Preacher of Telensin, were spoiled, and most of them slain, at the same time that Ferdinand chased them out of Spain. Techort is a Numidian Town, exceeding courteous to strangers, whom they entertain at freecost, and marry their daughters to them rather, then to the natives. Pescara is exceedingly insested with Scorpions, whose sting is present death, wherefore the Inhabitants in Summer time forsake their City, and stay in their countrey-possessions till November. Libya extendeth itself from the confines of Eloachat unto the Atlantike, betwixt the Numidians and negroes. It is one other of the seven parts, into which we have divided Africa. The Arabians call it Sarra, that is, a Desert. Pliny h Plin. lib. 5. in the beginning of his fifth book, saith, that all Africa by the Grecians was called Libya. Taken in a more proper sense, it is diversly i Strabo lib. 17. O●tel Thesaurus. bounded by the Ancients; and therefore we will here hold us to Leo's description. The name Libya is derived from Libs, a Mauritanian King, as some k ●●. Corvinoes Geograph. affirm. Herodotus l Herodoti lib. 3. saith, of a woman named Libya. Among the Libyans are reckoned m Niger. Aph. Com. 3. the Libyarchae, Libyophaenices, Libyaegrptij, and divers other nations, even of the n Isidurus, Orig. lib. 6. Ancients accused for want of inward and outward good things, cunning only in spoil and robbery. The Libyans worshipped one Psaphon o Alexand. ab Alex. lib. 6.c 4. for their god, induced thereunto by his subtlety. For he had taught birds to sing, Psaphon is a great god; which being set at liberty, chanted this note in the woods, and easily persuaded the wild people to this devotion. It was the custom of women to howl in their Temples, p Cael. Rhod. lib. 12. cap. 2. whence some of the Bacchanal rites were borrowed by the Grecians. Unto the Libyans are reckoned those nations, whose barbarous rites are before related in the seventh Chapter of this book. We will now come to later observations. q G. Bot. Ben. part. 1.lib.3. Maginus. Men may travel eight days or more in the Libyan deserts, ordinarily without finding any water. The deserts are of divers shapes, some covered with gravel, others with sand, both without water: here and there is a lake, sometime a shrub, or a little grasle. Their water is drawn out of deep pits, and is brackish, and sometimes the sands cover those pits, and then the travelers perish for thirst. The Merchants that travel to Tombuto, or other places this way, carry water with them on Camels; and if water fail them, r Leo. lib. 1. they kill their Camels, and drink water which they wring out of their guts. Their Camels are of great ability to sustain thirst, sometimes traveling without drink twelve days or more. Otherwise they were never able to travel thorough those deserts. In the desert of Azaoad there are two Sepulchers of stone, wherein certain letters engraven testify, that two men were there buried; one a very rich Merchant, who tormented with thirst, bought of the other, which was a carrier or transporter of wares, a cup of water, for ten thousand ducats, and died nevertheless; both buyer and seller, with thirst. Their lives for lewdness resemble the Numidians before mentioned, but for length come much short of them, few attaining to sixty years. s A. Cadamoste. They are (as little need as they have thereof) often plagued with those clouds of Grasshoppers, which cover the air, and destroy the earth. The Libyan desert of Zanhaga beginning at the Western Ocean, extendeth itself far and wide between the Negroes and the Numidians, to the Salt-pits of Tegaza. From the Well of Azaoad, to the Well of Araoan, an hundred and fifty mile's space, is no water; for lack whereof, many both men and beasts there perish. Likewise in the desert Gogdem, for nine days journey no drop of water is found. In the desert of Targa is Manna found, which the Inhabitants gather in little vessels, and carry to Agadez to sell. They mingle it with their drink, and with their pottage: It is very wholesome. Tegaza is an inhabited place, where are many veins of Salt, which resembles Marble, they dig it out of pits, and cell it to Merchants of Tombuto, who bring them victuals. For they are twenty days journey from any habitation, the cause that sometimes they all die of famine. They are much molested with the Southeast wind, which maketh many of them to loose their sight. Bardeoa was found out lately by one Hamar, a guide unto a Caravan of Merchants, who lost his way by reason of a malady which fell into his eyes; yet blind as he was he road on a Camel; none else being able to guide them: and at every miles end caused some sand to be given unto him, whereon he smelled, and thereby at last told them of an inhabited place, forty miles before he came at it: where, when they came, they were denied water, and were forced by force to obtain it. The Rivers that arise out of Atlas, and by the unkindness of their Kind, fall this way, finding these thirsty wildernesses to yield them the readiest channels, are trained alongst by the allurements of the sands, stooping and crouching to them, till being further from witnesses, they are either swallowed up of great lakes, or else whiles they hold on their pursuit for the Ocean, loose themselves in the search, and whiles they are liberal to the thirsty sands in the way, at last die themselves (I cannot say, dive themselves, as elsewhere in the world) for thirst in the deserts. And yet through these wayless ways, doth covetousness carry, both the Arabians in their roaving, and Merchants with their Caravans to the Negroes for wealth: whither, I think, at last you expect the coming of this our Caravan also. CHAP. XIIII. Of the Land of negroes. NIgritarum terra, or the Land of negroes, a Maginus. Gi. Bot. Ben. either is so called of the River Niger, or of the black colour of the Inhabitants: some think the River is named Niger of the people: It hath on the North those deserts which we last left; on the South, the Aethiopike Ocean, and the Kingdom of Congo; on the East, Nilus; on the West, the Atlantike. Leo makes Gaogo in the East, and Gualata in the West, the limits thereof. On the side of the River Canaga it is sandy and desert, beyond, it is plentiful, being watered with Niger, which runs thorough the midst of it. There are no hills near the banks of Niger, but woody places divers, receptacles of Elephants. Rains do neither good nor harm: only Niger Ministers them plenty, as Nilus in Egypt: Their increase is likewise alike; forty days together after the midst of june doth Niger increase, at which time the Negro towns are islands, and the way to them by boats; and as many it decreaseth. The Merchants in july, August and September, trade in boats made of a hollowed tree (like the Indian Canoas') b lo. Leo lib. 7. This River, some think, ariseth out of a desert called Se●, from a great lake: some with less likelihood, think it an arm of Nilus: c Cadamosto. and some with no truth, think it to be derived from Paradise. It is by Geographers d Ortel. Ramusius, etc. brought from a lake, which they call Niger, within two degrees of the Equinoctial, and running thence Northwards, hides himself from the violence of the suns fury, under a mantle of earth, sixty miles together; and then the Earth discovering him, he runs not far, but in revenge he covers a great part of the Earth, and drowneth the same in a lake called Borneo, till the Earth again with her strong arms clasps him in streiter banks, and forceth him to turn his stream Westward, in which way having gotten fresh help of some other streams, that sand in their succours; he again prevaileth, and overthrows the Earth in the lake Guber: but shegetting up again, makes him flee to the Ocean for aid, with whose tide-forces assisted, he rends the Earth in to many islands, which he holds as captives between his watery e Ortelius and others in their Maps, make Senaga and Gambra to be arms or mouths of Niger. Sanutus thinks it to be Rio grand, Leo allegeth the opinion of some which think it to come from Nilus by some under-earth passage. The Truth is uncertain, the angry deserts not admitting due search. Arms of Senaga, Gambra, and divers others, which ever let slip their hold, and hold them yet in everlasting captivity. In this combat whiles both parts sweat in contention, a fatter excrement is left behind, which all this way heartens the Earth with admirable fertility: especially then when the clouds in the Summer time take Nigers part, and daily marshal their mighty showers to the rivers aid, shooting off continually in their march their airy Ordinance, with dreadful lightnings, whereat the amazed Earth shrinks in herself, and the insulting waters for three months space trample over all, and sand colonies of fishes to inhabit the soil, engirting mean while all the towns with a straight siege. But when the Sun, in his Autumn progress, sends forth the winds to summon the clouds to attend on his fiery Chariot; The Earth by degrees looks up with her ditty face, bemired with washing, and makes use of the slime, which cannot run away with the fleeting waters, to serve her all the year after, as harbinger of plenty and abundance. Bichri and Meshudi, ancient African Writers, knew little of these parts: f Leo lib. 7. but a Mahometan Preacher in the 380. year of the Hegeira, made the people of Luntuna, and Libya, of his faithless faith: and after that, they were discovered. They lived, saith Leo, like beasts, without King, Lord, Commonwealth, or any government, scarce knowing to sow their grounds: clad in skins of beasts: not having any peculiar wife; but lie ten or twelve men and women together, each man choosing which he best liked. War they wage with no other Nation, nor are desirous to travel out of their country. Some worship the Sun at the rising: Others, as the people of Gualata, the Fire: & those of Gaoga are Christians, like the Egyptians: joseph King of Morocco subdued them: and after that the five peoples of Libya; of whom they learned the Mahometan Law, and other Arts, and the Merchants of Barbary frequented those parts. The Libyans divided them into fifteen parts, each third part of those five people's possessing one. But the g Anno 1526. present King of Tombuto, Ab●aci Izchia, being made General of the Forces of Soni Heli the former King, which was a Libyan, after his death slew his sons, and brought the Kingdom to the Negroes, conquering many Provinces. After which he went to Mecca on Pilgrimage, and thereby set himself in debt an hundred and fifty thousand ducats. A great part of those parts by their difference of language, and Religion, is yet unknown to us. Gualata was subdued by the King of Tombuto, a beggarly Country. This Region adjoineth to Cape Blanco. The Portugals, when they discovered these Coasts for Henry the Infanta, traded here for slaves as is far as Canaga, or Senaga (to which our Nation h Rich. Raia●ldss, Hack. hath since traded) and is an arm, as is said, of Niger. These people inhabiting on this River, Aluise i Cadamosto. di Cadamosto, a Venetian, calls Azanaghi, and saith, that when first the Portugals sailed thither, their simplicity was such, having never before seen a ship, they took the ships for great birds with white wings, out of some strange place coming thither: but when they saw them strike sail, they changed their opinion, and thought them to be fishes, seeing them a far off: but when they saw them the next day so far off from that place, they took them for night-goblins or spirits. This did he learn of divers of the Azanaghi, slaves in Portugal. They hid their faces no less than the privities, esteeming the mouth unmeet to be seen, whence they belched such sour breath. They had a kind of muffler to hide it, and part of the nose, only discovering the same at meat. Other Governors they then had not, only more reverence was done to the most rich. A beggarly, thievish, lying, treacherous Nation, as any in the world. They anoint their hair every day with fat of fish for great gallantry, whereof they stink exceedingly. And jest you should think better of their eyes then of their nose, their women esteem it the greatest part of goodly feature, to have large breasts, which by Art and industrious stretching of them, they enlarge, and some of them have them hanging to their Navel. Near unto those are certain Negroes, which suffer not themselves to be seen of any, nor to be heard speak: but have excellent gold which they exchange with other Negroes, which bring unto them Salt, such as the mineral salt of Tagazza, and leaving the same, they go away from thence half a days journey: the Negroes come down in certain Barks, and lay at every heap of Salt a quantity of gold, and go their ways. When the Salt-Merchants return, if they like the sum, they take it; if not, they leave the gold still with the Salt, and go their ways: and then the other return, and what heaps of Salt they find without gold, they take for their own: the other, either they leave more gold for, or else leave altogether. This seemeth hard to believe, but many of the Arabians and Azanhagi testified it to our Author for truth. The Merchants of Melli affirmed to me, that their Prince had once by a plot taken one of them, thinking to have learned the condition of that people, but either of sullenness, or because he could not, he neither eat nor spoke, and within three days died. Their stature, they which had taken him, affirmed to be a hand higher than themselves: and that their neither lip was thick and red, and so great that it hung down to their breast, and it together with their gums bloody: their teeth great, and on each side one very large: their eyes standing out: terrible they were to look upon. And because they had apprehended this man by their ambushment, they returned not in three years: but after forced by the need of Salt to cure their diseases (whence happily that deformity proceeded) they renewed that traffic. To leave these far within Land, and come to the k Barrius dec. 1. lib. 3. cap. 8. & Maffaeus hist. Ind. lib. 1. saith that Senaga and Gambea were by the Ancients called Sta●biris and D● ratus. This name Senaga was given by reason that the Prince was so called. River Senaga, Cadamosto justly marveled at the partition which that River caused: for on the one side the Inhabitants were well proportioned, very black, and the soil very fertile: on the other side, the Inhabitants meager, small, swart, and the ground barren. The people, that devil on the banks of Niger, are called Gilofi. The King's name in my time (which was l 1455. almost a hundred and threescore years since) was Zuchali. He had thirty wives. When Richard m Hak. to. 2. Rainolds was there 1591., the King's name was Amar Melik. All that Region betwixt Sanaga and Gambea is called by one general name, Gia Lof: of which, Maffeus n Maff. l. 1. Bar. Dec. 1. l.3. c. 6,7,8. and Barrius writ, That in an accident of civil wars Bemoin came to the King of Portugal for aid, and was there royally entertained and baptised with his followers; of which, some were of such admirable dexterity and nimbleness of body, that they would leap upon a horse as he galloped, and would stand upright in the saddle, when he ran fastest, and turn themselves about, and suddenly sit down; and in the same race would take up stones laid in order on the ground, and leap down and up at pleasure. This Bemoin was shamefully murdered by Peter Vaz, the Portugal General, and the hope of Christianity in those parts disappointed. This was Anno 1489. From thence o Al. Cadam. Cadamosto went to Budomel; the Prince whereof was had in great respect by his people: which when they come into his presence, kneel on both their knees, and bowing their heads to the ground, cast sand over their shoulders, and on their heads, with both hands, and then go towards him on their knees; and when they speak to him, cast sand over their shoulders still, with their head bowed down, the Prince scarcely deigning them a look, or word. For every light offence he would cell their wives and children. He suffered our Author to go into his Moschee, where his Arabian Chaplains, after their manner, mumbled their Matins ten or twelve times in half an hour; all the company rising and falling again to the earth, and kissing it. He also heard him willingly confute the Mahumetane, and prove the Christian Faith: but said, he thought it was harder for a Christian to be saved then a Negro, because GOD was a just GOD and LORD, who had given to us many good things in this world; to them nothing in comparison, who should therefore in the other world have their Paradise, which here they wanted. Easily might he have been turned to Christianity, but for fear of losing his State. His wives provide him his diet, as it is usual among the Negroes, and none but his Priests and some principal men eat with him; which is after a beastly sort lying on the ground, the dish set in the midst, and all taking out the meat with their hands. They eat little at once, but eat often, four or five times a day. From October to june it rains not there. They have great Serpents, and many, which they use to charm: and the Prince when he would poison his weapons, did (as was reported) make a great Circle, and enchanted by his Charms all the Serpents thereabouts thereinto, and then killed that which seemed to him most venomous, letting the rest go: with the blood thereof, and the seed of a certain Tree, he tempered a poison for that purpose, with which a weapon infected, drawing never so little blood, did kill in a quarter of an hour. They have great store of Parrots, which are instructed by a marvelous natural cunning to prevent the Serpents, which would else destroy their nests. They build therefore on high Trees, and on the end of some tender bough thereof they fasten a Bulrush, which hangs down two spans, thereunto weaving and working their nest in such sort, that the Serpents, for fear of falling, dare not adventure to deal therewith. The Negroes came about Cadamosto, with wonder to see his apparel, and the whiteness of his colour (never before had they seen any Christian) and some of them with spittle rubbed his skin, to see whither his whiteness were natural, or no: which perceiving to be no tincture, they were out of measure astonished. They would then give nine, or sometimes fourteen slaves, for a horse furnished. And when they buy a horse, they will bring some of their Enchanters, which make a fire of herbs, and set the horse over the smoke, uttering certain words; and after that anoint him with a thin ointment, and shut him up twenty days, that none may see him, hanging certain trumpery about his neck, thinking that hereby they are more secure in battle. Guns seemed to them, for their hideous noise, to be of the Devil. Bagpipes they thought to be a living creature, that thus sang in variable accents. But when they were suffered to handle them, they thought them to be some heavenly thing, that GOD had made with his own hands, to sound so sweetly. They beheld the Ship with great curiosity; and Eyes that were carved in the Prow of the Ship, they took to be eyes indeed, by which it saw how to direct the course at Sea. They said, the Christians that could thus make voyages by Sea, were great Enchanters, and comparable to the Devil; themselves had enough to do to travel by Landlord Seeing a Candle burn in the night, they which knew not to make any light but their fires, esteemed it wonderful. Honey they have, which they suck out of the combs, but the Wax they hurled away, till they were instructed how to make Candles thereof. Senega (Boterus saith) comes from the Lakes Chelonidi. A hundred and fifty Leagues from the mouth it hath certain Falls, or Cataracts (as Nilus hath) that men may pass under the fall of the stream, without wetting. Cadamosto doubled the Promontory, called Cape Verde, or the green Cape, because of the green Trees which the Portugalls (who had first discovered it in the year before) found there growing in abundance; as o Likewise Cape Sierra Liona is so called of the Lion-like terror thereof, always covered on the top with Clouds, which yield dreadful thunders and lightnings. It seems to be the same that Ptolomey and Hann. call the Chariot of the Gods. G. ●ot. Ben. Cape Blanco, or the White Cape, was so called of the White Sands there. The inhabitants they found were of two sorts, Barbacini, and Sereri. They have no Prince. They are great Idolaters, and have no Law: but are very cruel. They poison their arrows; with which, and the situation of their Country, they have preserved themselves from the Kings of Senega. In Gambia they were, some Idolaters of diverse sorts, some mahumetans. They were also great Enchanters. Their living, as at Senega, save that they eat Dogges-flesh. Here the Prince hunted an Elephant, and gave them to eat: the flesh is strong and unsavoury. The Elephant's delight in mire like Swine. They hunt them in the Woods: for in the Plains an Elephant would, without running, soon take and kill the swiftest man; whom yet they hurt not, except they be first provoked. Here was a kind of Fish (Cadamosto p Cadamosto apud Ramus. No●us. 47. calls it Cavallo, and his Latin Interpreter, Piscis Caballinus; I take it for the Hippopotamus, or River-horse) which is (saith he) as big as a Cow; his legs short, with tusks like to a Boars, but so great, that I have seeve one of two spans, and longer, clovenfooted, and headed like a Horse: he lives on both Elements, sometimes in the Water, otherwhiles on the Landlord The women upon their breasts, necks, and arms, had certain works, done with a Needle's point, heated in the fire, in manner as with us they work handkerchiefs. This being done in their youth, would never out. The like flesh-branded works they use at Cape Sagres, as Pietro q Pietro di Sintra. di Sintra, a Portugal, observed upon their bodies and faces. The inhabitants there are Idolaters, and worship Images of Wood, to whom they offer some of their meat and drink, when they go to their meals. They go naked, covering their privy parts with the Barks of Trees. This is r The Hollanders were entertained of a King in Guinee, but very miserably: an old woman naked, three times went about the Captain, with certain murmuring words, and cast ashes on his clotheses. The Nobles about the King were naked. Hol. Navig 1599 in Guinea. A little from thence they found men who used as great bravery in their ears, which they bored full of holes, and ware therein rings of gold in rows or ranks. They ware one great ring in an other hole bored through their nose, like to buffles in Italy: which, when they eat their meat, they took away. The men and women of sort wear such rings also in their lips, in like sort as in their ears, an ensign of their Nobility and greatness, which they put in and out at pleasure. Beyond the River of Palms they found others thus beringed, and for greater gallantry ware about their necks certain chains of teeth, seeming to be the teeth of men. They took a Negro whom they carried into Portugal, who affirmed, if a woman which only could understand him, did interpret him rightly, that in his Country were Unicorns. On this coast the Portugals erected a Castle, called Mina, for their better trading. And these Countries have since been sought to s The Guineans esteem well of the French, ill of the Flemish, and not well of the Portugalls. Arthus Hist. Ind. Or. c.9. by French, Flemish, and many of our English Merchants. In the year 1553. t Tho. Windam. Antony Pinteado. See Hakl. voyages, to. 2. part. 3. Thomas Windam and Antony Ponteado, a Portugal, in two English ships traded alongst those coasts, as far as Benin, where they presented themselves to the King, who sat in a great Hall, the walls whereof were made of earth without windows, the roof of thin boards, open in divers places. His Nobles about him never look him in the face, but sit cowering upon their buttocks, with their elbows upon their knees, and their hands before their faces, not looking up till the King command them. And when they departed out of his presence, they turn not their backs upon him. Such reverend regard doth that Negro-King receive of them. The next year u john Lock. Master john Lock went for Captain into those parts, to trade for Gold, Grains, and Elephants teeth. And after that, diverse Voyages were thither made by William x William Towerson. Towerson, who observed at the River of S. Vincent strange Trees, with great leaves like great Dockes, longer than that a man could reach the top of them; and a kind of Pease by the Seaside growing on the Sands like Trees, with stalks seven and twenty paces long. diverse of the women had breasts exceeding long. At the Cape Tres puntas they made him swear, By the Water of the Sea, that he would not hurt them, before they would trade with him. King Abaan, a Negro, entertained our men kindly; he caused a pot of Wine, of Palm, or Coco, which they draw forth of Trees, as we have elsewhere observed; but their ceremonies in drinking are thus: First, they bring forth their pot of drink, and then make a hole in the ground, and put some of the drink into it, and after that cast in the earth again, and thereon set their pot, and with a little thing made of a Gourd, take out of the same drink, and put it upon the ground in three places: and in diverse places they have certain bunches of the pills of Palmtrees set in the ground before them, and there they put in some drink, doing great reverence in all places to the same Palmtrees. All these ceremonies done, the King took a Cup of Gold, in which they put Wine, and whiles he drank, all the people cried Abaan, Abaan, with certain other words; and then they gave drink to every one. The like ceremonies they use in all the Country. In Benin y james Welsh. the people go naked till they be married; and then are clothed from the waste to the knees. Their Bread is a kind of Roots, called Inamia; which, when it is well sodden, may be preferred before ours. They have here great Spouts of water falling out of the Air, which if they light on a Ship, do endanger the same. They fall like the Pillars of Churches. As for those Voyages to these parts, made by z Willid Rutter. George Fenner. Antony Ingram. Rutter, Fenner, Ingram, or others, I refer them to Master Hackluyts Collections. These Coasts are usually called Guinea, by a more general appellation, although that be properly one Region only. About the Castle of Mina they are subject to such Worms, as Master jenkinson a Ant. jenkinson Hak. to. 1. These worms come out of their legs, or some fleshy part. hath observed to grow upon men at Boghar in Bactria, by drinking the water of the River there: which are an ell long, and must be pulled out by degrees, every day a little: if they break by the way, it is very dangerous. The tortures they cause is unspeakable. The inhabitants of Benin b G●tard Arth. Dant. Hist. India, c. 9 Ind. Orient. part. 6. de Bry. observe Circumcision, and other mahumetical Superstitions: they cut or raze the skin, with three lines drawn to their Navel, esteeming it necessary to salvation. They will not easily do injury to any, especially a stranger. They have Birds in such respect, that it is deadly to any that shall hurt them. And some are appointed to have a peculiar care of them, and to provide them soode; which they do in high Mountains, where they lay meat for them: which they come and eat. The inhabitants of Guinea c Get. Art c. 10.11,12,13. give religious respect also unto certain Trees. And in the year 1598. certain Hollanders cutting them, and not ceasing at the persuasion of the Negroes, whose Superstitions in that case they derided, it passed from words to blows betwixt them, and the Dutchmen were forced to get them to their ships; one of their company being slain in the chase. But the murderer was offered to the Hollanders to be punished: which they refusing, his countrymen cut off his head, and quartered his body, bestowing the one as a monument of revenge, over the slain parties grave, the other on the Fowls, unburied. Their noses are flat, not naturally, but by pressing them down in their infancy, esteeming it a great part of beauty. Their hot stomachs can digest raw flesh; and therefore d Alex. Problem. l. 1. & 2. Cael. l. 16. c. 15. Alexander Aphrodisieus, and Coelius Rhodiginus, that think their natural heat, extracted to the outward parts, to be the cause of their blackness, are deceived. They eat their enemies which are slain in the wars (which are very rise amongst those Nations) and those which are taken, are everlasting prisoners. And in some more important wars which they undertake, they will burn their dwellings before they go, lest either the enemy might possess them by conquest, or themselves become too mindful of a return. In these wars they provide themselves of some light armour, wearing at such times no other apparel. Some men, of greater sort, had a white confection, wherewith they whited their faces and bodies. Their women are unfaithful Secretaries in Nature's most hidden secrets, using in the sight of men, women, boys, and girls, to be delivered of their children, whom after they circumcise, whether they be of the male or female sex. Their funeralis they celebrated with much singing and solemnity. They believe, that men, when they die, go into another world, where they shall have like need of many things, as here they have, and therefore use to put with the dead corpses some part of household. And if they lose any thing, they think, that some of their friends, which in the other world had need thereof, came thence and stole it. Of b The Religion of the Guineans. GOD being asked, they said he was black and evil, and did them much harm; their goods they had by their own labour, and not by his goodness. Circumcision they use, and some other Turkish Rites. They hold it unmeet and irreligious to spit on the ground. They have no Letters, nor Books. They observe a Sabbath, herein agreeing, and yet disagreeing, with Turk, jew, and Christian, for they observe Tuesday's rest, from their Fishing and Husbandry. The Wine (of the palm-tree) which is that day gathered, may not be sold, but is offered to the King, who bestoweth it on his Courtiers, to drink at night. In the midst of the Marketplace (this was in the River Gabam, and the Hollanders the reporters) they had a Table standing on four Pillars, two elnes high, whose flat cover was made of Straw and Reeds woven together. Hereon were set many strawen Rings, called Fetissos', or Gods, and therein Wheat, with Water and Oil, for their God, which they think eats the same. Their Priest they call Fetissero, who every festival day placeth a Seat on that Table, and sitting thereon, preacheth to the people; which done, the women offer him their infants, and he sprinkleth them with water, in which a Newt doth swim, and then besprinkleth the Table aforesaid with the same water, and so uttering certain words very loud, he dismissed his devout assembly. Many wear such Rings of Straw next their bodies, as preservatives from those dangers, which else their angry God might inflict on them. In honour of the same Deity (or Devil, as it seems they conceive him to be) they bechalke themselves with a kind of chalkey earth, and this is unto them in stead of their morning Matins. The first bit at meals, and first draft, is consecrated to their Idol, and therefore they besprinkle therewith those Rings, which I said they wear on their bodies. If Fishers cannot speed at Sea, they give a piece of Gold to the Fetissero, to reconcile their frowning Saint. He therefore, with his wives, walks a kind of procession through the City, smiting his breast, and clapping his hands with a mighty noise, till he come at the shore: And there they cut down certain boughs from the Trees, and hung them on their necks, and play on a Timbrel. Than doth the Fetissero turn to his wives, and expostulates with them, and withal hurleth into the Sea Wheat and other things as an offering to Fetisso, to appease his displeasure towards the Fishermen. When the King will sacrifice to Fetisso, he commands the Fetissero to inquire of a Tree, whereto he ascribeth Divinity, what he will demand. He, with his wives, comes to the Tree, and in a heap of ashes, there provided, pricks in a branch plucked off the Tree, and drinking water out of a Basin, spouts it out on the branch, and then daubeth his face with the ashes: which done, he declareth the King's question, and the Devil out of the Tree makes answer. The Nobles also adore certain Trees, and esteem them Oracles: and the Devil sometimes appeareth unto them in the same in form of a black Dog, and otherwhiles answereth without any visible apparition. There are which worship a certain Bird, which is spotted and painted (as it were) with Stars, and resembleth the lowing of a Bull in her voice. To hear this Bird lowing in their journey, is a lucky boding, saying, Fetisso makes them good promises, and therefore set him, in that place where they hear it, a Vessel of Water and Wheat. And as the Earth and Air yield them Deities, so the Sea is not behind in this liberality, but yields certain Fish to their canonisation. In this respect they take not the Tunie at all, and the Swordfish they take, but eat not till his sword be cut off, which is dried, and holden in great veneration. The Mountains would bend their sullen brows, if they should not have some red letters in their Calendar, to which their tops aspire, threatening to scale Heaven, or overwhelm the Earth, if this Fetissan portion did not pacify their angry mood, by daily presents of meat and drink set thereon. Neither can Nature alone usurp this Praviledge, but Art, in other things her emulous corrival, and far unequal competitor, in this matter of God-making, commonly gets the upper hand. And therefore they with their ceremonious Art can make them Fetisso's, or Gods, at pleasure. Principally in their Funerals they observe it: for when one is dead, they make a new Fetisso, or Funeral rites. Ring of Straw, and pray it to bear the dead party company, and protect him in his journey into the other world. The friends and kinsfolks assembling, prepare a Hen, and then setting themselves in a corner of the dead man's house, they place all his Fetisso's on a row, the greatest in the midst, adorning the same with garlands of Pease and beans, like to the Popish praying-Beades. Than they sprinkle the same with the blood of the Hen, and hung a chain or garland of herbs about their necks. After this, the women set the Hen, now sodden, in the midst of the Fetisso's, and the Fetissero takes water in his mouth, which amidst his Exorcisms and Charms he spouts on those Fetisso's, and taking two or three herbs from his neck, he rolls the same in form of a ball, which after certain ceremonies he layeth down, and so doth, till all his Hearbe-garland be spent; and then makes them all into one great Ball, and therewith besmeareth his face, and thus is it made a Fetisso; and the party deceased is now at rest. In the mean time the dearest of his wives filleth all the house with mourning, the neighbours and friends with Songs and Music (such as they have) and Dances. And at last they take up the Corpse, and carry it to the Grave, which is digged four foot deep, and cover it with stakes, that nothing may fall therein. The women creeping about the Sepulchre, expostulate with him, Why he would leave them? Than do they hurl on earth, so that none can get into the Corpse; for he hath with him his Household, Armour, and whatsoever he used in his life time; Wine also (if before he loved it) to drink in the other world. Lastly, they cover the Sepulchre with a Roof, to defend all from rain. If the King dies, not only greater solemnity is used: but the Nobles thinking it necessary for so great a parsonage to have attendants, they offer unto him one, a servant; another, a wife; a third his son or daughter, till there be many of both sexes in that other life to attend him. All which are suddenly slain at unawares, and their bloody carcases buried together with the King. Yea, the King's wives, which loved him best, refuse not this last and everlasting service, as they suppose; but yield themselves to die, that they may live with him. The heads of all these, thus slain, are set upon poles round about the Sepulchre: Meat, Drink, Raiment, Arms, and other Utensils are added for their use, and buried with them. They, in uncertainty of criminal accusations, as of Adultery, Murder, and such like, have a certain water offered them to drink by the Fetissero, made of those herbs whereof their Ball- Fetisso is made, and in effect like the cursed water, Num. 5. none daring to drink, for fear of sudden death thereby, if he be guilty. And now leaving the Coasts of Guinea, Benin, Melegete, and other Regions of the Negroes, adjoining to the Sea, we will look back again into the inland Countries: whereof Gualata is a hundred miles distant from the Ocean, and hath already been mentioned. The next thereunto, in h Leo. l. ●. Leos Relations, is Gheneoa, which is not the same with Guinea beforementioned, if Leo had true intelligence, but is situate betwixt Gualata, Tombuto, and Melli, and in one place bordereth on the Ocean, where Niger falleth into the Sea. They had great Traffic with the Merchants of Barbary. They have Gold uncoined, and use also iron money. There is neither Town, nor Castle, but one, where the Prince, with the Priests, Doctors, and Merchants reside. Those Priests and Doctors go appareled in white, the rest in black or blue Cotton. In july, August, and September, Niger overfloweth it. Izchia, the King of Tombuto, conquered it, and kept the King prisoner at Gago, till his death. Melli is the head City of a Kingdom, which hence taketh name, and hath in it great store of Temples, Priests, and Readers or Professors, which read in the Temples, because they have no Colleges. They are more ingenious than other Negroes, and were the first that embraced the Mahometan Law. Izchia also subdued them. Tombuto was founded in the year of the Hegeira 610. And it is situate within twelve miles of a branch of Niger. There are many Wells, to receive the overflowing waters of Niger. Salt is brought them five hundred miles from Tagazza, and is very dear. I, at my being there (saith Leo) saw a Camel's burden sold for fourscore ducats. The King had many Plates and Sceptres of Gold, some whereof weighed thirteen hundred pounds. They which speak to him, cast Sand over their heads, as Cadamosto observed at Budomel. The King would admit no jews into his City, and hateth them so extremely, that he would confiscate the goods of such Merchants as held traffic with them. He greatly honoured men of Learning, and no merchandise yielded more gain than Books. There were many judges, Doctors, and Priests, to whom he allowed their stipends. The people used much dancing in the streets, from ten to one a clock at night. They mingle Fish, Milk, Butter, and Flesh together in their gallimausrey kind of diet, neither toothsome, nor wholesome. Hamet, King of Morocco i Pory. in translat. Ro C. History of Barbary. , conquered the same Kingdom 1589, and also Gago, and other Countries of the Negroes, extending his Empire six months journey from Morocco, by Camels; whose riches thereby acquired, appear in the letters of Laurence k Hak. to. 2. Madoc. Madoc, and we before have touched. Gago is much frequented by Merchants, and things sold at excessive rates. In an hundred miles space you shall scarce found one in those parts that can read, or writ: and the King accordingly oppresseth them with taxations. In Guber they sow their Corn on the waters which Niger, with his overflowings, brings upon the Country, and have abundant recompense. Izchia, King of Tombuto l Leo, l. 7. , conquered the King of Guber; of Agadez also, and of Canon, which have great store of Merchants: Likewise, of Casena, and Zegzeg, and Zanfara; in which I find little worth the remembrance. Canon hath some Relics of Christianity, and they are named by the Apostles names. Guangara was not only oppressed by the said Izchia of Tombuto, but by Abraham King of Borno. Borno confineth with Guangara on the West, and extendeth Eastwards five hundred miles. The people have no Religion, neither Christian, jewish, nor Mahometan; but like Beasts live with their wives and children in common: and as a Merchant which lived long amongst them, and learned their Language, told Leo, they have no proper m Fuen our ancestors, the Saxon, had no surnames, but by some accidents, as White, Long, Short, etc. And the Normans brought over their customs of naming men by the place of their habitation; as the Town, Oak, Style, or their Occupation. And in ancient Write few proper names, but their Christian, may be found. So the Roman Craessi, Nasones, etc. names, as in other Nations, but as they give him some name of distinction by his height, fatness, or other peculiar accidents. The King warreth with his neighbours: he is descended of the Libyan people Bardoa. For maintenance of his Wars he will give great prices for Horses, exchanging fifteen or twenty slaves for one, which slaves he took from his enemies. When I was in this Kingdom, I found there many Merchants that were weary of this traffic, because they stayed for their slaves till the King returned from his Wars. Yet the King seems to be rich: all his Horse-furniture, Stirrups, Spurs, Bridles, Bits, were of Gold; and his dishes, Platters, or whatsoever he did eat or drink in: yea, his chains for his Dogs were for the most part of most fine Gold. He hath many, both white and black people, subject to him. Gaoga bordereth Westward on Borno, and thence trendeth to Nubia, between the Deserts of Setta on the North, and another Desert confining on a winding crook of Nilus, about five hundred miles square. It hath neither Civility, Letters, nor Government. The inhabitants have no understanding, especially they which devil in the mountains, who go naked in the Summer time, their privities excepted. Their houses are made of boughs which easily take fire. They have store of cattle. A hundredth years before Leo's time they were brought in subjection by a Negro slave, who first slew his Master, and by help of his goods made preys in the next Regions, exchanging his captives for horses of Egypt: and so become King of Gaoga. His nephews Son Homara then reigned, and was much respected by the Sultan of Cairo. Leo was at his Court, and found him a man passing liberal. He much honoured all that were of the lineage of Mahomet. The Nubae in old times were many Kingdoms, as Strabo n Strabo. l 17. affirmeth, not subject to the Aethiopians: and were then Nomades, or night-wanderers, and robbers. As it is now taken (john Leo being our Author) Nubia stretcheth from Gaoga unto Nilus, having the Egyptian confines on the North; and the Deserts of Goran on the South. They cannot sail out of this Kingdom into Egypt. For the River Nilus, whiles it is covetous of largeness, looseth his deepness, and covering certain plains, becometh so shallow that both men and beasts may wade over. Dangala is their chief Town, and hath ten thousand Families, but ill built, their houses being chalk and straw. The Inhabitants with their traffic to Cairo become rich. There is in this Kingdom great store of Corn and Sugar, Civet, Sandall; and I●orie. They have a strong poison, one grain whereof, given to ten persons, will kill them all in a quarter of an hour, and one man, if he alone take it, presently. An ounce hereof is sold for a hundred Ducats. It is not sold but to strangers, which first take their oath that they will not use it in their Country. And if any cell thereof secrety, it costs him his life: for the King hath as much for custom as the Merchant for price. Some o G. ●ot Bed. Portugals traveling through Nubia saw many Churches ruined by the Arabians, and some Images. The jewish and Mahometan superstition have there almost prevailed. In old time they had Bishops sent them from Rome, which by means of the Arabians was after hindered. The Nubian King warreth with the Inhabitants of Goran, called Zingani; who speak a language that none else understand; and with others in the deserts, on the other side of Nilus, towards the Read Sea, whose language seems to be mixed with the Chaldaean, and resembles the speech of Suachen, in the Country of Prester john. They are called Bugiha, and live very miserably. They had once a Town on the Read Sea, called Zibid, whose Port answereth directly to that of Zidem, which is forty miles from Mecca. This Zibid for their robberies was destroyed by the Sultan. Ortel●●s p Ortel. Theat. saith, that in Nubia they were sometimes Christian, and now are scarcely of any religion at all. They sent into Prester john's Country for Priests, when Aluares q F. ●luares. ●● c. 30.ch 137. was there, to repair their almost-ruined Christianity, but without effect. Sanutus r S●●●tus apud Maginu●t. reckons here other Kingdoms, Gothan, Medra, Dauma, whereof because we have little but the names, I can writ nothing. Now if any would look that we should here in our discourse of the Negroes assign some cause of that their black colour: I answer, that I cannot well answer this question, as being in it self difficult, and made more, by the variety s ●nc●●●de●. apud Strabode●●. lib. 15. of answers, that others give hereunto. Some allege the heat of this Torrid Region, proceeding from the direct beams of the Sun; And why then should all the West Indies which stretch from the one Tropic to the other, have no other people? except a few in Quareca, which haply were not naturals of the place. And if this were the cause; why should Africa yield white people in Melinde, and near the Line, black, at the Cape of Good hope in five and thirty? Some leaving the hot impressions in the Air, attribute it to the dryness of the earth: as though the Libyan Deserts are not more dry, (and yet the people no Negroes) and as though Niger were here dried up. Some, to the hidden quality of the soil; And why then are the Portugalls Children and Generations white, or Mulatos at most, that is tawny, in St. Thomez and other places amongst them, and the Inhabitants of Melinde, Madagascar, and other places, in the same height, in and adjoining to Africa? Some ascribe it (as Herodotus) to the blackness of the Parents sperm or seed; And how made they the search to know the colour thereof, which if it hath (a thing by others denied) by what reason should it imprint this colour on the skin? Some ascend above the Moon, to call some heavenly constellation and influence into this consistory of Nature; And there will I leave them: yea, I will sand them further to him that hath reserved many secrets of nature to himself, and hath willed us to content ourselves with things revealed. As for secret things, both in Heaven and Earth, they belong to the Lord our God, whose holy name be blessed for ever, for that he hath revealed to us things most necessary, both for body and soul, in the things of this life, and that which is to come. His in comprehensible unity, which the Angels with covered faces in their Holy, holy, holy. hymns resound and Laud in Trinity, hath pleased in this variety to diversify his works, all serving one human nature, infinitely multiplied in persons, exceedingly varied in accidents, that we also might serve that t Unds & si dicipotest unissimuss. Bernard. t pl●. l.2.c.78. t Macrobius lafoy ●●●●●●p. l●2. cap. 10. onemostu God; the u V●d Polyolb. u Alexand. ●●●●● 2 S●●●● that the heat● of the S●●●● br●ngs h● natural heat into the outward parts, & thereby makest h●m black of hue, and of hue, and fearful of heart: & more easily dye of a fever than others. lib. 1. Calius Rhod. hath a long disputation thereof, lib. 16.cap.15. but all his reason may aswell conclude of America, which yet are not black. Od●ardo Lop●z, & P. Pizafella, In the story of Congo, deny the Sun to be the cause. ●amus●●, In this discourse of the Read Sea, att●. but●th the colours of the people to the differing site of places, as of mountainous, low, wet, dry, etc. Some ●ell a tale of Cham's knowing his wife in the A●ke, whereupon by divine curse his son Cbus was black with all his Posterisie. tawny Moor, black Negro, dusky Libyan, Ashcoloured Indian, olive-coloured American, should with the whiter European become one sheepfold, under one great shepherd, till this mortality being swallowed up of life, we may all x I0. 17.22. be one, as he and the father are one; and (all this variety swallowed up into an ineffable unity) only the language of Canaan be heard, only y Apoc. 7. & 14 the Father's name written in their foreheads, the Lamb's song in their mouths, the victorious Palms in their hands, and their long robes being made white in the blood of the Lamb, whom they follow whither soever he goeth, filling heaven and earth with their everlasting Hallelujahs, without any more distinction of colour, Nation, language, sex, condition, all may be One in him that is ONE, and only blessed for ever. RELATIONS OF THE REGIONS AND RELIGIONS IN AFRICA. OF AeTHIOPIA, AND THE AFRICAN islands; AND OF THEIR RELIGIONS. THE SEVENTH BOOK. CHAP. I Of Aethiopia Superior, and the Antiquities thereof. OUT of Nubia we needed neither Palinurus help, nor Char●n, to set us on the Aethiopian Territory: the Sea is far distant, and the River Nilus which parteth them, (whether loath to mix his fresh waters, with the Seas saltness, or fearing to fall down those dreadful * The falls of Nilus down from steep Rocks. Cataracts, or dreading the multitude of pits, which the Egyptians make in his way to entrap him) here showeth his unwillingness to pass further forward, and distracted with these passions, hath almost lost his channel, diffusing himself in such lingering and heartless manner, as man and beast dare here insult on his waters, and I also have adventured to take the advantage of these shallows, and wade over into this anciently renowned Aethiopia. The name Aethiopia came from Aethiops, a Aethiopia dicta à Coryneta, Aethiope Vulcani, F.N. Com. l. 2. the son of Vulcan: before, it had been called Aetheria, and after that Atlantia. b Lidyat. in emend. Temp. Lydiat deriveth Aethiopia of Ai, and Thebets, the land of, or beyond Thebais, which was called Aegyptus Superior, next to Aethiopia. Chytraeus saith, it is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 splendeo, and ●●● visus; of the suns burning presence. Two Aethiopia's are found in Afrikes as Play c Plim. l. 5.c.8. witnesseth out of Homer (so ancient is the division) the Eastern and Western. And this partition is by some still followed, as namely by d Osor. de rebut gest. Emanuelis. lib 4. Osorius. Others divide the same into the Asiatike and African: Author here of is Heredotus e Herodot. l.7. in his Polymnis, which reckoneth two sorts of Aethiopians in Xerxes' huge Army; the Eastern, mustered under the Indian Standards; the other, of Africa by themselves, differing from the former in language, and their curled hair. Eusebius f Euseb. Chron. in A. hl. 3580. mentioneth Aethiopians near the River Indus. And to let pass Pausanias g Pausan. l. 6.in fine. his search among the Seres, or Philostratus h Philostrat. l.3. devit. Ap. at Ganges, for some Asian Aethiopians; the Scriptures seem to mention an Aethiopia in Asia. For Cush, the Son of Cham, (of whom josephus i joseph. Antiq. I c.6 saith the Aethiopians called themselves, and were called by others, Chusaei) was Author, not only of the Ethiopians in Africa, but of many peoples of Arabia also in Asia, as Moses k Gen. 10 Vide Annot. Tremel. & jun. ● relateth. And hence perhaps it was that Miriam l Num. 12. & Exod. 2. and Aaron contended with Moses for his wife Zippora, because she was an Ethiopian. And yet was she a Midianite: but called an Ethiopian, in respect of the Neighbourhood which Midian had to Aethiopia Orientalis, as m F. Vatablus. in Num. 12. Vatablus observeth out of the jewish writers, or for that Midian is also assigned to Ethiopia, taken in larger sense, as saith * Genebr. Chron. Pag. 71. Genebrard. junius saith, because the Midianites dwelled in that Region which was assigned to Cush. Saint Augustine n Aug. de Mirabil. sac. Scripture. l.1. affirmeth, that the Region Northwards from the read Sea, and so even to India was called Aethiopia Orientalis. This distinction is still acknowledged by later o F Ribera. ●● in sophon. c.3. Lira n postil. Calui● in Comment. Num. 12. Chiraeus in Onoviastico. Writers. And therefore it is needless to fetch Moses a Wife out of Ethiopia beneath Egypt, to interpret that place. For so josephus p josep. Ant. l.2 , as we shall after see, telleth of a Wife which Moses in his prosperity, before his flight, married from thence. This observation is very necessary, because the Scriptures often mention Ethiopia, when no part of Africa can be understood q Gibbins. in Gen. 2. q.6. u 5. , as Genes. 2. 13. where one of the Rivers of Paradise is said to compass the whole land of Cush, or Ethiopia. And so in other places, Cush, or Aethiopia. Learned junius r jun. in Gen. 2 Praelectionib. observeth, that Cush is either a proper name as Genes. 10. or common to the people that came of him: It is also a name attributed to the three Arabia's, to the two (African) Ethiopia's, and to all the Southern tract by the Persian Gulf. Leaving now that Asian Ethiopia, which already we have handled under other names, we will now proceed in our African journey, where we find in Ptolemy s Ptol. l.4.c.6. & 7. not so exact description thereof, as in later Geographers, being then in the greatest part unknown. Maginus t Maginus. maketh Ethiopia to contain two of those seven parts, whereinto he divideth Africa: one of which he calleth Aethiopia Superior, and Interior, which for the most part is subject unto the Christian Prince, called in Europe Priest or Prester john: the other, Inferior and Exterior, is all that Southerly part of Africa, which was not known to the Ancients. This doth not altogether agreed with Homer's u Hom. Odies. in initio. division, (whose Geographic Strabo x Strabo. l.1. Pertotum. hath so largely traversed and admired.) For how could Homer, or any in his time attain to the knowledge of those remote parts? Neither yet may we reject that renowned Poet, seeing this partition may serve us now in the better discovery of places, where we may reckon all that to the Westerly Ethiopia, which from Guinea stretcheth to the Cape of Good hope: and thence to the Read Sea Northwards, to the Easterly; Nilus, and a line from the head thereof unto the aforesaid Cape, being the Arbiter in this division. But to let pass this curiosity in carving, when all is like to be eaten, we will begin at Ethiopia under Egypt, and so take the Country in our way, going from the Read Sea, till having doubled the Cape, we come from the Abassine Christians to those of Congo on the Ethiopian Ocean. Aethiopia sub Aegypto, (so the Geographers y Ptol. l.4.c.7. Dom. Niger. Aphric. com.4. call this part) hath on the North, Egypt; on the West, Libya Interior; on the South, Aethiopia Agisimba; on the East, the Read and Barbarian Seas, to the Promontory Raeptum, which Ortelius z Ortel. Thesau. placeth about Quiloa, Porie a Mercat. Tab. universalis. Porie before Leo. calls it Quilimanci: Mercater b Ortel. Theat. Moginus. Description of the World. interprete Magala. The Abissine Empire, is by our late Writers intended further, receiving for the Southern limits, the mountains of the Moon; and for the Western, the Kingdom of Congo, the River Niger, and Nubia: and therefore containeth Aethiopia sub Aegypt●, and besides Trogloditica, Cinnamomifera Regio, and part of the inner Libya. True it is, that the Great Neguz his titles comprehend thus much, yet rather (say some) as a monument of what he hath had, than an evidence of what he hath: The Turks in the North, the Moors on the West, and others otherwhere circumcising this circumcised Abissine: and now according to c G. Bo. Ben. Io. di Barros. Boterus and Barrius, the Lake Barcena is the centre of his Dominion. But even still Friar d F. I.●ys. hist. or. de Etiopia. Lewis de Vrreta, gives him both all before named and more. The name Abissine or Abassine, which is given to this Region, Niger e D●●. Niger. deriveth from the Egyptian word Abases, which (Strabo f Strabo. l.17. reporteth) they gave to all inhabited places compassed with great Deserts, and situate therein, in manner as the islands in the Sea: three of which Abases, he saith, were subject to the Egyptians. To take now some exacter view of these parts; leaving g Vide Munster. in fine 6. lib. those jewish monstrous fables of Monsters of threescore and ten cubits, & their great lies of the little PigmeyChristians, with such other stuff, fit for them to writ, who are justly credulous of h 2. Thes. 2.12. lies because they believed not the Truth: let us see what others have written, both of the people and place, and first of the first, and most ancient Relations. The Cataracts or falls of Nilus, which separate Aethiopia from Egypt, are by the most Authors reckoned two, the greater & the less: Stephanus addeth a third at Bonchis, an Aethiopian City. These are Mountains which encroach upon the River, and with their lofty loobes and undermining treachery, having drawn up the earth, which should afford him a channel, into their swelling and joint conspiracy, as with a mixed passion of fear and disdain, make the waters in their haste and strife overthrow themselves down those steep passages: the billows bellowing and roaring so terribly with the fall, that the inhabitants (as some i This reporateth Cicero in So● scip. & calls these falls Catadupe. affirm) which devil near, are thereby made deaf: and the River amazed and dizzy, whirls itself about, forgetting his tribute to Neptune, till forced by his own following waters, he sets, or rather is set forward on his journey. They are k jean. Bermudesius in Legat. Aethiopica. now called Catadhi, which signifieth Noise, of those dreadful and hideous outcries which there are caused. Betwixt these falls and Meroe, Strabo l Strabo. l.17. placeth the Troglodytae, of which we have already spoken: and the Blemmyes, Nubae, and Megabari. They are Nomades, without Town or habitation, and addicted to robbery. Procopius m Procop. de Bello Persico. l.1 testifieth, that these were accustomed to do much damage on the Roman confines: and therefore Dioclesian brought them out of their barren Territories, and gave them Elephantina, and the Region adjoining for habitation, communicating to them the Roman rites and superstitions, and built the City Philas, in hope of future friendship. Caelum non animum; they changed the soil not the soul, but were no less injurious to Oasis, and other the Roman subjects. They worshipped some Gods, borrowed of the Grecians; Isis, and Os●is, of the Egyptians; and Priapus. The Blemmyes also offered human sacrifices, with cruel inhumanity, to the Sun, till justinian's time, who took away those bloody devotions. As for the tale that those Blemmyes wanted heads, and had their eyes and mouths in their breasts, the Authors had either no eyes to see the truth, or more head than they should to devise lies: as we may say of other shapeless and monstrous shapes of people, which n Plin. l.5.c.8. & 6. c.29. Solinus, cap. 39. Pliny and Solinus, out of other Author's report, to inhabit these unknown parts: some wanting lips, some nostrils, some tongues, or mouths, etc. indeed all wanting truth. Rather would I counsel the studious of Geography, to learn the names of the People's and Nations of these Regions, of Pliny and Solinus: which because we have but names of them, I forbear to name. Meroe doth invite me to a longer entertainment, being an Island which Nilus with lovely embraces claspeth about, according to josephus and Cedrenus, sometimes called Saba, as now also the Abyssines name it; the Egyptians call it Awl Babe; the inhabitants, Neube; our Maps, Guegere; to which Thevet addeth more o jovy, Girave, ●●● etc. Opiniones: ege●●● pad O●tilium in Thes●●● , if not more than truth. The Island, after p Helindor. hist. Aethiopica, l. 10. Porie describes this Hand in his notes before Leo. Heliodorus (the Bishop of Tricca) his description, is three square, each of which triangle limits are made by three Rivers, Astaboras, and Asasoba; (Strabo calls it Astapus, & Astosabus) this from the South, that from the East) drowning their names & waters with Nilus; it is in length 3000. furlongs, in breadth 1000 plentiful of Elephants, Lions, Rhinocerotes, Corn, and Trees, besides her hidden treasures, and mines of iron, brass, silver, gold, and salt. It hath also Ebony wood, as Lucan q Luca●us singeth, Laetacomis Hebeni. It received that name r Niger. come. Aph. ●. of Meroe, sister of Cambyses, or after s Eusebius Eusebius, of Merida, the mother of Chenphris, King of Egypt. They worshipped a Barbarian God, and besides Pan, Hercules. and Isis. t Strabo l. 17. It was before called Saba, ●●●●th joseph. Ant. l. 2. They cast their dead into the River, others reserved them at home in glass shrines, others in earthen receptacles buried them near to their Temples. They esteemed them for Gods, and swore by them. They ordained him King, who excelled in strength, or in person, or in husbandry of cattle, or in wealth. Their Priests enjoyed the chief rank of honour, who sending their Herald or Messenger, enjoined the King his death, and set up an other in his room. At length a certain King abolished this custom, and rushing with his armed Soldiers into their Temple, where was a golden Chapel, slew all those Priests. This was at Meroe the head City of the Island, where (Pausanias u Pusanias. l.1 saith) they showed the Table of the Sun, and that they were the justest men of all the Aethiopians. Concerning that Table, and the expedition of Cambyses into these parts, Herodotus x Herod-Thalia. l. 3. relateth: He affirmeth, that Cambyses designed at once three invasions; against the Carthaginians, the Ammonians, and Macrobians (all in Africa.) These last have their names of their long lives, which they draw forth far beyond the usual course. He placeth them on the South shores of Africa, but Mela y Pomp. Mel. l. 3.c.10. in Meroe: Seneca, Pliny, and Solinus beyond. That Table of the Sun, Herodotus and Mela, thus describe. Near to the City was a place always furnished with variety of roasted meats, there set in the night by the Magistrates, and eaten on the day by such as listed, and therefore of this open feasting, called the suns table: whom the ignorant people also thought to be the Cater of these dainties. Cambyses sent an Embassage unto the King with presents, but principally to espy the Country: whom the Aethiopian requited with a Bow, and bad that the Persians' should then invade the Macrobians, when they were able to shoot in such bows: thanking GOD that he was contented with his own. And because he had sent him golden chains, he asked to what use they were, they said, for ornaments; he answered with smiling, thinking them to be chains for punishment, That he had stronger fetters than those. The like account he made of his purple Robes, ointments, and wine: and asked further what the Persians' eat, and when they told him bread made of wheat, (the nature whereof they declared) and withal, that the oldest Persians exceeded not fourscore years; he said, that it was no marvel of their short life, that fed upon dung: neither could they live so long, were it not for that drink of wine which they used; It was not extraordinary z Valer. Max. l.3.c.14. there to attain to a hundred and twenty years, their meat was boiled flesh, and their drink milk. He brought them to a Fountain, wherein being bathed they smelled as of Violets, it was so subtle that nothing could swim thereon, not wood, or other lighter matter: this water was supposed to lengthen their lives. He brought them also to the Prisons, where they saw many manacled and bound with chains of gold. Lastly, he showed them their Sepulchers made of glass, in this manner. After they have embalmed the dead corpse, they anoint it with a kind of pargeting mortar, and then put it in a case or coffin of glass, through which it shineth, and is apparent without any ill savour. This they keep one year in the house, offering thereto Sacrifices, and the first first-fruits of all things: and then carry it out of the City. Thus far Herodotus. Wherein, that which some penny-father would most admire, their golden fetters, how common and rife is it in an other sort with us? every covetous miser, manacling, fettering, strangling himself with his gold, in show his ornament, in affect his God, in effect his Devil, jailor, chains, and hell. The Macrobiy (Mela addeth) used brass for honour, gold for punishments. Of the table of the Sun before mentioned, thus writeth Friar Lewis de Vrreta, a Lewis de Vr. Hist. de la Etiopiae. l.prime.c.2. in that his large history, which he hath composed in Spanish, of Aethiopia: that the King in a curious bravery & sumptuous vanity, caused there to be set by night in a certain field store of white bread, and the choicest wines, hanged also on the trees; great variety of Fowls, roast and boiled, and set on the ground, Mutton, Lamb, veal, Beef, with many other dainties ready dressed. travelers and hungry persons which came hither and found this abundance, seeing no body which prepared, or which kept the same, ascribed it to jupiter Hospitalis his bounty & hospitality, showing himself a Protector of poor travelers: and called this field the Table of the Sun. The report hereof passed through the world, and brought many Pilgrims from far Countries, to visit the same. King Cambyses sent his Ambassadors to see it: Plato, the Prince of Philosophers having traveled through Asia as far as Caucasus, and go also to the Brachmanes, to see and hear Hiarchas in a Throne of gold, amongst a few Disciples, disputing of Nature's mysteries, and discoursing of the Stars and Planets, & returned by the Persians', Babylonians, Arabians, and other Nations, entered into Aethiopia, led with desire to see this renowned Table, and to eat of those delicacies. The Aethiopians, since their Christianity in zealous detestation of Idolatry, will not so much as name this field, and these ancient rites, and give in charge to the Priests at this day, that they handle not, or treat of the like vanities, because they were inventions of Idolaters. Caelius b Cael. Rhod. l.10. Rhodiginus affirmeth, That this Table of the Sun grew into a proverb to signify a house well furnished and provided. Thus far Friar Lewis. Of the Pillar of Semiramis is before spoken out of the relation of Xenophon de Aequivocis: concerning which, and his other Companions, and Brethrens, howsoever Posseninus, Goropius, and others, do reprove Annius for abusing the world with those glorious Titles c Beros. Metasthencs. Cato, Mar. c●●●, etc. and ancient names, and prove them to be counterfeit: yet, in my mind that of Xenophon seemeth to savour of some true antiquity, and that more than others of the same edition. In that pillar, consecrated to the memory of Ninus, the inscription testifieth, that Cush or Cousin was the Aethiopian Saturn; as Cham, the Egyptian; and Nimrod, the Babylonian. When Cush was dead d F. Lewis l. x.c.3 , they say, Regma his son succeeded in the Aethiopian Kingdom, and after him Dodan: after whose time is no record of certain succession. Diodorus saith, they chose him which was most comely of parsonage for their King. Memnon is chanted by Homer and the Poets, which lost his life at Troy in defence of Priamus and was (some say) King of Aethiopia. Of the speaking image of Memnon, ye have seen in our Egyptian relations. As for the wife of Moses. whereof josephus e jos. Ant. l.2. Zon. Annal. to.1. saith, that the Aethiopians having overrun, and almost subdued Egypt, and none daring to make head against them, Moses (whom Thermutis, Pharaeohs Daughter, had brought up) was chosen General of the Egyptian Army, which he conducted into Aethiopia, and coming to the siege of Saba, Tharbis the Aethiopian Kings, daughter fell in love with him, and sent her servants to entreat of a marriage with him: which he accepted, upon condition of delivering the Town unto him; and that being done, married her: all this seemeth rather to be a jewish fable, thinking hereby to credit their Lawgiver, then agreeing to Moses, the Truth, and Scripture; and might happily arise from that speech, that Moses f Num. 12.1. his wife was an Aethiopian; of which we have spoken already. Neither is it likely that Moses would accept of Treason for the dowry with his wife, sealed with the blood and overthrow of her Country and Citizens. And yet from hence do some derive the original of their Nation. After the father of this supposed Tharbis, Derianus is said to reign, who valiantly withstood Bacchus (which is thought to be Osiris, the Egyptian King, and after, their God) when he invaded Egypt with an Army. Diodorus mentioneth Actisanes, a King of Aethiopia. Cepheus also is numbered in that royal Catalogue: but of all, Ganges g Suidas. was most famous, who with his Aethiopian Army passed into Asia, and conquered all as far as the River Ganges, to which he left that name, being h Plut. de Flum. before called Chliaros. He conquered as far also to the West, unto the Atlantike Ocean, and gave name to the Country of Guinea; which name, some i F. Lewis. say, is corrupted of Gangina, the name it had received of Ganges. These things are written by some, and I will not swear for the truth, as safely we may do for that which the Scripture mentioneth of some of their Kings, in the days of Asa and Hozekiab, Kings of juda: whose puissance then was such, that k 2. Chron. 14. 9● Zerah brought into the field a million of men: and Tirrha●a was corrival unto proud and l 2. King. 19. blasphemous Sennacherib, in suit for the Monarchy of the world. Before that time the Aethiopians had warred under Shishak King of Egypt, whom some ᵐ take for Sesostris. The Babylonians in Nabuckodonosors' time conquered Egypt and Aethiopia, as m Lavat. in Ez. 300 Est. 8. some expound the prophecy of Ezechiel. And the Persian Empire extended from India to Aethiopia. Of the history of the Queen of Saba, we shall have more cause to speak afterwards. Some think n P. Mart in ●. R.g. that she came from Arabia where the Sabeans inhabit: Others o josep. G●●ssa, comestor, junis, etc. bring her from hence, and say, that she was an Aethiopian. The mention of her and of Candace (which name Pliny p Plin. l.6.c.29. saith continued to the Aethiopian Queens in many successions) hath made some q Mat Drisse. ●atio Lipsie bavita. think (as it seemeth) that Aethiopia was governed only by Queens. But let us observe further concerning their rites and ancient customs, as divers Authors have related the same. CHAP. II A continuation of the Aethiopian Antiquities, and of the Queen of Saba. HELIODORUS in his History (which although for the substance it be feigned, as a love-discourse, yet must hold resemblance with things done) and for the variety and conceit thereof, commended by that learned a Phil. Melanct. in Epist. cd Operinum. Germane Philip, and by our English b Sr Ph. Sidney. Philip (the soul of Poesy) mitated in his Arcadia, telleth of Hydaspes his Aethiopian King, that after his victory at Syene, and having there performed his devotions, and seen their Niloscopium (like to that at Memphis, and now at Cairo) and inquired the originals of their feasts, and holy rites done in honour of that River: when c Heliod. histor. Aethiop. l.9 et 10 he came to the Cataracts, he sacrificed to Nilus, and the Gods of the Borders. He then sent messengers to the Wise●●●ens, whom he calleth Gymnosophists, which are the King's counsellors, at Meroe, to certify them of his victory, and to call a public assembly wherein to gratify the Gods for the same with sacrifices & solemn pomps, in the field consecrated to the Sun, the Moon, and Bacchus. Persina, the Queen, delivered those letters to the Gymnosophists, who dwelled by themselves in a Grove, consecrated to Pan; and before they would give answer, consulted with the Gods by prayer, and then Sisimures the chief of them promised all should be fulfilled. The Sacrifices were to be done to the Sun and Moon. and therefore, except Persina the Queen, which was Luna's Priest, no woman for fear of contaminating the Holies of those Pure and Bright Deities, might be present. Hydaspes was Priest of the Sun. Much preparation was made of Beasts for their Hecatombe's, and much concourse of people crossing the River in those boats of Canes or Reeds. There was presented the Images of their Gods, Memnon, Perseus and Andromeda: and nigh to them seat the Gymnosophistae. Three Altars were erected; two jointly to the Sun and Moon; a third to Bacchus by himself, to him they offered all sorts of Beasts; to Sol, white Chariot-horses; to the Moon, a yoke of Oxen. And when all things were ready, the people with shouts demanded the sacrifice, which usually was accustomed for the health of their Nation. That was, some of the strangers taken in the wars, to be offered: First, trial d Our English and the Germane Histories mention the like clearing of adultery, by going with bore feet on burning ploughshare. Bale. was made by spits of gold, heated with fire, brought out of the Temple, whether the captives had ever known carnal copulation: for treading on the same with their bore feet, such as were pure Virgins received no harm, others were scorched. These were offered in sacrifice to Bacchus; the other, to those purer Deities. These things have I here inserted, not as done, but as like to such things, which among the Meroites used to be done, and agreeing with the general devotions of those Ethiopians. Philostratus e Philo●t. de●uta Apaltonu. l.6.c.4. reporteth like matters of their Gymnosophits and of the Grove where they kept their general consultations: otherwise, each of them by themselves apart, observing their studies and holies. They worshipped Nilus. intending in their mystical interpretation the Earth & the Water. They entertained strangers in the open air. Thespesion was then (in Apollonius his time) chief of their society. At his command, an Elm did speak. They held the immortality of the soul. The Aethiopians sacrificed to Memnon and to the Sun. Lucian, after his scoffing manner gratulates the Aethiopians that favour, which jupiter vouchsafed them, in going on feasting, accompanied with the rest of the Gods, and that twelve days together, if Homer f Hom. Iliad. & Lucian. de sacrif. reckoned truly. But more g Idem de Astrologia. seriously elsewhere he unsoldeth that mystery, showing that the Aethiopians were inventors of Astrology, helped therein by the clearness of the sky in that Region, and like temperature of the seasons. Of them the Egyptians learned, and furthered that science. In his Treatise h Idem de Sultatione. of Dancing, he affirmeth, that the Aethiopians used their hair in steed of a quiver, and never drew arrow from thence to shoot in battle, but with a dancing gesture. Diodorus i D. Si●.l.4.c.1. Siculus telleth, that the Ethiopians were accounted most ancient of all other men: and that not only Humanity, but Divinity, was borne and bred amongst them: solemnities, pomps, holies, and religious rites, were their invention. And therefore (saith he) Homer brings in jupiter, feasting with the Ethiopians. The reward of their piety, was the immunity of their region from foreign conquests. k Macrob. in S●mn. Scip. l. 2. cap. 10. Macrobius interprereth jupiters' banquet with the Ethiopians of that Ocean, which Antiquity imagined to be under all the Torrid Zone, that the fiery bodies of the srarres, supposed to be nourished with moisture, might there quench their thirst. So would those good men drown a great part of the African and American world, in hospitality to the Stars, by their imagined middle-earth Ocean: which experience hath now sufficiently confuted. Cambyses attempted and lost his Army; and Semiranits entered, but soon returned: Hercules and Dionysisus overranne the rest of the World, the Ethiopians either for their devotion they would not, or, for their strength, could not conquer. The Egyptians, some say, were Colonies from hence; yea, Egypt itself the dregss of that soil, which Nilus carrieth out of Ethiopia. The Egyptians borrowed of the Ethiopians, to esteem their Kings as Gods, and to have such care of their Funerals, the use of Statues, and their Hieroglyphicali letters. Pierius l Pier. Hieroglyphica. , and others, have written thereof ●● large. Their best men they chose for their Priests: and he among them, who, when the God is carried about, shall be possessed with some Bacchanal fury, is chosen King as by divine appointment, and is of them worshipped as a God. His government is governed by Laws. They do not put a Malefactor to death, but an Officer is sent to him with the sign of death m The like is used in Japan. , whereupon he goeth home and slayeth himself. One would have fled out of his Country; but the mother of the malefactor killed him, because he would not after his Country manner kill himself. The Priests in Meroe exercised this authority (as it before said) over their Kings, and would sand them word that the Oracles of the Gods commanded them to dye, neither might they reject the divine dispensation: and thus with arguments, not with arms, they persuaded them to a voluntary death. But in the time of Ptolemaeus Secundus, King of Egypt, King Ergamenes well skilled in the Greek sciences, and Philosophy, rejected that superstition. They say, that the custom yet (till Drodorus time) remaineth, that if the King be maimed, or by some accident want any member, his Courtiers also will deprive themselves of the same. Yea, when the King died, his friends thought it good fellowship to die with him, esteeming that death glorious, and the surest testimony of friendship. The Ethiopians n Diod. Sit. Strabo. l.17. dwelling nearer to Arabia, armed their women in their wars, till they attained to a certain age: the most of which ware a ring of brass in their lip. They which dwelled further up into the Country, were diversly conceited of the Gods. for some they think immortal, as the Sun, Moon, & the World: some mortal, as Pan, Hercules, jupiter, for their virtues exalted to that dignity. Strabo tells it in the singular number, that they thought that God to be immortal, which is the cause of all things. Their mortal God was uncertain, and wanted name: but they most commonly esteemed their Kings, and Benefactors, for Gods. Some that inhabit nearer the Line worshipped no Gods: and were much offended with the Sun, and hiding themselves in the Fens, cursed him when he did rise. These things you may read gathered out of Diodorus, and Strabo, o Laurentij Corvinoes Geograp. lo Bocmus de morib. gentium. Draudus in Solinum. Fr. Thamara de las Costumbras de todas las gentes. in corvinus, Boemus, Draudius, and Thamara, with some other additions. Sardus saith, p Sardus demorib. gentium. l. t.c.10. that the Aethiopians were circumcised: as were also (besides the jews, Egyptians, and Arabians,) the Trogloditae, Macrones, Creophagi, and inhabitants of Thermodoon. As we have showed of the Macrobijs, or long-lived Aethiopians, so there were others called Brachobijs, of their shorter lives, whereof were reckoned two sorts: the Sidonijs, near to the Read Sea, and the Erembi, which some q Raph. Volaterianus Geograph. l. 12. take for the Troglodytae. They live not above forty years. Plutarch r Plutarcide placitis Philosophorum. out of Asclepiades reporteth the like, saying that they were old men at thirty years. The same author s Id. de non irascendo. telleth, that they and the Arabians could not endure mice: and that the Persian Magis did likewise, esteeming them creatures odious to God. Alexander t Gen. dierum l. 2.25. C. 30. ab Alexandro writeth, concerning the education of their Children, that, the Aethiopians feared their new-born Infants in the foreheads, to prevent the distillations of Rheums from the brain. And when they are somewhat grown, they make trial of their forwardness, by setting them on the backs of certain Fowls, on which if they sit in their flying, without fear, they bring them up very carefully: but if they shrink and quake with fear, they expose them as a degenerate issue, unworthy education. Their Letters they wrote not sideways, after the Greek or Hebrew manner, but after the present Chinian custom, downwards. They had seven Characters, every of which had four significations. What manner of writing they now use appeareth in u Damn a Goes. Zaga Zabo de fide Aethiopum. Damianus a Goex, or of Zaga Zabo rather, an Aethiopian Bishop, in his Treatise of their Religion, done into Latin by Damianus: but more fully in josephus x jof. Scaliger de Emend. l.7. Scaliger de Emendatione Temporum, who hath lent us a long Tractate in that language and writing, with the same words expressed in Hebrew and Latin Characters, and the interpretation of them also into Latin, in four several Columns. He that listeth to read some Philosophical speculations of Nature in these Aethiopians, wherein they differ, & wherefore, from others: let him read Coelius y Cal. R. l.16 c. 15.l.9.23. Rhodiginus of that Argument: he saith that they were expert in Natural Magic. Nicephorus z Niceph. Hist. Eccles. l.9.c.18. writes, that Alexander the Great sent Assyrian Colonies into Aethiopia, which many ages after kept their own language, and, like enough, their Religion. The Nations of Aethiopia, which are far distant from Nilus, are * Dom. Niger. said to live a miserable life. Their life is beastly, not discerning in their lust, Mother, Daughter, or any other name of kindred. Of their ancient exploits, we have no continued History. About the time of Christ, it appeareth, that Candace was Queen of Aethiopia. Sho was a manly Virago, as Strabo testifieth, who lived at the same time, and followed Aelius Gallus in this expedition. He forced Candace to sand her Ambassadors to Augustus for peace, which she obtained. Sextus' a Sexti. Vict. Augustus. Victor mentioneth this Aethiopian Embassage. Dioclesian relinquished that part of Aethiopia, which the Romans held beyond Egypt, as not able to bear the charges. justinian b Procop. de Bello Persico. l.1. sent his Ambassadors unto Hellisthaeus, the Aethiopian King, and to Esimiphaeus King of the Homerites, his Arabian neighbour, to aid him against the Persian. This Hellisthaeus had warred against the Homerites, for quarrel of Religion, because they were many of them jews, and others Gentiles, himself being a Christian: and because they made many forages into the Christian Countries. He so far prevailed, as he made that Esimiphaeus, a Christian, their King: whose yoke they shook off soon after: and Abram, a slave, usurped the State. He had been servant to a Roman at Adulis, a City of Aethiopia, worthy mention especially in this matter, for the ominous prosperity of servants. For the City itself was built by fugitive servants, which ran from their Egyptian Masters: and this Abram a servant there, obtained to be a King: neither could the Aethiopian with all his might depose him. The like c Pauli Diaconi justinus. embassage to Archetas king of Ethiopia was sent by Instinus for aid against the Persian: both which I mention, to show the greatness at that time of his state, nothing comparable notwithstanding to that which after besel them. Among the Ethiopian Antiquities, Plato testifies, as Orosius d Oros. lib.t.c. cites him, that many plagues and uncouth diseases infested, & almost altogether destroyed Ethiopia, about that time that Bacchus in vaded India. If any delight himself in such Legendary draff as the counterfeit Abdias, e Abdias Bab. Apostolice hist. libr. 7. set forth by Wolfgangus Lazius, hath in it, touching the Magicians and Enchantments, and some other ceremonies of Ethiopia, I am loath to blot my paper with them: not because we are not certain of the truth (for in others we may be deceived) but because we are certain of the errors, so gross that they may be seen and felt. Marvel that f Wolfg. Lazius. Lazius, an historian, would with his Notes illustrate such a hodge-podge of darkness. And yet our countryman g Jewel and Harding. Harding, leaving the clear waters of truth, hath swallowed the same swill, as the jewel of our Church hath taught him. The Eunuch of Candace was the first Ethiopian Christian, as Luke Act. 8. and Eusebius h Eusch. Ec. bist.libr. ●●● Pappus speaks of Thomas, Math●●●, and Mathias preaching in Ethiopia. do show. But before we come to their christian conversion, we are first to declare their conversion to judaisme (if it be true the Ethiopians writ) in the time of Solomon. The Ethiopians having lived before a vagrant life, like the Nemades of old; & the Arabians, & other Libyan nations, not far from them in Asia & Africa at this day; Arue the Ethiopian king first fixed a settled abode at Axums', & made it the royal city, i Genebr. chron. pag. 118. after whom followed Agab, & in the third place, Ghedur or Sabanut, which subdued all Ethiopia, & left the kingdom to his daughter Makedae that reigned 80 years. An. 50 of her reign she visited Solomon. After her they reckon these kings till Christ's time, Melic, Andedo, Auda, Gigasio, Zangua, Guasio, Antet, Bahara, Canada, Chanze, Endur, Gnaza, Endrath, Chaales, Setija, Aglaba, Anscua, Breguas, Guase, Beseclugna, Baazena, in whose time they say CHRIST was borne. Genebrard sets down the times of their reign, which he confesseth, and itself convineeth to be false. This Queen of Saba before mentioned, is by k jos. Antiquit libr. 8.ca.2. josephius called Nicaule, the Queen (saith he) of Ethiopia & Egypt. But Zaga Zabo l Zaga Zabo Episcopus Ethiop. in the Ethiopian history which he writ, & caused to be done into latin by Damianus a Goes, calls her Maqueda, whose history the Ethiopians have written in a book as big as all Paul's Epistles. The sum of his report is this; She was a worshipper of Idols, as her ancestors had been, when as Fame filled her ears with the renown of Salomons name: & then sent a messenger to jerusalem, to learn the truth, who at his return confirming those former reports, she went herself to visit him. Of him, besides many other things, she learned the Law, & the Prophets. By him she conceived also a son, of whom she was delivered in her journey homewards, & named him Meilech. After 20. years education in Ethiopia, she sent him to Solomon his father, to be instructed of him in wisdom, desiring him to consecrated her son king of Ethiopia, before the Ark of the Covenant; she ordained also that women should not henceforth inherit, as before had been accustomed. Solomon did this, & changed his name to David: & after long instruction, sent him back to his mother, attended with many noble companions, among whom was Azarias the son of Zadock the priest. This Azarias caused tables to be made like to those in the Ark, & pretending to sacrifice for the good success of his journey, went in & stole the tables of the Law, leaving in their room these later counterfeits, which he revealed not to any, till he came to the borders of Ethiopia. Than David being made acquainted with the fact, danced for joy, as his grandfather David had done before the Ark wherein the Tables were enclosed, his people making great joy. His mother resigned to him the Empire, & from that time to this, the kingdom hath passed in a right line, from m Candace was the name of divers Ethiopian Queens, contrary to this report. male to male: circumcision also with the law of Moses hath been observed. The Officers which Solomon appointed his son, are still continued in the same families & order; nor may the Emperor choose them out of any other stock than these of the jews. This long Legend I report, not for the truth, but for that religious conceit wherewith it is accepted in Ethiopia. For who knows not, that none but the high Priest, & that but once a year, entered into that holy place, where the Ark was, and Nadabs' and Abihu's fire, with other divine judgements; Vzzahs' touching; and the Bethshemites viewing the Ark at so dear a rate; could not but make dreadful so damnable an attempt. Besides, we should have looked for our blessed Saviour out of Ethiopia, where Salomons●oires ●oires still reign (if these say true) & not go to Salathiel and Zorobabel, descended of another brother, and therefore further off from the throne of their father David, on which Christ was to sit, & to which he was borne, next and apparent heir, even according to the flesh. And yet doth Genebrard credit these reports, & Baronins also in part as Lewis de Vrreta reporteth, This Lewis hath written 3. large books in Spanish, collected (as he saith) out of Don ivan de balthasar an Ethiopian of great account, who had been Ambassador from his Mr. Alexander 3. the great Negus, into Persia & other places, & came into Spain with his licence to imprint his Ethiopian history. Out of him Lewis reporteth that the former book, whence Zaga Zabo the Bishop, Ambassador to the King of Portugal, had taken those things, is apocrypha: yet so, as that it is true concerning that report of Maquedas' conception, & the royal descent from thence till these times. The stealing of the tables he denieth; & affirmeth, that the truth was, that Solomon had bestowed on the Queen of Saba a fragment of the tables, which Moses broke in his zeal for the Israelits idolatry with the golden Calf. For that conception by Solomon, he proveth it by, the Ethiopian Records, the title of their King, & his arms; which are the same, which the tribe of juda gave, viz. a Lion rampant, crowned, in a field Or, with this inscription, The Lion of the Tribe of juda hath overcome. Since they were Christians they have added to these arms a cros●e, which the Lion holdeth in his right foot. And in this right they lay challenge to jerusalem for their inheritance. Now for the fragment of the table which Moses broke, it is received for a truth throughout Ethiopia, & it is still preserved in the hill Amara, as the greatest jewel in the world. balthasar had often seen and handled it. It seemeth to be of the Chalcedonie stone, shining, & transparent, and is a corner of a square table, the broken edges yet being manifest, with the letters, some broken, some whole, much differing from the common Hebrew (which Genebrard saith the jews invented, thereby to differ from the schismatical kingdom of the Israelites, of the ten tribes; the Samaritans still retaining the former, as both he and Scaliger affirm.) But these letters cannot be read; for he brought a learned n R. Sedechias from Mecca. jew, skilful in all the Eastern languages, Persian, Arabike, Indian, Chinois, etc. yet knew them not. This relic is with such devotion admired of the jews, that when they pass but within sight of that hill Amara, they prostrate themselves on the ground with much reverence, & for this cause make much of the Ethiopians (wheresoever they meet them) as a people beloved of God, to whom he hath imparted such a Relic. They o Vincent Ferrer, a Popish Saint. tell also a tale (I think) of the Queen of Saba, that in her journey homewards she had a revelation concerning a piece of wood which she saw, that it should be the same whereon Christ should after die for mankind: wherefore adoring the same with much devotion & tears, she writ to Solomon thereof, who hide it in the earth 4 Stades, * Four times the height of a man. where the pool of Bethesda was made afterwards, & by virtue thereof wrought miracles. But the Ethiopian superstition hath fables enough of her own, & needs not the officious help of Romish Saints in this kind. As for that succession of jewish officers; Lewis denies it, & saith the jews are no where more hated than in Ethiopia: & Alexander the 3. late Emperor among them, banished all jews & Moors out of all his dominions. The officers of the Emperor are the sons of the tributary kings his vassals, and the noblest of his subjects. And for the jews which came with Meilech, or Meilolec, (after called David) his next successor josua (so he calls him) becoming an Apostata, reduced idolatry: & whereas David his father had given them one of the Temples dedicated to the Sun in Mount Amata, to make it an house of Prayer to the God of Israel, casting forth the Idols therein; now in this josues days, some of them returned to jerusalem, or to other provinces of Africa, & some inhabited the utmost parts of Africa, near the Cape of Good Hope, & Deserts not before inhabited And the said Don ivan de balthasar, being sent by the Emperor into the lands of Monopopata (so he calls it) & of Galofes, of Barbizin, of Mandinga, & of Zape, which are inhabited of idolatrous Gentiles, he found among them some of these jews descended of that exiled stock (as themselves also hold) which had forgotten their judaisme, & all knowledge of the scriptures, only had retained some relics of it, & abstinence from swine's flesh, differing also from those Gentiles, in worshipping one God, whereas the other acknowledge One great God, whom they call Caramus, but worship also Tigers, Lions, Flies, Spiders, Snakes, Lizards, & whatsoever first meet them in the morning. These Gentiles p God's curse and man's follow the jews everywhere, as the shadow the body. call the jews Tabayqueres, and will not admit them to purchase houses, or inheritance, but either use them as interpreters or factors for Merchants (which is the highest step they can attain to) or else employ them in base drudgeries, to be their Porters, slaughtermen, and such like, that they seem rather slaves to those barbarous Nations, then to enjoy any liberty of freemen. Rightly may those Nations be called Barbarous, which seem rather to bark then to speak, & yet they scorn that any should abase them, with the basest of Titles in their opinion to call them Tabayquero, and revenge it with the death of the wrong doer. * In these reports, though there be many things fall yet may some be probably true: let the Reader judge. CHAP. III Of Presbyter john: and of the Priest-iohns' in Asia: whether that descended of these. Having now declared the Antiquities of Aethiopia, drawn out of ancient Authors, let us nearer hand behold, what nearer out times, Authors have reported thereof. Wherein first we will here insert out of a I Scal de Emend. Temp. l. 7. Scaligers Annotations, upon the Aethiopian Ecclesiastical Calendar or Computation of times, somewhat remarkable, and fitting to our present purpose. The name (saith he) of the Christian Aethiopians is not now first made known to us. For their Church not only at Jerusalem and Constantinople, but at Rome also and Venice, hath had liberty a good while to use their own rites. The Portugals, and Francis Aluares have further discovered them: Before we only heard the name of Aethiopia. A wonder it is, that some ages since, b Castaneda seemeth al. oh to hold that the N●gas is that Presbyter john of Asia; though not of his race. l.1.c.1 their Emperor's name was made known to us out of Asia, rather than out of Aethiopia itself. Three hundred years ago, the Ethiopian Kings reigned in Asia, especially in Drangiana, the borders of Susiana, India & China, until the Tartars dispossessed them of the Asian Empire. For Cingis first, the first Bohemian-tartar King, slew Vncam, the Aethiopian Emperor: & his posterity chased the Abyssines out of Moin and China, and forced them to flee into Africa. Often have I marveled that a people of no knowledge in these times of sea affairs, could achieve so mighty exploits, as to propagate their Empire, from Aethiopia to China. Since that time the knowledge of that Emperor hath come to us in the name of Prestegiano: which in the Persian tongue (as much now of reckoning in Asia, as the Latin in the West) signifierh, c So with us, the French King is called Christianissmus; the Spaniard, Catholieus: the English, Defender of the faith Apostolic, inferring thereby that he is a Christian King of the right faith. For Prestegan signifieth Apostles, and Prestegani Apostolical; Padeschaprestegiani, the King Apostolical, in Arabian Melich ressuli, in Aethiopian Negusch Chawariawi. Of this greatness of their Empire, in Asia are witnesses those Aethiopian crosses, which are seen in Giapan, China, and other places. Yea, the Temple of Thomas the Apostle in the Region of d Maltapur. see our History. l. 5. Malabar, hath nothing in it but is Aethiopian, the crosses, building, and name itself. It is called; e In Ramusius copy it is Andvia, in the Latin Auarij. Mar. Polo. l. 2. Cap. 27. Ram. 20 Hanariya, which in Aethiopian is as much to say, as, Apostle: which Marcus Paulus falsely expoundeth, a Holy-man. (This name in the Author seemeth to be given not to the Church, but to the Apostles himself) Paulus addeth that the remainder of the Christians subject to Prestegian abode in Tenduch. The neighbouring Arabians call them now Habassi, and we from thence Abyssines, or Abassenes: they call themselves Chaldaeans: for their ancient and elegant language, in which their books are written, is near to the Chaldaean and Assyrian. Moreover, the Ecclesiastical History testifieth, and out of the same Nicophorus l. 9.c.18, that many Colonies were sent out of Assyria into Aethiopia. They are there called Axumitae, of their chief city but by themselves as Aluares affirmeth Chaschumo. Moore may we say hereafter of their rites and other things worthy of knowledge, in the Institutions f Scaligers Aethiopian Grammar. of that tongue which we have diligently, and methodically written. These words of Scaliger have made me take some pains in the search of the premises; for he differeth from the opinion of others which have written any thing of Presbyter, or Priest john (as they term him) in Asia, whom the Tartars subdued. Ortelius g Ortelli Theat. in the Map of Tartary. P. Bertius & ddil Geograph. maketh a Presbyter john in Asia, and an other in Africa, if I understand him. As for that Vncam, William de Rubruquis, which traveled those parts in the morning of the Targar-greatnes, An. 1523. reporteth that one Con Can reigned in Kara-Catay, or black Catay, after whose death a certain Nestorian Shepherd (a mighty Governor of the people called Yayman, which were Nestorian-Christians) exalted himself to the Kingdom, and they called him King john, reporting of him ten times more than was true, as is the Nestorians wont. h Willi. de Rubruquis ●tinerarium ap. Hak. to. 1. Cap. 19. For notwithstanding all their great boasts of this man, when I traveled along by his territories, there was none that knew any thing of him, but only a few Nestorians. This john had a brother, a mighty shepherd called Vut, which inhabited three week's journey beyond him: he was Lord of a Village called Cara Carum, his subjects, called Crit or Merkies, were also Nestorians. But their Lord abandoning Christianity, embraced Idols and retained with him Priests of the said Idols. Ten or fifteen days journey beyond his pastures, were the Pastures of Moal, a beggarly Nation, and near them the Tartars. john dying, this Vut become his Heyte, and was called Vut Can (whom others call Vnc Cancrone) and his droves and stocks ranged unto the Pastures of Moal. About the same time one Cyngis a Blacksmith in Moal, stole many of Vut i This Vut or uncam was called Prete or Priest as Boterus conjectureth, because he had the cross borne before him he is said, with no great likelihood of truth, to have ruled 7●. kingdoms Cans cattle: who in revenge with his forces spoiled the Moles and Tartars. They aggrieved, made Cyngis their Captain, who suddenly broke in upon Vut, and chased him into Cataya; took his Daughter and married her, and had by her Mangu, that was then the Great Can when our Author wrote this. These relations savour not any such Monarchy as should extend from Aethiopia, to those parts of Asia. M. k ●● Paul l.1.c.24. Paulus telleth that the Tartars were tributaries to this Vmcan (so he calls him) which, saith he, after some men's opinion signifieth in our language Priest john, but through his tyranny provoked to rebellion, they under the conduct of Cingis, slew Vncam. And afterward he saith that l C. 52. The Latin Copy wants these things. Tenduc was under the subjection of Priest john: but all the Priests john's that there reigned after Umcan, were tributary to the Great Can and in his time reigned one George, who was a Priest and a christian, as were the inhabitants. But he held not so much as the m Sir Io'm Mandeviles story of Presbyter john, is fabulous. Priests john's had done: & the great Cans did still join in affinity with this family, marrying their daughters unto these Kings. This George was the fourth after Priest john, and was holden a great signor. He ruled over two Nations, called by some Gog and Magog. by the inhabitants, Vng n Happily the Prince before mentioned was called Vncam of Vng, and Can: for Can signifieth a diumour or ruler. & Mongul, where some were Mahumetans; some Heathens, other Christians. It appeareth by their Histories, that Scaliger was deceived, to think that this Priest john had so large an Empire, seeing Rubruquis in the same Age, or son after q M. P.l.3.c.37 could in his own country hear so little of him: and his posterity in M. Paulus his time, continued tributary Kings under the Tartar. The name Priest was given them of that function, which he testifieth, George received, and john perhaps of that first Shepherd that usurped Con Cans estate. To let pass therefore that Presbyter john in the North-east, we slumble on an other midway betwixt that & Aethiopia. For so joannes o Josi●. de Pl. Carp. ●inerar 'em ca 5. deplano Carpini (scent Ambassador to the great Can, from Pope Innocent. An. 1246.) and Vincentius p Vincentij Beluacensis Spic. historiale l. 32. c. 10. in his Speculum, tell of the King of India Major, called Presbyter john, being invaded by the Tartars under the leading of Tossut Can, son of Cingis, who before had subdued India Minor: He by a stratagem acquired his Realm of them. For making men's images of Copper, he set each of them upon a saddle on horseback, and put fire within them, placing a man with a pair of bellows on the horseback behind every Image. And so with many images & horses in such fort furnished, they marched against the Tartars: and when they were ready to join, by kindling a fire in each Image, they made such a smoke that the Indian's wounded & slew many Tartars, who could not see to require them through the smoke: but were forced to leave that country, & never after returned. Here now we meet with a new Presbyter john in India Mayor, which whether he were the same with the Aethiopian, let us a little examine. India is by M. q M. P.l.3.c.37 Paulus divided into three parts, the Lesser, Greater, & Middle; the first of them he boundeth from Ciamba to Mursili, & saith, it had in it eight Kingdoms; the Middle called Abascia, had in it seven Kingdoms, three whereof were Saraceus, therest Christians. Six of them were subject to the seventh. It was told me, saith he, that after their baptism with water, they used another Baptism with fire, branding three marks on their forehead & both their cheeks. The Saracens used one brand from the forehead to the middle of their nose: They war with the Sultan of Aden, & with the inhabitants of Nubia, & are reputed the best warriors in India. The greater r Abdias nominat Indian quae in Aethiopiam vergit. 1.8. India extendeth from Malabar, to the Kingdom of Chesmacoran, and had in it thirteen Kingdoms. This Abascia by the bordering enemies of Nubia & Aden is apparent to be this Aethiopia where we now are: even by their brands we may know them: And this the Ancients called India. For Sidonius s Sidonius ap. Ortel. in Thesauro. calleth the Aethiopian Memnones' Indian's: and Aeltanus t Aelionus l. 17. animalium. placeth Indians at Astaboras, one of the Rivers of Meroe: u Virg. Georg. 4. Virgil also brimgeth Nilus out of India. Vsg.. Coloratis, animis denexus ab Indus: which must needs be meant of Aethiopia. Nicephorus x Sabellicus Aenead. 10. l.8. reckoneth the Sabeans and Ho●meriteses people of Arabia unto India. Sabellicus y sabel. Aen. 10. lib.8. complaineth of the confounding of these names India, and Ethiopia, saying, that most men did think Ethiopia next to Egypt, to be that India, where Alexander overthrew Porus. This confusion of names, I think, did first grow from confusion of Nations. For as is before observed out of Eusebius, the Ethiopians arose from the River Indus, & settled their habitation near to Egypt. Perhaps they brought the Indian name also to these parts. Or else the ignorance of those remote countries might do it: in which respect, not only a third part of the old world, but another newfound world, is named India. Therefore Acosta z jos. Accost. hist. Ind. l. 1.c.14. esteemeth India to be a general name to all countries which are far off, and strange to us, although it be properly attributed to the East Indies. Now if any wonder at such an extravagant discourse of India here, let him know that in our search for Presbyter john, which then was known to withstand the Tartarts in Asia, I cannot see how he can be the Abissine or Ethiopian: but rather think that when a mighty Christian Prince was found in Ethiopia, they did imagine him to be that Presbyter john, of which they had heard in Asia; being furthered in this error by the name, India, which, as is said, did generally comprehend both the true India, & this, more truly called Ethiopia. Now for that Presbyter john in India, I take him for some Christian King: for at that time there were many Christians, as appeareth by Venetes, in manner dispersed throughout Asia: and some, called S. Thomas Christians, remain in India to this day. Why I think it not to agreed to the Abissine, my reasons besides the former are, the distance of place: all that huge tract of Arabia, with the wide seas on each side, separating India from Ethiopia: the unpassable Deserts by land: No mention in history who should dispossess them of that India Mayor, where the Bohemian-tartar had never any great power: the Histories a Of these Indian Histories touching the same times See Linschoten l. 1.ca.12. & 27. & G.B.B. which we have of those Indian Princes, the Kings of Malabar, of Decamo, the Samorin, etc. are against it: the difference of Religion; for those Indian Christians of S. Thomas are not branded with hot irons, nor circumcised, not agreed in other rites with the Ethiopian: the Ethiopian History challengeth no such large extents to their Empire, except in Africa, where they seat them in a continual descent, from the time of Solomon, till now, whereas those Presbyter-iohns' had their dwelling and abode in Asia, as their Stories signify. And further, the name b Odoardo Lopez. l. 2.ult. Priest- john is a name unknown in Ethiopia, and by ignorant mistaking of the Europaeans, applied to that Ethiopian Emperor when first they heard of him, as saith Zaga c Zaga Zabode 33. Fide Ethiopu●●●. Zabo his Ambassador to the King of Portugal, who reproveth the men of these parts d Lewis de Vrreta Hist. Eiiop. L 1. c.7. saying that he is named of them Belul, which signifieth Excellent, or precious, and in the Chaldaean tongue, joannes Encoe; which signifieth the same. Sabellieus saith, the Ethiopians called him Gyan; Linschoten affirmeth, Bel Gyan: (Bel signifieth the highest, and Gyan, Lord. But Friar Lewis out of balthasar the Ethiopian, showeth that in the hill Amara are ancient records, which testify that from the time of that Queen that came to Solomon, the Emperors have been called Beldigian, the signification whereof is, a precious stone, or a thing of great value: which Title hath continued to those Emperors, as Pharaoh to the Egyptians, and Caesar to the Romans, Some also of the Royal blood (which are usually kept, as after shall appear, in the hill Amara) when they are elected to the Empire, if there be many of that Imperial issue; take orders & become Priests, not procreating any Children. Such saith he in our times have been Daniel the second, Paphnutius, that succeeded to Naum, and Alexander the third his successor, all which were both Priests and Kings; and therefore by the Aethiopians which resort to the Holy Sepulchre at jerusalem, & used to speak Greek, were called Priest Beldigian. This by corruption of the name by Merchants, and such as knew not the signification, and also for brevities sake, was pronounced Priest Gian or john. Now for the Priest john in Asia, he tells that when S. Thomas was martyred in India, the three e Mat. 2.l. Magis, who had visited Christ by the leading of a Star in his Infancy, and had after been consecrated Bishops over their several Kingdoms (you must not deny their royalty) by the Apostle; chose one amongst themselves to be Priest & King, who was called Priest john. If you believe not Peter de Natalibus, out of whom the Friar cites this, I should be too much troubled in persuading you. He telleth also out of Otho Frisingensis, that about the year 1145. one john a Christian, both King and Priest. Priest, reigning in the furthest parts of the East, warred upon, and overcame the Medes, Assyrians. & Persians', and had intended to free jerusalem out of Saracenicall servitude, but not finding passage over Tigris, was forced to return. This is like to he that Presbyter john, whose posterity used that Stratagem before mentioned against the Tartars. And to him I think might fitly agreed that Title of Prestegian (easily deflected and altered to Priest. john) whereof you have heard out of joseph Scaliger. I have seen a Manuscript f Communicated to me, by that industrious and learned Gentleman, Master Selden, of the inner Temple. in old French, pretended to be a Letter from Prester john, to the Emperor Fredrick, wherein is discoursed of the site, greatness, puissance, wealth, and other rarities of his estate: but finding so many monsters, and uncouth relations therein, I could not be so prodigal of faith or penurious of judgement, as to value his authority at any high rate: wherein Sir john Mandevill seems to have been a lender or borrower, so justly do they agreed, in disagreeing from both probability and possibility of truth: yet both in the one and the other, we may observe the like situation of Prester john's dwelling in these parts of Asia, near Persia: and that such a multitude of Fables could not but have some truth for their ground. My conclusion is, that for that name of Prestegian, I like well Scaligers interpretation, and think that it may agreed either to this, or some other Christian Prince at those times in India, which is far nearer to Persia, and from whence the Indian's borrowed their Royal titles, both in those times & since, as, Garciasab Herto g Garc. ab Hor. l. 2.c 28. Linschoten l. 1. c. 27. and Linschoten show. Idalham or Adelham, the Title of the King of h Goa is the seat of the Portugal Viceroy. Goa, and the countries about, commonly called Idalcan, is not a proper name, but a Title of honour, (signifying (as Adonizeack josh. 10.1. ●● ord) or King of justice: Nisamaluco, the spear of the Kingdom; and such like: Ishmael the Sophi (which name also is by some interpreted Elect, because they pretended to be or do so, and others, the reprobate followers of a reprobate Religion) added the Title of Xa or Shakstone, to such as embraced his new sect, as Nisomoxa, etc. If the borrowing of names from the Persian language (so general in those parts) be still observed: no marvel if some Christian King in those times might Style himself Prestegian, or Apostolical, (which others not understanding called Priest john, or Prete jannt) as being compassed with so many Saracens the enemies of the Apostles, besides Heretics, and Heathens. At Mosul is yet a Patriarch, who in Paulus i M. Paul l.1.c.6. time was of far greater jurisdiction, and as an Eastern Pope ordained Archbishops and Bishops, through all the parts of India, besides Cairo, and Baldach: and therefore no marvel if in India there were some Great Carishan Prince, able to make head against the Tartars in those times: For even in Cranganor k G. Bot Ben. part 3. l.2. are yet supposed to be 70000. Christians: besides a great number in Negapatan, and in Matipur: and very many in Angamale, and 15000. on the North of Cochin, where the Archbishop that dependeth on the Patriatch of Babylon, or Mosul, resideth: All which have no communion with the Greek, Roman, or Ethiopian Churches. And for the Ethiopian names or crosses, either their Merchants when their state was great, or slaves, which taken from them are even in these times sold dearest of any other, and mount to great preferments of war, under these Lords, might leave such impressions: or, some other, which as they professed One Christ, so might have some words and ceremonies common with the Ethiopian: although I must needs acknowledge, that many of those crosses have not crossed my way, nor any other Ethiopian foote-prints. Pardon me gentle Reader, if I seem tedious in this dispute, seeing it is necessary both for the understanding of the extent of the power and Religion of this Precious or Priest john: and Scaliger having ascribed such large bounds to his Empire, I could not but examine the same, otherwise professing myself (sinon magts amtca veritas) even willing, if I must needs err, to err with him, who hath in many tongues, and Arts, showed himself perhaps the worthiest General, and generallest Worthy, against Error that ever we have had, the Alpha of learned men in our Age, as our learned l D. Morton against Brerely. Morton testifieth of him, and a great light of learning, acknowledged by Royal m junius & Scal. duo magna literarum lumina. Rex lacobus in Declarat. contra Vorst. testimony. His authority I would not seem to contemn, and therefore have entered this long search: contented, if any like better to follow the opinion of Sealiger in this, as I have done in many things else, that he take his choice. CHAP. FOUR Of the Aethiopian Empire. TO come now to the Aethiopian Greatness, of this great Aethiopian; his Title would be a sufficient Text for a more sufficient gloss, than we can give. In a Letter a Litter ●●● ad Eman. Reg. to King Emannell, after divers words concerning the Trinity follow; These Letters sendeth Atani Tinghill, that is, the Frankincense of the Virgin, which was his name in Baptism, but at the beginning of his Reign, b The Kings of Aethiopia change their names, as the Pope's use to do. he took to name David, the beloved of God, Pillar of the faith, descended of the Tribe of juda, Son of David, Son of Solomon, Son of the Pillar of Zion, Son of the seed of jacob, Son of the band of Mary, Son of Nahu c In a Letter to the Pope is added, ionne or the Holy Apostles, Peter and Pani, according oh grace. according to the flesh, Emperor of the Greater and Higher Aethiopia, and of vost large Kingdoms, Territories, and jurisdictions, the King of Xoa, Casfate, Fatigar, Angote, Baru, Baaliganze, Adea, Vangue, and Goiame, where Nilus springeth; Of Damaraa, Vaguemedri, Ambeaa, Vagne, Tigri-Mahon; Of Sabaym, the Country of the Queen of Saba, of Barnagasso, and Lord as far as Nubia, which consineth upon Egypt. Here are names enough to scar a weak brain, a great part whereof are now his (as some say) in Title only. For at this present, if Barros and Botero be believed, his Neighbours have much encroached upon him: as a little before we have showed; (a thing wholly denied by the later Relations of Friar Lewis de Vrreta). d Lewis de Vrreta ●●●●. bef. dissolute. Apost 34. make, Prester ●●●● the greatest Prince in the world, except the ●●● Spain. Yet seeing we are to travel through all these Countries, we will leave the question of dominion to him and his neighbours, to try it with the sword: Our pen shall peaceably point out the places, and after that, the conditions. Barnagasso e G Botero. Benese. p.1. Pory his description of place ●●●described. Leo. A. Maginus. is the nighest to us, at lest, by his near situation to the read Sea, nighest to our knowledge. It stretcheth from Suachen almost to the mouth of the strait, and hath Abagni, or Astapus, on the South. It hath no other Port on the Read Sea but Ercocco. Neither hath the Preto any other Port but this in all his Dominion, being land-locked on all sides. Anno 1558. f G. ●●B. parte.●l●. The Turks committed here great spoil: They have since taken from the Prete, all on the Sea side, and specially that port of Ercocco, and the other of Suachen or Suaquem, and forced the Governor or underking of this Province, to compound for a yearly sum of a thousand ounces of Gold: besides his Tribute to the Act hiopian To him are also subject the governments of Dafila, and Cansia. And the Turk hath a B●●● g He is called The Bada, of Abassia ●●● Bassa or Beglerbeg, of the Turk in Africa, omitted by Rials. at Suaquem, called by Prolomey, Sebasticum. Tigri-M●hon heth between Nilus, Marabo, two Rivers, Angote, and the Sea. Tigrai hath in it Cazumo, which is supposed the seat Royal of that great Queen, which visited Salomen. Angote is between Tigre-Mahon and Amara. Hear in Amara h Fr. Aluares. is a steep Hill, dilating itself in a round form, fifteen days journey in compass, environing with the steep ●●●less, and impossible tops thereof, many fruitful and pleasant Valleys, wherein the kindred of the Prete are surely kept, for the avoiding of all tumults & seditions. Xoa hath store of corn and cattle: Goiame hath plenty of gold: as, Baguamedr● hath Silver. In Fatigar is a Lake on the top of a High mountain, twelve mile's compass, abounding with great variety of fish; and thence run many Rivers, stored with the same fish. Damut is ennobled with slavery. For the slaves that are hence carried Captives, in Arabia, Persia, and Egypt, prove good Soldiers. The greater part of this Kingdom are Gentiles, and the residue Christians. Gueguere was sometimes called Marrow: the inhabitants are confederate with the Turks and Moors, against the Abyssines. Daucali and Dobas, are near the Read Sea, inhabited with Mores. Many of these Countries are diversly placed by divers: through ignorance of the exact situations: which Aluarez i F. A●●luares. in his so many years travel in those parts might well have acquainted us with, if he had first acquainted himself with rules of Art, to have observed by instruments the true fire and distances. Let us now come unto the Court of their Emperor, which was always moving, k Alua●eses speaketh a, it was in his time: it is now otherwise as you shall after read. and yet the greatest town that his whole Empire containeth. For there are few which have in them one thousand and six hundred Families, whereas this movable City hath five thousand, or six thousand tents, and Mules for carriages about fifty thousand. In his march from one place to another, if they pass by a Church, he and all his company alight, and walk on foot, till they be passed. There is also carried before him a consecrated stone or Altar, upon the shoulders of certain Priests appointed to that office. They call him Acegue, which signifieth Emperor, and Negus, that is, King. By commandment of the Queen Maqueda, which visited Solomon, women l Strabo l. 18. tells of circumcised women in these parts. Quemadmodum viri p●eputium babent, mulieres e●●● habent quandam glanduloram cernem quam Nympham ●●cant, on meptam accipie●do Characteri circumcisionis. Any one man may Circumcise, and it is done without solemnity, or ceremony. are Circumcised: both Sexes are circumcised at eight days old: and the Males forty days after; the Females, fourscore; (unless sickness hasten the same) are baptised. As for the rites of their Christianity, it belongeth not to this place to express. Their circumcision Zabo saith, is not observed, as if it made them more worthy than other Christians, for they think to be save ●onely by faith. They use this and distinctions of meats, and Mosaical rites, yet so as he that eateth. should not despise him that eatest not, and not condemning others that refuse them: but yet thinking that neither Christ, nor the Apostles, nor the Primitive Church had disannulled them, interpreting also the Scriptures to their purpose. Of their agreeing with other Churches in the most points of substance, the Author of the m Catholic Traditions. Catholic Traditions hath written: and when I make a Christian Visitation of these parts, it shall be further discovered. The succession is not tied to the eldest, but to him n F. Lewis saith he is elected, as elsewhere is showed. whom the Father appointeth. For David which sent this embassage to Portugal, was the third son in order, and for modesty in refusing to sit in his Father's Throne, which in the same trial his other Brethrens had accepted, was preferred to that which he had refused: the other rejected for their forward acceptation. The King offered o L●●● ad Eman. the King of Portugal an hundred thousand drams of Gold, and as many Soldiers towards the subduing of the Moors, besides other things meet for the war. It seems the difference of the Aethiopian, and Popish Superstition was the cheese hindrance in this business: neither party being able (if willing) to reconcile their long-received differences from each other, and the truth. Eugenius the Pope, and the Egyptian King, then named The seeds of jacob, p Lit●rae ad Papam. had written to each other: and Aluarez yielded q Obedienza del Prete launi etc. apud Ramusium. obedience to the Pope, in the name of the Prete, at Bologna, in the presence of Pope Clement the seventh, and Charles the fist. But all this sorted to none effect. For Pope Paul the fourth sent an Embassage to Claudius, than the Abassine Emperor, employing in the same thirteen jesuits, one of which was made Patriarch, and two Bishops, in their hopeful Aethiopian Hierarchy. Ignatius, the founder of the jesuits, wrote a long Letter also, which Maffaeus r P. Muff●. pistor. Indie. l.16. hath inserted at large. Thus in the year 1555. john the third, King of Portugal, undertook the charges to convey them thither: and sent s Eman. Acosta in Communario reum in oriente gestarum. Consaluus Roterigius, to prepare them way by a former Embassage to Claudius, whose ears he found fast closed to such motions. Whereupon, the New Patriarch stayed at Goa, and one of the Bishops with a Priest or two went thither, where when they came, they found Claudius slain, and his brother t Ouiedo R. of Hierapolis. Adamas, a cruel man, and an Apostata sometimes from his saith, in the Throne. He cast the new Bishop into bands, and drew him into the wars with him, where the Emperor was discomfited, and he taken and stripped of all, and at last miserably died, and with him the hope of Roman Abassia. Sabellieus u Sabel. Aen. 10. l.8. saith he had conference with some Aethiopians, which said that their Lord ruled over threescore and two Kings. They called him Gyam, which signifieth mighty. They wondered why the Italians called him a Priest, seeing he never received Orders, only he bestowed Benefices: and is neither called john or janes', but Gyam. Some report of him things incredible, as one Web x Webs Travels an English man in his Tales of his Travels. He hath Gold enough shut up in a Cave, to buy the moiety of the world, as L. y L Lemot Roy. l.9. Regius affirmeth, and can raise an Army of ten hundred thousand, (saith Sabellicus.) Yet the Peasants are not employed in military service: but only the Cavas, which are men brought up thereto. They war not in the Len●, z Alvarez cap 113. except against themselves with extremity of fasting, so weakening their bodies, that the Moors a The Moors also use to give assaults on the Saturdayes & Sundays, because (of a jewish superstition) than they refuse to fight. make that their harvest of Abissine captives. Of this their fasting Aluares saith, that they begin their Lent ten days before us: and after Candlemas, fast three days, in remembrance of Ninivehs' repentance; many Friars in that space eating nothing: and some women refusing to suckle their children above once a day. Their general fast is bread and water, for fish is not easily had, being ignorant to take it. Some Friars eat no bread all Lent long for devotion; some, not in a whole year, or in their whole life, but feed on herbs, without oil or salt: that I speak not of their girdles of iron, and other their hardships, which my Pen would willingly express, if my Method forbade me not. This fasting (as exposing their State to hostile invasions and insolences) may find place and mention here. Their Friars and Priests in Lent eat but once in two days, and that in the night. Queen b Lit. Helen. ad & in. Reg. Portug. Helena, that sent her Ambassador to King Emanuel, was reported to eat but three times a week, on Tuesday, Thursday, Saturday. On Sundays they fast not. In Tigray and Tigremahon they fast neither Saturday nor Sunday: and they marry (because they have two months privilege from fasting) on Thursday before our Shrovetide. They that are rich, may there marry three wives, and the justice forbids them not; only c Alvarez. they are excommunicated from entering the Church. In the kingdom of Angole, iron, and salt is currant money. The Moors of Dobas have a law, prohibiting marriage to any, that hath not first slain twelve Christians. The divorces d Alvar. c.2●. and marrying the wives of their brethren deceased, is here in use much like as with the jews. In Bernagasso, Alvarez and his company, in their travel, were encountered with many great Apes as big as Weathers, their foreparts hairy like Lions, which went not less than two or three hundred in a company: they would climb any rocks: they digged the earth, that it seemed as it had been tilled. In the Country of the Giannamori, e Ca 50. as they traveled, they crossed a certain brook or river, that came down from the mountains, and finding a pleasant place, shaded with the Sallowes, there they reposed themselves at noon: the water of the brook was not sufficient to drive a Mill. And whiles the company stood, some on one side the brook, some on the other, they heard a thunder, which seemed a far off, but saw no likelihood of rain or wind; when the thunder was done, they put their stuff in order to be go, and had taken up the Tent, in which they dined, when one of the company going by the brook about his business, suddenly cried out, Look to yourselves: whereupon turning about, they saw the water come down a spears depth with great fury, which carried away part of their stuff: and had they not (by good hap) taken up their tent, they together with it had been carried away with the stream. Many of them were forced to climb up the Sallowes. Such was the noise of the water, and the rattling of the stones, which came tumbling down the mountains together, that the earth trembled, and the Sky seemed to threaten a down fall. Suddenly it came, and suddenly it passed. For the same day they passed over, and saw very many and great stones joined to those which they had seen there before. In the kingdom of Goyame's, f C. 135. see. c.12 Some draw Nilus from certain mountains, which are named Mountains of the Moon: but it comes first from the lake Zembre, or Zaire: and passeth by this where it is increased. the river Nilus springeth, it is there called Gion, and comes from two lakes, which for their greatness may seem to be Seas, in which (report goeth) that Mermaids, Tritons, or Men-fish are seen, and some have told me (saith Alvarez) that they have seen it. Peter Covilian a Portugal, which had lived a great part of his life in those parts, told me, that he had been in that kingdom by order from Queen Helena, to build there an Altar in a Church built by her, where she was buried. Beyond that kingdom, I was told, there were jews. The houses of the Ethiopians g C. 159. are round, all of earth, flat roofed, covered with thatch, compassed with yards. They sleep upon oxe-hides. They have neither Tables nor Table-clothes, but have their meat served in on plain wooden platters. Some eat flesh raw; others broil it. Artillery they had not until they bought some of the Turks. Writing is little (and scarce a little) used amongst them: the Officers dispatch matters of justice by Messengers, and word of mouth. There is no wine made of the grape (but by stealth) except in the Pretes and h Abuna is their Patt-arch. Abunas: others use wine made of Raisins, steeped ten days in water, and sirained, which is cordial and strong. They have plenty and want of metals; Gold, Silver, etc. the soil yieldeth, but they have not Art to take it. They have no coin of gold or silver; salt is the most current money. Sugar canes they have, but want skill to use them. The mountains and woods are full of basil and other odoriserous plants. They have store of bees and honey: but their Hives are placed in Chambers, where making a little hole in the wall the bees go in and out. There are some places very cold. The Commons are miserably oppressed by their superiors. No man may kill an Ox though it be his own, without licence from the Governors: there were no Shambleses but at the Court. The common people seldom speak truth, not not upon an oath, except they are compelled to swear by the head of the king; they exceedingly sear excommunication. Their oaths are in this fort: The party to be deposed goeth with two Priests, carrying with them fire and and incense to the Church-door, whereon he layeth his hand. Than the Priest adiures him, saying; If thou shalt swear falsely, as the Lion devoureth the beasts of the forest, so let the Devil devour thy soul: and as corn is growned under the millstone, so let him grind thy bones: and as the fire burneth up the wood, so letthy sou'e burn in hell: (the party answereth to every to these clauses, Amen.) But if thou speak truth, let thy life be prolonged with honour, and thy soul enter into Paradise with the Blessed, Amen. Than doth he give his testimony. They have Books written in Parchment. Some i F. Inys histor. Et. l br. 1. c.28. Brieie des ription of the whole world. affirm that the Princes of Egypt have time out of mind paid to Prester john a great tribute, (continued by the Turks, which Lewis saith is three hundred thousand Zequis, every Zequibeing sixteen rials, and with us eight pence) for that by him the furious spirit of Nilus is stoked and cooled, being detained in the way by many sluices, for that purpose made. The great Turk denying this, k Alfons. Albuquerque devised to divert Nilus into the read Sea. the Abissine caused those dams to be broken, and by drowning Egypt in uncouth manner, forced that great Monarch to composition. Alvarez denies both the mountains of Luna, and the melting of snow, which is supposed the cause of this rivers hastiness; and ascribeth the overflowing or Nilus to the extreme rains in Ethiopia, whose Fountains divers Portugals have seen (he saith) in Goyame's. The Turk notwithstanding hath (by warring upon him) erected a new B-glerbeg-ship in his Dominions. Alvarez lived there six years, and was once within thirty miles of Nilus, but in all his travels never saw that river. So little access have the Ethiopians (barred out by unpassable passages) usually to the same. Andrea l Andrea Corsali liter●. at R. Corsali r●porteth that the Prete David, was of Olive colour, but showed his face but once in the year, having at other times his face covered for greater stare, and therefore also spoke to none, but by an interpreter. The Inhabitants are branded with fire, which they use, not for Baptism, but in observation of a Custom of Solomon, who so marked his slaves, as they affirm. Friar Lewis giveth a more probable reason thereof, saying that when the world groaned under Arrianisme: the Abiss●●e Emperor caused his subjects to brand themselves with a threefold mark or stamp in the forehead, to testify their faith of and in the Trinity: which now since their commerce with the Roman Christians is in manner wholly left, except in the ruder and more uncivil parts of Barnagasso, the borders of the Empire. The same Author m Lewis de Vr●●●st de la Ethiopia libr. 1. pag 247. & d. saith, that in Aethiopia are Elephants, the Rhinoceros, and (besides other beasts) the Unicorn in the Kingdom of Goyame's, and in the hills of the Moon, but seldom seen, only the horn is found, which he casteth in manner as the Harr. There are also (he saith) birds of Paradise: and such store and variety of flowers all the year long, that their eunuchs are alway decked with them. There is one Flower not anywhere else known, called Ghoyahula, much resembling a Marigold, but exceeding fair in variety and excellency of colours, fragrant smell, abundance of leaves in the Flower, and with a more rare quality; beginning to open at noon, and so by little and little opening more and more tiil midnight, always the sent increasing with the opening: after midnight it shuts by little and little, till noon: denying by the same degrees her pleasing offices to both senses, of sent, and sight. He mentioneth n Page 344. In their language alicomeinus. also a bird, called the Rhinocerot of the air, much bigger than an Eagle, and having a bowe-fashioned bill or beak four foot long, and a horn between the eyes, with a black line alongst it. It is a cruel soul, and attends on battles and camps. The Portugalls had sight of one at the read Sea, when Solyman the Eunuch had his navy in the read Sea. The horn is of the same property with that of the Unicorn and Rhinoceros. There are fishes also called Rhinocerotes of the Sea; many of which are paid the Prete for tribute. CHAP. V Of the Hill Amara: and the rarities therein. THe hill Amara hath already been often mentioned, and nothing indeed in all Ethiopia more deserveth mention, whether we respect the natural site, or the employment thereof. Somewhat is written thereof by Geographers, and Historians, especially by Alvarez, b F. Alvarez ●● Cap. 58.ad 62. whom we have chief followed in the former relations of this Country, as an ●●●witnesse of the most things reported; but neither they, nor he have any thing but by relation, saving that he passed two days journey along by the said hill, and that also had almost cost him his life. But john de balthasar lived in the same a long time, and therein served Alexander which was afterwards Emperor, and was often by commandment of the same man, when he was Emperor, sent thither: out of his relations, Friar b Lewis de Vrreta de la historia de la Ethiopia lib. mim. c. 8. & deiucept. Lewis saith, he hath borrowed that which here were offer you. And here we offer you no small favour, to conduct you into, and about this place, where none may come but an Ethiopian, and that by express licence, under pain of leaving his hands, feet, and eyes behind, in price for his curiosity; and not much less is the danger of such as offer to escape from thence; Alvares himself being an eyewitness of some such cruel executions insticted for that offence. This hill is situate as the navel of that Ethiopian body, and centre of their Empire, under the Equinoctial line, where the sun may take his best view thereof, as not encountering in all his long journey with the like Theatre; wherein the Graces and Muses are Actors (no place more graced with Nature's store, or furnished with such a storehouse of books) the Sun himself so in love with the sight, that the first and last thing he vieweth in all those parts, is this hill, and where Antiquity consecrated unto him a stately Temple: the Gods (if ye believe Homer, c Hom. ll. ●●● that they feasted in Ethiopia) could not there, nor in the world found a fit place for entertainment, all of them contributing their best store (if I may so speak) to the banquet, Bacchus, juno, Venus, Pomona Ceres, and the rest, with store of first-fruits, wholesome air, pleasant aspect and prospect; secured by Mars, left any sinister accident should interrupt their delights, if his garrisons of soldiers were needful, where Nature had so strongly fortified before; only Neptune with his ruder Sea-Deities, and Pluto with his blacke-Guard of barking Cerberus, and the rest of that dreadful train (whose unwelcome presence would trouble all that are present) are all, save Charon, who attends on every feast, yea hath now ferried away those supposed Deities with himself, perpetually exiled from this place. Once, Heaven and Earth, Nature and Industry have all been corrivals to it, all presenting their best presents, to make it of this so lovely presence, some taking this for the place of our Forefathers Paradise. And yet, though thus admired of others, as a Paradise, it is made a prison to some, on whom Nature had bestowed the greatest freedom, if their freedom had not been eclipsed d jam nacet esse Deum. Ou●. with greatness, and (though goodly stars, yet by the suns brightness, are forced to hide their light, when gross and earthly bodies are seen) their nobleness making them prisoners, that one Sun only may shine in that Ethiopian throne. It is situate in a great Plain, largely extending itself every way, without other bill in the same for the space of 30, leagues, the form thereof round and circular, the height such, that it is a days work to ascend from the soot to the top; round about, the rock is cut so smooth, and even, without any unequal swellings, that it seemeth to him that stands beneath, like a high wall, whereon the heaven is as it were propped: & at the top it is overhanged with rocks, jutting forth of the sides the space of a mile, bearing out like muhrooms, so that it is impossible to ascend it, or by ramming with earth, battering with canon, scaling, or otherwise to win it. It is above twenty leagues in circuit, compassed with a wall on the top, well wrought, that neither man not beast in chase may fall down. The top is a plain field, only toward the South is a rising hill, beautifying this plain, as it were with a watchtower, not serving alone to the eye, but yielding also a pleasant spring, which passeth through all that Plain, paying his tributes to every garden that will exact it, and making a lake, whence issueth a river, which having from these tops espied Nilus, never leaves seeking to found him, whom he cannot leave both to seek and found, that by his direction & conveyance he may, together with him, present himself before the Father and great King of Waters, the Sea. The way up to it is cut out within the rock, not with stairs, but ascending by little and little, that one may ride up with ease; it hath also holes cut to let in light, and at the foot of this ascending place, a fair gate, with a Corpse du Guard. Half way up is a fair and spacious Hall cut out of the same rock, with three windows very large upwards: the ascent is about the length of a lance and a half: and at the top is a Gate with another guard. The air above is wholesome and delectable; and they live there very long, and without sickness. There are no Cities on the top, but palaces, standing by themselves, in number four and thirty, spacious, sumptuous, and beautiful, where the Princes of the royal blood have their abode with their families. The soldiers that guard the place devil in tents. There are two Temples, built before the reign of the Queen of Saba, one in honour of the Sun, the other of the Moon, the most magnificent in all Ethiopia, which by Candace, when she was converted to the Christian Faith, were consecrated in the name of the Holy Ghost, and of the Crosse. At that time, (they tell) Candace ascending with the Eunuch (whose proper name was Indica) to baptizm all of the royal blood, which were there kept, Zachary the eldest of them, was in his baptism named Philip, in remembrance of Philip's converting the Eunuch, which caused all the Emperors to be called by that name, till john the Saint, who would be called john, because he was crowned on S. john's day: & while they were busy in that holy work of baptising the Princes, a Dove in fiery form came fleeing with beams of light, & lighted on the highest Temple dedicated to the Sun, whereupon it was afterwards consecrated to the Holy Ghost by Saint Matthew the Apostle, when he preached in Ethiopia. Those two Temples were after that given to the Monastical Knights of the Military Order of Saint Anthony, by Philip the seventh, with two great and spacious Covents built for them. I should lose both you and myself, if I should lead you into their sweet, flourishing and fruitful gardens, whereof there are store in this Plain, curiously made, and plentifully furnished with first-fruits both of Europe plants there, as pears, pippins, and such like; and of their own, as oranges, citrous, lemons, and the rest; with cedars, palm trees, with other trees, and variety of herbs, and flowers, to satisfy the sight, taste and sent. But I would entertain you, only with rarities, no where else to be found; and such is the Cubayo tree, pleasant, beyond all comparison, in taste, and whereunto for the virtue is imputed the health and long life of the Inhabitants; and the balm tree, whereof there is great store here: and hence it is thought e joseph. Ant. libr. 8. ca.2. the Queen of Saba carried and gave to Solomon, who planted them in judaea, from whence they were transplanted at Cayro long after. The plenty of grains and corn there growing. the charms of birds, alluring the ears with their warbling Notes, and fixing their eyes on their colours, jointly agreeing in beauty, by their disagreeing variety, and other creatures that adorn this Paradise, might make me glut you (as sweet meats usually do) with too much store. Let us therefore take view of some other things worthy our admiration in this admired hill. The stately building of the two Churches aforesaid, with their Monasteries, with the pillars and roofs of stone, richly and cunningly wrought, the matter and the workmanship conspiring magnificence; that of jasper, Alabaster, Marble, Prophyry; this with painting, gild, and much curiostitie, with the two Monasteries, containing each of them 1500, religious Knights and Monks: each monastery hath two abbots; one of the military Knights, the other spiritual, of the monks, inferior to the former. In the monastery of the Holy Cross are two rare pieces, whereon Wonder may justly fasten both her eyes: the Treasury and Library f The Library of the P●●te. of the Emperor, neither of which is thought to be matchable in the world. That Library of Constantinople g Zuta●●●. An. to 3 wherein were 120000 books nor the Alexandrian Library, wherein Gellius h Gill h. 6.c.17 numbereth 700000, had the fire not been admitted (too hasty a Student) to consume them, yet had they come short, if report overreach not, this whereof we speak; their number is in a manner innumerable, their price inestimable. The Queen of Saba (they say) procured Books hither from all parts, besides many which Solomon gave her, and from that time to this, their Emperors have succeeded in like care and diligence. There are three great Halls, each above two hundred paces large, with Books of all Sciences, written in fine parchment, with much curiosity of golden letters, and other works, and cost in the writing, binding, and covers: some on the floor, some on shelves about the sides: there are few of paper: which is but a new thing in Ethiopia. There are the writings of Enoch copied out of the stones wherein they were engraven, which entreat of Philosophy, of the Heavens and Elements Others go under the name of No, the subject whereof is cosmography, Mathematics ceremonies and prayers: some of Abraham, which he composed when he dwelled the valley of Mamre, and there read publicly Philosophy and the Mathematics There is very much of Solomon, a great number passing under his name: many ascribed to job, which he writ after the recovery of his prosperity: many of Esdras, the Prophets, and high Priests. And besides the four canonical Gospels, many others ascribed to Bartholomew, Thomas, Andrew, and many others: much of the Sibylles, in verse and prose: the works of the Queen of Saba: the Greek Fathers, all that have written, of which, many are not extant which us: the Writers i Fr- Lays hath a very large catalogue of them l. 1. c. 9 taken out (as he saith) of an Index, which Anthary Gricus and L Cremones made of them, being sent thither by the Pope Gregory 13. at the instance of Cardinal ●arl●, which saw and admired the variety of them, as did many others then in their company. of Syria, Egypt, Africa, and the Latin Fathers translated, with others innumerable in the Greek, Hebrew, Arabike, Abissine, Egyptian, Syrian, Chaldee, far more Authors, and more of them then we have; few in Latin; yet T. Livi●s' is there whole, which with us is imperfect; and some of the works of Thomas Aquinas: Saint Augustine's works are in Arabike: Poets, Philosophers, Physicians, Rabbins, Talmudists, Cabalists, Hierogliphikes, and others would be too tedious to relate. When jerusalem was destroyed by Titus; when the Saracens overranne the Christian world; many Books were conveyed out of the Eastern parts into Ethiopia; when Ferdinand and Isabel expelled the jews out of Spain, many of them entered into Ethiopia, and for doing this without licence, enriched the Pretes Library with their books: when Charles 5. restored Muleasses to his kingdom, the Prete hearing that there was at Tunis a great Library, sent & bought more than 3000 books of divers Arts. There are above 200 Monks, whose office is to look to the Library, to keep them clean and sound; each appointed to the Books of that language which he understandeth: the Abbot hath straight charge from the Emperor, to have care thereof; he esteeming this Library more than his treasure. And yet his treasure is such, k The Treasury of the Prete. as leavestall others of all Princes in the world behind, quite out of sight: It is a Sea, that every year receiveth new rivers, never running out: the Emperors, even from the time of the Queen of Saba, laying up part of their revenue here. And therefore l Literae David. David the Prete, in Letters to King john the second of Portugal, said, that he had gold as the sands of the Sea, and the Stars in the Sky. The first that coined money, was Alexander the third, which died in the year of our Lord 1603, stamping in the one side, the figure of Saint Matthew the Ethiopian Patron, and on the other, the Lion and Cross, which is the Arms of Ethiopia. His jewels, here kept, are incomparable; Topazes, Amethists, sapphires, Diamonds, and others. He hath one jewel which was found in the river Niger, (that brings forth more gems than any river in the world) which is one piece of stone or rock diversifed with a thousand varieties of stones: it is square, about two palms and a half, and thick withal: there are in it a hundred and sixty Diamonds, one as large as the palm of ones hand, others of one, two or three fingers, and some less: it hath above 300 Emeralds, Rubies the greatest in the world; above fifty sapphires, Turqueses, Balazes, Amethists, Ipinels, Topazes, jacinths, Crysolites, and all other kinds. Nature here playing the leweller, and representing a Map of the world's gems in one jewel, without and infinitely beyond all Art of man. Being set in the Sun, it seems a combined marriage of heavenly & earthly Excellence, that no mortal eye hath seeve the like, not is able to endure the sight of this. When Bernardo Vecheti a jeweller was sent thither by Francis de Medici's Duke of Florence, he accounted it beyond all estimation or value. The Emperor keeps it in a box of gold. By the persuasion of that Bernardo he hath made him tables set with thousands of stones in them. Coral is more esteemed in Ethiopia then gold, and therefore friar Lewis denies that corals in the bottom of the read sea, make it read, as some affirm: and that which Barros m Barros dec. 2 lib. 8. ca.1. saith hath been found there, is unperfect. But greater jewels than those are kept in Amara, the princes of the blood royal, which are sent to this hill at eight years old, and never return thence, except they be chosen Emperors. The first Author of this custom was joshua the nephew of Solomon, and son of Meilet or Melilec, to remove all occasions of civil wars about succession. And their continued succession in one line, without alienation, is imputed to this. Some Emperors for a time had left it, till Abraham being Emperor had, or pretended to have a revelation, to renew that custom, if he would continued the Sceptre in the lineage of David. The Princes which live there, are six, eight, twelve, & sometimes more: Anno 1608 they were six; every of which lives by himself, and that in great estate and majesty in royal palaces with spacious halls richly hanged, removing to another palace at pleasure: they meet all together when they will play, hunt, walk, and on holidays to divine Service: they take place according to their age; each hath his ten servants for ordinary attendance, which are the sons, or descended of the tributary kings: for base Offices, the great Mr or military Abbot employeth the soldiers that guard at the foot of the hill, which without licence may not ascend. They have other grave persons to instruct them in virtue & learning. Every city, that is, every habitation of a thousand houses, is at their own charge to sand thither three men, a gentleman, a citizen, and a plebeian, for the guard of the hill, which make up the number of 7500, there being 2500 cities in the Empire. The military abbots order them in their several wards, the base at the foot of the hill, the citizens at the middle, and the gentlemen at the top; their capitains changed at every two months' end. Besides the soldiers tents, are many other of Merchants and Officers. No woman may ascend, nor hath done since Queen Candace was here baptised by her Eunuch: the the Princes live single, and marry nor, as Aluares hath untruly affirmed of them. CHAP. VI Of the Election of the Emperors: of their Schools, Universities, and royal Cities. WHen the Emperor is dead, many solemn ceremonies are observed, both religious and civil about the election of another, which is in the authority of the 2 military Abbots of S. Anthony's order in the mount. Oaths are taken both of the Electors and Elected, the first, to use sincerity, the other to reign justly, observing, and causing in his Empire to be observed, the laws of God, Christian religion, the sour first Counsels, of Nice, Ephesus, Chalcedon, & Constautinople: and (if the a F. Lewis de urret. hist. Ethiop. Friar reach not, for in their holy Father's case Irelie not much on their holiness) to acknowledge the Florentine Counsel, and the Pope's Supremacy, and lastly, the Constitutions of john the Saint, and Philip the seventh, ancient Emperors: which done, in solemn Procession of all estates they go to the Church, and having set the Emperor in his throne, the Princes of the blood are brought out of the Palace, where in the time of the election they had been enclosed, to kiss his hand, and swear sidelity, clothed in the habit of the Knights of Saint Anthony: the same oath is given also by the Kings, his vassals (four of which are present at the election) the Counsellors, Prelates, and others, according to their place. After this, fires are made on the towers of the Mount, to give notice of this election, which being seen by the nearer Cities, they also by the like fires (as it were) proclaim the same in a moment through all the Empire: which is confirmed by Posts sent thence on Dromedaries, by the Abbot of the Abbey of the Holy-Ghost, one of the Electors, and the Council, unto the City of Saba, and the mother of the New-Elect, if she be living, and to his near kindred, to come and rejoice with him. The next day the Emperor goeth in black habit to the Palace where the Princes are, and saluteth them with kind embracements, one by one, with his bonnet in his hand: which is done in the next place by the Prelates, whom in honour of their Ecclesiastical dignities the Princes resalute standing, with their heads uncovered. The tributary Kings follow, not with embracements, but kissing their hands, rendering their salutations, and after them the Ambassadors. The Emperor, having remained some time in private talk with them, goeth to the Abbey of the Holy-Ghost, and putting off his black habit, is clothed in Scarlet; and being on horseback, attended with his Family, the abbots, and Councillors, passeth to the Abbey of the Holy Cross, where the two abbots of that Abbey meet him; and after oath given to preserve the ancient Customs, present him with the Keys of the Treasury and Library: the Emperor bestowing as much of the said Treasure as he pleaseth. After all other ceremonies, the Councillors of the Court come to the Hill with twelve thousand Knights of S. Antony's Order (which are the emperors guard) and the eldest sons of the King, to convey him solemnly to Zambra the City, where the Court and Council reside, where with all solemnity & magnificence he is likewise received, and conducted into the Palace, and placed on his Throne of twelve steps, with acclamations of long life and happiness on all hands. Five days festival being here passed in all public reioicings, he goeth to Saba to take the oaths of all his subject Kings in person (whereof only four had been present at the Election) and one holding the Crown, another the Scutcheon of the Arms of that tributary King, he sweareth on the Sceptre (which is a golden Cross) true fidelity and obedience, and the Emperor puts on the Crown again on his head: and the said Scutcheon, with his Arms, he giveth into his hand, & licenseth him to departed to his Pavilion without the City. These Kings are truly Kings, & succeed in the inheritance of their fathers, receiving tribute of the subjects of their several Kingdoms, and are not Deputies, or Viceroys, at the mere pleasure of the Emperor: but if one be upon just cause displaced, his son succeedeth: and therefore the Prete is called King of Kings. The eldest son of every of these Kings attend always on the Emperor, and have attending on them ten servants of the sons of the Nobles of their Kingdoms. The Emperor is bound by ancient custom to take a wife of the posterity of those three Magis which adored CHRIST in his infancy, whom the Aethiopian and Roman Traditions calleth Kings, by the names of Gaspar, Melchior, Balthasar; of which, the Aethiopians say, that Melchior was of Arabia, and Balthasar of Persia, which being forced by persecution of Arians b When were the Arians of such power in Arabia, but especially in Persia? , came into Aethiopia, in the time of john the Saint, which reigned after Philip the seventh, and received of his hands the Kingdoms of Fatigar and Soa, the former given to the posterity of Balthasar, the other to the lineage of Melchior. The F●●er addeth, That all the legitimate descendants of these three Families are borne with a star on one of their sides; and that at the jubilee, in the time of Gregory the thirteenth, 1575., there were three of those three Families at Rome, with that natural ensign of the supernatural and miraculous star. Yea, the legitimate mahumetans in Arabia and Persia, remaining of those kindreds, have the same sign, as Don john swore to him, that he had seen. The Council governeth according to the 127 Statutes made by the first Philips, and john the Saint. Nothing is punished with death but Treason, under which name they also comprehend Murder and Adultery: of this mortal sentence the Lions are the executioners, which in every City are kept for that purpose. Some Italians had been found guilty of the sin against Nature, a thing for which the Aethiopians (as some of the Ancients c Ci●●●● for Parricide) had no law, as not thinking any would so far degenerate; and therefore knew not how to punish them: but it was committed to the Latin Council, which adjudged them to be burned; a punishment not known before in those parts, yet fitting to those unnatural burning The fault and the punishment being of equal strangeness, the Emperor would not have it executed there, but sent them to Goa to the Portugal Viceroy for that purpose. Heresy and Apostasy are likewise punished with death. That Latin Council was instituted by Alexander the third, for Causes and People of Europe to be tried and judged by judges of their own, resident at the Court (as the Grand Council is) and chosen of each Nation two, of the Venetians, Florentines, and Portugalls: the two former come thither by the way of Cayro. Andrew Oniedo a jesuite, sent thither by the Pope with the title of Bishop of Hierapolis, was Author and councillor to the Emperor of this Institution, and by him made Precedent of the same. This man ( d G. Bot. part. 3. l. 2. Mess. Hist. Ind. l.16. ●ma●. A. osta. Botero, Maffaus, and others say) had miserable entertainment, with the residue of his Society: but Friar Lewis (from the relation of Don john) tells, That he had lived and died in great honour amongst them, as he doth elsewhere magnify exceedingly their respect to the Roman Papacy and Religion. Credat judaus Apella. Cui bono e Cic. pro Milone. is the rule of my Faith to Friars and jesuits in their Relations: in Natural and Moral Histories, which serve not to the building of Babylon's Tower, I receive them with attention, with thanks, and if need be, with admiration in some things: but when they come with Slime instead of Mortar, and would get Rome a name, I remember their Vows & Profession, and yield no further attendance. That Claudius which was then Emperor, and his successor Adamas, were of schismatical and tyrannical qualities, as other Historians affirm, Friar Lewis not only denies, but extolleth their good parts. He which now is Emperor, was elected An. 1606, and called himself Zaraschaureat, asprout or bud of the lineage of David, assister of S. Peter and S. Paul He is a man haughty and valorous, and was therefore chosen, because the Turkish Empire was so full of seditions, and the Sophi had sent his Ambassador to them, to choose a fit warrior, that they might with joint forces assault the Ottoman. There are in all the Cities of Aethiopia two Schools or Colleges for the instruction of youth; one for the male sex, the other for the female: each divided into three parts; the first, for the gentlemen's children; the second, for Citizens; the third, for the base vulgar, with their several instructors, and without communion, meddling, or conversing of the one with the other. The Seminary of College of boys is a quarter of a league without the City, the other within. There are they taught Letters and Religion. All, even the Kings themselves, are bound to sand their children thither to be instructed: and the Priests resort theither for Confession, and ministering the Sacrament to them. They may resort home at festival times: otherwise they are there detained; the Virgins, from ten to twenty; the other, from ten to sixteen years of their age. They have not only this order in their well-ordered Schools, but in their disordered misorderly Stews, the devils worke-houses, and suburbs of Hell, which yet in Rome and places of that Religion are permitted and admitted the Cities, and his Holiness self is not a little enriched with (that which GOD prohibited) f Deut. 23.18. the price of the Dog, and of the Whore. The Aethiopians permit not any to be strange women, but strangers of other Countries, which may not enter into their Cities: Nor may the Nobles enter into the common houses which belong to the Citizens, or these to those of the Plebeians, nor any but to those peculiarly designed their state, under pain of death, as Adulterers, to be cast to the Lions. These women are hired by certain Officers at a common price, and are not to take any thing of particular men: They go in pale-coloured Garments, and if they distaste and forsake that beastly Trade, they sand them to some places subject unto the Portugalls, not admitting them to converse with their women, for fear of infection. But to leave these Beasts, the Aethiopians give great respect to their Physicians, which are only of their Gentry, and that not all that will, but only such as certain Officers shall choose, of every City to be sent to their general Universities (of which there are seven in Aethiopia) there to be taught Natural Philosophy (Logic, & other Arts they know not) together with Physic, & the Arts of the Apothecary and Chirurgeon. They are there maintained at the public charge of the Cities that sand them. When the Doctors and instructors see them sit to be Graduates, they go with them to the Monks of hallelujah, and of Plurimanos, who with a Monks cowl, of Hood, and other Doctoral Ensigns, do invest and inaugurate them in that Degree. They are great Herbarists. They make g Making of Mummy. Mummia otherwise then in other parts, where it is either made of bodies buried in the Sands, or taken out of ancient Sepulchers, where they had been laid, being embalmed with Spices. For they take a captive Moor, of the best complexion, and after long dieting and medicining of him, cut off his head in his sleep, and gashing his body full of wounds, put therein all the best Spices, and then wrap him up in Hay, being before covered with a Scarecloth; after which, they bury him in a moist place, covering the body with earth. Five days being passed, they take him up again, and removing the Cerecloth and Hay, hung him up in the Sun, whereby the body resolveth and droppeth a substance like pure Balm, which liquor is of great price. The fragrant scent is such, while it hangeth in the Sun, that it may be smelled (he saith) a league off. The privileges of Physicians are, that they are freed from the common custom of giving one in three of their sons for the emperors Wars, that they may ride on Elephants in the Cities, which is allowed only to the Emperors, Prelates, and Priests, that are Virgins: They may also wear Miniver-hoods, and are free from Subsidies and Payments. theology and the Chaldee Tongue is taught only among their Priests and Ecclesiastical persons in their Churches and Monasteries. They read Divinity in their native Tongue: the Text is the four first general Counsels: the Scripture they read in Chaldee, which is with them as Latin with us. They handle not questions as the Schoolmen, in Logical Disputations and Arguings, but copiously and eloquently interpret the Scriptures. Because we have mentioned their Cities Saba and Zambra, let us take some briese view of them, and so leave this Spaniard, whose Discourse hath (I hope, not without some delight and profit) thus long holden you. Besides these two Cities, none have above three thousand houses in them. But these are populous and magnificent, with Towers, Temples, triumphant Arches, Obelisks, Pyramids, and the like tokens of Industry, Antiquity, and Majesty. Saba was founded by that Queen which visited Solomon, and was the mother-city of the Empire. It hath five thousand houses, great and sumptuous, the streets spacious, with Portals, or Penthouses, that men may walk safe from the suns violence. It hath four chief Gates, all of Alabaster and jasper, wrought with Antique-workes; the gate-dores of Cedar curiously carved. The ways that lead to these Gates, for the space of two leagues, are set with Palms, Planes, Oranges, Cedars, Cypresses, and other Trees on both sides, for shade and fruit: the four high streets go through the City across, and where they meet, is an Arch or Vault erected on high Pillars, fairly wrought and gilded, with the brazen Image of S. Matthew, their supposed Patron, as big as a Giant, gilded also; the work of Architects sent by Francis, Duke of Florence. Near to this City are Ours of Gold, Gardens, and other places of pleasure and profit. Zambra is greater, containing thirty thousand houses, and innumerable concourse of people. It stands in the Kingdom of Cafates, and high that great Lake, which hereof is called Zambra: where the Emperor leaving his wont manner of removing up and down in Tents, hath fixed his Court royal: and yet without the City are many Tents that belong to the court. Here the Prete liveth, with two and forty sons of Kings, and with his Great Council, and the Latin. Alexander the third built the Palace here 1570, with the Duke of Florence his workmen. CHAP. VII. Of other Countries between the Red Sea and Benomotapa. AEthiopia Exterior, or Inferior, is that Southerly Tract of Africa, which to Ptolomey and the Ancients was unknown. It comprehendeth all that great wedge of Land (such is the form) which beginning in the West, at the Countries above Zaire, stretcheth to five and thirty degrees of Southerly latitude, and from thence, Northwards, to the entrance or mouth of the Arabian Gulse; all this way besieged and environed with the Ocean a Bot. Ben. part.1.l.2. maginus. Pory before Leo. Maginus divideth it into five parts, Aian, Zanguebar, Benomotapa, Cafraria, and Congo: but Congo is here taken in a very large sense. Aian, after the Arabians account, containeth all that Region which lieth between the mouth of the Red Sea, and Quilimanci; being, for the most part, on the Sea-Coast inhabited by the said Arabians: but the inland parts thereof are peopled with a black Heathenish Nation. It comprehendeth two Kingdoms, Adel, and Adea; the former of which extendeth from that mouth of the Sea before mentioned, to the Cape Guardafu, by b Ptol. l. A. c.7. Ptolomey called Aromata. South and West it bordereth upon the dominions of Prete janns, about the Kingdom of Fatigar. The chief City is Arar. Zelia also and Barbora pertain to this Kingdom, Cities without the Straight, on the Sea, much frequented with Merchants. Zeila is situate in eleven degrees, where Ptolomey placeth the Avalites. It is stored with variety of Merchandise, and yieldeth some representation of Antiquity in the buildings thereof, consisting of Lime and Stone. The King is a Moor, and esteemed a Saint among the superstitious Mahometans, for his continual Wars with the Christian Abassines, whence he transporteth innumerable slaves to the Arabians and Turks, receiving in exchange Armour and other helps for his Wars. Anno 1541 Guad tameth the King having before done much harm, by the help of some Portugalls which Claudius' the Abassine had in his wars, was slain, and his Army overthrown: but his successor, Anno 1559, slew Claudius in battle, and the Moor acknowledging divine assistance in this victory, triumphed on an Ass. Zeila was burnt and sacked by the Portugalls, Anno 1516: as Andrea c Andrea Corsali Corsali, who was then present in the Action, testifieth. Adea is situate between Adel, Abassia, and the Sea. The inhabitants are Moors, descended of the Arabians, who many hundred years ago, partly by their rich Traffic, and especially by force of Arms, become Lords, not only of A●an, but of all the Sea-Coast, to Cape does corrientes, which is somewhat to the South of the Southerly Tropic. In all which space, before the Portugal Discoveries, that part of the Cities which lay open to the Sea, was open and unfortified, but toward the Land were walled, for fear of the inland people. Adea payeth tribute to the Abassian. In this Kingdom is Magadazzo, being itself a petty Kingdom of the Moors, which are of an Olive colour. d Lud. Roma●●●, l. 7. Brava was a free Town, which, with Pate and Gogia, were taken by the Portugalls, under Tristan de Cugna. Zanzibar, or Zanguebar, is a name by the Arabians and Persians' given to that Tract, extending from the River Qualimanci, which Ptolomey calls Raptus, to the borders of Benomotapa. Some, in a larger extent, include Benomotapa and Cafraria. Sanutus affirmeth, That it is a low, fenny, and woody Country, with many Rivers, which by extremity of moisture cause the air to be intemperate. From the waste upwards they go naked. Herein are contained the Territories of Melinde, Mombaza, Quiloa, Mosambique, and others. Melinde e ●o. di Barros, Dec. 1. l. 4. c. 6. ●●● faith, At Melinde G●nma received kind entertainment, and Pilots to convey him to India, when it was first discovered by the Portugalls. is the name of a Kingdom, and of the chief City thereof: The inhabitants, especially near to the Sea, are Moors, and build their houses after the manner of Europe. The women are white, and the men, of colour inclining to white, notwithstanding the situation under the Line. They have black people also, which are Heathens for the most part. Of like condition is Mombaza ᶠ f Vascus Gamma 1500, subducd Mombaza, and Almeida five years after, and, after Non●ius, Acuna. Osor. dereb. Eman. (which is said to have some resemblance with Rhodes) but enemy to the Christians, and was ruinated by Thomas Cotigno, in the year 1589, for receiving Alebech the Turk; as Ampazi in the same Coast, by Alfonso melo the year before. Quiloa stands nine degrees to the South of the Line: the name of a City and Island, which is a Kingdom of the Moors, and extendeth her dominion fair in the Coastg. g Ma●●. hist. indic. l 2. Arthus hist. ind. c.2.o. The King grew mighty by the Trade of Sofala; but it was made tributary to Portugal by Vascus Gamma, Anna 1500. In the year 1505 the Portugalls for deniali of that tribute, deprived Abrahem, the Arabian Ring, of his Sceptre, and built a Fort there; which the Moors soon after destroyed, together with the new King, made by the Portugalls. The people are whitish, their women comely, rich in attire: their houses fair built, and richly furnished. Between Coava and Cuama, two Rivers which spring out of the same Lake with Nilus, are the Kingdoms of Mombara, Mozimba, Macuas, Embcoe, and against them the Promontory Prassum. Here is Mosambique h See Linschot l ●● c. 4. Paludanus ibid. , by which name is signified a Kingdom in the Continent, and an Island also, with a safe Harbour, which with two other Islands are in the mouth of the River Moghincats, in fifteen degrees South. Mosambique is inhabited by Portugalls, which have there a strong Castle: here the Portugal ships Winter. In this Island are Sheep, with tails of five and twenty pound weight (a Beast common in Africa:) Hens black both in feathers, flesh, and bone, and sodden, look like Ink, yet sweeter than other in taste: Pork very good, but for the decree sauce. There are some Mahometans, as they were all, before the Portugalls arrival there. They have Trade in the Continent, in Sena, Macurva, Sofala, Cuama, a people for the most part differing in speech and behaviour, each Village fight with her neighbour, captiving them: and some (as at Macurva) eat them. Their chiefest ●●●●● is by Hunting, and by flesh of Elephants. In every Village is a new King. The Captain of Mosambique, in his three years Government, maketh thre● hundred thousand ducats gain, especially by Gold, from Sofala. Up further wi●●nin Land t●e people go almost naked, and were so simple when first the Portug●is traded ●●●ther i L Romanus, l. g. , that Ludonico Barthema, or Vertomannus, for his shirt; and an●ther, for a ●●sor, and a little Bell; bought fifteen Cows of them; and then were ●eadie to fall together by the ears among themselves for the Bell, who should have it. But they could not enjoy their purchase, being driven to their heels by three female Elephants, which having young ones, were very fierce, and made them leave their Ki●● to save themselves. In these Seas the Moors sail in Vessels fowlerite Lea●●r, the sails of palm-tree leaves, calked with Gum, gathered off ●●● T●●●● in ●●● Woods. S●●●●● between Cuama and Magnice, two Rivers. Here the Portugals have on a little ●●nd (whence the whole Kingdom hath this name) a Fort and factory of ●●● rich Trade, the people bringing great quantity of Gold (whereof they have plentiful Ours) for their Cloth and other commodities: it is supposed that it amounteth to two millions yearly. Ortelius k Ortel, Thesaur. is of opinion, That this Cephala, or Sophala, is that which in Salomons time l ●●eg 9.28. 2. chron. 9.21. was called Ophor, from whence so great quantity of Gold was brought by his Navy. josephus m ●●●seph. Antiq. seeks for it in India: Eupolemus n Euseb. deprap. l. 9 ● in the Red Sea, imagining it to be an Island there placed. Dom, o Niger Geog. Tremd & jun. A●not. Niger Tremellus and junius, in Aurea Chersonesus, where Malacca standeth (although we read not of any great quantity of Gold found in that soil.) p Gaspar Var. d● Ophyra. Gaspar Varerius is of the same mind, but reckoneth to the Chersonesus both Pegu and Samotta, with all that lieth between them. Vatablas q Vatin i.r. ●. 9. F. Mart. de●. I l.3. with less reason applieth it to Spagniola, discovered by Columbus. and by Columbus himself so called. Arias r Ar. Mont. Mo●n. ● verit. I o●●●llus. G●rep. Hispania. Montanus. Philip Morn●y. Post●llss, Geropi●ss, would by their authority much move us to think with them, that Ophir is Peru, if the ignorance of the Loadstone, and those huge Seas, esteemed by Antiquity unnavigable, did not detain us from consent: And where should Peru yield him Ivory, where never was yet seen an Elephant? josephus s ●Ios. Acosta, l. I 6.14. Acosta taketh Ophir and Tharsis to signify no certain places, but commonly to be taken in a general sense, as the word India is now with us; a name given to all remote Countries, East and West. He thinketh, that Salomons Gold, Ivory, etc. came from the East Indies. But some reasons do yield great cause of co●iecture for Sofala, both because of the plenty of the commodities which Salomons servants are said to bring with them, and because of ancient buildings of Stone-worke, which the t Io. di Barros Dec. i.l.10.c.1. inhabitants call, the work of Devils; supposing it impossible for men (guessing of others by their own ignorance) to have built: Which also have strange Letters, that the Moors (though learned) could not read: (And why might they not be the old Hebrew Letters, which the Phoenicians of old, and Samaritans to this day observe, as elsewhere we have showed?) And further, Thomas u Navigationi di Thome Lopez ap. Ramusium. Lopez telleth, That certain Moors related unto them of the riches of those Ours; that Ships from Mecca and Zidem used to trade there; and that yearly there were taken forth of the Ours two millions of Mittigalls, every Mittigall being a Ducat of Gold, and a third part: That the Wars in those Countries at that time had ceased the Traffic: and that they had Books and ancient Write, which testified, That these were the Ours whence Solomon, in his three years Voyages, fetched his Gold, and that the Queen of Saba was natural of the parts of India. As for India, ye have x Cap. sup. even now read, that it was a name given to many Nations, and among the rest, to Aethiopia. And if a man consider the small skill which that Age of the world had in marine affairs, still as much as might be holding their course within fight of Land, he can scarce think, that long Navigations could then be performed. Barrius accounteth all Sofala to the Empire of Benomotapa, of which we shall speak anon: we have now mentioned the same, by reason of the Isle which is subject to the Portugalls. These, beside Gold, here have great Trade for Ivory, of which Barrius saith, That in Benomotapa are yearly slain four or five thousands, and of Water-horses (whose teeth are accounted Ivory also) all the great Rivers in Africa are full. These feed sometimes on the Meadows, where the Mariners have chased them, as Lopez y Th. Lopez. reporteth: and after long chase by Land, they have taken the water; where, in revenge, they have assaulted the Mariners in their Boats, and bitten chips of the same, being, by the thickness of their Hides, armed against their Pikes, and have made them afraid, that they would overwhelm the Boat. Within the Land, behind these parts, is the Kingdom of Monoemugi, which is rich in Gold: their unfortunate wars with Monomotapa have made them known. Nilus is their Western border, and Abassia on the North. They have little red Balls made of a kind of Clay in Cambaya, and resembling Glass, which they wear for ornament, and use for money. This King warreth with the Benomotapa, and hath terrible soldiers, called Giacqui, or Agab, or Agog, who inhabit between the Lakes, whence Nilus and Zaire take their beginnings; which live a wandering life, like the Nomads, in Cottages, which they make in the Fields. They are of stature tall, and of countenance terrible, making lines upon their cheeks with certain iron Instruments, and turning their eyelids backward, eating their enemies. These not long since (as z Od. Lopez, I 2. C. 5. some say) invaded the Kingdom of Congo, and forced the King to keep in a small Isle, where himself was taken with a Dropsy, and his people famished, as after shall follow in due place. The Amazons of Monomotapa are every way equal unto them in prowess. Little is known of the Religion of these Heathenish Nations, nor of other Kingdoms, whereof we have little but the names to relate, Gorova, Col●a, Anzuga, Moneulo, Baduis. Now for those Moors which inhabited the Seacoasts, as we have said, they are not all a Io. di Barros, Dec. I lib.8.c.4. Catholic Mahumetans, especially such of them as have conversed, and taken their habitations further within Landlord And the first moors or Arabians that came to inhabit those coasts, were banished persons, called as in the Chronicles of Quiloa is reported, Emozaidin, of Zaide, the nephew of Hocem the son of Hali, whose Doctrine they followed in some opinions, contrary to the Alcoran, and therefore esteemed Heretics. Long after them came three ships with great multitudes of Arabians, that fled from the King of Laza their enemy, under the conduct of seven brethren, which built Magadazzo, and after that, Brava; which, in manner of a Commonwealth, was till the Portugals time governed by twelve Aldermen, or chief Governors, that descended of the seven brethren. These Moors and the former differing from each other in their superstitions, could not agreed, and therefore the Emozaidin were forced up higher into the Country, and there by marriages mixed themselves with the Cafers (so the Arabians call all Heathen people) and become Mongrels in a gallimaufry of devotions, whom therefore the Sea-cost-Moores called by a general name, b Boter●. Baduini: which in Arabia and Egypt, is the title of the people that live in the Champain, and Inland countries: and those that live near the Sea-coast are called Arabians, & c. They make no difference of meats. The Heathens in those parts are given to Auguries and Witcheries: & in their highest attempts and greatest resolutions, yet will leave off, if any of these fantasies bided unluckiness. The first-fruits, birds, beasts, and seeds, are in manner like to the people, all wild. The air is unwholesome. But what unhealthsomenesse can there be found, where gold is found? which makes men commit themselves (no marvel what they commit with others) to the most scorching heats, to contagious airs, to tempestuous seas, and the darkest prisons of the disembowelled Earth. CHAP. VIII. Of Benomotapa, and the parts adjoining. BEnomotapa, called also Benomotaxa, and Monomotapa, is a large Empire, so entitled after the name of the Prince thereof (for Benomotapa is with them a title, as Caesar or Emperor with us) extendeth after some men's reckoning almost a thousand leagues in compass, between the great Lake, whence Nilus springeth on the northeast, Magnice and Toroa on the South, and the Sea-coast of Sofala on the East. It is between the sea and the fresh waters, accounted a huge Island. Between Cuama and Corrientes it is pleasant, wholesome, and fruitful: And from the Cape Corrientes to Magnice, it abounds with beasts; but it is cold. Their principal Cities are Zimbas (happily the same which Ptolomey a Ptol. Geogr● lib. 4.cap.9. calls Agisymba) and Benamataza; that one and twenty, this fifteen days journey, from Sofala. Of the abundance of Elephants in Benomotapa is said before; whereof Aethiopia is every where stored with manifold herds: b lo. di Barros, Dec. I l.10.c.1. although I dare not subscribe to their opinion, that esteem Elephants as common there, as here we have Oxen. It is a creature nine cubits high (in their largest stature) and five cubits thick: with long and broad ears, little eyes, short tails, and great bellies. Of their disposition is spoken already. The Ours nearest to Sofala, are those of Manica, which are in wide Champains compassed with mountains, ninety miles in circuit. The places where the gold is, appear and are known by the dryness and barrenness of the soil, as if Nature itself could not hoard up gold in her spacious chests, but she must needs prove bore and barren of her wont good works; and how much less unnatural and degenerate mankind? The Province is called Matuca, the people Botonghis, which (although they are between the Line and the Tropic) yet in Winter have such snows in the mountains, that if any abide there, they die frozen in them; and in Summertime the air in the tops of those hills is so clear and pure, that some of our men, which were then there, saw the new Moon, the same day that she had kissed her bright and bountiful brother. And who can now charge the bright eye of the world, with the obscure darkness of this People's hue, which so cold Winters, nor pure Summers, can lessen or lighten? Yea even in the cold Countries near the Cape of Good-hope, the Aethiopians have no hope or hap of better colour; whereas the hotter Countries of Libya, and in manner all America (notwithstanding the Suns straight looking, and nearness, not allowing them a shadow to attend them in the greatest height of his bounty) know not this black tincture in the naturals thereof. But to return (and who will not return?) to the Ours: There are other Ours in the Provinces of Boro and Quiticui, in which, and in the rivers, is found gold not so pure. The people are careless and negligent to get, and the Moors which traded with them, were feign to give their wares in trust, with promise by such a time to pay them in gold, and the people would not fail in their word. Other Ours are in Toroa, wherein are those buildings which Barrius attributeth to some foreign c As the Portugals have ●● eir Castles Mina, Sofala, etc. so some Prince, Master fometimes of those Ours. Prince, and I, for the reasons before alleged, to Solomon. It is a square fortress, of stone; the stones of marvelous greatness, without any sign of mortar or other matter to ●oyne them. The wall five and twenty spans thick, the height not holding proportion. Over the gates are letters, which learned moors could neither read nor know what letters they were. There are other buildings beside, of like fashion. The people call them the Court; for an officer keeps it for the Benomotapa, and hath charge of some of his women, that are there kept. They esteem them beyond human power to build, and therefore accounted them the works of Devils; and the Moors which saw them, said the Portugals Castles were no way to be compared to them. They are five hundred and ten miles from Sofala, Westward, in one and twenty degrees of South●ly Latitude: in all which space is not found one building ancient or later; the people are rude, and devil in cottages of timber. All the people of this Region is of curled hair, and more ingenious than those which are against Mosambique, Quiloa and Mclinde, among whom are many that eat man's flesh, and let their kine blood to satisfy their thirst. These seem prove to receive the Faith: for they believe in One GOD, whom they call Moz●●o and have no Idols, not worship other thing: They punish nothing more severely than Witchcraft, whereunto other Negroes are exceedingly addicted; no such person escapeth death. The like detestation they conceive against Adultery and Theft. Every one may have as many wives as they will: but the first is principal, the other serve her; and her children are heirs. A woman is not marriageable with them, till her Natural purgation testify for her ability to Conception: and therefore they entertain the first flux thereof with a great Feast. In two things they are religious; in Observation of days, and Rites concerning their dead. Of days, they observed the first day of the Moon, the sixt, the seventh, the eleventh, the sixteenth, the seventeenth, the twentieth, and the eight and twentieth, because in that day their King was borne. The religion is in the first, sixt, and seventh, all the rest are repetitions, above ten. When any is dead, after his body is eaten, his near kindred, or his wife which hath had most children by him, keep the bones, with some signs whereby to know, whose they were: and every seventh day they observe Exequys in the same place where they are kept: They spread many clothes, and set thereon tables furnished with bread and sodden flesh, which they offer to the dead with prayers and supplications. And the principal thing they request of them, is, the good success of their King's affairs. These prayers they make, being clothed in white garments: after which, the goodman and his family eat their offerings. The Benomotapa must wear clothes of the same Country, for fear of infection; others may wear foreign cloth. He is served on the knee, and when he drinketh or cougheth, all they which are about him make a shout, that all the Town may know. None may cough in his presence: also, every one must sit in token of reverence; to stand, is a sign of dignity, which he affordeth the Portugals and Moors, and is the chief honour can be yielded any. The second honour is to sit on a cloth in his house: the third, that a man may have a door in his house, which is the dignity of great Lords. For meaner persons, they need not fear to have any thing stolen out of their open houses, ceiling the severity of justice doth secure them. Doors are not for necessity, but for honour. Their houses are of pyramidal or steeple form, all the timbers meeting in the midst at the top: covered with earth and straw. Some of them are made of timbers, as long and big as a great ships mast: the greater they are, the more honourable. The Benomotapa hath music whither so ever he goeth, with singers: and more than five hundred jesters, which have their captain or master of Misrule. The royal ensign is a little ploughshare, with an ivory point, which he carrieth always at his girdle; by which is signified peace, and husbanding of the ground. He beareth likewise one or two d Porta una ●● due Zagaie. Bot●●●● saith, una Zapoa, ●● due dardi: a mattock and two darts. swords in token of justice, and defence of his people. The Country is free; and gives him no other payments, but presents, when they come to speak with him: and certain days service. Not inferior comes before his superior without some present, in token of obedience and courtesy. The Captains of war with all theirs bestow seven days in thirty in his husbandry or other business. He must confirm all sentences of judgement in his own person: there needs no prison, for matters are presently dispatched, according to the allegations and testimonies that are brought. And if there be not sufficient testimonies, than the matter is tried by oath, in this manner. They beaten the bark of a certain tree, and cast the powder thereof in water; e Of such like water, see the next Chapter. which the party drinketh, and if he do not vomit, he is cleared; if he vomit, he is condemned. And if the accuser, when the accused party vomiteth not, will drink of the same, and doth not vomit, he is then acquitted, and the matter dispatched. If any sue to him, he speedeth not, but by mediation of a third person, which also sets down the sum that the King must have, sometime at so dear rate, that the suitor rather refuseth the King's grant. They have no horse, and therefore war on foot: The spoils are generally shared amongst all. When he marcheth, in the place where he is to lodge they make a new house of wood, and therein must continual fire be kept, without ever going out; saying, that in the ashes might be wrought some witcheries to the indamagement of his person. And when they go to the wars, they never wash their hands nor faces, till they have obtained victory. They have their wives with them, which are so loved and respected, that if the King's son meet with one of them in the street, he gives her way. Benomotapa hath more than a thousand women; but the first is Principal, although she be inferior in blood, and her son succeeds. And in seedtime and harvest, the Queen goeth to the field and over-seeth the stuff, esteeming it a great honour. Thus far out of Barrius. johannes Boterus f Gi. Bot. B●●. pag. I tells, That his chief warriors are women, namely, certain amazons, which fear off their left paps, as Odoardo g Od. Lopes Co●go hist. lib. ●. cap.9. Lopez reporteth, lest they should hinder their shooting, after the manner of the ancient Amazons: they are quick, bold, courageous, and constant in battle, and most constant in inconstancy: for when they make show of flight, they will return (espying their advantage) with the greatest fury. They devil in certain countries by themselves, and at certain times have men to accompany with them for generation, to whom they sand their males; reserving all the female children which they have. Thus we find Amazons, which the Ancients reported in Asia, and Diodorus Libya, now in these times, if this report be true, in Aethiopia: and Huldericus h Shmidel historia Nautgat. in Am. cap.37. Shmidel hath told of the like in America. In the year 1560. Consalvus i Eman. Acosta Rerum in oriente gest. Comment. Silueria, with two other jesuits, went from Goa to the Kingdoms of Inhamban, and Monomotapa: and coming to Inhamban, they went to tongue, the City royal, where they baptized the King and all his people in a short space, naming the King, Constantine, the Queen, Mary. Thence went Consalvus to Monomotapa, and so prevailed with his Images, Preaching, and Contempt of the world, that he wan the King and his mother, with multitudes of others to Baptism. But soon after the King, by suggestion of the Moors, slew him. Schastian in revenge raised an army of sixteen hundred, k R●ter● part. 2. lib. 3. most of them being Gentlemen, which he sent under the conduct of Francis Barretto. The Benomotapa fearing the Portugals forces, offered reasonable conditions, which Barretto refusing, was discomfited, not by the Negro, but by the air; the malignity whereof (the sour sauce of all these golden Countries in Africa) consumed his people. There are other Kingdoms adjoining to Monomotapa, and the mountains of the Moon, Matana, Melemba, Quinbebe, Berteca, Bavagul, of which I can give you but the names. Caphraria, or the Land of the Caphars is next to be considered, which Maginus boundeth between Rio di spirito sancto, and Cape Negro, extending to the Cape of good hope Southwards. Why he should call this part the Caphars, I know not: for the Arabians, of whom this word is borrowed, give that name to all the Heathen people in Africa: yea both the Arabians, and all of their religion, call all such as receive not that superstition, Caphars, even Christians also, as Master jenkinson l A. jenkinson in Hakl. tom. ●. pag 327. long since told us. And for the Heathens in Africa, Barrius affirmeth, that it is by the Moors given to them all: signifying, Without Law, or lawless people. Zanguebar is in this respect called Cafraria. It should seem it is appropriated to these the Southerliest Nations of Africa; for want of other the more true proper names which were unknown. With the names of the Capes, and other places of note, Master Pory m Pory before● ●. c●. hath already acquainted his English Reader: Only that notable and famous Cape of good hope (so named n Osor. de reb. ●m. lib. I This was An. 1487. The discovery thereof is lagely related by Io. di Barros in his first Decade of Asia lib. 3. by john the second, King of Portugal, for that hope which he conceived of a way to the Indieses, when it was first discovered) deserveth some mention. It hath three headlands, the Westermost whereof beareth name of Good hope, the middlemost, Cabo fals●, because they have sometimes, in their return from the Indieses, mistaken this for the former: between which two Capes runneth into the Sea a mighty River, called by the Portugals, Rio dul●e, which springeth out of a Lake called Gale, situate among the mountains of the Moon, so much celebrated by the ancient Geographers: The third and Eastermost, is that of Agulhas or Needles, about five and twenty leagues from the first: both which seem as two horns, wherewith it threatens the Ocean, which in these parts is found oftentimes o ' Bartholom●● Dias, who first discovered this Cape, called it Ca Tormeut●s, in regard of the troubles and dangers he there sustained. tempestuous, and when it cannot prevail against this rough-faced and horned Promontory, it wrekes the whole malice upon the ships, whose ribs, in the enraged fits, it would break if they were of iron; as Lins●hoen p Linscot. lib. I cap. 93. Navig. Verbussi. testisieth of his own experience. True it is, that sometimes it is passed with more ease; but not so usually: and Lins●hoten tells, that at his return from India, the Saint Thomas, a new Carrick, was here cast away, q They found it there in April as cold as with us in Winter, when it freezeth not: and yet the people are black. and their ship, wherein he sailed, in such danger, that one while they prayed, another while murmured, another time would return back, and the Captain professed no small marvel why our LORD suffered such good Catholics to endure such torments, and the English Heretics, and blasphemers to pass so easily. The waves there (saith he) strike against a ship, as if they struck against a hill, that if it were of stone it would at last be broken. Hear Captain r Sir james Lancaster. Hakl. tom.2. part. 2. Lancaster traded with the people, and for two knives bought an ox, for one, a sheep, etc. in good quantity. Their sheep are great, with great tails, but hairy, not woolled. Their oxen great, not fat, but well fleshed. The Captain killed there an Antelope as big as a Colt. There were divers great beasts unknown to them. When they had passed this Cape, they lost their Admiral Captain Raimond, and never saw them, or heard of them more. And four days after they found as terrible an enemy from above, and encountered with a thunderclap, which slew four of their men outright, their necks being wrung asunder: And of fourscore and fourteen men there was not one untouched, but some were blind, others bruised in their legs and arms, or breasts, others drawn out, as if they had been racked; which all yet, GOD be thanked, did after recover. The Hollanders in the year 1595. traffiked with the Caffres, which were valiant, but base in apparel, covered with Ox or sheepskins wrapped about their shoulders, with the hairy side inward, in form of a mantle: their privy-parts covered with a sheeps tail, fastened before and behind with a girdle. But now we see it made a daily matter to the Portugal, English, and Dutch, so capable of hope of Good, that the Cape of Good hope is nothing feared: although at home many have no good hope of public good, and wish that they would carry out of Europe less money, and bring home more men. For my part, I wish so well to Navigation and discoveries, that I could wish such complaints to be but calumnies, and to be the knavigations of false discoverers. I cannot omit, f Botero. that upon the top of this Promontory, Nature hath as it were framed herself a delightful bower, here to sit and contemplate the great Seas, which from the South, East and West bea● upon this shore: and therefore hath here form a great plain, pleasant in situation, which with the fragrant herbs, variety of flowers, and flourishing verdure of all things, seems a terrestrial Paradise. It is called the table of the Cape. That which from hence lieth to Cape Negro, hath not to our purpose any thing notable. This also deserveth mention, that notwithstanding all the damages of this dreadful Promontory, and the seas on this side and beyond, t Moff●us hist. Ind.l. II 1535. james Botellius a Portugal, to recover the favour of his Prince, john the third, by the first bringing news of a happy accident that then befell in India, in a little boat or vessel scarce eighteen foot long, and six broad, sailed from Cochin to Dabul, and from thence alongst the Arabian and African shores, doubling this Terrible Cape, and missing Saint Helena, came yet safe to Lisbon, worthily welcomed both for his message, and the messenger, that durst adventure to encounter Neptune's strongest forces, notwithstanding so weak furniture. The Hollanders u De Bry jad. Or. part. 3. at the Cape of Good hope, had of the inhabitants two kine for two rusty knives, and one much greater for a new one: two fat bulls and three sheep for a bar of iron, weighing threescore and ten pounds. The people make much account of iron: they are of short stature: darkish colour: their arms are adorned with copper and ivory, their fingers with rings of gold, and with beads of bone and wood. They brand their bodies with divers marks. And because they always anoint themselves with grease and fat, they yield a rank smell. If we killed a beast for our use, they would ask the innards, and eat them raw, the filth being not well cleansed from them. At their Feasts they would seethe a beast in his hide, fastened on four sticks with fire underneath. They lived miserably, yet for gallantry ware bones and pieces of dried flesh about their necks. Near this Cape are weeds growing in the sea five and twenty fathom long. The Ascension x Cap. Rob. Covert. built their Pinnace Anno 1608. at Soldania, about fifteen or sixteen leagues from the Cape of Good Hope, and there took in for their provision about four hundred head of cattle, as Oxen, Steers, Sheep, and Lambs, together with fowls and fresh water. They filled their boat with Seals at the I'll Pengwin, a little from thence. Such was the brutish nature of the inhabitants, that when the English had cast out of their ship one of those Seals, and the same had lain fourteen days, and now swarmed with crawling Maggots, they would take them up and eat them; as they would also do the guts, garbage, and paunch of the beasts. They more esteemed iron, than gold or silver. Hear the first night after they weighed anchor, The Ascension lost the Vnson and the Good Hope, their Pinnace (so near the Cape of Good Hope) which, me thinks, observing what after befell them, seems an ommous presage, written in these names, of their other losses which followed, concluded with the loss of their ship on the coast of Cambaya. It is morally true, that ascending and aspiring minds loose Union ( y Prou. 13.10. for only by pride doth man make Contention) Union being go, Good Hope followeth, Qn●● concordia cres●nnt discordia & res & spes pereunt: and so it befell in this their tragedy, after the loss of those vessels which bore such names. The ship was lost by the Master's indiscretion, but yet hath the honour (surviving her fates) that she was the first English ship that ever sailed on those seas. The people were saved, and traveled from Surrat to Brainport, a City bigger than London, of great trading, and so passed till they came to the Great Mogors Court at Agra, where they saw the beginning of a goodly Monument, which he hath been nine years in building, for his father, with five thousand workmen continually: the matter is fine marble, the form nine-square, two English miles about, and nine stories in height, whereon the Mogor said (as a Friar there reported) that he would bestow an hundred millions of treasure. From thence some of them passed by land to Bucker and Sucker, (as he calls them) and thence through Persia to Baydat, and so to Aleppo, from whence they came for England: which land-travell through three so mighty States of the Great Mogor, Soph●, and Turk, had deserved mention elsewhere in more proper place, if then it had come to my hands. But let us return (left this Ascension or extension of our Discourse bring it to the like shipwreck) unto the Aethiopian Caffres. Modesty had almost forbidden me to recite that, which may with some easily obtain a Plaudite, in the last Act and finishing of this Chapter, concerning the Caffares. Linschoten z Linschot. c.41. shall recite it for me. They live, saith he, like beasts (he speaketh of those which live near Mosambique, and those especially more within the Land) they are black as pitch, with flat noses, thick lips, some have holes both above and under in their lips, and, as it were, other mouths in their cheeks, wherein they thrust small bones to beautify themselves: for which cause they raze and sear their bodies with irons. If they will make a devilish form and picture, they represent a white man in his apparel, as thinking nothing more ugly. Some also file their teeth as sharp as needles. They have Villages wherein they devil together, and in every Village a Lord or King, to whom they are subject. Religion and Faith are unknown to them. They use mutual wars, and some eat man's flesh. When they take prisoners in war, or kill their enemies, they observe a more than beastly testimony of their great valour, which is after this manner. They cut off their privy members (to deprive them of all hope of generation) and then dry them well for preservation: after which, they come before the King with great reverence, in the presence of the principal men of the Villages, and there take these members, so dried, one by one in their mouths, and spit them on the ground at the King's feet, which the King with great thanks accepteth; and the more to honour them, causeth them all to be taken up, and given to them again, which is from thenceforth an ensign of their Knighthood. For they take all those members, and tie them on a string like a bracelet or chain; and at all solemn meetings, as when they marry, or go to a Wedding or Feast, the Bride, or wives of these Knights, do wear that chain about their necks, being, saith our Author, among them as great an honour as the Golden Fleece, or the renowned Garter with us, and their wives as proud, as if some Crown or Sceptre had befallen them. CHAP. IX. Of the Kingdom of Congo, and the other Kingdoms and Nations adjoining. THe Kingdom a Maginus. Gi. Botero Ben. part. I of Congo (understanding so much by the name, as in times past hath been subject thereto) hath on the West, the Ocean; on the South, the Caphars, and mountains of the Moon; on the East, those hills from which the rivers issue and run into the fountains of Nilus; and on the North, the Kingdom of Benin. Of these Countries, Pig●●fetta b Od. Lop. per Pigafet. translated by A. H.P.du jarric. hist. Ind. Orient. part. 3. from the relation of Odoardo Lopez, a Portugal, hath written two books, out of whom P. du larric, Boter● and others, have taken most of their reports. And in this we will begin with the most Southerly parts; in which we first come into the Kingdom of Matama (this is the King's proper name) who being a Gentle, ruleth over ●uers Provinces, named Quimbebe. This is a Kingdom c Od. Lopez lib. I cap.7. great and mighty, extending from Bravagal to Bagamidri: the air thereof is wholesome, the earth● outwardly furnished with store of first-fruits, inwardly with mines of Crystal and other metals. The Segniories towards the Sea-coast are very mean, and want Havens. Angola sometime a Province of the Kingdom of Congo, is now a great Kingdom i● self, and very populous. They speak the same language, with small difference of dialect, that is used in Congo, whose yoke they cast off since the Congois become Christians. Diego d Barr. Dec. ●. lib. 2. cap. 3. Od. Lopez ibid. Can first discovered these parts for the Portugals, An. 1486. And the Portugals used to trade quietly with the Angolans: but some of them trading as high into the Country as Cabazza, the royal City, which is an hundred and fifty miles from the Ocean, were there by order from the King put to the sword, under pretence of intended treason. This was done 1578. Panlo Dias (to whom the King Sebastian had given the government of these parts, with licence to conquer three and thirty leagues alongst the coast to him and his heirs) to revenge himself for this despite done to his people, armed such Portugals as he had, and with two Galleys and other vessels, which he kept in the River Coanza, he went on both sides the River, conquering and subduing many Lords unto him. The King of Angola raised a mighty army of a million of men, e P. Diaz (as some report) sent a present to Spain, of two butts of Negroes noses, which were slain. A.B. as is supposed. For they use to leave none at home that is fit to carry a weapon: and make no preparation for victual, but such, as have any, carry it upon the shoulders of their servants, and therefore no marvel if their food being soon consumed, their Camps be soon dissolved. Small likewise is their provision of armour for offence, and for defence much less. Diaz sent to the King of Congo for aid, who sent him sixty thousand men: with which, and his own Nation, he made his party good, against the confused rabble's of the Angolans. The trade of Angola is yet continued, and from thence the Portugals buy and carry to Brasil and other parts yearly, a world of slaves, which are bought within the Land, and are captives taken in their wars. One Thomas f Thom. Turner. Turner that had lived a long time in Brasil, and had also been at Angola, told me, that it was supposed eight and twenty thousand slaves were yearly shipped from Angola and Congo, at the Haven of Loanda. He named to me a rich Portugal in Brasil, which had ten thousand of his own, working in his Ingenios' (of which he had eighteen) and in his other employments. His name was john de Paus, exiled from Portugal, and thus enriched in Brasil. A thousand of his slaves, at one time, entered into conspiracy with nine thousand other slaves in the Country, and barricadoed themselves for their best defence against their Masters, who had much ado to reduce some of them into their former servitude. To return to Angola, we may add the report of another of our Countrymen, g Andrew Battle was taken by the Portugals on the coast of Brasil, and shipped over to Congo, where (and in the Country's adjacent) he lived very many years, and was Sergeant of a Band, etc. Andrew Battle (my near neighbour, dwelling at Leigh in Essex) who served under Manuel Silnera Pèrera, Governor under the King of Spain, at his City of Saint Paul: and with him went far into the Country of Angola, their army being eight hundred Portugals, and fifty thousand Naturals. This Andrew Battle telleth that they are all Heathens in Angola. They had their Idols of wood in the midst of their towns, fashioned like a Negro, and at the foot thereof was a great heap of Elephants teeth, containing three or four tons of them: these were piled in the earth, and upon them were set the skulls of deadmen, which they had slain in the waters, in monument of their victory. The Idol they call Mokisso, and some of them have houses built over them. If any be sick, he accounteth it Mokisso's hand, and sendeth to appease his angry god, with pouring wine (which they have of the palm-tree) at his feet. They have proper names of distinction for their Mokissos', as Kissung●, Kal●kete, etc. and use to swear by them, Kissungowy, that is, by Kissango. They have another more solemn oath, intriall of controversies: h This trial is called Motamba. for which purpose they lay a kind of hatchet, which they have, in the fire, and the Ganga-Mokisso, or Mokissos' Priest taketh the same red hot, and draweth it near to the skin of the accused party; and if there be two, he causeth their legs to be set near together, and draweth this hot iron without touching between them; if it burns, that party is condemned as guilty, otherwise he is freed. For the ceremonies about the dead, they first wash him, then paint him, thirdly apparel him in new clotheses, and then bring him to his grave, which is made like a vault, after it is digged a little way down, undermined, and made spacious within, and there set him on a seat of earth, with his beads (which they use in chains and bracelets for ornament) and the most part of his goods, with him in his lasting home. They kill Goats, and shed the blood in the graves, and power wine there, in memorial of the dead. They are much given i Od. Lopez. to divination by birds. If a bird fly on their left hand, or cry in some manner which they interpret ominous and unlucky, they will cease from the enterprises which they have in hand. Their Priests are k Gi. Bot. B●●. part. I lib.3. called gang, and so highly reputed, that the people think it in their power to sand plenty or scarcity, life or death. They are skilful in Medicinal herbs, and in poisons; and by familiarity with the Devil foretell things to come. In Angola cuery man taketh as many wives as he will. There are mines of silver, and of most excellent copper. They have many kine, but love dogs better than any other flesh, and sat them to the shambleses. Andrew Battle told me, that the dogs in those Countries are all of one sort, prick-eared curs of a mean bigness, which they use also to haunt with, but they open not; (for because they cannot bark) and therefore they hung clappers made of little boards about their necks. He hath seen a mastiff sold for three slaves. Lopez affirmeth that a great dog was exchanged for two and twenty slaves; which might happen upon some extraordinary occasion. The money in Angola is glasse-beads, which they use also, as is said, for ornament. The King of Angola hath seemed willing to become Christian, and hath sent to the King of Congo for that purpose, but could not obtain any Priests in that scarcity to instruct him. This Kingdom hath many lordships subject thereto, as far on the Sea-coast as C. Negro. Towards a Lake, called Aquelunda, lieth a Country called Quizama, the Inhabitants whereof being governed after the manner of a Commonwealth, have showed themselves friendly to the Portugals, and helped them in their wars against Angola. The houses in Angola are made in fashion like a Beehive. The women at the first sight of the new Moon, turn up their bummes, in despite, as offended with their menstruous courses which they ascribe unto her. The men sometimes in a valorous resolution, will devote themselves unto some haughty attempt in the wars: and taking leave of the King, will vow never to return, till they bring him a horsehead, or some other thing very dangerous in the enterprise, and will either do it or die. Horsetailes are great jewels, and two slaves will be given for one tail, which commonly they bring from the River of Plate, where horses are exceedingly increased and grown wild. They will, by firing the grass round about, hem the horses about with a fiery circle, the fire still straightening and approaching nearer, till they have advantage enough to kill them: Thus have the European cattle of horse and kine so increased in that other world, as they spare not to kill the one for their hides, and the other for their tails. Next to Angola Northwards, l Od. Lopez. is the Kingdom of Congo, the Western line whereof Lopez extendeth three hundred threescore and fifteen miles; the Northern, five hundred and forty; the Eastern, five hundred; and the Southern, three hundred and threescore. The breadth thereof from the mouth of Zaire, crossing over the mountains of the Sun, and the mountains of Crystal, is six hundred miles. And yet is it much straightened of the ancient bounds, only the title except, which still holdeth the old style: Don Alvaro King of Congo, and of Abundos, and of Matama, and of Quizama, and of Angola, and of Cacongo, and of the seven Kingdoms of Congere Amolaza, and of the Langelungoes, and Lord of the River Zaire, and of the Anziquos, and Anziquana, and of Loango. The present Kingdom is divided into six Provinces, Bamba, Songo, Sundi, Pango, Batta, Pemba. Bamba is the chief for greatness and riches, then governed by Don Sebastian Mani-Bamba: the word Mani is a title of honour, and signifieth a Prince or Lord: when need requireth, the Mani-Bamba may have in camp four hundred thousand men of war. Therein are mines of silver: and on the Sea-coast, a kind of shells which they use for money, for silver and gold is not used for money amongst them. In this Prounce are yearly bought by the Portugals above five thousand Negroes. There are among them very mighty men, that will cleave a slave in the midst, or cut off a bulls head at one blow. Yea one of them did bear on his arm a vessel of wine, containing the fourth part of a Butt, and might weigh three hundred and five and twenty pound, until it was clean emptied. There are certain creatures as big as Rams, and have wings like Dragons, with long tails and chaps, and divers rows of teeth, and feed upon raw flesh. Their colour is blue and green, their skin bepainted like scales, and they have but two feet. These the Pagan Negroes do worship for gods, and at this day many of them are kept for a miracle. And because they are very rare, the chief Lords do curiously preserve them, and suffer the people to worship them, in regard of the profit which accrueth to them by the offerings which the people make unto them. Other Creatures of these parts are mentioned in the first Chapter of this book. peacocks are not common, and are very dear, their seathers being used for royal ensigns. The King of Angola bringeth up some in an enclosed wood, and suffereth none to keep them but himself. To speak at large of the other five Provinces, would be tedious to the Reader, and Master m History of Congo translated by Abraham Hartwell. Hartwell hath taught Lopez to speak English, of whom such as are desirous, may be further satisfied. Over-against the I'll Loanda, where the shell-money is gathered, is upon the Continent the Town of Saint Paul, inhabited with Portugals and their wives. The Rivers of Congo are many, Bengo, Coanza, Dande, Lembe, Ozone, Loze, Anibriz, and the greatest of all, Zaire: all which have some, either affinity in mutual marriages of their streams, or consanguinity in the fountains from whence they flow, which are certain Lakes, the first of which is Zembre, the other Aquelunda. In all these Rivers are common the rarities of Nilus, the overflowing of the waters, Riverhorses, Crocodiles, and such like. Andrew Battle told me of a huge Crocodile, which was reported to have eaten a whole Alibamba, that is, a company of eight or nine slaves chained together, and at last paid for his greediness: the chain holding him slave, as before it had the Negroes, and by his undigestible nature devouring the devourer; remaining in the belly of him after he was found, in testimony of this victory. He hath seen them watch and take their prey, hailing a Jennet, man, or other creature into the waters. A soldier thus drawn in by a Crocodile, in shallower waters, with his knife wounded him in the belly, and slew him. In their summer it raineth not, and then the places in their winter (the time of the suns nearest presence, attended with daily rains) covered with water, do grow thick, and matted with abundance of little trees, herbs and plants, with the fattened womb of that moist soil, conceiveth by the director beams of the Sun, which the overflowing waters in the winter carry away, as it were small n They call these patches of ground thus carried in Zaire, Balsa's. islands, lifting them up together with the roots and soil, the young trees and dear standing and growing thereon, carried captive unto Neptune's eternal prisons. In Bengo and Coanza they are forced to set up, for a time, houses upon cratches, their other houses being taken up for the rivers lodgings. Zaire is of such force, that no ship can get in against the current, but near to the shore: yea it prevails against the Ocean's saltness threescore, and as some say, fourscore miles, within the Sea, before his proud waves yield their full homage, and receive that salt temper in token of subjection. Such is the haughty spirit of that stream, which overrunning the low Countries as it passeth, and swollen with conceit of daily conquests, and daily supplies, which in armies of showers are by the clouds sent to his succour, runs now in a furious rage, thinking even to swallow the Ocean, which before he never saw, with his mouth wide gaping, eight and twenty miles, as Lopez affirmeth, in the opening; but meeting with a more Giantlike enemy, which lies lurking under the cliffs to receive his assault, is presently swallowed in that wider womb; yet so, as always being conquered, he never gives over, but in an eternal quarrel, with deep indented srownes in his angry face, foaming with disdain, and filling the air with noise, (with fresh help) supplies those forces which the salt-sea hath consumed. In this River is a Fish called Ambize, Angulo, or Hog-fish, that hath, as it were, two hands, and a tail like a Target, which eateth like Pork, and whereof they make lard, and hath not the savour or taste of fish. It seedeth on the grass that groweth on the banks of the River, and never goeth out: it hath a mouth like the muzzle of an Ox: there are of them that weigh five hundred pound a piece. About the year 1490. john the second, King of Portugal, sent Consalno di Sosa, with three ships, and Priests in them, to bring the King and people of Congo to Christian Religion, o Of the conversion of Congo, read 10. di Batros. Dec. 3.l.3.c.10. and Osorius de reb. Emanuelis, lib 3. and Maffaeus. hist. ind. lib.i. and Lopez. lib. 2. and Got. Arthus hist. Ind. Orientalis, lib. 14.15.16.17. which was effected; and although hence arose civil wars amongst them, yet the matter was at last ended to the advancement of the Christian Religion (such as the Portugals taught, and no doubt infinitely better than their Pagan superstition, howsoever spotted with many Romish stains) And from that time to this, now an hundred and twenty years, hath Congo continued Christian, under john, Alfonso, Piedro, and the rest of their Kings. When the first Bishop of Saint Thomas went into Congo, to take possession of his Pastoral charge there (for the Kingdom of Congo was annexed to the Bishopric of Saint Thomas) from the Seaside to the City, which is an hundred and fifty miles, King Piedro caused the ways to be made smooth and trim, and covered over with mats, that the Bishop should not set his feet upon any part of the ground, not adorned: all the ways, trees, and higher places swarming with people, offering Lambs, Kids, Chickens, Partridges, Venison, Fish, and other necessaries, to testify their zeal. And at last arriving at the City of Saint saviours (before called Banza, which signifieth a Court, and is commonly attributed to all the chief Cities, where the King of any of those Countries holdeth his residence) he was there received by the King and his Nobles, and ordained the Church there to be the Cathedral Church of his See, which had belonging to it eight and twenty Canons, with other Officers, and ornaments usual. After Don Piedro succeeded Francisco, and after him, Diego: who being dead, his son and two other Competitors of the Kingdom were slain, and Henrico, brother to Diego, was made King, and after his death, Aluar●'s, whom the Giacchi drove out of his Kingdom, till King Sebastian sent Francisco di Gone● to expel them. The greatest, and most zealous Prince for Christian Religion, was Alphonso, who, on pain of death, forbade to all his subjects the having, or worshipping of Idols, which he commanded should be all brought, and delivered to the Lieutenants of the Country, together with their Characters and Witcheries. For before every p Lopez. man adored that which best liked him: some, those Dragons before spoken of; others, Serpents, which they nourished with their daintiest provisions. Some worshipped the greatest Goats they could get; some, Tigers; and the more uncouth and deformed any beasts were, the more in their beastly and deformed superstition were they observed. Bats, Owls, and Screech-owls, birds of darkness, were the objects of their darkened Devotions; Snakes and Adders envenomed their souls, with a more deadly poison, than they could do their bodies. Beasts, Birds, Herbs, Trees, Characters, and the forms of those things painted and graven, yea the skins of them, being dead, bring stuffed with straw, had their shares in this diffused variety, and confused mass of irreligious Religion. The ceremonies they used to them, were, kneeling on their knees, casting themselves groveling on the earth, defiling their faces with dust, verbal prayers, real offerings. They had their Witches, which made the people believe that their Idols could speak: and if any man had recovered of any sickness, after he had recommended himself to them, they would affirm that the angry Idol was now appeased. All these Idols King Alphonso caused to be burned in one heap in stead whereof the Portugals gave them Images of Saints, and Crucifixes to worship. This may seem an exchange rather, than a ceasing from superstition, were not some fundamental and especial substrance of Truth communicated, besides those blind shadows, wherewith (no doubt) GOD draweth some out of darkness, this darkness notwithstanding, in a true and saving, though a dim and shadowed light; wherewith as far going before us in affection, as we before them in knowledge; I dare not but in the hope of the salvation of some, thank GOD for this glimpse of heavenly light, rather than rashly to censure and sentence them to a total and hellish darkness. Emanuel q Ma●●●us hist. Ind. lib. 3. & 15. since sent supplies of religious persons, to confirm them in their Christianity, and his son, john the third, sent also jesuits to that purpose, who erected Schools among them: and they also sand their sons into Portugal to learn the Sciences and knowledge of Europe. GOD Almighty grant that those fountains may be cleansed of all popish mire, that thence more wholesome waters may flow, to the watering of this Aethiopian Vineyard. They use in Congo r Arthus ca 15. Linschot. lib.2. Andrew Ba'tell saith, that the tree which thus strangely multiplieth itself, is called the Manga tree. to make clothes of the Enzanda tree, (of which some writ the same things that are reported of the Indian Figtree, that it sends forth a hairy substance from the branches, which no sooner touch the ground, but they take root and grow up, in such sort, that one tree would multiply itself into a wood, if Nature set not some obstacle.) The inner-most bark of the Inzanda, by beating, is made excellent cloth. Other trees there are, which the Tides cover, and are discovered by the Ebbs, laden at the root with Oysters. But more admirable is that huge tree called Alicunde, of which my friend Andrew Battle s And. Battle. supposeth some are as big (besides their wonderful tallness) as twelve men can fathom. It spreads like an Oak. Some of them are hollow, and the liberal clouds into those Natural Casks dispense such plenty of water, that one time three or four thousand of them in that hot region, continued four and twenty hours at one of those trees, which yielded them all drink of her watery store, and was not emptied. Their Negroes climbed up with pegs (for the tree is smooth, and therefore not otherwise to be climbed, and so soft, that it easily received pegs of a harder wood, driven into her yielding substance with a stone) and dipped the water, as it had been, out of a Well. He supposed that there is forty tun of water in some one of them. It yieldeth them good opportunity for honey, to which end the country-people make a kind of Chest, with one hole into the same, and hung it upon one of these trees; which they take down once a year, and with fire and smoke chase or kill the Bees, take thence a large quantity of honey. Neither is it liberal alone to the hungry and thirsty appetite, but very bountifully it clothes their backs, with the bark thereof, which being taken from the younger Alicundes and beaten, one fathom which they cut out of the tree, will by this means extend itself into twenty, and presently is clothe fit for t Linschot. lib. ●. Lopez. These Boats, saith Andrew Battle, are made of another tree, for the A●●cunde is of too spongy a suostance for that purpose. wearing; though not so fine as that which the Inzandatree yieldeth. It serves them also for boats, one of which cut out in proportion of a Scute, will hold hundreths of men. Of their Palmtrees, which they keep with watering and cutting every year, they make Velvets, Satins, Taffatas, Damasks, Sarcenets, and such like, out of the cleansed and purged leaves thereof drawing long and even threads for that purpose. And for their Palme-wives, which they draw out of the top of a kind of Palm, which at first is strong and inebriating wine, and in time declineth to a sour and wholesome vinegar: of the stone of the fruit, which is like an Almond, they also make bread, of the shalt of the fruit, Oil, which also serveth them for Butter: Lopez distinguisheth this tree from the Coco tree, which is there also growing: and another Palm that beareth Dates; other that bear Cola, like a Pineapple, excellent for the stomach, and for the liver most admirable: it being supposed, that the liver of a Hen or other bird, putrefied, sprinkled with this matter, recovereth the former freshness and soundness. Other sorts of Palms yield other first-fruits, and of their leaves they make mats, wherewith they cover their houses. Lopez saw a Pomecitron, the kernel whereof left within the rind, yielded a pretty tall sprig in four days. Of stones they have such store to build with, that in some places they may cut out a Church of one piece. There are whole mountains of Porphyry, of jasper, of white Marble, and other Marbles: One especial, that yieldeth fair jacinthes, that are good jewels, streaked like as it were with natural veins. The Port and I'll of Loanda lying over-against the Portugal Town of Saint Paul, famous for many things, deserveth especial mention for this, that it yieldeth, in less than half a yard digging, waters very sweet; but of so contrary a Nature to the Sea, her mighty neighbour, that when the Sea ebbeth, the water is salt, and when it floweth, the same is sweet and fresh: as if the Sea imparted that which itself hath not, or rather envied that which it hath, and therefore always at his coming, redemandeth that saltness from those springs, to attend upon their Ocean-mother. So do we see the silver Lamps of Heaven in the suns absence to lighten the World, which yet want light, when it is most plentiful, to show themselves. Even nature sealeth and confirmeth Monopolies to her principal Courtiers, always provided, that it thereby better serveth for the common good, and therefore no precedent to such dropsy and splen-like Monopolies, Monie-pollings, with which some exorbitant members burden themselves, and make others by lighting, heavy: worthily therefore by the Sun of our Great Britain, at the first rising of his morning brightness, dispersed from our Horizon. But how far is Loanda from Britain? And yet our scope is to bring Loanda and all the world else into our Britain, that our Britain's might see the in and outside of the same. Loanda is reported (as some affirm of Egypt and Nilus) to be the issue of the Ocean's sand, and Coanza's mire, which in process of time brought forth in their disagreeing agreement, this Island. In Congo the King is Lord supreme: and none hath power to bequeath his goods to his kindred, but the King is heir general to all men. CHAP. X. Of Loango, the Anzichi, Giachi, and the great Lakes in those parts of the World. IT followeth in the course of our Discovery, to set you on shore in Loango, the Northerly neighbour of Congo, right under the Line, a Lopez l. I c.5. whose Country stretcheth two hundred miles within Landlord The people are called Bramas, the King, Mani Loango; sometimes, as report goeth, subject to the King of Congo. They are Circumcised after the manner of the Hebrews, like as also the rest of the Nations of those Country's use to be. They have abundance of Elephants, and wear clotheses of the Palm. Andrew b Andrew Bat. Battle lived amongst them two years and a half. They are, saith he, Heathens, and observe many superstitions. They have their Mokisso's or Images, to which they offer according to the proportion of their sorts and suits: The Fisher offereth Fish, when he sueth for his help in his fishing; the Countryman, Wheat; the Weaver, Alibungo's, pieces of cloth: other bring bottles of Wine: all wanting that they would have, and bringing what they want, furnishing their Mokisso with those things, whereof they complain themselves to be disfurnished. Their Ceremonies for the dead are divers. They bring Goats and let them bleed at the Mokisso's foot, which they after consume in a Feasting memorial of the deceased party: which is continued four or five days together, and that four or five several times in the year, by all of his friends and kindred. The days are known, and though they devil twenty miles thence, yet they will resort to these memoriall-exequys, and beginning in the night, will sing doleful and funeral songs till day, and then kill, as aforesaid, and make merry. The hope of this, maketh such as have store of friends to contemn death; and the want of friends to bewail him, makes a man conceive a more dreadful apprehension of Death. Their conceit is so ravished with superstition, that many die of none other death. Kin is the name of unlawful and prohibited meat, which, according to each kindred's devotion, to some Family is some kind of Fish; to another, a Hen; to another, a Buff; and so of the rest: in which, they observe their vowed abstinence so strictly, that if any should (though at unawares) eat of his Kin, he would die of conceit, always presenting to his accusing conscience the breach of his vow, and the anger of Mokisso. He hath known diverse thus to have died, and sometimes would, when some of them had eaten with him, make them believe, that they had eaten of their Kin, till having sported himself with their superstitious agony, he would affirm the contrary. They use to set in their Fields, and places where Corn or Fruits grow, a Basket with Goates-hornes, Parrots feathers, and other trash: This is the Mokisso's Ensign, or token that it is commended to his custody; and therefore the people, very much addicted to theft, dare not meddle, or take any thing. Likewise, if a man, wearied with his burden, lay it down in the high way, and knit a knot of Grass, and lay thereon; or leave any other note (known to them) to testify, that he hath left it there in the name of his Idol, it is secured from the lime-singers of any passenger. Conceit would kill the man that should transgress in this kind. In the Banza, or chief City, the chief Idol is named Chekoke. Every day they have there a Market, and the Chekoke is brought forth by the Ganga, or Priest, to keep good rule, and is set in the Market place, to prevent stealing. Moreover, the King hath a Bell c Recovery of stolen goods. the strokes whereof found such terror into the heart of the fearful thief, that none dare keep any stolen goods after the sound of that Bell. Our Author inhabited in a little Reed house, after the Lcango manner, and had hanging by the walls, in a Cloth case, his Piece, wherewith he used to shoot Fowls for the King, which, more for love of the Cloth, then for the Piece, was stolen. Upon complaint, this Bell (in form like a Cow-bell) was carried about and rung, with proclamation to make restitution; and he had his Piece the next morning set at his door. The like another found, in a bag of Beads of a hundred pound weight, stolen from him, and recovered by the sound of this Bell. They have a dreadful and deadly kind of trial in controversies, after this manner. d Trial of suspected persons There is a little Tree, or Shrub, with a small Root (it is called Imbunda about the bigness of ones thumb, half a foot long, like a white Carrot. Now when any listeth to accuse a Man, or Family, or whole Street, of the death of any of his friends, saying, That such a man bewitched him, the Ganga assembleth the accused parties, and scrapes that Root, the scrape whereof he mixeth with water, which makes it as bitter as gall (he tasted of it:) one Root will serve for the trial of hundred men. The Ganga brews the same together in Gourds, and with Plantain stalks hitteth every one, after they have drunk, with certain words. Those that have received the drink, walk by, till they can make Urine, and then they are thereby freed. Others abide till either Urine frees them, or dizziness takes them: which the people no sooner perceive, but they cry, Vndoke, Vndoke, that is, naughty Witch: and he is no sooner fallen by his dizziness, but they knock him on the head, and dragging him away, hurl him over the Cliff. In every Liberty they have such Trials, which they make in cases of Theft, and Death of any person. Every week it falls out that some or other undergoes this Trial, which cosumeth multitudes of people. There be certain persons called Dunda, which are borne of Negro-Parents, and yet are, by some unknown cause, white. They are very rare, and when such happen to be borne, they are brought to the King, & become great Witches: They are his Councillors, and advise him of lucky and unlucky days for execution of his enterprises. When the King goes any whither, the Dundas go with him, and beaten the ground round about with certain Exorcisms, before the King sits down, and then sit down by him. They will take any thing in the Market, none daring to contradict them. Kenga is the landing place of Loanga. They have there an Idol called Gumbiri and a holy House, called Munsa Gumbiri, kept and inhabited by an old woman; where once a year is a solemn Feast, which they celebrated with Drums, Dances, and Palme-wines: and then they say he speaketh under the ground. The people call him Mokissa Cola, or a strong Mokisso, and say, That he comes to stay with Chekoke, the Idol of the Banza. That Chekoke is a Negro-Image, made sitting on a stool: a little house is there made him: they anoint him with Toccola, which is a red colour made of a certain Wood e This seemeth to be Read Sanders. A. Bat. saith it is Log●ood. ground on a stone, and mixed with water, wherewith they daily paint themselves, from the waste upwards, esteeming it great beauty: otherwise they accounted not themselves ready. It is for like purpose carried from hence to Angola. Sometimes it falls out, that some man or boy is taken with some sudden Enthusiasm, or ravishment, becoming mad, and making a whooping and great clamours. They call them Mokisso-Moquat, that is, taken of the Mokisso. They cloth them very handsome, and whatsoever they bid in that fit (for it lasteth not very long) they execute as the Mokissos' charge. Morumba is thirty Leagues Northwards from hence, in the Mani-Loango's Dominion; where he lived nine months. There is a House, and in it a great Basket, proportioned like to a Hive, wherein is an Image called Morumba, whose Religion extendeth far. They are sworn to this Religion at ten or twelve years old: but for probation are first put in a House, where they have hard diet, and must be mute for nine or ten days, any provocation to speak notwithstanding. Than do they bring him before Morumba, and prescribe him his Kin, or perpetual abstinence from some certain meat. They make a cut in his shoulder like to an half Moon, and sprinkle the blood at Morumbas feet, and swear him to that Religion. In the wound they put a certain white powder, in token of his late admission; which, so long as it continueth, doth privilege him to take his meat and drink with whomsoever he pleaseth, none denying him the same, at free cost. They also have their fatal Trials before this Image, where the accused party kneeling down, and clasping the Hive, saith, Mene quesa ca bamba Morumba, signifying, That he comes thither to make trial of his innocence; and if he be guilty, he falls down dead; being free, he is freed. Andrew Battle saith he knew six or seven, in his being there, that made this trial. Beyond the Country of Loango are the Anzignes f Od. Lopez. l.1. ●5, , the cruelest Cannibals which the Sun looketh on. For in other places they eat their enemies, or their dead; but here they take and eat their Kinsfolks and Countryfolks. They keep Shambleses of Man's flesh, as with us of Beef and Muttons. They eat their enemies: Their slaves (if cut out, they will yield them more in the several joints, or Pieces, then to be sold alive) they kill, though it be but to save a halfpenny. Some of them for weariness of life, and some (o cruelty of vainglory) even for valour of courage, in contempt of Death, and esteeming it an honourable proof of their fidelity and manhood, will offer themselves to the Butchery, as faithful subjects unto their Princes, of them to be consumed and eaten, that with their death, and after their death, they may do them service. These Anzichi stretch from Zaire to Nubia. They have many Ours of Copper, and great quantity of Sanders, red and grey; wherewith (mixed with the Oil of palm-tree) they anoint themselves. The Portugalls temper it with Vinegar, for the healing of the French Pokes: by the smoke thereof they drive away the headache. It is incredible, or at lest would so seem to us, which Lopez reporteth, That they carrying their arrows (which are short and slender, of a very hard wood) in the Bow hand, will shoot off eight and twenty (so many they hold at once) before the first of them fall to ground; and with a short Hatchet, with a sudden whirling themselves about, break the force of the enemy's arrows, and then hanging this Hatchet on their shoulder, discharge their own arrows. They are of great simplicity, loyalty, and fidelity, and the Portugalls more trust them then any other slaves. They are yet savage and beastly, and there is no conversing with them: but they bring slaves of their own Nation, and out of Nubi●●o Congo to cell; for which they recarrie Salt, and Shells, which they use for Mon●, Silks, Linen, Glasses, and such like. They g All the Heathen Nations in these parts of Africa are circumcised. circumcise themselves, and besides that, both men and women, both of the Nobility and Commonalty, from their childhood mark their faces with sundry slashes made with a knife. I asked (saith h Cap. 10. Lopez) of their Religion, and it was told me that they were Gentiles; which was all I could learn of them. They worship the Sun for the greatest God, as though it were a man; and the Moon next, as though it were a woman. Otherwise every man chooseth to himself his own Idol, and worships it after his own pleasure. The Anzichi i G.Bot. Ben. part. 1.l.3. have one King principal, which hath many Princes under him. Of Ambus and Medera, Northern Regions, little besides the names is known. Biafar is inhabited with people much addicted to Enchantments, Witchcrafts, and all abominable Sorceries. Of the Giacchi we have made often mention, and of their incursions into Congo. These, in their own Language, are called Agag, as Lopez k Lopez. l.1.13. & l. 2.c.9. testifieth, and live on both sides of Nilus, in the borders of the Empire of Mohenhe-Muge. They use to mark themselves about the lip, upon their cheeks, with certain lines which they make with iron Instruments, and with fire. Moreover, they have a custom to turn their eyelids backwards, so that their black skins, white eyes, and cauterized marks seem to conspire a dreadful and ghastly deformity in their faces. They hold war with the l These Amazons are (as we have observed) doubted of in other places: and Andr. Battle, which traveled near to those parts, denieth this report of Lopez as untrue. Amazons; and of late years have invaded the neighbour Nations. Their weapons are Darts, their food human flesh, without all humanity devoured. Andrew Battle m Andr. Battle lived (by occasion of the Portugalls treachery) with the lagges a longer time than ever any Christian, or white man had done: and served them with his Musket in their wars: neither could Lopez (saith he) have true intelligence whence they came. For the Christians at that time had but uncertain conjectures of them: neither after had the Portugalls any conversing, but by way of commerce: but he being betrayed, fled to them for his life, and after, by stealth escaped from them: the only European that ever lived in their camp. lived amongst them sixteen months. He saith, they are called jags by the Portugal, by themselves Imbangolas, and came from Sierra Liona. This either is not the former Nation, but so called of like condition in manners, and invasion of Countries, or else these reports agreed not. Howsoever, he affirmeth, That they are exceeding devourers of man's flesh, for which, they refuse Beef and Goats, whereof they take plenty. They have no settled habitation, but wander in an unsettled course. They rise in Harvest, and invading some Country, there stay as long as they found the Palms, or other sufficient means of maintenance, and then seek new adventures. For they neither Plant nor Sow, nor breed up cattle: and which is more strange, they nourish up none of their own children, although they have ten or twenty wives a man, of the properest and comeliest slaves they can take. But when they are in travail, they dig a hole in the Earth, which presently receiveth, in that dark prison of death, the new-born creature, not yet made happy with the light of life. Their reason is, that they will not be troubled with education, nor in their flitting wander be troubled with such cumbersome burdens. Once, a secret providence both punisheth the father's wickedness, and preventeth a Viperous generation: if that may be a prevention, where there is a succession without generation: and as Pliny n Plin l. 5.c.17. saith of the Esseni; Gens aelerna est in qua nemo nascitur. For of the conquered Nations they preserve the boys from ten to twenty years of age, and bring them up, as the hope of their succession, like Negro-Azimogli o Azimogli are the children of Christians ta●●●● from the parents by the Turk, the spawn of their janissaries , with education fitting their designs. These wear a Collar about their neck, in token of slavery, until they bring an enemy's head slain in battle; and then are they uncollared, freed, and dignified with the title of Soldiers. If one of them runs away, he is killed and eaten. So that hemmed in betwixt hope and fear, they grow very resolute and adventurous, their Collars breeding shame, disdain, & desperate fury, till they redeem their freedom, as you have heard. Elembe the great jagge brought with him twelve thousand of these cruel monsters from Sierra Liona, and after much mischief and spoil settled himself in Benguele, twelve degrees from the Line Southwards, and there breedeth and groweth into a Nation. But Kelandula, sometime his page, proceeds in that beastly life before mentioned, and the people of Elembe by great troops run to him, and follow his Camp, in hope of spoil. They have no Fetisso's, or Idols. The Great jagge, or Prince, is master of all their Ceremonies, and is a great Witch. I have seen this Kelandula (saith our Author) continued a Sacrifice from Sun to Sun; the Rites where of were these: Himself sat on a stool in great Pomp, with a Cap adorned with peacocks feathers (which Fowls, in one Country called Shelambanza, are found wild) and in one place empaled, about the grave of the King, are fifty kept, and fed by an old woman, and are called Ingilla Mokisso, that is, Birds of Mokisso. Now about him thus set, attended forty or fifty women, each of them wearing continually a Zebras tail in their hands: There were also certain Gangas, Priests, or Witches. Behind them were many with Drums and Pipes, and Pungas (certain Instruments made of Elephants teeth, made hollow a yard and half, and with a hole like a Flute, which yield a loud and harsh sound, that may be heard a mile off.) These strike, and sound, and sing, and the women weave (as is said) till the Sun be almost down. Than they bring forth a Pot, which is set on the fire, with Leaves, and Roots, and Water therein: and with a kind of white powder, the Witches, or Gangas, spot themselves, one on the one cheek, the other on the other; and likewise their foreheads, temples, breasts, shoulders, and bellies, using many enchanting terms, which are holden to be prayers for victory. At Sunset a Ganga brings his Kissengula, or Warre-Hatchet, to the Prince (this weapon they use to wear at their girdles) and putting the same in his hand, bids him be strong, their God goes with him, and he shall have victory. After this they bring him four or five Negroes, of which, with a terrible countenance, the Great jagge with his Hatchet kills two, and other two are killed without the Fort. Likewise, five Cows are slain within, and other five without the Fort; and as many Goats, and as many Dogs, after the same manner. This is their Sacrifice, at the end whereof all the flesh is in a Feast consumed. Andrew Battle was commanded to departed when the slaughter began, for their Devil, or Mokisso (as they said) would then appear and speak to them. This Sacrifice is called Kissembula; which they solemnize when they attempt any great enterprise. There were few left of the natural jags, but of this unnatural brood the present succession was raised. Now that we have thus discoursed of these former Nations, let us take view of the more inland and Easterly borders, which abutte on Congo: where we shall found the great Lake Aquilunda, which with her many Rivers aforesaid watereth all that great Country, assisted therein by a far greater Lake, called Zembre, great Mother and chief Lady of the Waters in Africa. As for the Mountains of the Moon, now called Toroa, there is a Lake called Gale, of no great quantity, whence issueth a River, named Camissa, and by the Portugalls, the sweet River, disemboquing at the False Cape, an Arm whereof had before entered the Sea (in 32.40.) of infant p Io. di Barros Dec. 1.l.3.c.4. Od. Lopez. l.2.c.8 & Pigafctta. , one of Dias his companions, in the first Discovery of those parts, called infant because he there went first on Landlord But from those Hills of the Moon, the Lake whence Nilus springeth hath no help. Neither are there two Lakes, East and West, distant from each other about four hundred and fifty miles, as Ptolomey describeth; for then the one should be in the confines of Congo and Angola, the other about Sofala and Monomotapa: where is found but one Lake (for Aquilunde is no tributary to Nilus.) This Lake is between Angola and Monomotapa, and containeth in Diameter 195. miles. There is indeed another Lake which Nilus maketh in his course, but standeth Northward from the first Lake Zembre, and not in East or West parallel. Neither doth Nilus (as some affirm) hide itself under the ground, and after rise again, but it runneth through monstrous and desert Valleys, without any settled Channel, and where no people inhabiteth, from whence that fabulous opinion did grow. This Lake is situate in twelve degrees of Southerly latitude, and is compassed about like a vault with exceeding high Mountains, the greatest whereof are called Cafates, upon the East; and the Hills of Sal-Nitrum, and the Hills of Silver on another side, and on the other side with diverse other Mountains. The River Nilus runneth Northwards four hundred miles, and then entereth into another great Lake, which the inhabitants do call a Sea. It is much bigger than the first, and containeth in breadth two hundred and twenty miles, tied under the Equinoctial Line. Of this second Lake, the Anzichi give certain and perfect intelligence: for they traffic into those parts. And they report, That in this second Lake there is a people that saileth in great ships, and can writ, and useth number, weight, and measure, which they have not in the parts of Congo; that they build their houses with Lime and Stone, and for their fashions and qualities may be compared with the Portugalls. This seemeth to be in Goiame, where the Abassine entitleth himself King, and in his title (as before q Cap. 3. you have read) calls it the Fountain of Nilus: which Alvares r F. Alvares, c. 135. also mentioneth, that Peter Covilian saw. He affirmeth, That there are jews about those parts, which perhaps are the people that the Anzichi speak of. From this second Lake in Goiame, the River which is there called Gihen, passeth through the Pretes Dominion to Meroe, and so to Egypt, as elsewhere is showed. In these two great Lakes are diverse Islands, that we speak not of the Tritons, and other I know not what monsters, there reported to be found. The Lake Zembre yieldeth not Nilus alone, but Zaire, a far more spacious River in wideness, and more violent in force then Nilus, or any other River in Africa, Europe, or Asia, of which we lately related. And besides her Northern and Western tributes, carried by those two Rivers to the Mediterranean and Ocean Seas, she sendeth her great streams of Magnice, Coava, and Cuama, into the inner or Eastern Ocean. Magnice s Od. Lopez. l. 2.c.9. springing out of Zembre, receiveth in his voyage to the Sea three other Rivers; Nagoa, called S. Christopher's; and Margues, which both spring out of the Mountains of the Moon, by the people there called Toroa: the third is Arroe, which besides his waters, payeth to Neptune, which neither needs, nor heeds it, a great quantity of Gold, which it washeth from the Mountains of Monomotapa (a Country extending itself between Magnice and Cuama) whose seven mouths seek to swallow up many Islands which they hold in their jaws, but through greediness lose that which greediness makes them seek, not able to swallow so great morsels, which therefore remain and are inhabited with Pagans'. Boterus t G.Bot. B●● part. 1.l.3. saith, That this River runs out of that Lake, a great space in one channel, and then is divided into two; the one called Spirito santo, running into the Sea, under the Cape Coventi; the other Cuama, receiveth the Rivers Panami, Luangua, Arruia, Mangiono, Inadire, Ruina, and is sailed more than seven hundred miles. Coava is also a great River. The inhabitants within Land, about these Rivers, are (as you have heard) Pagans' and rude people. Let me now have leave to convey myself down this River Coava into the Ocean, and there take view of the many Islands with which Nature hath adorned this African world, as with many Brooches and jewels set and hanged about the fringes of her garments: and first learning what we can by hearsay of the Islands in and from the Red Sea hither, we will in some Portugal Carrack sail round about the African Coast, and acquaint you with what we shall find worthiest observation: and then not willing as yet to set foot in Lisbon, as we meet with the fleet of Spain sailing to the Newfound World, will pass with them for further Discoveries. For, to go into the Mediterranean, to discover the African Islands there, will scarce be worth the while. To hear a little of those few may content us. CHAP. XI. Of the Seas and Islands about Africa: The ancient and modern Observations, Navigations, and Discoveries. AFter this long and tedious journey over Land, where the steep and Snowy Mountains, the miry and unwholesome Valleys, the unpasiable Wildernesses, swift Rivers, still Lakes thick Woods, and variety of the Continent-obseruations, have thus long whiled us; let us now, by a swifter course, take view of the African Seas, and those Islands which they hold always besieged, but never conquer. In the first place presents itself to our Discovery that Sea, which separateth (after the modern reckoning) Africa and Asia asunder. This is called the Red Sea; which name (sayeth a Plin. l.6.c.23. Pliny) the Grecians call Erythraeum (this word signifieth Red) and is ascribed by some to a King named Erythras; by others, to the repercussion of the Sunbeams; by others, to the colour of the Sand and Earth (in the bottom;) and by others to the nature of the water itself. Solinus b Solin. c.42. affirmeth, it is called Erythraeum, of King Erythrus, the son of Perseus and Andromade, and not only of the colour, alleging c M. Varro. Varro, that learned Roman, for his author: who also mentioneth a Fountain on the shore thereof, which changeth the colour of the sheeps fleeces which drink there, into a duskish and darker colour. Strabo d Strab. l. 16. citeth the testimony of Nearchus and Orthagoras, concerning the Isle Tyrina, two thousand furlongs from Carmania, in which the Sepulchre of Erythras is showed, being a great Hill, planted with Trees: and that he reigned in those parts, and left his name thereunto: which they learned of Mithropastes, who flying from Darius, had lived in that Island. Barrius e To. d: Borros, Dec. 2. l.8.c.1. Albina, Alboquerke. writeth, that Alfonso Dalboquerque (that victorious Portugal, who subdued so many Islands, Seas, and Kingdoms to that Crown) in a Letter to King Emanuel affirmeth, That it may be called the Red Sea, of certain red spots, or stains, which are seen therein: and when he entered into the Straitss, he encountered a great vein of red water, extending itself from Aden as far as they could see from the Ships tops. These red veins of water the Moors ascribed to the ebbing and flowing of that Sea. john di Castro g joh. di Castro. (afterwards Viceroy of India) sailed to the bottom of the Straight, as far as Suez, and much laboured to find the cause, why it should be called the h The Scripture often mentioneth this Sea: but calls it, as Tremel. and jun. translate, mare algosum, or, after Vatablus, Carectosum; of the weeds plentifully growing therein. Exod. 10.18. etc. Red Sea. He, in his Map of these parts, saith, That he saw therein many such red spaces of water, but taking up the water in a Vessel, out of the Sea, it seemed clearer and more crystalline than that without the Straitss: He caused also some to dive, which did bring him out of the sandy bottom a red matter, branched like Coral, and some like Oranges. In other places where were green spots in the Sea, were taken out green branches: and where the Sea was white, the sand there-under was very white: and though the depth in some places amounted to twenty fathom, yet the purity of the crystalline waters caused this transparent colour. Near to Suachen he found most of those spots, and from thence to Alcocer, the space of four hundred miles. But nearer the bottom, towards Suez in a great space he saw none. Further, without the Straight, he saw such red i Lewis de Vrreta saith, That the sands on the shore, and that the Mountains are read, which the Sun shines on, and by reflection of the beams causeth that redness. Hist. Eth●op. l. 1.c.11. spots or veins of water at Cape Fartach, as if Oxen had been slain there, yet the water taken up in a vessel seemed clear; and he supposed that this redness proceeded of the Whales bringing forth their young. Barrius misliketh that conjecture, and those other of antiquity, in searching the cause of this name of Red, and is of opinion, That the violent currents of the Tides, assisted with some tempestuous winds, raise up from the bottom that red floor, whereof we have spoken, and cause, by the motion of the same under the water, that redness in the upper face thereof: which is in more spacious quantity near the Straitss, where there is greatest force of the Tides; and the threads or strains of this redness are less in the greater and more spacious Sea-room. The Portugal Pilots first thought, that the winds brought out read dust from the dry soil of Arabia, which no man's experience hath confirmed. Andrea k A. Corsali let. 2. Corsali, which sailed and warred under the Portugals in these Seas, An. 1516. saith, he knows not why it should be called read, for the water is coloured as in other Seas: which seemeth to cross the former reports: and may either be construed of the water generally not discoloured, or perhaps while he was there, the tides and winds did not conspire so boisterously, as at some other times they do, against the yielding and weaker soil in the bottom thereof. How ever it be for, this redness, many deceive themselves in streitning this name to the Arabian Gulf, which the Ancients l Liu. l.45. Plm. l.6.c.24. gave unto all the Seas from Egypt to India: and reckon the Persian and Arabian Gulfs, arms of the read Sea. Yea Arrianus, (not he that writ m Arrian. de reb. Alexan. 1.8. Alexander's life, who yet in the report of Nearchus his voyage from Indus, to the River Tigris, calls it the Read Sea: but an other of that name) in his n Arriani Periplus Ortesius. Tepidum Rubenti Tigrim immiscet freto. Senec. T●o●●: Periplus of the Erythraean Sea; (translated into Italian by Ramusius, and set forth by Ortelius in a peculiar Map: thereof) comprehendeth in the title of the Read Sea, all from Arsinoe & Egypt, to Malacca, or the Chorsonesus aurea. Having now troubled you with the name, why, and how far, the name extendeth: we may view the Isands therein situate: which if any would more fully know, let him read Arrianus and Barrius, and the voyage of Solyman Bassa, 1538. unto Din, written by o Dam. a Goes. op. Diensix utaggio di un. Venet. Camito alla acta di Diu. Ramus. part.1. Damianus in Latin, and by a Venetian in Ramusius, who was present in the action: I must but touch the principal. Sues is the beginning of this Sea, which some suppose to be that which the Ancients call Arsinoe, after others Heroum, is the place where the Turk hath his Arsenal, and Galleys, for those Seas, the matter whereof is brought out of Caramania, by Sea, by Nilus, and by Camels over Land the rest of the way, at incredible charges. Here in old times was a channel which conveyed the waters of Nilus to this place, where they had Cisterns to receive it; all destroyed by the Mahometans: and now the Inhabitants fetch the water, which they use, six miles off. Some think that Pharaoh was here drowned: which passage other set down at Tor where the Sea is straightened, and is not above nine miles over. It seemeth that the prints of the Chariot wheels, which Orosius p Oros l. 1.c.10 affirmeth, still remained as testimonies of Pharaohs over-whelming under those waves, and could not by any industry of man be done out, but by the mighty hand of God were soon restored in the same form, are not now there to be found: for they would soon end the controversy. Asion-Gaber q 1. Reg. 9.26. was a Port hereabouts, whence Solomon sent his Awl to Ophir● and after him jehoshaphat r 1. Reg: 22.48. , but not with like success: which (josephus s jos. antiq.l 8. saith) was Berenice, not far from Elana. Hierom calls it Essia. Berenice t adrich p. 118. was the Port of the Read Sea, where the Indian drugs and spices in the time of the Roman Empire was unladen and landed, to be carried thence to Alexandria, the whole course whereof Plini● describeth * Lib. 6.cap.23 . The whole length of this Arabian Gulf, Botero u G.B.B. reckons 1200. miles, in breadth 100 for the most part. Comito x Comito. Venet. Ramus. part.1. sol. 274. Venetiano in Ramusius, which saith, it accounteth 1400. in length, in breadth 200. and in some places more: so full of sholds, that if they keep not the channel in the midst, there is no sailing, but by daylight. Outwards bound, they keep the middle, and have Pilots for that purpose, homewards they have other Pilots, which direct the ship within the shallows: and are taken in at Babelmandel, called y Ptol. l.4.c. I by Ptolemy, Insuia Diodori an I'll in the entry or strait of the Gulf, which Strabo saith, the ancient Kings of Egypt chained to keep the passage. Zidem is 12. leagues from Mecca, where the ships have used to unlade their spiceries, as before at Berenice: without this Town is a Moschee, which the Moors say is the Sepulchre of Eua. Their water is rain water, reserved in Cisterns. Passing by the I'll Mehun, the I'll Camaran is famous by the divers spoils there made by the Portugals: it is in 15. deg. This Island (saith Corsali) is the hottest place that ever I saw: not one of us, but had our secret parts chased and flaied with heat: and many of our company died. Dalaccia is an Island where they gather pearls. Suachen is the best harbour in all the gulf, which the Turks have taken from the Abissine: it stands in 19 deg. & a third. Mazzua is an Island which makes Ercocco a good haven. But of the haven & Ports on both sides the Gulf, Barrius z Bar. D●c. 2.l. ● relateth more largely. Of the Isles Achafas and Tuicce we have but names: likewise of others; whereof Ptolemy a Ptol. l.4.c.8 doth number a great multitude. The people of these parts are Mahumetans, and many Baduins, Heretical and thievish Moors. Many jews are in Adom, the chief Town of merchandise in these parts: the King whereof (after much kind gratulation) Soliman Bassa hung up at the yards arm: and at his return dealt the like dole to the King of Zibit, subjecting their States under treacherous pretences to his great Master. Scaliger b jos. Scalig. Can. Is. tells of Samaritans' dwelling in an Island of the Read Sea, which, when any man landed there, would religiously forbidden to touch them: as we have before mentioned. The Ascension c R. covert. ascended into the Read Sea, An. 1608. to Moha, which is a City of great trade. In the Ocean with out the straight, near to the African shore, are not many islands mentioned by the Ancients. Arrianus in his Periplus speaks of seven islands, called Pyralaon: and of an other great Island near to them, called Menuthesias or Menuthias, now called Madagascar, and S. Laurence: some take it for the Island of jambolus, whereof Diodorus d Dio. Sic. l.3.cap.13. hath largely related, and Ramusius e Ramus. part.1 hath discoursed thereon: other seek for that Island in Somatra. That jambolus was a Merchant, which trading in Arabia for spices, was taken by thieves, and made a shepherd: after carried away by Aethiopians, who took these foreigners according to their rites, to expiate their Country. For they were enjoined by Oracle to make such expiation once in 600. years, with two men that were foreigners. For the fulfilling whereof they were put in a boat, fit for two men, with six months victual: and commanded to sail Southwards, and they should come to a happy Island, where the men lived a blessed life. And if they came safe thither, their Country should enjoy prosperity 600. years: if they turned back, they should bring upon them much trouble. The Aethiopians mean while kept holy days, and offered Sacrifices for their good voyage, which in four months they achieved: and were exceeding courteously used and entertained of the Islanders. These were four cubits higher than other men, very nimble and strong. The reports of this his voyage savour more of an f Sir Thom. Mores Utopia, Feigning a country and commonwealth in manner too good to be true. Utopia, and Plato's g Plato. de Repub. commonwealth, then of true history. Yet is it thought (as Ramusius discourseth) not altogether fabulous, but that he was indeed in some remote Island, to which he applied such fancies, as Diodorus reporteth. To leave there the certain fictions, & uncertain conjectures of Antiquity: and come to more certain relations; the only Island of name without the straight is, Socotera, in 13. deg. Corsali h A. Corsali. let. 2. was at Soquotera. An. 1516. thinks it unknown to Ptolemy, (which others suppose to be his Insula Dioscoridis) he saith, that it was inhabited of Christian shepherds, which lived on milk, and butter: their bread was of dates: like to the people of Prester john, but their hair was longer, clothed with one only piece of cloth about their privities; The Land barren, as in all Arabia Foelix, and the Seacoasts governed by the Arabians. Hence cometh and is named the Aloe Socotrina i Maginus. . They are jacobits, and have Churches with Altars, & observe the Cross with great reverence: they enter not their Churches, but stand in the Churchyard, or Porch. Their Abuna, or Priest, ruleth them. Other Governor they have none of their own. The Portugalls have two Towns there, Coro and Benin. They k Porie. before ●● co, cap de Insulu. hold opinion that S. Thomas here suffered ship wrack: and that of his ship was built an ancient Church, which is yet to be seen, walled about with three partitions, and three doors. They live for the most part in cabins of boughs, or in Caves: their women are as good Soldiers as the men. They are much addicted to Magic, and bring to pass matters incredible, although the Bishop excommunicate such as use it. They will with contrary wind hinder men that in damage them, from failing away. Conceited they are exceedingly of their own excellence. Two small Isles lie to the North of Socotera, called the two Sisters; the Inhabitants of an Olive colour, without law among themselves or commerce with others. There l M. Pola l. 3. Cap. 33.34. are also those two Isles, the one, of men; the other, of women; which we mentioned in our fift book, * Cap. ●3. pag 438. A matter, how true I know not, but very strange. They are Christians, subject to the Bishop of Socotera, and he to the Zatoia in Ba●dach. Many other islands there be of no great name in that Sea, called Sinus Barbaricus: as of Don Garcia: the three and the seven brethren, of S. Brandon, S. Francis, Mascarentia, De Natal, C●m●r●, and many other: besides those of Quisoa. Mosambique, and some other for their vicinity to the Land before handled. The I'll m Alaginus. of St. Laurence (so called by the Portugalls; by themselves, Madagascar) is meetest in all those parts, to entertain the Readers observation, as being one of the greatest islands of the World. It containeth in breadth four hundred and fourscore miles, in length a thousand and two hundred, in compass four thousand miles. M. Polo n M. Polo. l.3. cap. 35. saith, the Inhabitants were Saracens, and were governed under four Lords, eat Camels flesh, use merchandise or arts. Thus far did the great Can stretch his Tartarian Dominion: and sent hither to spy the Landlord That which Polo saith, he heard of a Bird in this Island, called Rush, so big as it could take up an Elephant, hath no likelihood of truth. He calls it Magascar. It is situate from seventeen to six and twenty ½. of Southerly Latitude o Maffaeus. hist.ind.l.3. . Only upon the coast they are Mahumetans: with in Land Idolaters, black, and like the Caffres: the soil yieldeth Cloves, Ginger, and Silver. It deserveth to have better Inhabitants, if Linschoten p Linschot. l.1.c.3.& l. 2. Paludanus. judge rightly, having many fair and fresh Rivers, safe harbours, plenty of first-fruits and cattle; therein are four governments, each fight against other. They use not themselves to trade with others, nor suffer others to traffic with them. The Portugalls have some trade with them, but go not on Landlord In the first discovery of them q Osor. l.4. by the Portugalls, 1506. they showed themselves in hospital and treacherous, rewarding received kindness, in their Canoas' or Boats, made of the body of a Tree, with shot. There r Ph. Pigafetta. Congo. l.2.c.9. are said to be some white people, supposed to be of Chinian offspring. Of the people of Madagascar the Hollanders report s De Bry. part.3 Ind. Or., that they are of colour black, strong, and well made: they cover their priulties with cotton: they have large holes in their ears in which they wear round sticks. They acknowledge one Creator, and observe Circumcision, but know nothing of praying or keeping festivals. They have no proper names, whereby to distinguish one day from another: neither do they number Weeks, Months, or Years. Nor do they number above ten. They are exceedingly afraid of the Devil, (whom they call Tainuaddei) because he useth often to afflict them. They live most-what on fishing. They marry but one wife: their time of marriage is, for the men, at twelve; the women, at ten years of age. Adultery and Theft are punished with death. The men use to hunt abroad, the women spin their Cottons at home, whereof they have Trees yielding plenty. If any man kill any of his Cows, all his Neighbours may challenge part. In St. Marry, an Island by Madagascar, they met with the King, which was observed of his Subjects with great reverence. Here they buried one of their dead men, the Islanders being present, who signified by signs that his soul was go to heaven: & would have had them to cut off his legs by the knees. The I'll of Cerne, they called Manrich Island. They found excellent Eben Trees there, the wood where of is as black as pitch, and as smooth as ivory, enclosed with a thick bark. They found of the same kind some read, some yellow. There were Palmtrees like the Cocos. They found store of Birds, whereof they might take some in their nests with their hands. There were no people inhabiting. In the channel between the firm Land, & Madagascar, are many islands t G. B.B.del Isole. great & small, all inhabited by Mahumentans: the chief of which is St. Christopher, more Northwards against Mombaza, and Melinde, are three islands, Momfid. Zanzibar, & Pemba: inhabited with Mahumetans of white colour. In the time of M. u M. Polo l. 3.c.36. Polo, Zenzibar was Heathenish: the Inhabitants, he saith, very gross and deformed; and likewise the women. Near the Cape of Good hope are the Isles of Don Aluares and Tristan d'Acunnha: but, of no great note. The deepness of these Seas, make them uncapable of many islands. CHAP. 12. Of the islands of Africa, from the Cape hitherwards. ON this side the the Cape a Linschot. l.1.94. Hist. of China. part.3.c.ult. is the Island of St. Helena, in 16. degrees and 1/4. of Southerly Latitude. It is very high and hilly: the name was given of the Saint, on whose day it was discovered. It hath in it store of Goats, Hogs, Hens, and other creatures, which the Portugalls have there left to multiply: for before there was none of them: there also they have planted Figs, Oranges, Lemons, and such like, whereof the Valleys are full: that it seemeth an earrhly Paradise, the fruit growing all the year long. They have great store of fish, of which with crooked nails they take great plenty: the Rocks yield salt for the furthering of their provision. It seems God hath planted it in convenient place, for the long and dangerous. Indian Navigations. There the Portugalls leave their sick, which stay till other ships come the next year to take them. It was never inhabited: only an Eremite dwelled there, who under pretence of mortifying his flesh by penance, butchered the flesh of the Goats and Bucks so fast for their skins, that the King sent for him home, & will suffer none to devil there. Abraham Kendal put in there about the year 1591. and left on shore one Segar a sick man, whom a Edm. Barker. Hak lo. 2 part. 2 Edmund Barker 18. months after found there in good plight; but their unexpected coming, as it seemeth, so ravished his weak spirits with joy, that it distracted him, and being otherwise of bodily constitution very well, he died eight days after. The like I have read of a Portugal in the same place. Northwest from hence are the Isles of Ascension, not inhabited. Of Loanda, nigh to, or rather a piece of Congo, is already spoken. Over against the Cape of Lopo Gonsalues, is the I'll of Nobon: and not far from thence b Navigat ●● all ●iola di S. ●●● part. 1. f.116. St. Thomas, 180. miles from the shore, and so much also in compass, right under the line. At the first discovery it was a wood: now inhabited by Portugalls and Negroes. These line 100 years: but few borne in Europe exceed 50. It is unwholesome, through exceeding heat, unto Europaeans especially, which in December, januarie, and February * The winds which at other times refresh them, then by nature imprisoned in their homes. , can scarcely walk up and down for saintnesse. In the midst is a woody Mountain, continually overshadowed with a thick cloud, which so moistens the Trees that grow in great abundance thereon, that from hence droppeth water sufficient for the watering of all their fields of Sugar Canes. They have 70. Ingenios' or Sugar houses, each of which hath two or three hundred slaves belonging thereto; wheat, here sown, becometh all blade, without ripening any corn. No fruit which hath a stone in it will here prospero. The Town which hath about 700. Families, and the Castle, was taken by the Hollanders, 1599 The I'll Deal Principe c Holl. Na●ig. , was so called, because the revenues thereof were in times past allowed to the Prince of Portugal. It standeth in three degrees Northerly latitude: I●lian Clerchagen took the same 1598. The Isles of St. Matthew, Santa Cruz, St. Paul, and Conception yield small matter of history. Next to Cape Verde stand seven islands, full of Birds, empty of Inhabitants, called Barbacen●. But those that are called the Isles of C. Verde are nine, situate between the Green and White Capes: Linschoten reckons ten. They were first discovered by Antonio di Nolli, a Genua, 1440. None of them are inhabited, but the Isles of jago, & Del Fogo: both which were taken, 1596. by Sir Antony d Sr. ●●●. Sher. ●●●●●●. 3. pag 600. S●erly: who had one night a shower of ashes from that Island of Fogo or Fuego, or of Fire, so called, because it continually burneth, which fell so thick on their ship that you might writ your name with your finger upon the upper deck. St. jago was taken and burnt by Sir Francis e Sr Fr. Drake. Drake, 1585. Brava and Buena Vista, have braver and goodlier names than nature. Maio yields salt in a Lake of two leagues long, the Sun congealing and turning the waters into salt. From thence is passed into the Sea, called Sargasso f ●inschot. lib.1 cap 95. , because it is covered with herbs, like to the herb Sargasso in the Portugal Wells, like to Sarrper, yellow of colour, with empty Berries like Gooseberries: which beginneth at 20. degrees, & continueth till 34. far off in the Sea: for the ships in their going to India keeping near the shore meet not with any. The Sea seemeth as a green field, so thick that a man cannot see the water, and hindereth the ships passage, except they have a strong wind. The coast of Africa is 400. miles distant, neither is any Island near: save that these weeds seem to make many islands. Thus do men in ships behold the wonders of the Lord in the deep, no Land being nigh, nor no ground to be found, although it is thought to come from the ground. And indeed all those Seas are full of wonders, as they pass along the coast toward the Indieses. Tho. g Th. Stevens. Hak lo. 2. part. 2 Stevens complaineth of the continual thunders, lightnings, and unwholesome rains which there they met: the rain water, if it stands a little, converting presently to worms, and filling the meat, hanged up, with worms. An herb also swam upon the face of the waters like a Coxcomb, so venomous, that it can scarce be touched without peril: Fish, called Sharks, most ravenous devourers, which had other six or seven smaller fishes, guarded with blue and green, attending like serving-men. Fish also (as big as a Hearing) with wings, which do not so much help them by flying to escape an other greater fish, that pursueth them by Sea, as endanger them to a Sea-Fowle, which waits that opportunity. Neither can it fly high or far, or longer than the wings are wet: not swim fast, having exchanged fins for wings. So have I seen men thrive worse that have two trades, than such as have been skilful & thrifty in one. Lerius h La ij na. in Brasil. c.3. addeth the like wonder of certain Birds, so tame that they would light upon the Hatches, and suffer themselves to be taken. These are the same Birds which pursue those flying fishes, wiser to hunt them, then to save themselves: as big as Crows in feathers, in flesh little bigger than a Sparrow, and far less than the fish which they take and devour. To return to our discovery from jago where we left: here the Negroes i Nau. all Is di S. T●ome. were wont to bring slaves to fell to the Portugalls for beads, and other trifles, and cottons, with other base commodities: and them not such alone as they took in war, but their fathers and mothers, thinking they did them a benefit, to 'cause them thus to be conveyed into better Countries: they brought them naked. The Isles of Arguin are six or seven, inhabited by the Azanhagis, where the King of Spain hath a Fortress: concerning the trade whereof you may read the letter of Melchior k Mel. Peton. Hak. part. 2. Petoney. Further into the Sea are the Canaries: which are commonly reckoned seven; Canaria, Teneriff, Palma, Gomera, Hierro, Lansarotte, & Fuerte, Ventura: Thevet l A. Thevet.c.5. adds 3; others, more; L●bos, R●ca, Gratiosa: SAINT ᵗ, Clara, Alegranca, & Infierno. The Inhabitants were so gross before they were discovered, that they knew not the use of fire. They believed in one Creator of the world, who punished the evil, and rewarded the good: herein they all consented, in other things disagreed: their weapons were stones and staves. They shaved their heads with sharp stones like flints. Iron they had not: gold they respected not. The women nursed not their children, but commonly committed that office to their Goats. They as much delighted in dancing, as the Birds m Canari● Birds. which bear their name, in singing. They were unknown from the times of the Roman Empire n G.B.B. part. 1 Vol. 2. Bar. Dec. 1.l.1. at which time they were called Fortunatae till either an English or French ship by misfortune lighted on them. An. 1405. Io Bentacor conquered them, & after him 1444. Henry, the Infanta of Portugal, that day-star, which by his industry made way to the present Sunshine of discoveries, whereby the world in her last days hath fullest view of herself. Galuano o A. Galuano Discoveries. Lewis Orda, Anno 1334. assailed Gomera, but in vain. And 1393. the Spaniards committed great spoils in this Island. Descrip. Canar. cap. Caluetonem. calleth that Frenchman Io. Bettancourt, & saith, he was sent by john the second of Castille, An. 1417. who being slain in the action, his son sold them to Perter Barba a Spaniard, & he to Don Henry. He saith the people were Idolaters, and did eat their flesh raw for want of fire: they tilled the ground with Ox & Goats-hornes. They had many wives, but delivered them to the Superiors to lie with them, before they lay with them. Don Henry conquered the rest which Batancourt had not possessed. Their former government was by 190. persons, which ruled also in matters of religion, prescribing to the people their faith, and worship. They had in higher name of authority a King, and a Duke. To flay a beast was esteemed the basest office in the world, & therefore committed to their prisoners: they which did this, lived separate from the people: Thus was it in the Gran Canaria. In Gomera p Cadamosto. , they used for hospitality to let their friends lie with their wives, and receiving theirs in like courtesy: and therefore, as in India, the Sister's son inherited. In Tenarise they had two Kings, one dead, an other alive: when a new King was crowned some man to honour his entrance, offered himself to voluntary death: when the King was buried, the noblest men carried him on their shoulders, and putting him into the grave, said, Departed in peace OH blessed soul. Thevet q A. Thevet. Newfound World. cap. 5. affirmeth, that the Canaries are so called of the Canes and Reeds that grow there: that they worshipped the Sun, Moon, and Planets. Of these islands, Thomas Nichols r The. Nichols. an English man, hath composed a Treatise extant, in Master Hakluyts voyages, To●. 2. Part. 2. He saith they dwelled in Caves, supposed to descend of such, as the Romans in Africa had exiled, and cut their tongues out for blasphemy against their Gods. The pike or high Hill of Tenarise, is after Thevets' measure four and fifty miles. Thomas Byam, s Th. Byam. Some say it may be seen two hundred and fifty Deser. can. Caluet. a friend of mine, told me, that he hath seen it eight and forty leagues into the Sea, in clear weather. Here before the conquest were seven Kings, which with their people dwelled in Caves. Their burial was, to be set upon his feet naked in a Cave, propped against the wall: and if he were a man of authority, he had a staff in his hand, and a vessel of Milk standing by him. I have seen, saith Nichols, three hundred of these corpses together, the flesh dried up, the body light as Parchment. I myself saw too of those bodies in London. Canaria, Tenerif, and Palma, have one Bishop, who hath twelve thousand Ducats revenue: which place was not long since possessed by Melchior t M. Canus. Loc. Theolog. lib.12. Canus, a great Writer in defence of the falling Babylon. They pay to the King fifty thousand Ducats. Hierro, or the Island of iron, is by the multitudes of Authors u Beuzo. etc. affirmed to have in it no fresh water, but what falleth from the leaves of a certain Tree, which is always green, and covered with clouds, and underneath the same is a Cistern to receive the water, for the use both of Men and Beasts, throughout that Island: a whole wood of such Trees we mentioned in Saint Thomas Island, which yield from their dropping leaves Rills of water down all sides of the Hill, where they grow. In this Island here is but one: and that very ancient. It is in seven and twenty degrees. This, and Gomera, and Lancarota, are in the hands of private men. Madera standeth in two and thirty degrees, it is the greatest of all the Atlantike Isles x A. Galuano. . It was discovered by one Macham an English man: who arrived there by tempest, Anno 1344. together with a Woman, whom he there buried, and on her Tomb did writ his coming, and the cause thereof, with his and her names, and was occasion to the King of Spain to discover that and the Canaries. It was called Madera, of the wildernesses of Trees there growing; Here is a City called Fouchal. The I'll containeth in compass a hundred and forty miles. The woods y A. Cadamosto. which gave name to the Island were fired, and burnt so furiously, that the people for a time were forced to go some space into the Sea, from the violent heat, which caused such fatness to the soil, that at first it yielded threescore fold: since, half so much. The excellent Wines were of Vines, first brought from Candie. They bring forth more grapes (saith he) then leaves, and clusters of two, three, and four * Palmi. spans long. At first, the Pigeons suffered themselves to be taken, not knowing, and therefore not fearing a man. Forty miles to the I'll of Madera is the I'll of Puerto, or Porto Santo, called of all Saint's day, in which it was first discovered, Anno 1428. It was taken by Sir Amias z Sir Am. Preston Hak. Preston, 1596. Here are such store of Coneys, bred of one shee-Conie, brought hither great with young, that the Islanders were out of hope almost to withstand and amend their damages by them sustained. A little Island, near to this, breedeth nothing else. And now we can accompany our Portugalls no further. A word of that which remaineth. Within the Straitss are no great islands belonging to Africa. Pennon, or the Rock against Velles de Gumera, the I'll of Gerbi, and some others. Malta, is the most famous, where in old time was the Temple of juno. spoiled by a Cic. in Vert. 6. Verres, supposed to be that Melita, where Paul suffered b Act. 28.1. shipwreck: although there be an other Melita in the Adriatic Sea, ●eare to Dalmatia: Polybius c Polybius. calls it Melytusa, as Volateranus d Volaterran. writeth. Ptolemy and Cicero name Melita, now called Malta, in this I'll of Malta. Some e Ortel. in Thcsaur. ascribe Paul's shipwreck to Melita in the Adriatic, near to Dalmatia, whom Beza f Beza. Annot. Aret. in Arta. learnedly confuteth: and proveth it to be that Malta, which now the Knights hold against the Turk: whose valour in success, in resisting that mighty Adversary g Curio Bellum. Melitense. Viperanus. Knolles, pag. 796 Curio, and Io. Antonius Viperanus, in their books of that Argument, Knolles in his Turkish History, Ri. Car, and others, reiate at large. It was 1565. That which deceiveth those men in Malta, is the name of the Adriatic Sea, which now is given to the Gulf of Venice, but then, as Beza and Aretius show out of Strabo. lib. 3. was given to the Ionian Sea also, and further Southwards, Where Malta standeth: and Ortelius out of h ovid. Fast. 4. Philostrat. l. 4. Ovid, and others, proveth the same. Now a word of the ancient Navigations about Africa. Hanno his voyage, sent Hanno. ap. R. forth by the Carthaginians, seemed fabulous, but Ramusius showeth every place by him mentioned, to agreed with the later discoveries of the portugalls, and thinketh (guided by a Portugal Pilot, skilful of those Seas, which skanned this Navigation of Hanno) that he went as far as St. Thome. Long before this, Homer reporteth of Homer. Odies. 8. Menelaeus, compassing the Aethiopians from Egypt, which some interpret of sailing by the Cape of Good hope, as the Portugalls. Of this mind Strabo citeth Aristonichus. Of Solomon and jehoshaphat is said before. Herodotus affirmeth the Phaenicians Herod. l.4. failing in the Read Sea in Cambyses time: but, this was usual and yearly, as Pliny showeth, lib. 6. cap. 23. The same Pliny allegeth out of Cornelius Nepos, the Plin. l. 2.c.67. sailing of Eudoxus out of the Read Sea, round about Africa to Cales. The like may be showed in some other instances, of which read M. Hakl. his Epistle Dedicatory Tom: I and Ramus. Part. I Pag. III and Galvanus in his Discoveries of the World. Which I mention, not to disparaged or weaken the Portugalls praises, but to give Antiquity their due; which, I think, could not ordinarily compass so long a Navigation for want of the compass: yet we should injury our Authors if we should not believe somewhat: although not so much as they report. That of Eudoxus is the most credible: but not without suspicion in so long a voyage, of a private man. RELATIONS OF THE DISCOVERIES, REGIONS, AND RELIGIONS, OF THE NEW WORLD. OF NEW FRANCE, VIRGINIA, FLORIDA; NEW SPAIN, WITH OTHER REGIONS OF AMERICA MEXICANA, AND OF THEIR RELIGIONS. THE EIGHTH BOOK. CHAP. I Of the new world, and why it is named AMERICA: and the West Indies: with certain general discourses of the Heavens, Air, Water, and Earth, in those parts. NOW are we shipped for the New World, and for new Discoveries. But seeing this Inky Sea, through which I undertake a Pilots office to conduct my Readers, is more peaceable than that, which on the backside of this American World, was called the a Mare Pacisicum, & deal Sur. Ortel. Theat. Peaceable, by Magellane the first discoverer: it yieldeth us the fit opportunity to contemplation and discourse, in such Philosophical Subjects, as b joseph. Acosta. de procuranda Indorum salute, & hist. Indiae, I & 2. Rotero. Relatifni part. 1.l.4. Gomara hist. gen.&c. the best Authors have thought worthy the first place in their Histories of these parts. Yet, before we pry into Nature's mysteries, the better to know our intended voyage, let us inquire somewhat of the names, if any notice may thence arise, of the places thereby known. The New World, is the fittest name which can be given to this vast and huge Tract; justly called New, for the late discovery by Columbus, Anno Domini 1492.: and World for the huge extension thereof; (as Master c Hak. tom.3. Epist. Dedicat. Maginus. Ger. Merchant de Fabrica Mundi. Hakluyt hath observed.) A new World it may be also called, for that World of new and unknown Creatures, which the old World never heard of, and here only are produced: the conceit whereof moved Mercator to think (which I dare not think with him) that the great Deluge in the days of Noab, drowned not these parts, because M●n had not here inhabited, who with a Deluge of sin might procure that deluge of waters. America is a more common than fitting name, seeing Americus Vespucius the Florentine, from whom this name is derived, was not the first Finder, not Author of that Discovery: Columbus will challenge that, and more justly, with d Munst. Cosm. libr.5. whom, and under whom Americus made his first voyage, howsoever after that, he coasled a great part of the Continent which Columbus had not seen, at the charges of the Caflilian and Portugal Kings e Maff histor. Ind. libr.2. But so it might more rightly be termed Cabotia, or Sebastiana, of Sebastian Cabor a Venetian, which discovered more of the Continent than they both, about the same time; first employed by f Hak. to.3 pa 7 king Henry the seventh of England, and after by the Catholic King. Columbus yet, as the first Discoverer, deserveth the name, both of the Country, for the first finding, and of Modesty, for not naming it by himself, seeking rather effects, than names of his exploits. But leave we these Italian Triumvirs, the Genuois, Venetian, and Florentine, to decide this question among themselves: and why now is it called the West Indies? To this g Accost. histor. Ind. Ind. Ind. ca.14. Acosta's Exposition of the word Indies, that thereby we mean all those rich Countries, which are far off, and strange, is too general an answer, and giveth not the true cause of the name. Gomara saith, that a certain Pilot, of whom Columbus received his first Instructions, took it to be India: or else Columbus himself, thinking by the West to find a nearer passage unto the East, by reason of the Earth's roundness, sought for Cipango, or japan, and Cathay, when he first discovered the islands of the New World. And this opinion is probable, h Pet. Mart. dec 1. lib.1. both because he named Hispaniola, Ophir, whence Solomon fetched his gold: and Sebastian Cabot in the first Voyage, which he made at the charges of King Henry the seventh, intended (as himself i Hak ubi supra. confesseth to find no other Land but Cathay, and from thence to turn towards India: and the opinions of Aristotle k Arist. de coelo & inundo. and Seneca, that India was not far from Spain, confirmed them therein l Maginus saith it was called India, because it was discovered at the same time that India was found by the Portugals, or else for the likeness of manners in the Indian's. Now, that we may descend from the Name, to the Nature of this new World: a World it is to see how Nature doth deflect and serve from those grounds and principles which the naturalists, m Ptol. Strabo. Plutarch, and some others mention the Ethiopians beyond the Tropic of Cancer: and Taprobana, Agisimba etc. It seemeth that their meaning was, it was very scarcely inhabited, of few and small nations. Experience hath found no place more peopled. and Philosophers her forwardest Scholars have set down for Rules and Axioms of Nature's working. For, if we regard the ancient Poets, Philosophers, and Fathers, we shall see them deceived, and that not in few Opinions, which they seemed to have learned in Nature's Sanctuaries and inmost Closets. In the Heavens, they supposed a burning Zone; in the Earth, a Plague, plagued with scorching heats: Vtque duae dextra Coelum, totidemque sinistra Parts crant Zonae quintaest ardentier illis, Stc— — Totidemque plagae tellure premuntur Quarum quae media est non est habitabilis aestn Ntx teg it alta du●s, tetide● inter utramque locavit: Temperiemque dedit. And n Oirg. cui A●vas' statnit in suo Hypercritico Scalig. Geor li. ● a greater than Ovid: Quinque toneut Coelum Zone; quarun una c●rasc●, Semper sole rubens etc. The sense whereof is, that those parts of the world next the Arctike or Antarctike Poles are not habitable, by reason of extreme cold; nor the middle part, by reason of unreasonable heat: the two other parts temperate, and habitable. The Philosophers accounted this no Poem, or rather were more Poetical themselves: For that which those accounted a torrid and scorched earth, these o Cic●o somn. Scipi●nis. Macrob. in som. Srip. l.2.c.9. made to be a spacious and unpassable Ocean, where the Stars, hot with their continual motions, and the suns thirsty steeds, wearied with their daily journey, might find moisture to refresh and nourish their fiery constitutions. And therefore they divided the Earth into two habitable islands, compassed about, and severed in the mids with a huge Ocean: On this side whereof we are sicuated, and beyond, the Antipodes. Some Philosophers p Leucippus. Democritus, Epieurus. Anaximande●. indeed held otherwise, but with greater errors, as Leucippus, Democritus, Epieurus, Anaximander, which multiplied worlds, according to their fancy. Raw and uncertain were the conjectures of the q Aristot. 2. meta. c.5. Plin. l.2.c 68 best. Yea, those whom we reverence, as better than the best Philosophers, had no less errors in this point. The Golden-mouthed r Chrys●st. ●u●● 14 & 17. in Heb. Th●d. Doctor had a Leaden conceit that the heavens were not round, whom Theodoret is said to follow. Theophilact s Theophilact. in 8. cap.ad Heb. allegeth Basil for this his assertion, nec mobile esse coelum, nec circular, that heaven is neither movable nor round, How firmly, and confidently doth Firmianus t Lactantio l. 3.c.24. Institutionum. Lactantius both deny and deride the opinion, that there are Antipedes; But easier it was for him, with a Rhetorical flourish, (wherein I think of all the Latin Fathers, he deserveth highest prize and praise) to dash this opinion out of countenance, then to confute the Arguments and Allegations. which he there citeth in the adversaries name. But he that surpassed Lactantius no less in knowledge of truth, than he was surpassed by him in smoothness of Style, herein holds equipage, and draws in the same yoke of error. I mean him, whose venerable name no words are worthy and sufficient to Vshes in, Saint Augustine: who, though somewhere u Aug. to. ●. decem Categoric. he affirmeth the Antipodes, yet elsewhere x Aug. de civit. dei l. 16 c. 11. pressed with an Argument, how men should pass from these parts in which Adam and Noah lived, to the Antipodes, through that unmeasurable, Ocean, he thought it easiest to deny, that, which certain experience at that time could not so easily prove: although y vives in eundem. even then some reports (but obscure and uncertain) had been spread abroad of sailing about Africa, as z Lib. 7.c.ult. a little before is showed; which must enforce that which Augustine denied. Some a Acosta & Sixt. Senens bibliot. l 5. annot. 3. also allege Nae●ian●en, Jerome, and Procopius, for this or the like opinion. But Poets, Phisosophers, Fathers, (in other things worthy our love, for their delightful Poems; our admriation, for their profound Science; our awful respect & reverence, for their holy learning, and learned holiness) herein we bid you farewell: magis amica veri: as; our America, subject to that supposed burning Zone, with clouds and armies of witnesses in her well peopled Regions can aver, that the parts betwixt the Tropikes are both habitable and inhabited: and for the Perio●eci, b Periaeci are those which devil in the same parallels, but contrary Meridian's. Anlicthones, which devil in the opposite Zone or plague of the world. The Peri●ci have Summer and Winter, but not day & night a like: The Antaci have day and night, a like, but not the seasons of the year. The Annp●●deses differ in both. Antony's oeci, Anticthomes, and Antipodes, the world's roundness, and other things of like nature, this America yields and is sufficient proof: and the yearly compassing the world (which the Spaniards and Portugals divide betwixt them) makes more than evident. And let those two English Ships, the only two of one Nation which ever have failed, & that with admirable success and fortune, about the Globe of the earth, tell Lactantius Ghost, whether they dropped into the clouds (as he feared) there to become new constellations, which Antiquity would easily have artibuted to them The Golden Hind (which traversed the world round, and returned a golden Hind indeed, with her belly full of Gold and Silver) is yet at Deptford, there resting after her long journey, offering up herself to time, her deeds to eternity. That which beguiled the ancients, was the nearness of the Sun, his direct beams, and the swift motion of the heavens, which, they conjectured, did chase away cold, and moisture out of all those parts. And hardly could reason otherwise guess, till experience c That all the world is habitable, see the discourse of George Best. in a Preface to the Northwest discoveries of M. Frobisher and inserted Hak. voyag to. 3.p.48. hath showed the contrary. For never is it moister in those parts, between the Tropikes, then when the Sun is nearest, then causing terrible storms and showers every day: as if having drunken too much in his long and hot journey over the Ocean, he did there vomit it up again. Once, the people of those parts reckon it Winter, when the Astronomer would call it Summer: because of this tedious weather which every day happening cannot but cool the air and earth, with a marvelous temper: and on the other side, they call the time of the suns absence, Summer, because of the perpetual cleanness, which continueth those six months; the Sun then exhaling no more vapours then his hot stomach can digest, which with his director beams being drawn up, surcharge him with abundance; and in the middle Region of the Air, by the then stronger Antiperistasis are thickened into rains, and attended with Thunders and Lightnings, proclaim daily defiance to the Earth: threatening harm, but doing good: cooling the same, after the morning-Sunne hath heated it, the showers then falling, when the Sun threatens his hottest fury and violence. These rains make the like inundations and overflowings of Rivers in America (as before we have observed in Nilus, Niger, and Zaire in Africa) which breaking their bounds, and driving the Inhabitants, sometimes to devil on trees growing, sometimes in their carcases framed into Boats or Canoes, therein to retire themselves, till the Waters are retired, 'cause a cooling and refreshing to the earth, which they cover and shield by their inundations from the suns angry arrows. As in a Limbeck, a strong fire eauseth abundance of vapours to be extracted out of herbs, or other matter, which being pressed, and finding no issue, turn into water: and if the fire be small, it exhausteth the vapours as fast as it raiseth them: So the Sun (in his greatest strength) exhaleth these plentiful vapours, which it distilleth in showers, which in less heat are of less quantity, and more easily consumed. Without the Tropikes it is contrary: for the Sun is dry, the Winter moist; the cause being the suns weakness, not able to concoct and disperse the vapours which the moist earth, then easily yieldeth: which in his greater force in the Summer season we see effected: The like we see in green wood and dry on the fire. It is no less worthy note, that no part of the World hath so many, so great Lakes, and Rivers: the vapours and Exhalations whereof, can not but cool and moisten the neighbouring Elements of the Air and the Earth. Again, the equal length of the Days and Nights perpetually sharing the Time in equal portions, causeth e Qnodque die Sol●s violento incanduit aestu: Humida Nox reficit paribusque refrigerat bor●s, Honterus. that the heat is not so unequal as the Ancients dreamt. The great dews also in the night, which are greater than we would think, and comparable for wetting to pretty showers, increase the freshness and coolness. We may add hereunto, the neighbourhood of so huge an Ocean, the propriety of the Winds, which in most places between the Tropikes are set, and certain, no less than the Sun and Tides, and bring with them much refreshing: Further, the situation of the Land doth further the cold not a little, in those hot Regions; c D. Fletcher. Contrariwise, near the Poles, the continuance of the Sun, and long da●es make it hotter than in parts nearer the Sun; as in Russia, then in England. Yea the high ridges and tops of some mountains in the burning Zone, are unsufferable for cold, always having on them, snow, hail, and frozen waters, the grass withered, and the men and beasts which do pass along that way (for here is no convenient dwelling) benumbed with the extremity of cold. — Paries cùm proximus alget, When the Mountains are subject to this Degree of cold, it can not but temper the Nighbour-Regions, with some coolness at lest. Now to all these Reasons of the Temperature, under the Line, and between the Tropikes, some add the influence of some unknown Constellations. Only let this be remembered, That the former hold not equally in all parts of the Torride Zone, seeing that Nature hath diversified herself in divers places, and by natural exceptions hath bounded and limited those general Rules. In some places, under the Line, it raineth not at all: in othersome, those cooling Winds are wanting: neither hath every Region Lakes, Rivers, or Mountains to refresh them. But of these particulars we shall take better view in their peculiar places. In the same space the winds are most-what Easterly, and without the Tropikes westerly: so that the Mariners use not to go and return the same way, but observing the general winds, seek to make use thereof accordingly. The reason of this Easterly wind under the Zodiac f Acosta l. 3. c. 6. is ascribed to the motion of the heavens: the first, movable drawing with his own motion the inferior Orbs, yea, even those elementary, of the Fire, air, and (where it finds no other obstacle) of the water also, as g Pet. Mart. Dec 3.l. ●. Sir H●●f. Gilbert Discou. Master George Best. some suppose. But for the Air (whereof we now specially speak) the motion of the Comets, circularly carried in the Air, (where also their motion is divers, as is observed in the Pianets) doth sufficiently prove. Without the Tropikes from 27. to 37. degrees, the winds are said to be ●or the most part westerly, moved as some think by the repercusion of the Air, here prevailing against that force of the heavens, which mastereth it within the Tropikes: even as we see waters, being encountered with others of more force, return in a manner back. This of the Easterly winds is to be understood of the Sea: for at Land, though there winds be (as before is said) certain and set, yet that which is the general wind of one country is not general to all: yea, in the same country they have a set wind in some places for the day, and another quite contrary bloweth in the night. h Linscboten I 3. Also, near unto the coasts they are more subject to calms in this burning Zone, then further off in the Sea, the grosser vapours which arise out of the Earth, and the divers situation thereof being the cause of these differences. Such is the force of this natural situation, that in some places it is strange what effects it produceth. There is in Peru a high Mountain called Patiacaca, whereupon joseph i lof. Acoft. Nature. and Moral Hist. of the Indieses. l,3.c.9. Acosta, saith he ascended as well provided as he could, being forewarned and forearmed by men expert. But in the ascent he and all the rest were surprised with so sodame pangs of straining and casting, and some also of scouring, that the Sea-sicknes is not comparable hereunto. He cast up Meat, Phlegm, Choler, and Blood, and thought he should have cast out his heart too. Some thinking to die therewith, demanded Confession: and some are said to have lost their lives with this accident. The best is, it lafts but for a time, neither leaves any great harm behind. And thus it fareth in all the ridge of that mountain, which runs above a thousand and five hundred miles, although not in all places alike. In four different passages thereof, he found the like difference and distemper, but not so grievous as at Pariacaca. He ascribes it to the subtlety of the Air on those high hills, which he thinks are the highest in the world: the Alps and Pirenees, being, in respect hereof, as ordinary houses, compared to high Towers. It is desert, the grass often burnt and black, for the space of five hundred leagues in length, and five and twenty or thirty in breadth. There are other Deserts in Peru, called Punas, where the air cutteth of man's life without feeling: a small breath, not violent, and yet depriving men sometimes of their lives, or else of their feet and hands, which fall off as a rotten Apple from a Tree, without any pain. This seemeth to be done by the force of cold, which in the Northern and Northeasterne parts of Europe worketh like effects: some k This Master G●●rge Barkley, a Merchant, which lived long in Livonia, told me of his own sight. being found dead suddenly in those sledds in which they came to market, sitting therein as if they were alive, and some losing their joints, by the like cause. But this makes up the strangeness of these mortal accidents, that this piercing cold air both killeth and preserveth the same body, depriving it of life, and yet freeing it from putrefaction. A certain Dominike passing that way, fortified himself against the cold winds, by heaping up the dead bodies which here he found, and reposing himself under this shelter, by these dead helps saved his life. The cause is, Putrefaction cannot be procreated, where her parents, Heat and Moisture are confined, and have little or no force. The Seas which compass this western India, besides the Magellane strcits, and the Northern unknown, (for the knowledge whereof our countrymen, l Sir Mar. Frobish. Master john davis. Tho. Hudson. Frobisher, Danis, Hudson, have adventured their lives and fortunes, and at last have given us more hope than ever of the discovery) are the great and spacious Ocean, which on this side is called the North Sea, and on the other side of America, is named the South Sea. The qualities thereof will better appear, when we come to speak of the islands therein. Concerning the Land of the New-world, Acosta divideth it into three parts, high, low, and mean: which hold almost the same proportion that Master Lambert m Lambert. Peramb. of Kent. Wealth without health. Health without wealth. Health and wealth. observeth of Kent, the first having some wealth, by reason of the Havens, and Ports therein, and of the vines that grow there, but are very unwholesome: the hills are healthful, but not fertile, except in the Silver bowels, and golden entrails thereof: the third is the most commodious habitation, where the soil yieldeth Corn, cattle, and Pasture, and the Air, health. The principal thing that hath brought this Western India into such request is, the Ours and metals therein. The wisdom of GOD n Acosta. l. 4. c. 2 hath made metals for Physic, for defence, for ornament, and specially for instruments in the work which God hath imposed upon man, that in the sweat of his brows he should eat his bread. The industry of man hath added another use of metals, by weight or stamp, converting it to money, which the Philosopher o Arist. Eth. l.5. calls the measure of all things. And a fit measure might it have been, if the mind of man were not unmeasurable, and unsatiable in measuring this measure. Metals naturally grow (as some p Poile. de genes. Mundi l. 5. Euleh. de prap. Enang. l. 8 c. 9 observe) in land naturally most barren: Nature recompensing the want of other things with these hidden treasures: and the God of Nature enriching the Indian's with this substance, otherwise barren of human and divine knowledge, that might as a rich Bride (but withered and deformed) make her find many ●utorss for love of her portion. And would God, they which reap here these Temporal things, would sow Spiritual, & give them q Apec 3.18. Psal. 12.6. Gold tried in the fire, and that which is as Silver tried seven times, I mean the Word of God sincerely preached, without the dross of their own superstitions, And would they gave them n●t Iron for their Gold, an Iron Age for a golden, imposing a heavy yoke of servitude r Bart. de las Calas Hispan. Crudelit. Vrban. Calu●to. Hier. Benzo. l. 3. c. 21. which hath consumed worlds of people in this New World, and made the name of CHRIST and Christian to stink amongst them: yea, they abhor the Sea itself, for bringing forth such monsters, as they think the Spaniards: whom for their execrable wickedness, they esteemed, not to come of human generation, but of the froth of the Sea, and therefore call them Viracochie, or Sea-froth. That which one saith of Religion, I may apply to this American world, Peperit dinitias, & filia denoravit matrem. She brought forth rich metals, and the Daughter hath consumed the Mother: her gold that should have been a price in her hand to buy wisdom, hath to these importunate chapmen sold her freedom. It is f Aurea sunt vere nu●● sec●la etc. ovid. First was an Age of gold: then golden goodness abounded: Last is an Age for Gold: and now gold only triumpheth. Abr. France. Ammtas. a Golden and Silver Age indeed to the Spaniards, for the condition and state which hereby accrueth to them, not for the conditions and state of life, which they observe: In the year 1587. When Acosta came to Peru, eleven millions were transported in the two Fleets of Peru and Mexico, almost one half thereof for the King. In the time when polo was Governor of Charcas in Peru, from the Ours of Potozi alone were drawn and customed every day thirty thousand Pezoes' of Silver, every Pezo amounting to thirteen Rials, and a fourth part: and yet it is thought the one half was not customed. And at this day saith t Acostel. 4. c. 7. Acosta, the Ours of Po●ozi yield the King a million of Silver, for his fift yearly, besides the wealth that grows by Quicksilver, and other Prerogative. In the year 1574. were entered threescore and sixteen millions. That which is wrought in this country is not entered, besides prinie conveyances. How much differeth Potozi from the Mine Bebello in Spain, one thousand and five hundred paces deep, admired, and that justly, by u Plin. l.2.3.c.6. Antiquity, for yielding three hundred pounds weight of Silver a day to Hannibal, but with much more charges, by reason, of the intolerable pains in drawing out the waters, which therein flowed, and in Potozi are wanting? But what will not this unlovely love of money do? hereby man encountereth the vast Ocean, passeth the farthest and most contrary climates, drowneth Boötes and all his team, burieth himself in the bowels of the earth, raiseth new heavens, and seeketh his heaven, where he cannot see heaven, or light, near the bottomless bottoms of Hell: removeth Fountains, and Mountains, reduceth a new Chaos, in the confusion of Elements; the Earth's entrails being twored in the Air, and sacrificed to his hotter brother in fiery purgations, the Air filling the dark hollows and hells which it cannot see, the waters forced out of those possessions wherein they challenged succession and inheritance after the decease and removing of the earth: all filled with darkness, to bring to light those metals, which possessing the possessors, deprive them of the highest light, and brand them for lowest darkness. Precious Perils, x Pretiosa pericula. sodit. Boct. de consol. where so many bodies are pined, so many souls endangered, so much good lost for goods, and man, for price, setteth himself at the worst and basest price of all that he hath. How happy and golden was the outward state of these Indian's, before they accounted gold any part of their happiness, and found it the cause of their ruin? Their gold is found either in Grains which they call Pippins, because they are like the Pippins or Seeds of Melons; which is pure and hath no need of melting: or in powder, which is found in Rivers, mixed with the soil and sand● for which Tagus, Pactolus, and Ganges have been famous: or else in stone, being ●● vein that groweth and engendereth, intermixing itself with the stones ●● Toose Pippins, or pieces of pure gold, found among the Rocks or Hills, are sometimes very great. P. Martyr y P. Mart. dec. 1.l.10. tells of one that weighed three thousand three hundred and ten Pizoes, and was with much people and treasure drowned, in the ship called Boadill●● being therewith surcharged, in the return homewards: A fit Emblem for Christians, which when they will z Abac. 2 6. lad themselves with this thick clay, 1. Tim. 6.3. drown the soul in perdition and destruction. The greatest quantity is drawn at the Indieses in the poulder-gold. The gold in stone is drawn out of the mines or pits, with great difficulty. They rofine powdered gold in basins, washing it in many waters, until the sand fall from it, and the gold, as most heavy, remaineth in the bottom. They have other means of refining it with Quicksilver and strong Waters. In the Fleet 1585. the declaration of the Firmeland was twelve Cassons or Chests, which was so many hundredth weights of gold: besides one thousand fifty and six Mares from New Spain, which was for the King only, not mentioning that which came for Merchants, and private men. For the Silver: the second place is given to it among metals, because next to gold it is the most durable, and less endamaged by the fire, and in the sound and colour, passeth the gold. The Ours thereof are commonly in Mountains & Rocks, seldom in Plains, and Champains. Sometimes they find it a Pl●ny saith (but not truly) that silver is never found pure. straggling, in pieces, not holding any continuing Vein: sometimes it is fixed, and spreadeth itself in depth and length like to great branches, b I have seen some in all proportion resembling Plants, with the leaves spread, and divided, and a stalk ascending, as if it promised flowers, much like the Ribwort. The like report. t●th Munster. Cosmog. l. 1. c. 9 and arms of Trees. Strange it is that in some places the fire, kindled with blowing of bellows, will not serve to refine the Silver, but they use furnaces called Guayras, set in such places, where the wind continually bloweth. c See of these labours. Plin. l. 33 c. 6. and more in Acosta l. 4. Thus in Peru, the mines of Porco sloupe to artificial fires, which those of Potozi scorn and contemn. Potozi is a dry, cold, barren, and unpleasant soil, if the rich Ours did not more than supply all those defects, and make it a plentiful both habitation and Mart; not fearing the heavens disasters, the cold Air, the frowning Earth, the fell showers, so long as the Silver hook can be sufficient attractive for foreign store. Hence it is, that they feel no want of store, and yet have no store but of want; the Ours excepted, which (I know not how) are both store and want, according as men's minds in a second refining can digest and dispose them. They which work in the Ours see no sun nor light, by absence where of they find both extreme cold, and dreadful darkness, and an air so unwholesome, as makes them no less sick, than men tosled at Sea. They break the metal with hammers, and split it by force, and then carry it up on their shoulders, by Ladders made of neats Leather twisted like pieces of wood, which are crossed with staves of wood: at the end of one Ladder gins another with seats of wood between, to rest them. They mount three and three. He that goes before carries a Candle tied to his thumb: they have their metal tied in a cloth like a scrip, each man bearing about fifty pound weight, and that commonly above a hundred and fifty d A stade is the height of a man. stades in height. The most usual manner of refining in these times is by Quicksilver: and therefore there are not now above two thousand Guayras in Potozi, which have been in times past six thousand: a pleasant fight to such, whose darkened conceits make their heaven upon Earth, to see such a resemblance of the Starry heaven in the night, dispersing such a manifold light. The silver swam on the top, the other metals under, and the dross in the bottom. The Quicksilver e Acosta l. 4.c.10 is admired for his natural properties, that being a metal it is Liquid (not by Art as other metals, or by expense, in which respect the other may no less be called Quicksilver, but) by it own Nature: and being a liquor, is more heavy than those which have a Natural subsistence; this subsisting and sinking to the bottom, when the other swim above it. Gold only challengeth presieminence, if Pliny f Plin. ubi supra. be believed. Nothing in this admirable liquor is more to be admired, than the natural love, and sympathy which it hath to Gold: as appeareth in such, as for the French disease use ointments of this composition g Lemuius de occultis naturae miraculis. l.3.c. vlt. if they wear a Gold Ring in their mouth, it attracteth this quick and willing metal to it, from the Veins and inward parts, into which it had secretly and dangerously conveyed itself: the Ring plucked out of the mouth is of a Silver complexion, which mutual copulation nothing but fire can divorce, or restore the same to the former colour. In their gildings of curious works, it hath been observed that the workmen which use Quicksilver to that purpose, to prevent the secret and venomous exhalations thereof, have swallowed a double ducat of Gold rolled up, which draws that fume of this liquor which enters in at the ears, eyes, nose, and mouth, unto it in the stomach. h Acosta saith, that if it meet with no solid body, where it may congeal, it ascends till the air by cooling the fume causeth it to fall in Quicksilver. And for this fume Lemnius tells, that the Goldsmith's hanging a cloth over the place where they Gild, which receiveth the fume of the Quicksilver, find that smoke in the cloth; recovering again his former nature in drops of that Liquid metal Venenum rerum omnium est saith Pliny; it is a venom to all things, and yet a greater venom is in the mouth of man. I mean not that i Rom. 3.1.3. psal. 140.3. poison of Asps under the lips of many, as the Prophet speaketh in a spiritual sense, but even in natural operation, the Spittle of man enuenometh, with a stronger poison, this poison of Quicksilver, and either killerh it, k Some think that Quicksilver cannot quite be killed. or at lest depriveth it of the motion and quickness, and maketh it pliant to medicines and ointments. Yea, some l De salive hominis mirabili effectu vide Lemnium de occult. Nat. l.2.c.44. report that this Spittle of man, arising of secret vapours out of the body, as infectious exhalations out of unwholesome Lakes, especially when a man is fasting, killeth Scorpions, and other venomous beasts, or at lest doth much hurt them. Quicksilver disdaineth other metals, only it is thus ravished with gold, and not a little affected to silver, for the refining of which, it is principally in use: it corrupteth, forceth, consumeth, and fleeth the rest, as much as may be, and therefore they use to keep it in Earthen Vessels, bladders, skins, quills, and such unctucus receptacles. It hath pierced and eaten through the bodies of men, and hath been found in their graves. Quicksilver is found in a kind of Stone, which doth likewise yield vermilion. At Amador de Cabrera is such a Stone, or Rock, fourscore yards long, forty broad, interlaced with Quicksilver, with many pits in it, threescore Stades deep, and is able to receive three hundred workmen: it is valued worth a million of Gold. From the mines of Guancavilca, they draw yearly eight thousand quintals of Quicksilver, As for the manner of resining silver, by Quicksilver, their Engines and miles, with the trial of their metal, I refer the Reader to m Accost l.4.c. 12.13. Acosta. The Emeralds also grow in Stones like Crystal, and there are many of them in the Indieses. But of these and other gems it would be too tedious to writ. Let us come to the Men, Beasts, Fowls, and Plants of this New World. CHAP. II Of the first knowledge, habitation, and discoveries of the New world, and the rare Creatures therein found, Beasts, Birds Trees, Herbs, and Seeds. AFter these general Discourses of the Americans, some other of like nature I hold not unmeet to be handled, before we come to the particular Regions: and first of the men, whether the Ancients had any knowledge of them: how men first came into these parts, and of the first discoveries in the former Age. Concerning the first knowledge of these parts, it may justly be a question whether the Ancients ever heard thereof. For to say nothing of that opinion, that the torrid Zone was not habitable in the opinion of the most, as we have showed in the former Chapter: the allegations a Hums. Gilbert Discou●. OH tell. Theat. in charta. N. O.bis Hak in Epist Ded. to. 1.●to.3 are not such as can force us to believe that, whereto by great Authors they are alleged, Senceas b Sen. biedea. Act. 2. Prophecy is little to the purpose: New-worlds' (saith he) shall be in the last Ages discovered, and Thule Thule is by Mercaro● and others interpreted Island: by Ostdius' Tilemarke in Norway. shall not be any longer the furthest of N●tions. But all that Chorus seems to a diligent Reader to in: end nothing else, then to describe the usual affects, and effects of shipping and Navigation; agreeing to that Argo-Argument of the Tragedy, wherein jason in that famous Argo sailing to Col●so, had obtained Medea's love, which he unkindly required. And had the Poet intended these. Western Discoveries, he would never have said Nec sit terris Vltima Thule: but Nec sit tellus Vltima Gades, as Boterus c Botero part 1. l.4. observed. For the American Discoveries have not been by the way of Iseland, and Northward, but Southwestward: and this appeareth by the Verses before, Nunc tam cessit Pontus & omnes, Pat itur leges.— Qualibet altum cymba pererrat: Nilqua fuer at, seed, reliquit Perui●s orbis, Indus gelidum Potat Araxem, Albin Persae Rhenumque bibunt; venient annis Secula seris, quibus Oceanus Vinc●la rerum laxet, As for Plato's d Plato's discoursehere of is Englished by R. Eden in the Preamble of the Decades. Atlantis, and Tertullians' e Tertul. de Tall o. & i● Apologet. Aeon borrowed of him. Acosta f Accost. l. 1 c. 22. allegeth divers Platonikes, Proclus, Porphyry, and Origen, which interpret Plato g Platar. de fancy in orb Lune. altar a my: ●●●all sense; and proveth by the words of Plato himself, that they can be no true History. Out of Platarch & other Histories of the Carthaginian, Phaenician, and Tyrrneman Navigations they have conjectures, but very uncertain, & obscure: & those things, which Diodorus h Diod. Sic. l.5.c.7. Arist de admirandis auditionibus. reports of that Island, agreed nothing to the New-world which had not attained to that civility he there mentioneth, before the Spaniards arrival. And by his discourse it seems rather to be some of the islands of Africa, than America, if the History be true Neither i Ortel. in Charta. 6. could such long voyages so far off from any land be performed without the help of the Compass, which was first found thirteen hundred years after Christ, by jobn Goia of Melsi, according to that Verse of Panormitan. k Antonius' Panorm. Prima dedit nastis usum Magnetis l Amalphis in Lucania in the kingdom of Naples. Amalphis. Gomara m F. Gom. hist.gen.c.9. citeth Blondus, and Maffaus, G●ardus, witnesses of this Melfian invention, save that he calls him not john, as Ortelius doth, but Flavius di Malphi. And in the tempests, which happened among the ancients, n Act. 27.20. Virg. Aeacid. 1. Scncca ubisupia it seems that for want of this skill, they wandered very uncertain, but as the Sun or Stars, by return of their desired light, after the tempests ended, directed them. Yet I will not say, but that in those times of old, some Ships might come sometime by casualty into those parts, o Of the supposed former Dis. overies of the New world, read Ortel. 7 beat. Charta. 6. but rather forced by weather, then directed by skill; and thus it is likely that some parts of America have been peopled. This I much doubt; whether their Science in Navigation was such, as that they would voluntarily adventure, and could happily effect, this voyage to and from the West Indies. The most probable History in this kind is (in my mind) that of p D. powel history of Cambria pag. 22; A.D. 1 170. Madoc ap Owen Gwyneth, who by reason of civil contentions, left his Country of Wales, seeking adventures by Sea, and leaving the coast of Ireland North, came to a land unknown, where he saw many strange things. This by D. powel, and Mr. Humphrey Floyd, is thought to be the Continent of the new world, confirmed here in by the speech of Muteaeuma, professing his progenitors to be strangers; and so were all the Mexicanes to those parts, as the History in the eighth Chapter following will show: and by the use of certain Welsh words which q Dan. lngram Ha●. edit.1.to.3. Mereditih ap Rise & Gutyn Owen make mention of this Owen's Navigation. See Hak to 3. pag 1. Danid Ingram observed in his travel through those parts. The History addeth that he left certain of his people there, and coming home for more people, returned thither with ten sail. Howsoever, it is certain that the prints of this British expedition are in manner worn out, and no sign thereof was found by the Spaniards: Only r A.S. Andrews cross in Cumana. A cross ten foot long to which they prayed in Acusamil for rain. Gomar. hist. of Cortes. part 1. & gen. hist.part. 2. c.82 they used a Cross in Cumaha: in the Island of Acuzamil, the same was worshipped: but without any memory of Christ, or any thing favouring that way: and might as well be there without any Christians erecting, as those Crosses which in the former book we have showed, were in the Temple of Serapis, at Alexandria. As for Mutezuma being a stranger, it might be so, and yet his progenitors of some other parts of America. And the words of Welsh are * 3. or 4. words. very few, which, as it happens in any other language, might by some chance come to pass. But if any be desirous to believe, that this Madoc peopled the Continent or Island of America, rather than the Terceras, or some of the African islands, I will not hinder: nor will I run too much out of compass, in pleading for the Compass, as which only can direct in such spacious Seas. Yet of this opinion is that learned and judicious Author, josephus Acosta, who diligently discussing this question, How men passed first to the Indieses; largely, and learnedly contendeth, that they came not thither purposely, if they came by Sea, but by distress of weather; and yet finds no less difficulty, (that way) in the transporting beasts; especially wild, and unprofitable beasts, which it is not like any would take into Ship with them, much less convey them over so huge an Ocean. At last he concludeth, that although some might arrive there by shipwreck, and tempest of weather, yet is it most likely that the first inhabitants (descended of Adam and Noah, of which one s Act. 17.26. blood God hath made all mankind, to devil on all the face of the Earth, and hath assigned the bounds of their habitation) passed thither by some place where the Continent of our world joineth with America: or the islands thereof, are found fit mediators for this passage, being not far distant from the land. t Ortchus in his map of mare Pacificum, of. firmeth that the people ofAmerica in likelihood were peopled from Europe by Gronland Ifland, Fri fland, &. And this on the North parts of the world, (where they place that straight of Anian, not yet certainly discovered) may be so: besides that, on the South, men might pass from the coasts of Malacca to java, and so to the South Continent, and from thence by the Magellane straits into America. Gronland is thought also, by some, to be the same Continent with Estotiland on the North. Some Negroes by force of tempest, it is probable, have passed hither, because in Careca some have been found, between S. Martha, and Cartagena. Of whom john u Io di Castellanos. di Castellanos writeth. Son todos elloes Negroes come cueruos, etc. they are all (saith he) as black as Ravens. And of this mind is Botero. x Du Bartas Colonies. Morney. deverit. Christ. Relig. Botero ubi sup. and those French Worthies, Du Bartas, and Philip Morney. It is not likely that the beasts could otherwise pass, but by the Continent, or by islands not far off from the Continent, or from one another. Here also ariseth another question, how these beasts could pass from the parts of the known world, where none such are known: to which it may be answered, That GOD hath appointed to every Creature his peculiar nature, and a natural instinct, to live in places most agreeing to his nature: as even in our world, Nonomnis fert omnia tellus: Every Country hath not all Creatures: the Elephant, Rhinoceros, River-horse, Crocodile, Camel, Camelopardalis, and others, are not ordinarily, and naturally in Europe: nor the Zebra in Asia or Europe: and the like may be said of many other Creatures. Now, as in the Ark itself, (the Cradle of man, and stall of bests,) we must not only observe Nature and Art, for the making and managing thereof, but a higher and more powerful hand: even so in dispensing the Creatures which came from thence, they chole places by their own natural instinct, and man disposed, by his industry, according as he had use of them; but most of all, the secret and mighty providence of God coworking in those works of Nature and Industry, and (in likelihood) infusing some more special & extraordinary instinct in that replenishing & refurnishing of the world, y Act. 7.26. Assigning their seasons and bounds of habitation, hath thus diversified his works, according to the diversities of places, and sorted out to each Country their peculiar creatures. As for the coming by ship, it is for the beasts improbable, for the men (by any great numbers, or of any set purpose) unlikely, seeing in all America they had no shipping, but their Canoes. The beasts also have not been found in the islands, which are in the Continent. And if any hereunto will add a supposition, that there might be some islands or Parts of the Continent in times past, which is now swallowed by the merciless Ocean, so that then there might be a way, which now is bu●ied in the waves: (as some z Sir Humphrey hearts Discovery of the Northwest. suppose) of Plato's Atlantis, placed at the mouth of the straits, or Hercules Pillars, which yet they would have to be America, and some a R. Vers●egans Antiquities. of the Sea betwixt Dover and calais, once one firm Land (as they do imagine) I list not to contradict them. b F.G. histor. gener. part ●. ca 13. As for the Indian's own report of their beginnings, which some ascribe to a fountain, others to a Lake, others to a Cave, or what other opinion they conceive thereof, we shall more fitly observe in their proper places, discoursing of their Religions and Opinions: Now for the first certain Discovery of this New World, the World generally ascribeth it to Columbus, and worthily: but Columbus himself is said to have received his instructions from another. This History is thus related by Gomara: A certain Caravell, sailing in the Ocean, by a strong East wind long continuing, was carried to a Land unknown, which was not expressed in the Maps and Cards. It was much longer in returning, then in going; and arriving, had none left alive but the Pilot, and three or four mariners, the rest being dead of famine and other extremities; of which also the remnant perished in few days, leaving to c Columbus was borne at Cugurco, or (as some say) at Nervi in the territory of Genua: he was a mariner from a child, and traded into Syria, and other parts of the East. After this he became a master in making sea-cards: he went to Portugal, to learn their navigations on the coast of Africa, and there married. Gom. ca 14. R. Eden: Columbus (than the Pilots host) their Papers, and some grounds of this Discovery. The time, place, country, and name of the man is uncertain: Some esteem this Pilot an Andaluzian, and that he traded at Maders, when this befell him: some, a Biscaine, and that his traffic was in England and France; and some, a Portugal, that traded at the Mina: some say he arrived in Portugal; others at Madera, or at one of the Azores: all agreed that he died in the house of Christopher Columbus. It is most likely at Madera. This relation of Gomara (as it hath no witnesses to prove it, the whole company being dead; nor any good circumstances, so) Benzo d Hier. Benzo lib. 1.ca.5. plainly affirmeth it to be a fable, and a Spanish trick, envying a foreigner and Italian that glory to be the first finder of the Indieses. He citeth out of Peter Martyr an other cause that moved Columbus to this Discovery, and not that Pilots Papers or Reports e Gaspar E●t libr. 1. ca.2. conjectureth, that Columbus (moved with his own conjectures to this discovery) was confirmed further therein by this Pilot, which is said to die in his house. . For, he being a mariner, used to the Sea from his youth, and sailing from Cales to Portugal, observed, that at certain seasons of the year, the Winds used to blow from the West, which continued in that manner a long time together. And deeming that they came from some coast beyond the Sea, he busied his mind so much here with, that he resolved to make some trial and proof thereof. When he was now forty years old, he propounded his purpose to the Senate of Genua, undertaking, if they would lend him ships, he would found a way by the west unto the islands lands of Spices. But they rejected it as a Dream. Columbus frustrate of his hopes at Genua, yet leaves not his resolution, but goeth to Portugal, and communicates this matter with Alphonsus' King of Portugal: but finding no entertainment to his suits, sen ●eth his brother Bartholomsew Columbus to King Henry the seventh of England, to solicit him in the matter, whiles himself passed into Spain, to implore the aid of the Castilians herein. Bartholomew f F●rnand Colamb-●n vita patris Christopho. i.cap.13. Hack. tom. 3. unhappily lighted on Pirates by the way, which robbing him and his company, lorced him to sullen himself with making of Sea-Cardes. And having gotten some what about him, presents a Map of the World to King Henry, with his brothers offer o●: Discovery: which the King gladly accepted, and lent to call him into England. But he had sped of his suit before in Spain, and by the King and Queen was employed according to his request. For coming g Gomara c. 15 from Lisbon to Palos di Moguer, and there conferring with Martin Alonso Pinzon, an expert Pilot, and Friar Io. Perez a good Cosinographer, he was counseled to acquaint with these his projects, the Dukes of Medma Sidoma, and of Medina Caeli: which yielding him no credit, the F●ier counceled him to go to the Court, and wrote in his behalf to F●er Fernand di Telavera the Queen's Confessor,. Christopher Columbus came to the Court of Castille, An. 1486, and found cold welcome to his s●te, at the hands of the King and Queen then busied with hot wars in Granada, whence they expelled the Moors. And thus remained he in contempt, as a man meanly clothed, without other Patrou then a poor F●er, save that Alonso di Quintaniglia gave him his diet, who also at last procured him audience with the Archbishop of Toledo, by whose mediation he was brought before the King and Queen, who gave him favourable countenance, and promised to dispatch him, when they had ended the wars of Granada, which also they performed. Thus Columbus is set forth with three Carvels at the King's charges, who because his treasure was then spent in the wars, borrowed sixteen thousand ducats of jews de Sanct' Angelo: and on friday the third day of August, in the year of our Lord 1492. set sail for Gomera, one of the Canary Island, and having there refreshed himself, followed his Discovery. After many days he encountered with that hereby Sea (whereof before we have h Libr. 7. c vlt. spoken) which not a little amated and amazed the Spaniards, and had caused their i Pct. ●●●. dec. ●●● I return, had not the sight of some Birds promised him land not fa●●e off. But the Spavi●rdss, after three and thirty days sailing, desperate of success, mutined. and threatened to call Columbus into the Sea: k A Beazo l. ibr.1.ca.6. disdaining much, that a stranger, a Ge●uo●ss had so abused them. But he pacifying their enraged courages with mild speeches, and gentle promises, on the eleventh day of October l Gaspar. Ens li. 1.ca.2. one Roderigo di Triana● ●: spied and cried, Land, Land; the best music that might be, especially to Columbus, who to sa●i, fie the Spaniards importunity, had promised the day before, that if no land appeared in three days, he would return. m Columbi Navigationes 1,2,3,4. One, the night before, had descried Fire, which kindled in him some hope of great reward at the King's hand, when he returned into Spain, but being herein frustrate, he burned into such a flame, as that it consumed both Humanity and Christianity in him, and in the agony of Indignation made him ieau● his Country, and ●aith, and revolt to the Moors. B●t thee, Columbus, how can I but remember? but love? but admire? Sweetly may those bones rest, sometimes the Pillars of that Temple, where so divine a Spirit resided; which neither want of former example, nor public discouragements of domestical and foreign states, nor private insultations of proud Spaniards, nor length of time (which usually devoureth the best resolutions) nor the unequal Plains of huge unknown Seas, nor grassy fields in Neptune's lap, nor importunate whisperings, murmurings, threatenings of ●uraged companions, could daunt: OH name Colon n His true name was Colon, which corruptly is called Columbus, , worthy to be named unto the world's end, which to the world's end hast conducted Colonies; or may I call thee Colombo for thy dove-like simplicity and patience? the true. Colouna or Pillar, whereon our knowledge of this new world is founded, the true Christopher, which with more than Giantlike force and fortitude hast carried Christ his name and Religion, through unknown Seas, to unknown lands: which we hope and pray, that it may be more refined, and reform, then Popish superstition, and Spanish pride will yet suffer. Now let the Ancients no longer mention Neptune, or Ours, or Erythras, or Danaus, to all which, divers Authors diversly ascribe the invention of Navigation; Mysians, Trojans, Tyrians vail your bonnets, strike your toppe-sailes to this Indian-Admirall, that deserveth the topsail indeed, by aspiring to the top that Sailing could aim at, in discovering an other World. Let Spaniards, French, English, and Dutch resound thy name, or his name rather, * Proverb. 30.4 whose name, who can tell? that would acquaint thee and the world by thee, with news of a New World. But jest we drown ourselves in this Sea of Ecstasy and Admiration, let us go on shore with Columbus in his new discovered Island. And first me thinks I see the Spaniards, yesterday in mutiny, now as far distracted in contrary passions; some gazing with greedy eyes on the desired Land; some with tears of iny, not able to see that, which the joy of seeing made them not to see: others embracing, and almost adoring Columbus, who brought them to that sight: some also with secret repine envying that glory to a stranger; but biting in their biting envy, and making show of glee and gladness: all new awaked out of a long trance, into which that stepmother Ocean, with dangers, doubts, dreads, despairs had dejected them, revived now by the sight of their Mother Earth, from whom in unknown arms they had been so long weaned and detained. On shore they go, and felling a tree, make a Cross thereof, which they erected on the shore, and take possession of that New World in the name of the Catholic Kings. What worldly joy is not mixed with some disaster? their Admiral here splitteth on a rock, but the men are saved by the help of the other ships. This fell out in the North part of Hispaniola (so named by them, and by the Inhabitants called Haytin) where they had first sight of Inhabitants, which seeing these strangers, ran all away into the mountains. One woman the Spaniards got, whom they used kindly, and gave her meat, drink, and clotheses, and so let her go. She declaring to her people the liberality of this new people, easily persuaded them to come in troops to the ships, thinking the Spaniards to be some divine Nation, sent thither from Heaven. They had before taken them for the Caribes, which are certain Cannibals, which used inhuman hunt for human game, to take men for to eat them: Children likewise, which they gelded to have them more fat, and then to devour them: the women they are not, but used them for procreation, and if they were old, for other services. The Islanders had no other defence against them but the woody hills, and swiftest heels: to which they betook them at the Spaniards arrival, thinking them (as is said) to be Cannibals. And such have they since proved, in effect, q Bart. del●s Casas, Hispan. crudeht. not leaving of 3 million of people which here they found, 200: & that long since. The Devil had forewarned them of this by Oracle r History of China pa 312. H. Benzo. l. t.c.8 , that a bearded Nation should spoil their Images, and spill the blood of their children, as we shall see in the particular Tractate of Hispaniola. Nothing more pleased the Spaniards, than the gold, which the naked Inhabitants exchanged with them, for bells, glasses, points, and other trifles. Columbus obtained leave of Guacanarillus, the Cacike or King, to build a fort s The fort of The Nativity in Hispaniola. , in which he left eight and thirty Spaniards, and taking with him six Indian's, returned to Spain, where he was ●●●●●ly welcomed of the King and Queen. The Pope t Alexander a wicked Pope. Guicciard. lib. I & he of whose daughter Lucretia Pontanus writeth, that she was Alexandri Filia, Sponsa, Nuru● abused by the incestuous lusts of the father and his two sons, was Author of the Bull, whereby the Spaniards challenge the new World for theirs. (than a Spaniard, Alexander the ●●●●ring of this, divided the World, by his Bull, betwixt the Portugals and Spaniards. The Bull is become an Unicorn, & his two horns are now grown into one: in the uniting of the two states. Columbus, graced with the title of Admiral, and enriched with the tenths of the Spanish gains in the Indieses, is sent a second time, with his brother Bartholomew, who was made Adelant ado or Deputy of Hispaniola. They had allowed them for this Expedition, small and great, seventeen sail. The first Island he espied in his second navigation, he called Desseada or Desired, because he had longed to see land. Arriving in Hispaniola, he found the Spaniards which he had left there, that they were now not left, nor any where to be found. The Indian's had murdered them & laid the blame on the Spanish insolences. He then discovered Cuba & jamaica, with the neighbor-isles. Returning to Hispaniola, he found his brother & the Spaniards in dissension and separation, and punishing the Authors of sedition, returned home. In the year of our Lord, one thousand four hundred ninety seven, he made his third voyage, and then touched on the Continent; discovered Cubagua, Pavia, and Cumans. But Koldanus Ximenius raising a rebellion, and accusing the Columbi to the King, effected that Bovadilla was sent Governor into Hispaniola, who sent the two brethren bound as prisoners to Spain: unworthy recompense of the worthy attempts of these Worthies. The King sreeth them, and employeth Christopher in a fourth voyage, 1502: in which Ovandus the Governor forbade Columbus the first finder to land on Hispaniola. u Gasp. En● lib. 1. ca.5. He then discovered Guanaxa, Higuera, Fondura, Veragua, Vraba, and learned news (as some say) of the South Sea. He stayed at jamaica to repair his fleet, where some of his men were sick, and they which were sound in body, were more than sick, froward and ●●●●●● in behaviour, and many left him. Upon this occasion the Islanders also for sook him, and brought in no victual. Herewith Columbus, neither able to abide, nor departed, was driven to his shifts, no less admirable for subtlety then resolution. x Vide libr. 5. ca 16.pag 452. He told the Islanders, that if they did not bring him in provision, the Divine Anger would consume them, a sign whereof they should see in the darkened face of the Moon within two days. At that time he knew the Moon would be eclipsed, which the simple janders seeing, with fear and grief humbled themselves to him, and offered themselves ready to all kind and dutiful Offices. At last, returning into Spain, he there died, Anno 1506. His body was buried at Seville in the Temple of the Carthusians. This was the end (if ever there can be end) of Columbus. Pinzonus y Navigationes Vine. binzoni Nau. Alb Ve'p●●. Seb. Cab●●●. Vide Hack. to. 3. one of Columbus his companions, by his example invited, made new Discover●e●●● and Vespucius, and Cabota, and many other, every day making new searches and plantations, till the world at last is come to the knowledge of this New world almost wholly. The particulars will more fitly appear in our particular relations of each country. After this discourse of the men in those parts, let us take some general view of the other creatures, especially such as are more generally dispersed through the Indieses. I have before noted, that America had very few of such creatures as Europe yieldeth, until they were transported thither: and therefore they have no Indian names for them, z A rule to know what beasts were here natural (or to such they have names in their own Language) and what transported: for these the Indian's call by their Span. names. but those which the Spaniards that brought them, give unto them: as horse, kine, and such like. They have lions, but not like in greatness, fierceness, nor colour to those of Africa. They have bears in great abundance, except on the North parts. They have store of dear, bores, foxes, and tigers, which (as in Congo) are more cruel to the Naturals then to the Spaniards. These beasts were not found in the islands, but in the Continent; and yet now in those islands, kine are multiplied and grown wild, without other owner than such as first can kill them: a Accost. libr. ●. c.21. & pomell 4 c. 34 the dogs likewise march by troops, and endamage the cattle no less than wolves. The lions are grey, & use to climb trees: the Indian's hunt and kill them b From Hispaniola were shipped Anno 1587. 35444 hide., & from new Spain 64350. . The bears and tigers are like those in other parts but not so many. Apes and Monkeys they have of many kinds & those admirably pleasing in their apish tricks & imitations, seeming to proceed from Reason. A soldier leveling at one of them to shoot him, the silly beast died not unrevenged, but hurling a stone as the other aimed at him, deprived the soldier of his eye, and lost his own life. They have monkeys with long beards. Acosta c Lib. 4.ca.39. See Car. Clus de exot. & Ouied. gen. histor, & summer. G●sn. de Quadr. tells of one monkey that would go to the Taucrne at his masters sending, and carrying the pot in one hand, and money in the other, would not by any means departed with his money, till he had his pot filled with wine: and returning home, would pelt the boys with stones, and yet have care to carry his wine home safe to his master, neither touching it himself till some were given him, nor suffering other. Sheep have much increased, and by good husbandry, in that plenty of pasture, would be a great commodity: but in the islands the wild dogs destroy them: and therefore they that kill these dogs, are rewarded for it, as they which kill wolves in Spain. The dogs d P. Mart. de Insulis. which the Indian's had before, were snouted like foxes; they fatted them to eat, and kept them also for pleasure: but they could not bark: Such dogs (we have showed) are in Congo. Their stags e Ouied. summar.22. and dear in the south parts of America, have no horns. They have store of coneys. The Armadilla is an admirable creature, of which there be divers kinds: they resemble a* barded horse, seeming to be armed all over, and that as if it were rather by artificial plates, opening & shutting, then natural scales: it digs up the earth as covics and moules. The hogs f Cataphractus equus. of the Indieses have their navel upon the ridge of their backs. They go in herds together, and assail men, having sharp talons, like razors, and hunt their hunters up the ●opss of trees, whence they easily kill these enraged Sainos (so they call them) biting the tree for anger. The Dantes resemble small kine, & are defended by the hardness of their hides. The Vicugne somewhat resembleth a goat, but is greater: they shear them, and of their fleeces make rugs and coverings, and stufies. In the stomach and belly of this beast is found the Bezaar-stone● sometimes one alone, sometimes, two, three, or four: the colour of which is black, or grey, or green, or otherwise: it is accounted sovereign against poisons & venomous diseases. It is found in dive●s sorts of beasts but all chew the cud, & commonly feed upon the snow and rocks. The Indian sheep they call Lama, it is a beast of great profit, not only for food and raiment, but also for carriage of burdens: they are bigger than sheep, & less than calves: they will bear 150. li.weight. In some places they call them Amidas, and use them to greater burdens. Hulderike Schmidel g Hul. Schmidel. ca.44. Anno Do. 1548. affirms, that he living in the parts about the river of Plate, being hurt on his leg, road 40 leagues upon one of them. They will grow resty, & will lie down with their burden, no stripes nor death able to assuage their mood; only good words, and fair dealing, with gentle entreaty, sometimes divers hours together, can prevail. Of tolls they have many kinds which we have, as partridges, turtles, pigeons, stockdoves, quails, salcons, herons, eagles: and a world of Parrots, which in some places flee by flocks, as pigeons. There are also Estriges. Hens they had before the Spaniards arrived. They have other kinds peculiar: The Tomin●●● h Aug Carate. hist. Peru libr. I is the lest in quantity, the greatest for admiration and wonder. I have often times doubted (saith Acosta) seeing them fly, whether they were Bees or Butterflies; but in truth they are birds. Thevet i And. Thevet. ca 41. Lerius nav. c.11 and Lerius call it Gonambuch, or Govanbuch. They affirm th●t it yields nothing in sweetness of Note to the Nightingale, and yet is not bigger than a Beetle or Drone-bee: One would say, Voxes, praetereanihil: but so could not any truly say, for even otherwise is it almost miraculous: Nature making this little shop her great storehouse of wonder, and astonishment, and showing k Natura in magnis magna, in minimis maxima. her greatest greatnes●in the lest instruments. The Provincial of the jesuits in brasil, affirmeth, as Clusius l Car. Clus Exot. libr.5. testifies, that the Brasilians called it Ourissia, which signifieth the Sunbeam, and that it was procreated of a fly; and that he had seen one, partly a bird, and partly a fly: first coloured black, then ashcoloured, than rose-coloured, then read: and lastly, the head set against the Sun, to resemble all colours, in most admired variety. It flieth so swift (saith m Ouiedo summar. ca 48. Ouiedo) that the wings cannot be seen. It hath a nest proportionable. I have seen (saith he) one of those birds, together with her nest, put into the scales, wherein they use to weigh gold, and both weighed but two tomin●, that is, 24 grains. Haply it is therefore call. Tomineios', as weighing one Tomin. The feathers are beautified with yellow, green, & other colours: the mouth like the eye of a needle. It liveth on n Lopes de Gomara bistor. Mexicana, or Conquest of the West Indies. dew, and the juice of herbs, but sitteth not on the rose. The feathers, specially of the neck and breasts, are in great request for those feather-pictures, or portraitures, which the Indian's make cunningly and artificially with these natural feathers, placing the same in place and proportion, beyond all admiration: The Indian Bats should not flee your light, and are for their rarity worthy consideration, but that we have before spoken somewhat of them. They have o Accost. l.4.c.17 birds called Condores, of exceeding greatness and force, that will open a sheep, and a whole calf, and eat the same. They have abundance of birds, in beauty of their feathers far surpassing all in Europe, wherewith the skilful Indian's will perfectly represent in feathers, whatsoever they see drawn with the Pencil. A figure of Saint Francis, made of feathers, was presented to Pope Sixtus Quintus, whose eye could not discern them to be natural colours, but thought them pencill-worke, till he made trial with his fingers. The Indian's used them for the ornaments of their Kings and Temples. Some birds there are of rich commodity, only by their dung. In some islands joining to Peru, the mountains are all white, like snow, which is nothing but heaps of dung of certain Sea-fowle which frequent those places. It riseth many else, yea many lances in height, and is fetched thence in boats, to hearten the earth, which hereby is exceeding fertile. To add somewhat of the Indian Plants, and Trees. p See Monardus & Clusius. D. Lobel Gerard and other Herba. ●stss. Mangle is the name of a tree, which multiplieth itself into a wood (as before we have observed of it) the branches descending and taking root in the earth. The Plane tree of India hath leaves sufficient to cover a man from the foot to the head: but these, the Coco, and other Indian trees, are in the East Indies also, and there we have mentioned them. Caecaeo is a fruit little less their Almonds, which the Indian's use for money, and make thereof a drink, holden amongst them in high regard. They have a kind of Apples q Th. Turner. called Ananas, exceeding pleasant in colour and taste, and very wholesome, which yet have force to eat iron, like aqua fortis. The r Acosta libr. 4. ca.24. Mamayes, Guayaves and Paltos be the Indian Peaches, Apples, and Pears. But it would be a weary wilderness to the Reader, to bring him into such an Indian Orchard, where he might read of such variety of Fruits, but (like Tantalus) can taste none: or to present you with a garden of their trees, which bear flowers without other fruit, as the Floripondio, which all the year long beareth flowers, sweet, like a Lily, but greater: the Volosuch●l, which beareth a flower like to the form of the heart, and others, which I omit: The flower of the Sun is now no longer the Marigold of Peru, but groweth in many places with us in England. The flower of the Grandille they say (if they say truly) hath the marks of the Passion, nails, Pillar, Whips, Thorns, Wounds, exceeding stigmatical Francis. For their Seeds and Grains, Mays is principal, of which they make their bread, which our English ground brings forth, but hardly will ripen: it grows, as it were, on a reed, and multiplieth beyond comparison; they gather three hundred measures for one. It yieldeth more blood, but more gross, than our wheat. They make drink thereof also, wherewith they will be exceedingly drunk. They first sleep, and after boil it to that end. In some places they first 'cause it to be champed with Maids, in some places with old women, and then make a Leaven thereof, which they boil, and make this inebriating drink. The Canes and Leaves serve for their Moles to eat. They boil and drink it also for pain in the back. The buds of Mays serve in fleed of butter and oil. In some parts they make bread of a great root called Yuca, which they name Cacavi. They first cut and strain it in a Press, for the juice is deadly poison: the Cakes dried are sleeped in water before they can eat them. Another kind there is of this Yuca or jucca, the juice whereof is not poison. It will keep long, like biscuit. They use this bread most in Hispaniola, Cuba, and jamaica, where wheat and Mays will not grow, but so unequally, that at one inflant, some is in the grass, other in the grain. They use in some places another root called Papas, like to ground Nuts, for bread, which they call Chuno. Of other their roots and first-fruits I am loathe to writ, jest I weary the Reader with tedious officiousness. Spices grow not there naturally: Ginger thriveth well, brought and planted by the Spaniards. They have a good kind of balm, though not the same which grew in Palestina. Of their Amber, Oils, Gums, and Drugs I lift not to relate further. Out of Spain they have carried great variety of Plants, herein America exceeding Spain, that it receiveth and fructifieth in all Spanish s Spanish fruits thrive well in one place or other of the Indieses. Plants that are brought thither, whereas the Indian thrive not in Spain: as Vines, Olives, Mulberries, Figs, Almonds, Lemons, Quinces, and such like. And, to end this Chapter with a comparison of our World with this of America; Our advantages and preferments are many. t Botero Rel. part. prima li. 4. Our Heaven hath more Stars, and greater, as Acosta by his own sight hath observed, challenging those Authors, which have written otherwise, of fabling. Our Heaven hath the North star within three degrees, and a third of the Pole: their Crosier or four stars set across, which they observe for the Antarctic, is thirty degrees off. The Sun communicates his partial presence seven days longer to our Tropike, then to that of Capricorn. The want of the Sun and Stars is one cause of greater cold in those parts then in these. Our Earth exceeds theirs for the situation, extending itself more between East and West (fittest for human life) whereas theirs trends most towards the two Poles. Our Sea is more favourable, in more Gulfs and Bays, especially such u The Baltike, Persian, Arabian, Caspian seas, etc. as go far within Land, besides the Midland Sea, equally communicating herself to Asia, Africa, and Europa. This convenience of Traffic America wanteth. Our Beasts, wild and tame, are far the more noble, as the former Discourse showeth. For what have they to oppose to our Elephants, Rhinocerotes, Camels, Horses, Cows, & c? Neither were the natural first-fruits of America comparable to those of our World. Whence are their Spices, and best Fruits, but from hence, by transportation, or transplantation? As for Arts, States, Literature, Divine and Human, multitudes of Cities, Laws, and other Excellencies, our World enjoyeth still the privilege of the first-born. America is a younger brother, and hath in these things almost no inheritance at all, till it bought somewhat hereof of the Spaniards, with the price of her Freedom. On the other side, for temperature of Air, generally America is far before Africa, in the same height. For greatness of Rivers, Plata and Maragnon exceed our World. Whether Africa or America exceed in Gold, it is a question: In Silver, Potozi seems to have surmounted any one Mine of the World, besides those of new Spain, and other parts, howsoever Boterus doubts. Yet Exitus acta probat. And now America excels, because, besides her own store, she is so plentifully furnished with all sorts of living and growing creatures from hence, as even now was showed. CHAP. III Of the North parts of the New World (Groenland, Estotiland, Meta Incognita, and other Places) unto New France. AMerica is commonly divided by that Isthmus, or neck and narrow passage of Land at Darien, into two parts; the one called Northern America, or Mexicana; the other Southern, or Peruana. This trendeth betwixt the Darien and Magellan Straitss: that, from thence Northwards, where the Confines are yet unknown. For it is not yet fully discovered, whether it joineth somewhere to the Continent of Asia, or whether Groenland, and some other parts, accounted islands, join with it. These were discovered before the days of Columbus, and yet remain almost covered in obscurity, and were therefore justly termed a Discourse of Fro● shirs voyages by George Best. Voyage 3. Meta Incognita, by Great Elizabeth, the best known and most renowned Lady of the World. The first knowledge that hath come to us of those parts, was by Nicholas and Antony Zeni, two brethren, Venetians. Happy Italy, that first, in this last Age of the World, hast discovered the great Discoverers of the World, to whom we own our M. Paulus, Odoricus, Vert●mannus, for the East; Columbus, Vespucius, Cabot, for the West; these noble Zeni for the North: and the first encompassing the World's wide compass, unto Pigafetta's Discourse, companion of Magellan in his journey: that I speak not of the pains of Russelli, Ramusius, Boterus, and a world of Italian Authors, that (I think more than any other Language) have by their historical labours discovered the World to itself. Unhappy Italy, that still hast beaten the bush, for others to catch the Bird, and hast inherited nothing in these Eastern and Western Worlds, excepting thy Catholic claim, whereby the Catholic and Spanish Sword makes way for the CatholikeRomane Crown and Keys: Neither the Sword of Paul, nor the Keys of Peter; for both these were b 2. Cor. 4. spiritual. But to return to our Venetians. c The discoveries of M. Nic. & Ant. Zeni gathered out of their letters by Francisco Marcolino. They are related by M. Hakluyt in his 3. vol part. 121. In the year 1380 Master Nicolo Zeno being wealthy, and of a haughty spirit, desiring to see the fashions of the World, built and furnished a Ship at his own charges, and passing the Straitss of Gibraltar, held on his course Northwards, with intent to see England and Flanders. But a violent Tempest assailing him at Sea, he was carried he knew not whither, till at last his Ship was cast away upon the Isle of Friesland; where the men and most part of the goods were saved. In vain seems that delivery, that delivers up presently to another Executioner. The Islanders, like Neptune's hungry grooms, or base and black guard, set upon the men whom the Seas had spared: but here also they found a second escape, by means of a Prince named Zichmui, Prince of that and many islands thereabouts: who being near hand with his Army, came at the outcry, and chase away the people, took them into protection. This Zichmui had the year before given the overthrow to the King of Norway, and was a great adventurer in feats of Arms. He spoke to them in Latin; and placed them in his Navy, wherewith he won diverse islands. Nicole behaved himself so well, both in saving the Fleet by his Sea-skill, and in conquest of the islands by his valour, that Zichmui made him Knight, and Captain of his Navy. After diverse notable Exploits, Nicolo armed three Barks, with which he arrived in Engroneland: where he found a Monastery of Friars, of the Preachers Order, and a Church dedicated to Saint Thomas, hard by a Hill, that casteth out fire like Vessvius and Aetna. There is a Fountain of hot water, with which they heat the Church of the Monastery, and the friars chambers. It cometh also into the Kitchen so boiling hot, that they use no other fire to dress their meat; and putting their Bread into Brass Pots without any water, it doth bake as it were in an hot Oven. They have also small Gardens, which are covered over in the Winter time, and being watered with this water, are defended from the violence of the Frost and Cold, and bring forth Flowers in their due seasons. The common people astonished with these strange effects, conceive highly of those Friars, and bring them presents of Flesh and other things. They with this Water, in the extremity of the Cold, heat their Chambers, which also (as the other buildings of the Monastery) are framed of those burning stones, which the mouth of the Hill casts forth. They cast water on some of them, whereby they are dissolved, and become excellent white Lime, and so tough, that being contrived in building, it lasteth for ever. The rest, after the fire is out, serve in stead of stones to make Walls and Vaults, and will not dissolve, or break, except with some iron tool. Their Winter lasteth nine months: and yet there is a fair Haven, where this water falleth into the Sea, not frozen: by means whereof there is great resort of wild Fowl and Fish, which they take in infinite multitudes. The Fisher's Boats are made like to a weavers Shuttle, of the skins of Fish, fashioned with the bones of the same Fish, and being sowed together with many doubles, they are so strong, that in foul weather they will shut themselves within the same, not fearing the force either of Sea, or Wind. Neither can the hardhearted Rocks break these yielding Vessels. They have also (as it were) a Sleeve in the bottom thereof, by which, with a subtle devise, they convey the water forth, that soaketh into them. The most of these Friars spoke the Latin Tongue. A little after this, Nicole returned, and died in Friesland, whither his brother Antonio had before resorted to him, and now succeeded both in his goods and honour; whom Zichmni employed in the Expedition for Estotiland: which happened upon this occasion. Six and twenty years before, four Fisher-boats were apprehended at Sea by a mighty and tedious storm; wherewith, after many days, they were brought to Estotiland, above a thousand miles West from Friesland: upon which, one of the Boats was cast away, and six men that were in it, were taken and brought to a populous City; where, one that spoke Latin, and had been cast by chance upon that Island, in the name of the King asked them what countrymen they were; and understanding their case, he acquainted the King therewith. They dwelled there five years, and found it to be an Island very rich, being little less than Iseland, but far more fruitful. One of them said saw Latin Books in the King's Library, which they at this present do not understand. They have a peculiar Language, and Letters, or Characters, to themselves. They have Ours of Gold; and other Metals, and have Trade with Engroneland. They sow Corn, and make Beer and Ale. They build Barks (but know not the use of the Compass) and have many Cities and Castles. The King sent these Fishermen with twelve Barks Southwards, to a Country which they call Drogio: in which Voyage escaping dreadful Tempests at Sea, they encountered with Cannibals at Land, which devoured many of them. These Fishers showing them the manner of taking Fish with Nets, escaped: and for the presents which they made of their Fish to the chief men of the Country, were beloved and honoured. One of these (more expert, it seemeth, than the rest) was holden in such account, that a great Lord made war with their Lord to obtain him: and so prevailed, that he and his company were sent unto him. And in this order was he sent to five and twenty Lords, which had warred one with another to get him, in thirteen years space: whereby he came to know almost all those parts; which, he said, was a great Country, and (as it were) a New World. The people are all rude, and voided of goodness: they go naked, neither have they wit to cover their bodies with the Beasts skins, which they take in Hunting, from the vehement cold. They are fierce, and eat their enemies, having diverse Laws and Governors. Their living is by Hunting. Further to the South-west, they are more civil, and have a more temperate Air: They have Cities and Temples dedicated to Idols, where they sacrifice men, and after eat them; and have also some use of Gold and Silver. He fled away secretly, and conveying himself from one Lord to another, came at length to Drogio, where he dwelled three years. After this time finding there certain Boats of Estotiland, he went thither with them: and growing there very rich, furnished a Bark of his own, and returned into Friesland; where he made report unto his Lord of that wealthy Country. Zichumi prepared to sand thither: but three days before they set forth, this Fisherman died. Yet taking some of the Mariners which came with him, in his stead, they prosecuted the Voyage, and encountered, after many days, an Island; where tenene men, of diverse Languages, were brought unto them, of which they could understand none, but one of Iseland. He told them, That the Island was called Icaria, and the Kings thereof called Icari, descended of the ancient pedigree of Dedalus, King of Scots: who conquering that Island, left his son there for King, and left them those Laws, which to that present they retained. And, that they might keep their Laws inviolate, they would receive no stranger. Only they were contented to receive one of our men, in regard of the Language, as they had done those ten Interpreters. Zichumi sailing hence, in four days descried Land, where they found abundance of Fowl, and Birds eggs, for their refreshing. The Haven they called Cape Trin. There was a Hill, which burning, cast out smoke: where was a Spring, from which issued a certain water like Pitch, which ran into the Sea. The people of small stature, wild, and fearful, hid themselves in Caves. Zichumi built there a City, and determining to inhabit, sent Antonio back again, with the most of his people, to Friesland. This History I have thus inserted at large, which perhaps, not without cause in some things, may seem fabulous; not in the Zeni, which thus writ, but in the relations which they received from others. Howsoever, the best Geographers d Abrah. Ortel. Ch●rt. 6. Hak. vol. 3. B●●ero Magi●us. are beholden to these brethren, for that little knowledge they have of these parts; of which, none before had written: nor since have there been any great inland Discoveries. Somewhat since there hath been discovered by Gaspar Cortereale, a Portugal; Stephen Gomes, a Spaniard, and Sebastian Cabot: and more by later Pilots, of our Nation; but little of the disposition of the Inland people. Yea, it is thought to be all broken islands, and not inhabited, but at certain seasons frequented by some Savages, which come thither to fish. Such as we can, in due order we here bestow. Sebastian * Ramus. in praesat. in 3. Vol. Cabot, in the year 1497, at the charge of King Henry the seventh, discovered to the threescore and seventh degree and a half of Northerly latitude, minding to have proceeded for the search of Cathay, but by the mutiny of the Mariners was forced to return. The Map of Sebastian Cabot, cut by e Clem. Adams. Hak. ●● 3. p.1.6 Clement Adams, relateth, That john Cabot, a Venetian, and his son Sebastian, set out from Bristol, discovering the Land, called it Prima Vista, and the Island before it, S. john's. The inhabitants wear Beasts skins. There were white Bears, and Stags far greater than ours. There were plenty of Seals, and Soles above a yard long. He named (saith Peter f P. M●rt Dec. 3.l.6. Martyr) certain islands g Codfish. Baccalaos, of the store of those fish, which the inhabitants called by that name, which with their multitudes sometimes stayed his Ships. The Bears caught these Fish with their claws, and drew them to land, and eat them. In the time of h Rob. Fabian. ap. Hak. ubi sup. H. 7. (William Purchas being then Mayor of London) were brought unto the King three men, taken in the Newfound Island: these were clothe● in Beasts skins, and did eat raw flesh. But Cabot discovered all along the Coast to that which since is called Florida; and returning, found great preparations for Wars in Scotland, by reason whereof, no more consideration was had to this Voyage. Whereupon he went into Spain; and being entertained by the King and Queen, was sent to discover the Coasts of Brasil, and sailed up into the River of Plate more than six score Leagues. He was made Pilot Maior of Spain: and after that, Anno 1549, was constituted Grand Pilot of England By King Edward the sixt, with the yearly Pension of an hundred threescore and six pounds, thirteen shillings, four pence: Where, in the year 1553, he was chief dealer and procurer of the Discovery of Russia, and the northeast Voyages, i Sr Hugh Willoughby. R. Chancellor. Stephen Burrow. Pet, and lac. written by Hugh Smith, & all in Hak. to. 1. made by Sir Hugh Willoughby, R. chancellor, Stephen Burrough, and prosecuted by Pet, jackman, and others, towards Nou● Zemla, Persia, Tartary, as in Master Hakluyts first Tome appeareth. Anno 1500 k Osorius de reb. Eman l. 2. Gaspar Corteregalis, a Portugal, minding new Discoveries, set forth a Ship at his own charge from Lisbon; and sailing far North, at last came to a Land, which for the pleasantness thereof, he called Greene. The men, as he reported, were barbarous, browne-coloured, very swift, good Archers, clothed in Beasts skins. They live in Caves, or base Cottages, without any Religion, but observe Soothsay. They used Marriages, and were very jealous. Returning into Portugal, he sailed thitherward again, Anno 1501. But what become of him, none can tell. His brother Michael Corteregalis the next year set forth two Ships to make search for his brother, but he also was lost. The King Emanuel grieved herewith, sent to inquire of them, but all in vain. Their brother Vasco would have put himself on this adventure, but the King would not suffer him. The name green upon this occasion was left, and the Land was called l Corterealis, or Laborador, extendeth from 60. degrees to the River of S. Laurence. G. Bot. Ben. Terra Corteregalis. Thus far Osorius. It reacheth, according to Boterus reckoning, to the 60. degree. Let us come to our own: For of Stephen m Steph. Gomes. Gomes little is left us but a jest. This Gomes having been with Magellan a few years before, in his Discovery of the South Sea, enlarged with hopes of new Straitss, in the year 1525 set forth to search this Northerly passage. But finding nothing to his expectation, he laded his Ship with slaves, and returned. n Gaspar E●s, l. 2.c.25 Hist. Ind. . At his return, one that knew his intent, was for the Moluccas by that way, inquiring what he had brought home, was told Esclavoes, that is, Slaves. He, forestalled with his own imagination, had thought it was said Clavos, and so posted to the Court to carry first news of this Spicy Discovery, looking for a great reward: but the truth being known, caused hereat great laughter. Sir Martin Frobisher o Sr Mart. Frob. deserveth the first place, as being first that in the days of Queen Elizabeth sought the Northwest passage in three several Voyages. The first whereof was written by Christopher p Christ. Hall. Dionise Settle. The Ellis. George Best. Hall; the second, by Dionise Settle; the third, by Thomas Ellis; and all in one Discourse by M. George Best: all which, at large, the Reader may find in M. Hackluyts laborious Discovery of Discoveries. To speak briefly what may best befit us in our Pilgrimage: Sir Martin Frobisher sailed from Blackwall, june the fifteenth; and the eleventh of july * 1576. had sight of Friesland, but could not get on shore for the abundance of Ice, which was also accompanied with an extreme Fog, as double guard to that Island (uncertain whether to fortify, or to imprison them.) The twentieth of july he had sight of an high Land, which he named q Queens Foreland, and opposite thereto Halls Isle, in 62. degrees, 50. min. Elizabeth's Foreland. Here was he much troubled with Ice: but sailing more Northerly, descried another Foreland, with a great Gut, Bay, or Passage, which he entered, calling it Frobishers' Straitss, supposing it to be the division of Asia and America. Having entered threescore Leagues, he went on shore, and was encountered with mighty Deer, which ran at him, with danger of his life. Here had he sight of the Savages, which rowed to his Ship in Boats of Seals skins, with a Keel of Wood within them, like a Spanish Shallop, save only they be flat in the bottoms, and sharp at both ends. They eat raw Flesh and Fish, or rather devo● read the same ●●● had long black hair, broad faces, flat noses, tawny of colour, or like an Olive (which neither Sun or Wind, but Nature itself, imprinted on them, as appeared by their infants; and seemeth to be the general Livery of America.) Their Apparel was Seals skins: their women were painted or marked down the cheeks and about the eyes with blue streekes. These Savages intercepted five of our men, and the Boat: Ours also took one of theirs, which they brought into England, where they arrived the second of October, r Gaspar. Ens, l. 2. Hist. Ind. Occid. c. 26. affirmeth, that one john Scolve a Polonian, this year 1576 sailed beyond Friesland and Groc●land, and thence, to Estorland and Labrador. 1576. He had taken possession of the Country in right of the Queen, and commanded his company to bring every one somewhat, in witness of the same. One brought a piece of black Stone, like Sea-coal, which was found to hold Gold in good quantity. Whereupon a second Voyage was made the next year 1577, to bring Ore. And coming to those Straitss in july, found them in manner shut up with a long Mure of Ice, which sometime endangered their Ships, especially on the nineteenth of that month. They found a great dead Fish, round like a Porepis, twelve foot long, having f Such a horn was brought home two... years since, found on shore in a desolate Island; & such an one was taken up A. 1588. in the coast of Norfolk, and sold by an ignorant woman for 18. pence, which proved effectual against poisons, as I was told by M. ●ob. Salmon of Leegh, who had a piece of it. a Horn of two yards, lacking two inches, growing out of the Snout, wreathed and straight, like a Wax Taper, and might be thought to be a Sea-Vnicorne. It was broken in the top, wherein some of the Sailors said they put Spiders, which presently died. It was reserved as jewel by the Queen's commandment, in her Wardrobe of Robes. They went on shore, and had some encounter with the inhabitants, which were of so fierce and terrible resolution, that finding themselves wounded, they leapt off the Rocks into the Sea, rather than they would fall into the hands of the English. The rest fled. One woman, with her child, they took and brought away. They had taken another of the Savages before. This Savage had before, in the Ship, seen the Picture of his Countryman, taken the year before, thought him to be alive, and began to be offended, that he would not answer him; with wonder thinking, that our men could make men live and die at their pleasure. But strange were the gestures and behaviour of this man and the woman, when they were brought together; which were put into the same Cabin, and yet gave such apparent signs of shamefastness and chastity, 〈◊〉 〈◊〉 be a shame to Christians to come so far short of them. Where they could have any Trade with the Savages their manner of 〈◊〉 〈◊〉 was, to lay down somewhat of theirs, and go then way, expecting, that 〈◊〉 〈◊〉 men should lay down somewhat in am thereof; and if they like of their Mart, they come again, and take it: otherwise, they take away their own, and departed. They made signs, that their Catchoe or King, was a man of higher stature than any of ours, and that he was carried upon men's shoulders ●●● They could not learn what become of the five men they lost the year before: only they found some of their apparel; which made them think they were eaten. They laded themselves with Ore, and so returned. And with fifteen sail the next year 1578, a third Voyage for discovery was made by the said Captain and General. He went on shore the twentieth of june on Friesland t Friesland is in length 25. leagues: the Southern part of it is in the latitude of 57 degrees, & one second. Thomas Wiars. , which was named by them West England, where they espied certain Tents and People like those of Meta, Incognita. The people fled, and they found in their Tents a Box of small Nails, red Herrings, and Boards of Fir-tree well cut, with other things artificially wrought: whereby it appeareth, that they are workmen themselves, or have tradle with others. Some of them were of opinion, That this was firm Land with Meta Incognita, or with Gronland; whereunto the multitude of islands of Ice, between that and Me●a Incognita induced them. In departing from hence, the Salamander (one of their Ships) being under both her Courses and Bonnets, happened to strike on a great Whale with her full stem, with such a blow, that the Ship stood still, and neither stirred forward nor backwards. The Whale thereat made a great and hideous noise, and casting up his body and tail, presently sank under water. Within two days they found a Whale dead, which they supposed was this which the Salamander had stricken. The second of july they entered in with the Straitss, the entrance whereof was barred with Mountains of Ice, wherewith Bark Dennis was sunk, to the hindrance of their projects. For in it was drowned part of a house, which they had intended to erect there for habitation. The men were saved. The other Ships were in very great danger, the Seas mustering Armies of icy soldiers to oppress them, using other natural stratagems of Fogs and Snows to further these cruel designs. These Icy islands seem to have been congealed in the Winter further North, in some Bays, u It seemeth they are of fresh waters, because the ice is fresh: and the Sun melting the tops, causeth rills of fresh water to run down, which meeting together, make a pretty stream. or Rivers, and with the Summer's Sun being loosed, and broken out of their natural prisons, offer themselves to all outrages, whereto the swift Currents and cold Winds will conduct them. Strange it is to see their greatness, some not less than half a mile about, and fourscore fathoms above water, besides the unknown depth beneath: strange the multitude; strange the deformed shapes: if this be not more strange, that they sometimes save with kill, and suffer men to moor their Anchors on them, and to get upon them to work against them, for the safeguard of their Ships: That bloody enemies should entertain them with disports, to walk, leap, shout, forty miles from any Land, without any Vessel under them (according to M. Bests Riddle) and a hundred and ten miles from Land should present them with running streams of fresh Waters, able to drive a Mill. The Flood was there nine hours, the Ebb but three. A strong Current ran Westwards. The people resemble much the Tartars, or rather the Samoeds, in Apparel, and manner of living. It is colder here in 62. then 9 or 10. degrees more Northerly toward the northeast, which (it seemeth) comes to pass by the Winds, East, and northeast, which from the Ice bring so intolerable a cold. The people are excellent Archers; a thing general throughout America. Besides Seals skins, they use the skins of Deer, Bears, Foxes, and Hares, for Apparel, and the cases also of Fowls sowed together. They wear in Summer the hairy fide outward; in Winter, inward; or else go naked. They shoot at the Fish with their darts. They kindle fire with rubbing one stick against another. They use great black Dogs, like Wolves, to draw their Sleds, and a less kind to eat. They have very thin beards. In the best of Summer they have Hail and Snow (sometimes a foot deep, which freezeth as it falls) and the ground frozen three fathom deep. They have great store of Fowl, whereof our men killed in one day fifteen hundred. They have thicker skins, and are thicker of Down and Feathers then with us, and therefore must be flayed. The Sun was not absent above three hours and a half; all which space it was very light, so that they might see to writ and read. Hence is it, that those parts near (and perhaps under) the Pole are habitable: the continuance of the suns presence in their Summer, heating and warming with lively cherishment all Creatures: and in the Winter, by his obliqne motion, leaving so long a twilight; and the increased light x The Moon setteth not, nor the Sun in the Polar regions; being in Cancer. of the Moon, the suns great and diligent Lieu-tenant, the brightness of the Stars and whiteness of the snow, not suffering them to be quite forlorn in darkness. The beasts, fowls, and fishes, which these men kill, are their houses, bedding, meat, drink, hose, thread, shoes, apparel, and sails, and boats, and almost all their riches. Besides their eating all things raw, they will eat grass and shrubs, like our kine: and morsels of Ice, to satisfy thirst. They have no hurtful creeping things, but Spiders; and a kind of Gnat is there very troublesome. Timber they have none growing, but as the undermining water doth supplant and bring them from other places. They are great Enchanters. When their heads ache, they tie a great stone with a string into a stick, and with certain words effect, that the stone with all a man's force will not be lifted up, and sometimes seems as light as a feather; hoping thereby to have help. They made signs, lying groveling with their faces upon the ground, making a noise downward, that they worship the Devil under them. There is no flesh or fish which they find dead (smell it never so filthily) but they will eat it, without any other dressing. Their Deer have skins like Asses, and feet large, like Oxen, which were measured seven or eight inches in breadth. There are no Rivers or running Springs, but such as the Sun causeth to come of snow. Sometimes they will parboil their meat a little, in kettles made of beasts skins, with the blood and water which they drink; and lick the bloody knife with their tongues: This licking is the medicine also for their wounds. They seem to have traffic with other Nations: from whom they have a small quantity of Iron. Their fire they make of Heath and Moss. In their leather boats they row with one oar faster, than we can in our boats with all our oars. Master john davis y The voyage of Master davis, written by john james. Hak. to.3 p. 100. in the year 1585. made his first voyage for this Northwest Discovery, and in threescore and four degrees, and fifteen minutes, they came on shore on an Island, where they had sight of the Savages, which seemed to worship the Sun. For pointing up to the Sun with their hands, they would strike their breasts hard with their hands: which being answered with like action of the English, was taken for a confirmed league, and they become very familiar. They first leapt and danced with a kind of Timbrel, which they struck with a stick. Their apparel was of beasts and birds skins, buskins, hose, gloves, etc. Some leather they had which was dressed like the glovers leather. The sixt of August they discovered land in 66.40. They killed white Bears, one of whose forefeet were fourteen inches broad, so fat, that they were forced to cast it away. It seemed they fed on the grass, by their dung, which was like to horse-dung. They heard dogs howl on the shore, which were tame: They killed one with a collar about his neck: he had a bone in his pisle; these it seemed were used to the sled, for they found two sleds. The next year he made his second voyage, wherein he found the savage people tractable. They are great Idolaters, and Witches. They have many Images which they wear about them, and in their boats. They found a grave, wherein were many buried, covered with seals skins, and a Cross laid over them. One of them made a fire of turfs, kindled with the motion of a stick in a piece of a board; which had a hole half thorough, into which he put many things, with divers words and strange gestures: our men supposed it to be a sacrifice. They would have had one of the English to stand in the smoke, which themselves were bidden to do, and would not by any means; whereupon one of them was thrust in, and the fire put out by our men. They are very thievish. They catraw fish, grass and ice: and drink salt water. Hear they saw a whirlwind take up the water in great quantity, furiously mounting it up into the air, three hours together with little intermission. They found in 63. deg. 8. min. a strange quantity of ice in one entire mass, so big, that they knew not the limits thereof, very high, in form of land, with bays and capes like high-cliffe land; they sent their Pinnace to discover it, which returned with information, that it was only ice. This was the seventeenth of july, 1586. and they coasted it till the thirtieth of july. In 66. deg. 33. min. they found it very hot, and were much troubled with a stinging Fly, called Muskito. All the Lands they saw seemed to be broken, and islands; which they coasted Southwards, till they were in four and fifty and a half, and there found hope of a passage. In the same voyage z Henry Morgan. he had sent the Sunshine from him in 60. degr. which went to Iseland, and on the seventh of july had sight of Gronland, and were hindered from harbour by the ice. They coasted it till the last of july. Their houses near the Seaside were made with pieces of wood, crossed over with poles, and covered with earth. Our men played at football with them of the Island. The third voyage was performed the next year, 1587. wherein Master a john davis in his Hydrographical description. davis discovered to the 73. degree, finding the Sea all open, and forty leagues between land and land, having Groenland (which for the loathsome view of the shore covered with snow, without wood, earth, or grass to be seen, and the irksome noise of the ice he called Desolation) on the East, and America on the West. The Spanish Fleet, and the untimely death of Master Secretary Walsingham, (the Epitome and summary of Human worthiness) hindered the prosecution of these intended Discoveries. Henry Hudson hath since discovered above nine degrees nearer the Pole, and after divers voyages, with the loss of himself, by means of his mutinous and (as is supposed) murderous companions, which returned the last year, hath gained more hope of this discovery of the South-sea, by a Northerly passage, than ever before. Hesselius b Hesselius Gerardus. Gerardus hath (I know not by what instructions) set forth this voyage, and discovery of Hudson, now this last Mart at Amsterdam, together with a Plate or Hydrographical Map of the same: affirming that he followed the way which Captain Winwood had before searched, by Lumleyes' Inlet, in 61. degr. and so passed thorough the straight to 50. and 51. where he wintered, and once saw a man girded with a Crisse, or Dagger of Mexico, or japon, whereby he guessed that he was not far thence. After they had stayed here eight months, they set sail Northwards, and found an open Sea. His Mariners perceiving that he intended further search for discovery, mutinying for victual, put him with some others into the boat, and there left him, and returned for England. And now are men employed in hope of perfecting that, to the glory of our Nation, which undaunted spirits amongstus with such cost and danger have attempted. Resolute, gallant, glorious attempts, which thus seek to tame Nature, where she is most unbridled, in those Northeasterly, Northwesterly, and Northerly borders (where she shows herself a c As Borderers are most unruly and lawless, so in these out-borders of the world, the power of Nature's greatest officers, the Sun etc. is least seen. borderer indeed) and to subdue her to that Government and Subjection, which GOD over all blessed for ever, hath imposed on all sensible Creatures to the Nature of man; resembling in one Image and abridgement, both GOD and the World, consisting of a spiritual and bodily, visible and invisible absistence. How shall I admire your valour and courage, ye Marine Worthies, beyond all names of worthiness, that neither dread so long, either presence or absence of the Sun, nor those foggy mists, tempestuous winds, cold blasts, snows and hail in the air: nor the unequal Seas, which might amaze the hearer, and amate the beholder, where the Tritons and Neptune's self would quake with chilling fear, to behold such monstrous Icy islands, renting themselves with terror of their own massines, and disdaining otherwise, both the Seas sovereignty, and the suns hottest violence, mustering themselves in those watery plains, where they hold a continual civil war, and rushing one upon another, make winds and waves give back, seeming to rend the ears of others, while they rend themselves with crashing and splitting their congealed armours: nor the rigid ragged face of the broken lands, sometimes towering themselves in a lofty height, to see if they can find refuge from those snows and colds that continually beaten them, sometimes hiding themselves under some hollow hills or cliffs, sometimes sinking and shrinking into valleys, looking pale with snows, and falling in frozen and dead swoons: d These thing agreed with the relations of those parts, which tell of Earthquakes, breaking of cliffs, etc. sometimes breaking their necks into the Sea, rather embracing the waters, than the airs cruelty; and otherwhile with horrible Earthquakes, in heat of Indignation shaking asunder, to shake off this cold and hea●●●. Great GOD, to whom all names of greatness are little, and less than nothing, let me in silence admire and worship thy greatness, that in this little heart of man (not able to serve a Kite for a breakfast) hast placed such greatness of spirit, as the world is too little to fill; only thyself the prototype and sampler of this model, canst of thine own self, becoming all in all unto us, fill and more than satisfy. Thee I beseech, to prospero in this and like attempts, this Nation of ours, that as in greater light then to others, thou hast given us thy SONNF, the Sun of right consnesse: so with him thou wilt give all things, even among other blessings, that thy Virgin TRUTH, by Virginian Plantation, or Northerly Discovery, may triumph in her conquests of Indian Infidels, maugre the brags of that Adulteress, that vaunteth e Boterus a zealous and slanderous Catholic, useth these disgraceful speeches of this Discovery. Ma pair, che lae Natura si sia opposta à gli heretici, è a dissegni loro. part. 1. lib. 5. herself to be the only Darling of GOD and Nature. CHAP FOUR Of Newfoundland, Nova Francia, Arambec, and other Countries of America, extending to Virginia. Leaving those unknown and frozen Lands and Seas, (although there is yet known no frozen a The Northern seas may be called frozen, in respect o● the icy islands, which by their freshness manifest themselves to proceed of fresh waters: no experience yet showing, nor reason convincing, that the Ocean (always salt and moving) is any where frozen: as my learned friend Master Brigges (a great mathematician) also affirmeth. Sea, otherwise then as you have heard) let us draw somewhat nearer the Sun, gently marching, as the situation of Regions shall direct us, left if we should suddenly leap from one extremity to another, we should rather exchange then avoid danger. And here we have by Land Saguenay, and many Countries of Canada, which the French have styled by a new name of New France: and by Sea the islands many in number, and much frequented for their plenty of fish, commonly called Newfoundland, which name some ascribe to an Isle, others to divers Island, and broken Lands which the French call Bacaldoes, upon the gulf and entrance of the great River called Saint Laurence, in Canada. This River some b Edw. Hoics. Hak to. 3 p. 152. call the Straight of the three brethren; some c Gi. Bot. Ben. Saint Laurence, and others d jaq. Car. lib. 2. cap. 11. Canada. It far exceedeth any River of the elder World. It beginneth, saith jaques Cartier, beyond the Island of Assumption, over-against the high mountains of Honhuedo, and of the seven islands. The distance from one side to another, is about five and thirty or forty leagues. In the midst it is above e Other say two hundred. two hundred fathom deep. There are great store of Whales and Sea-horses. From the entrance up to Hochelaga is three hundred leagues. Many islands are before it, offering of their good nature to be mediators between this haughty stream and the angry Ocean: many others all alongst his passage he holdeth in his loving unlovely lap, washing and hugging them with his ruder embracings. The former are usually frequented, and were first discovered by the English, the other by the French. Of Sebastian Cabot his proceeding this way is spoken already. Robert Thorn f Rob. Thorn in Master Hakluits' Voyages, To. I pag. 219. in a Treatise of his, affirmeth that his father, and one Master Eliot were the Discoverers of the Newfoundlands: & exhorted K. Henry to undertake the search of the Indieses by the Pole, which he held to be Navigable. Upon this motion, 1527. the King sent two ships (as Hall and g Master Hall, Master Grafton. Grafton mention in their Chronicles) one of which ships was cast away about the North-parts of Newfoundland, the other shaping her course towards Cape Briton, and the coasts of Arambec (or as some call it Norumbega) returned home. Moore tragical was the success h Master Whore, 1530. Hak. tom. 3. pag. 129. of Master Hores company, which set out nine years after in this Discovery, but by famine were brought to such extremities, that many of the company were murdered and eaten by their fellows. And those which returned were so altered, that Sir William Butts a Norfolk Knight, and his Lady, knew not their son Master Thomas Butts, one of this starved number, but by a secret mark, namely a wart, which Nature had sealed on one of his knees. The commodities and qualities of Newfoundland, are related i A. Parkhurst. Edw. Haies, S. G. Peckham. Step. Parmenius. Richard Clarke. Christoph. Cartile. by Master Parkhurst, Master Haies, Sir George Peckham, Stephen Parmenius, Richard Clarke, Master Christopher Cartile, all whose Discourses and experiments hereof, Master Hakluit hath collected and bestowed on the World. The Northpart is inhabited, the South is desert, although fit for habitation. Besides the abundance of Cod, here are Herrings, Salmon, Thornbacke, Oysters and Muskies', with Pearls, Smelts and Squids, which two sorts come on shore in great abundance, fleeing from the devouring Cod, out of the frying-pan into the fire. It is thonght that there are Buffs, and certain, that there are Bears and Foxes, which before your face will rob you of your fish or flesh. Before they come at Newfoundland by fifty leagues, they pass the bank: so they call certain high grounds, as a vain of Mountains, raising themselves under the water, about ten leagues in breadth, extending to the South infinitely, on which is thirty fathom water, before and after two hundred. Sir Humphrey Gilbert took possession thereof, by virtue of her majesties Commission. Anno 1583. It is withinland a goodly Country, naturally beautified with Roses sown with Pease, planted with stately trees, & otherwise diversified both for pleasure & profit. And now the report goeth, that our English Nation do there plant and fix a settled habitation. Near to Newfound land in 47deg. is great kill of the Morse or Sea-oxe. k Thom. lames. In the I'll of Ramea, one small French ship in a small time killed 500 of them. They are great as Oxen, the hide dressed, is twice as thick as a Bulls hide: It hath two teeth like Elephants, but shorter, about a foot long, dearer sold than ivory, and by some reputed an Antidote, not inferior to the unicorns horn. The young ones are as good meat as Veal. And with the bellies of five of the said fishes (if so we may call these Amphibia, which live both on land and water) they make a Hogshead of train oil. Some of our English ships have attempted this enterprise for the kill of the Morse, but not all with like succees●e; nor with so good as is reported of Cherry Island. At Brions Island is such abundance of Cod, that Master * Charies Leigh. Leighs' company with four hooks in little more than an hour, caught two hundred and fifty of them. Near to the same in the gulf of Saint Laurence, are three, termed the islands of Birds● the soil is sandy red, but by reason of many birds on them, they look white. The birds sit as thick, as stones lie in a paved street: or to use jaques l jaq. Cart. 1. Cartier's comparison, as any field or meadow is of grass. Two of these islands are steep and upright as any wall, that it is not possible to climb them. On the other which is in 49. deg. 40. min. and about a league in circuit, they killed, and filled two boats m In an hour they might have filled thirty boats of Margaulx or Penguins: and might have laden all their ships with them, without any miss. in less than half an hour. Besides them which they did eat fresh, every ship did powder five or six barrels of them. There are an hundred fold as many hovering about, as within the Island. Some are as big as jays, black & white, with beaks like unto crows: their wings are no bigger than half ones hand, and therefore they cannot fly high, yet are they as swift near the water, as other birds. They are very fat: these they called Aponatz, a lesler kind which there aboundeth, they named Godetz: A bigger, and white, which bite like dogs, they termed Margaulx. Although it be fourteen leagues from the main, yet Bears swim thither to feast with these birds. One they saw as great as a Cow, saith Cartier, and as white as a Swan, which they did kill and eat, and the flesh was as good as of a two-yeare-old Calf. About the Port of Breast, they found as many Islets, as were impossible to number, continuing a great space. The Island of Assumption, n Siluest Wyet. by the Savages called Natiscote●, standeth in 49. deg. The savages devil in houses made of fir-trees, bound together in the top, and set round like a Dove-house. This, as before is said, is at the entry of the River into the gulf of Saint Laurence. The banks of this River are inhabited of people that worship the Devil, & sometimes sacrifice to him their own blood. o Botero part I lib. 5. Francis the first, King of France, sent thither james Berton; and Henry his son, Nicolas Villagnon: but the greatest riches they found, were the Diamonds of Canada, and those of small value for their brittleness. Thus Boterus. jaques p jaq. Cart. 1. Cartier made three voyages into these parts. First in the year 1534. Than was he gladly welcomed of the Savages, singing, dancing, and expressing other signs of joy, as rubbing his arms with their hands, and then lifting him up to heaven, giving all to their naked skin (though all were worse than nothing) for the trifles he gave them. They went naked, saving their privities which were covered with a skin, and certain old skins they cast upon them, Some they saw, whose heads were altogether shaven, except one bush of hair which they offer to grow upon the top of their crown, as long as a horse tail, and tied up with leather-strings in a knot. They have no dwelling but their boats, which they turn upside down, and under them lay themselves along on the bore ground. They eat their flesh and fish almost raw, only a little heated on the coals. The next year Captain q jaq. Car. 2. Cartier returned, and carried back two Savages, which he before had carried into France to learn the language. He then passed up to Hochelaga r He wintered this time in the Country. They found Rats which lived in the water, as big as Coneys, and were very good meat. Hochelaga is a City round, compassed about with timber, with three course of rampires one within another, framed sharp, about two rods high. It hath but one gate, which is shut with piles and bars. There are in it about fifty great houses, and in the midst of every one a court, in the middle whereof they make their fire. Before they came there, they were forced to leave their boats behind, because of certain falls, and heard that there were three more higher up the stream, towards Sanguenay, which in his s jaq. Car. 3. third Voyage were discovered. Concerning the Religion in these parts of Canada, even amongst the Savages we find some tracts and foot-prints thereof, which neither the dreadful winters have quite frozen to death, nor these great and deep waters have wholly drowned, but that some shadow thereof appeareth in these shadows of men, howsoever wild and savage, like to them which give her entertainment. This people believeth, saith jaques t jaq. Car. 2. Cap, 10. Cartier, in one which they call Cudruaigni, who, say they, often speaks to them, & tele them what weather will follow, whether good or bad. Moreover, when he is angry with them, he casts dust into their eyes. They believe that when they die, they go into the Stars, and thence by little and little descend down into the Horizon, even as the Stars do, after which they go into certain green fields, full of goodly fair and precious trees, flowers and first-fruits. The Frenchmen told them Cudruaigni was a devil, & acquainted them with some mysteries of the Christian Religion, whereupon they condescended and desired Baptism; the French excused, & promised after to bring Priests for that purpose. They live in common together, and of such commodities as their Country yieldeth they are well stored. They wed two or three wives a man, which, their husbands being dead, never marry again, but for their widows livery wear a black weed all the days of their life, besmearing their faces with coaldust & grease mingled together, as thick as the back of a knife. They have a filthy and detestable use in marrying their maidens, first putting them (being once of lawful age to marry) in a common place, as harlots, free for every man that will have to do with them, until such time as they find a match. I have seen houses as full of such prostitutes, as the schools in France are full of children. They there use much misrule, riot, and wantonness. They dig their ground with certain pieces of wood, as big as half a sword, where they sow their Maiz. The men also do much use Tobacco. The women labour more than the men in fishing and husbandry. They are more hardy than the beasts, & would come to our ships stark naked, going upon snow and ice, in which season they take great store of beasts, Stags, Bears, Marterns, Hares and Foxes, whose flesh they eat raw, having first dried it in the Sun or smoke, and so they do their fish. They have also Otters, Weasils', Beavers, Badgers, Coneys: fowl and fish great variety: and one fish, called Adhothuis, whose body & head is like to a Greyhound, white as snow. Their greatest jewel is chains of Esurgny, which are shel-fishes, exceeding white, which they take on this manner. When a captive or other man is condemned to death, they kill him, and then cut flashes in his most fleshy parts, and hurl him into the River Cornibots, whence after twelve hours they draw him, finding in those cuts these Esurgny, whereof they make beads and chains. They are excellent for staunching of blood. Thus much out of Cartier. In the year 1542. u M. Franci● Roberual. Monsieur Roberual was sent to inhabit those parts. He saith that he built a Fort fair and strong: the people have no certain dwelling place, but go from place to place, as they may find best food, carrying all their goods with them. It is more cold in that, then in other places of like height, as john Alphonse of Xanctoigne x john Alph●use of Xanctoigne. Hakluit tom. 3. affirmeth, because of the greatness of the River which is fresh water, and because the land is untilled and full of woods. We may add the cold vapours which the Sun exhaleth in that long passage over the Ocean, the abundance of ice that cometh out of the North-seas, and the winds which blow from them, and from the cold snowy hills in the way. Monsieur y M. Champlcin in N●●a Francia. lib. 2. cay 5. Champlein having of late made the same voyage, discoursed with certain Savages yet living, of whom he learned touching their Religion, that they believe in one GOD, who hath created all things: that after GOD had made all things, he took a number of arrows, and did stick them into the ground, from whence men and women sprung up, which have multiplied ever since. Touching the Trinity, being asked, a Sagamoes or Governor answered, z The answer of a Sagamoes in cases of Religion. There was one only GOD, one SONNI, one Mother, and the Sun, which were four. Notwithstanding, a This somewhat agreeth with the Manichean and Pythagorcan error. that GOD was over and above all: the SON was good, and the Sun also: but the Mother was nought and did eat them, and that the FATHER was not very good. Being asked, if they or their ancestors had heard that GOD was come into the world: He said that he had not seen him; but that anciently there were five men, who traveling toward the setting of the Sun, met with GOD, who demanded of them, whither go ye? They answered, we go to seek for our living. GOD said, You shall find it here: But they not regarding, passed further: and then GOD with a stone touched two of them, who were turned into stones. And he said a gain to the three other, whither go ye? they answered, and he replied as at first: they yet passing further, he took two staves, and touched therewith the two foremost, and transformed them into staves. Ask the third man whither he went, he said to seek his living: whereupon he bade him tarry, and he did so, and GOD gave him meat, and he did eat: and after he had made good cheer, he returned among the other Savages, and told them all this tale. This Sagamoes also told, that at another time there was a man which had store of Tobacco, and GOD came and asked him for his pipe, which the man gave him, and he drank much of it, and then broke the pipe. The man was offended hereat, believe he had no more pipes, but GOD gave him one, and bade him carry it to his Sagamoes, with warning to keep it well, and then he should want nothing, nor any of his. Since, the said Sagamoes lost the pipe, and found famine and other distress: this seemeth to be the cause, why they say GOD is not very good. Being demanded what ceremony they used in praying to their God, he said that they used no ceremony, but every one did pray in his heart, as he would. They have among them some Savages, whom they call Pilotova, who speak visibly to the Devil, and he tells them what they must do, as well for war, as for other things. And if he should command them to put any enterprise in execution, or to kill a man, they would do it immediately. They because also that all their dreams are true. So far Champlein. In the year 1604. Monsieur de Monts (according to a Patent granted him the year before, for the inhabiting of Cadia, Canada, and other parts of New France, from the fortieth degree to the six and fortieth) rigged two ships, and bore with those parts that trend Westward from Cape Breton, giving names to places at pleasure, or upon occasion. One port was named Savalet of a French Captain, who was there a fishing, and had made this his two and fortieth Voyage hither: another was named of Rossignol, whose ship was confiscated for trading there with the Savages (a poor preferment, to leave name to a Port by his misery) another was named Port Moutton, and within a great Bay, they named another Port-Royal, where after they fortified. The inhabitants of these parts were termed Souriquois. From them Westward are the people called Etechemins, where the next port, after you are passed the River of S. john, is Saint Croix, where they erected a Fort, and wintered. Threescore leagues West from thence is the River Kimbekt: and from thence the Land trendeth North and South to Malabarre. Author's place in that former extension of land betwixt East and West, a great Town and fair River, called Norombega, by the Savages called Agguncia. These French Discoverers utterly deny this History, affirming that there are but Cabans here and there made with perkes, and covered with barks of trees, or with skins: and both the River and inhabited place is called Pomtegoet, and not Agg●●●●. And there car be no great River (as they affirm) because the great River Canada hath (like an insatiable Merchant) engrossed all these water-commodities, so that other streams are in manner but mere peddlers. The Armouchiquois are a traitorous and thievish people, next unneighboutly neighbours to the Etechemms: they are lightfooted and lime fingered, as swift in running away with their stolen prey, as the Greyhound in pursuing it. Monsieur du Point arrived in those parts in the year 1605. and du Mont● removed the French habitation to Port Royal. Monsieur de Poutrincourt sailed thither in the year 1606. and with him the Author of the book called Nova Francia, who hath written of the rites and customs of these Countries. He saith, that the Armouchiquoit are a great people, but have no adoration. They are vicious and bloody. Both they and the Souriquois have the industry of painting and carving, and do make pictures of Birds, Beasts, and Men, both in stone and wood, as well as the workmen in these parts. They, as is said, ascribe not divine worship to any thing: but yet acknowledge some spiritual and invisible power. I know not by what divine justice, and injustice of the Devil, it comes to pass, that God hath given some men up so far unto the devils tyranny, that he hath banished out of their hearts the knowledge and worship of the true God: and yet the nature of man cannot be without apprehension of some greater, and more excellent Nature, and rather than want all Religion, they will have a Religious-irreligious commerce with the Devil. Yea, the more all knowledge of God is banished, the base service do men, in doing and suffering, yield to the Devil: as (to leave other parts to their own places) it falleth out in these Regions. The Prince and greatest Commander of men among them, seems by this means to be the devils Vicegerent, and by wisardly and devilish practices to up-hold his own greatness. So it was with Sagamoes Memberton: if any body were sick he was sent for, he made invocations on the Devil, he bloweth upon the party grieved, maketh incision, sucketh the blood from it: (a practice used in very many Countries of the Continent and islands of America) if it be a wound he healeth it after the same manner, applying a round slice of Beavers stones. Some present is therefore made to him, of Venison or skins. If it be a question to have news of things absent, having first questioned with his spirit, he rendereth his Oracle, commonly doubtful, very often false, and sometimes true. He rendered a true Oracle of the coming of Poutrincourt to du Pont, saying, his Devil had told him so. When the Savages are hungry, they consult with Memberton's Oracle, and he telleth them the place whither they shall go: and if there be no game found, the excuse is, that the beast hath wandered and changed place: but very often they find. And his makes them believe that the Devil is a God, and know none other, although they yield him no adoration. When these Aoutmoin's (so they call these Wizards) consult with the Devil, they fix a staff in a pit, to which they tie a cord, and, putting their head into the pit, make invocations or conjurations, in a language unknown to the others that are about, and this with beat and howl until they sweated with pain. When this Devil is come, the Master Aoutmoin makes them believe that he holds him tied by his cord, and holdeth fast against him, forcing him to give him an answer, before he let him go. That done, he beginneth to sing something in the praises (as it seemeth) of the Devil, that hath discovered some game unto them, and the other Savages that are there make answer with some concordance of music among them. Than they dance with songs in another, not vulgar, language: after which, they make a fire and leap over it, and put half a pole out of the top of the Cabin, where they are with some thing tied thereto, which the Devil carrieth away. Memberton carried at his neck the mark of his profession, which was a purse, trianglewise covered with their embroidered work, within which there was somewhat as big as a Nut, which he said was his Devil, called Aoutem. This function is successive, and by tradition they teach their eldest sons the mystery of this iniquity. Every * Sagamoes signifieth a King, or Ruler. Sagamoes either is, or hath his Aoutmoin. The men and women wear their black hair long, hanging lose over the shoulder, wherein the men stick a feather, the women a bodkin. They are much troubled with a stinging fly, for prevention where ●● they rub themselves with certain kinds of grease and oils. They paint their faces with blue or read, but not their bodies. For their marriages, they are contracted with the consent of Parents, who will not give their Daughters in marriage to any, except he be a good hunter. The women are said to be chaste, and the contrary seldom found: and though the husband hath many wives, yet is there no jealousy among them. The widows here, if their husbands be killed, will not marry again, nor eat flesh, till their death be revenged. Otherwise they make no great difficulty (which Cartier reporteth of Canada) to marry again if they find a fit match. Sometimes the Savages having many wives will give one to their friend, if he likes her, so to disburden themselves. The women eat not with the men in their meetings, but apart. When they make feasts they end them with dances all in a round, to which one singeth; at the end of every song all make a loud and long exclamation: And to be the more nimble, they strip themselves stark naked. If they have any of their enemy's heads or arms, they will carry them (as a jewel) about their necks whiles they dance, sometimes biting the same. After their feasts they will diet themselves, living sometimes eight days more or less with the smoke of Tobacco. They are in nothing laborious but in hunting. They sow but so much as will serve them for six months, and that very hardly: during the Winter they retire, three or four months space, into the woods, and there live on Acorns, Fish, and Venison, They wash not themselves at meals, except they be monstrous foul, and then wipe on their own or their dogs hairs. Their entertainment is with small compliment: the guest sits down by his Host, if it be the King, taketh Tobacco, and then gives the pipe to him that he thinks the worthiest person in the company. They are dutiful to their Parents, obey their commandments, and nourish their persons in age. They use humanity to the wives and children of their conquered enemies, but the men of defence they kill. Their chief hunting is in winter; they carry always tinderboxes with them, to strike fire when hunting is done, or night takes them. For they follow the game sometimes three days together. Their Dogs are like Foxes, which spend not, never give over, and have rackets tied under their feet, the better to run on the snow. They seethe the flesh in a tub of wood, by putting stones heated read hot therein. The women's duty is to flay the beast and bring it home. The Ellan Door, Stag, and Bear, are their game. They take also with their hands Bevers, which are of a chest-nut colour, short legged, his forefeet have open claws, the hinder, fins like a Goose, the tail scaled, almost of the form of a Solefish: it is the delicatest part of the beast. The head is short and round, with two ranks of jaws at the sides; and before, four great teeth (two above and two beneath) with which he cuts down small trees. He builds on the brinks of a Lake, cuts his wood, there with raiseth a Vault; and because the waters sometimes rise, he hath an upper story to betake himself to in such case: he builds it Pyramide-wise, sometimes eight foot high, and daubs it with mud. He keeps his tail still in the water. They take him with their hands in a frost, one fraying him on the Ice, whiles an other seizeth on his neck. When one dies, they mourn for him long, every cabin his day by course: after that, they burn all his goods, and bury the body in a grave: where when they have placed him, every one maketh a present of the best thing he hath: as skins to cover him, bows, knives, or the like. The Scurvy or Scorbuch much consumed the French in these parts, a disease that usually attendeth evil diet, and much salt meats; which, and want of exercise convenient, are the harbingers of this sickness, Ol. Mag. l.16. cap. 51. in long sieges and navigations. Cartiers company were in a little time wonderfully cured hereof by a Tree like to Sassafras. CHAP. V Of VIRGINIA. Leaving New France, let us draw nearer the Sun to New Britain, whose Virgin soil not yet polluted with Spaniard's lust, by our late Virgin-Mother, was justly called Virginia. Whether shall I here begin with Eulogies or Elegies? Whether shall I warble sweet Carolls in praise of thy lovely Face, thou fairest of Virgins, which from our other Britaine-World, hath won thee Wooers and Suitors, not such as Leander, whose loves the Poets have blazed for swimming over the Straitss betwixt Sestos and Abydus, to his lovely Hero; but, which for thy sake have for-saken their Mother-earth, encountered the most tempestuous forces of the Air, and so often ploughed up Neptune's Plains, furrowing the angry Ocean, and that to make thee of a ruder Virgin, not a wanton Minion; but, an honest and Christian Wife? Or shall I change my accent, and plain me (for I know not of whom, to whom, to complain) of those disaduentures, which these thy lovely Lovers have sustained in seeking thy love? What envy, I know not, whether of Nature, willing to reserve this Nymph for the treasury of her own love, testified by the many and continual presents of a temperate Climate, fruitful Soil, fresh and fair Streams, sweet and wholesome Air, except near the shore (as if her jealous policy had prohibited foreign Suitors:) or of the savage Inhabitants, unworthy to embrace with their rustic arms so sweet a bosom, and to appropriate with greatest disparagement so fair a Virgin to Savage Loves: or haply some conceived indignity, that some Parents should thither sand their most unruly Sons, and that our Britannia should make her Virginian lap to be the voider, for her lewder and more disordered Inhabitants, whose ill parts have made distasteful those kinder Offices of other our Britain Worthies, which else had been long since with greatest gladness, and the recompense of herself entertained: Or whether it be Virginian modesty, and after the use of Virgins, she would say nay at first, holding that love surest in continuance, which is hardest in obtaining: Whether any, or all of these, or what else hath hindered; hindered we have been, and have not yet obtained the full fruition of her Love, and possession of her gainful Dowry, which yet now (more than ever before) she seemeth to promise', and doubtless will quickly perform, if nigardise at home do not hinder. And should men be niggardly in this adventure, where Nabal must needs verify his name, where keeping looseth, adventuring promiseth so fair a purchase? Misery of our times, that miserable men should here want what they already have, and refuse to have there, at no rate, abundant supply to their too miserable fears of want. Lift up your eyes and see that brightness of Virginia's beauty: which the Mountains lift up themselves always with wild smiles to behold, sending down silver streams to salute her, which power themselves greedily into her lovely lap, and after many winding embracements, loath to departed, are at last swallowed of a more mighty corrival, the Ocean: He also sends Armies of Fish to her coasts, to win her Love, even of his best store, and that in store and abundance: the Mountains outbid the Ocean, in offering the secret storehouses of undoubted mines: he again offereth pearls: and thus while they seek to outface each other with their puffed and big swollen cheeks, who shall get the Bride, the one lays hold on the Continent and detains the same, maugre the Ocean's fury, and he again hath gotten the islands all along the coast, which he guardeth and keepeth with his watery Garrisons. Virginia, betwixt these two sower-faced Suitors, is almost distracted, and easily would give entertainment to English love, and accept a New Britan appellation, if her Husband be but furnished out at first in sorts and suits, befitting her marriage solemnity: all which her rich Dowry would maintain for ever after with advantage. And well may England ●ourt her, rather than any other European Lovers, in regard of his long continued amity, and first discovery of her Lands and Seas: this by Sebastian Cabot with his English Mariners, a hundred and fifteen years since, and the other by Sir Walter Raleighs' charge and direction, Anno Domini one thousand five hundred fourscore and four. Than, first of all Christians, did Master Philip Amadas, and Master Arthur Barlow, take possession in Queen Elizabeth's name. The next year, that mirror of Resolution, a Hak. voiag. tom. 3. pag. 246. & d. Gaspar. Eus. hist. Ind. oc. l.3.c.23. Theodor. de Bry. Sir Richard Greenvile, conveyed thither an English Colony, which he there left for plantation, under the government of Master Ralphe Lane, which there continued until the eighteenth of june in the year following, and then (upon some urgent occasions) returned with Sir Francis Drake into England. Yet, had they stayed but a little longer, a ship of Sir Walter Raleighs' had supplied their necessities: and soon after Sir Richard again repaired thither with three ships, and then also left fifteen men more to keep possession. In the year 1587. a second Colony were sent under the government of Master john White. To their succour Sir Walter Raleigh hath sent five several times, the last b Brief Note of a Bark, etc. printed 1602. by Samuel Mace of Weymouth, in March one thousand six hundred and two, but he and the former performed nothing, but returned with frivolous allegations. The same year, Captain Bartholomew Gosnold, and Captain Gilbert, discovecred the North parts of Virginia, of which voyage john Brereton c john Brereton. hath written a Treatise. And in the year one thousand six hundred and five, Captain George Waymouth made thither a prosperous voyage, and discovered threescore miles up a most excellent River. His voyage was set forthin print by james d james Rosier. Rosier. After this followed the plantation by the present Adventurers, in the year one thousand six hundred and six e Relat. Cap. Smith. M.S. & W.S. M.S. , at which time a hundredth of our men were left there for the foundation of a New Britanian Commonwealth: and the East and West parts of England joined in one purpose of a twofold plantation, in the North and South parts of Virginia. True it is, that some emulations did even then becloude that morning Star, and some disastrous Comets did arise in that Hemisphere, in place of better Stars, shining rather with combustion in civil broils, and bralls, then comfortable illumination and influence to the common good: these disorders were attended with idleness of the most, sickness of many, and some died. A clear sky did afterwards appear in their agreement on the choice of Captain Smith for their Precedent, who having before fallen into the hands of the Virginians, had been presented Prisoner to Powhatan, where he took advantage by that disadvantage, to acquaint himself with the State and condition of the Country and Inhabitants. The Savages were now in good terms with the English, their plantation at james Town where they had built a Church and many Houses, in some reasonable manner flourished; the Country was with great pains and perils of the Precedent further discovered; their Swine, Hens, and other provision, nourished; and some quantity of many commodities, as Furs, Dyes, Minerals, Sassafrasse, Sturgeon, and other things sent hither, in testimony of their industry and success. And (not to mention other supplies,) Virginia grew now in such request * New life of Virginia. , that nine Ships were furnished with the better part of five hundred men, to inhabit there, in the year one thousand six hundred and nine. Sir Thomas Gates was appointed Lieutenant General; Sir George summers Admiral of Virginia, and were sent to reside there as Governors of the Colony. But the Sea Venture, wherein the two Knights, and Captain Newport, with a hundred and fifty persons sailed, after long conflict with the two angry Elements, was sent to be imprisoned in Bermuda, where between two Rocks the Ship split, the people escaping to Landlord In the mean time g Man Script. W. ●. ex. lit. maol. torum. the other three ships had landed their men in Virginia, some of whom were such as had been the emulous and envious corrivals of the Precedent, which they then began to show: and to second the same, a greater hurt by gunpowder befell him, which forced him for his recovery to set sail for England, after he had lived there three years, maintaining himself and his that time principally, with such food as the Country yielded. He saith, he left behind at his return five hundred men and women, three ships, seven boats, two hundred expert Soldiers, thirty nine of their Weroances or Kings as Subjects and contributers to the English, so far subject, that at his command they have sent their subjects to james Town, to receive correction at his appointment for wrongs done; and their Countries were free to the English for travel or trade. But necessity forced him to leave the Country, which it forced the other appointed Governors not to find. Hine illae lachrymae. Hence proceeded the disorder and confusion which after happened amongst them. A great body was here, which acknowledged no head, and therefore grew unwieldy and distempered. Some sought for rule over others, which were overruled by unruly passions of Ambition, and faction in themselves: others sought their ease, except sometimes they were overbusy in diseasing others, and devouring that which others had carefully laboured for: Ruin seizeth on the Church, Rapine makes prey and spoil of the goods; ravin devoureth their beasts; Famine consumeth the men; Injuries make the Indian's their enemies; two of the ships perish upon Vshant, and one man alone was left to bring home news of their perishing: the rest return laden with letters of discouragement, painting our Famine, Sedition, and other Furies, which had broken lose amongst them, in the blackest colours: which were sealed with report of the loss of their Admiral, to make up the measure of mischief. All this did not daunt the Noble spirit of h Lord de la War. that Resolute Lord, appointed Lord Governor, who in the beginning of April one thousand six hundred and ten, set sail from the coast of England, and on the ninth of june arrived safely at the disfortified Fort in Virginia, where he found the present State like to the Box i Nat. Com. Mytholog. l.4.c.6 of Pandora, which Epimetheus had opened, and suffered all evil to fly out, reserving only Hope, which he shut fast in the bottom. All evils had now dispersed themselves, and made the Virginian Colony a stage of Misery: only Hope remained. But alas even that also proved sick, and was ready to give up the Ghost, in the dangerous sickness, which befell that Noble k Relation to the Council of Virginia by the Lord de la War. 1611. Lord, which forced him after eight months sickness, to return for England again. He shipped himself indeed for Mevis, an Island in the West Indies, famous for wholesome Baths, but by Southerly winds was compelled to change his purpose, and at last to make home: having left Deputy Governor Captain George Pearcie, a Gentleman of honour and resolution, with upward of two hundred persons. Almighty God that had thus far tried the patience of the English, would not suffer them to be tempted above that they were able: and therefore in his secret providence, before any knowledge was here had of his Lordship's sickness, had ordained that Sir Thomas Dale should be furnished out with a good supply of three ships, Men, cattle, and many provisions, all which arrived safe at the Colony the tenth of May, one thousand six hundred and eleven. He by his Letters, and the Lord Governor by his Relations, did animate the Adventurers; the one protesting himself willing and ready to lay all that he was worth upon the adventure of the action, rather than so honourable a work should fail, and to return with all convenient expedition, if their friendly endeavours would therein second his resolutions: the other l Sir Thomas Dales letter to the Committees. writing that four of the best Kingdoms in Christendom, put all together, may no way compare with this Country, either for commodities or goodness of soil. This spark kindled in their hearts such constancy of zeal and forwardness, that they furnished out Sir Thomas Gates, (who had happily returned with the rest from Bermudas) with six ships, three hundred men, and a hundred Cows, with other cattle, Munition, and provision of all sorts. Sir Thomas Dale, having news that it was a fleet of enemies, prepared himself and the rest to an encounter, but it ended with a common joy, in the shaking of hands, and not of Pikes. Laws are now made (for lawlessness had marred so much before) for the honour of God, frequenting the Church, observation of the Sabbath, reverence to Ministers, obedience to Superiors, mutual love, honest labours, and against adultery, sactilege, wrong, and other vices, harbingers of God's wrath and man's destruction. The Colony consisted of seven hundred men of sundry arts and professions (few of them sick) which having left the Fort at Cape Henry fortified and kept by Captain Davies, and the keeping of james Town, to that noble and well deserving Gentleman Master George Pearcie, is removed up the River fourscore miles further beyond james Town, to a place of higher ground, strong and defensible by nature, with good air, plenty of Springs, much fair and open grounds freed from woods, and wood enough at hand. Here they burnt bricks, cut down wood, and every man falls to somewhat: they have built, they say, competent houses, the first story all of brick, that every man may have his lodging and dwelling by himself, with a sufficient quantity of ground allotted thereto. Here also they were building an Hospital with fourscore lodgings, and beds already sent, for the sick and lame, as the book, called the New life of Virginia, relateth. Thus have I been bold somewhat largely to relate the proceed of this Plantation, to supplant such slanders and imputations as some have conceived or received against it, and to excite the diligence and industry of all men of ability, to put to their helping hand in this action, so honourable in itself, glorious to God in the furtherance of his truth, and beneficial to the commonwealth, and to the private purses of the Adventurers, if the blooming of our hopes be not blasted with our negligence. For the description of the Country; Master Hakluyt from others relations in his third Volume of voyages hath written largely of those parts, discovered for Sir Walter Raleigh. Concerning the later, Captain john Smith, partly by word of mouth, partly by his Map thereof in print, and more fully by a Manuscript which he courteously communicated to me, hath acquainted me with that whereof himself with great peril and pain, had been the discoverer, being in his discoveries taken Prisoner, and escaping their fury, yea receiving much honour and admiration amongst them, by reason of his discourses to them of the motion of the Sun, of the parts of the World, of the Sea, etc. which was occasioned by a Dial then found about him. They carried him prisoner to Powhatan, and there began the English acquaintance with that Savage Emperor. The sum of his observation in that and other discoveries since, concerning the Country, is this. Virginia is situate between four and thirty and four and forty degrees of Notherly latitude; the bounds whereof on the East side are the great Ocean, Florida on the South, on the North Nova Francia: the Western limits are unknown. But that part which began to be planted by the English, in the year one thousand six hundred and six, is under the degrees seven and thirty, eight and thirty, and nine and thirty. The temperature agreeth with English bodies, not by other means distempered. The Summer is hot as in Spain, the Winter cold as in France and England: certain cool Brizes do assuage the vehemency of the heat. The great Frost in the year one thousand six hundred and seven reached to Virginia, but was recompensed with as mild a Winter with them the next year. There is but one entrance by Sea into this Country, and that at the mouth of a very goodly Bay. The Capes on both sides are honoured with the names of our Britanian hopes, Prince Henry, and Duke Charles; lightsome and delightsome rays of that Sun which shineth from this elder to that New Britania. The water floweth in this Bay near two hundred miles, and hath a channel, for a hundred and forty miles, of depth, betwixt seven and fifteen fathom; of breadth, ten or fourteen miles. At the head of the Bay, the Land is Mountainous, and so runneth by a South west line: from which Mountains proceed certain brooks which after come to five principal Navigable Rivers. The Mountains are of divers compositions, some like millstones, some of marble: and many pieces of crystal they found thrown down by the waters, which also wash from the Rocks such glistering Tinctures, that the ground in some places seemeth gilded. The colour of the earth in divers places resembleth bowl Armoniac, terra sigillata, and other such apparences: but generally is a black sandy mould. The River next to the mouth of the Bay is Powhatan, the mouth whereof is near three miles broad: it is Navigable a hundred miles: falls, rocks, sholds, prohibit further Navigation: hence Powhatan their greatest King hath his Title. In a Peninsula on the northside thereof is situate james Town. The people inhabiting which have their Weroances, are the Kecoughtans, which have not past twenty fight men. The Paspaheghes, have forty. Chichahamania, two hundred. The Weanocks, a hundred. The Arrowhatocks, thirty. The Place called Powhatan, forty. The Appamatucks, threescore. The Quryoughcohanocks, five and twenty. The Warraskoyacks, forty. The Nandsam●ndss, two hundred. The Chesapeacks, a hundred. The Chickahama●●ians are not governed by a Weroance, but by the Priests. No place affordeth more Sturgeon in Summer, (of which at one draft have been taken threescore and eight) nor in Winter more Fowl. Fourteen miles from Powhatan is the River Pamaunk, navigable with greater Vessels, not above threescore and ten miles. Toppahanock is navigable a hundred and thirty miles; Patamomeke, a hundred and twenty. To speak of Powtuxunt, Bolus, and other Rivers on the East side of the Bay: likewise, of divers places which received name by some accident, as Fetherstone's Bay, so called of the death of one of ours there happening, and the like: or to mention the numbers which every people can make, would exceed our scope, and the Readers patience. Captain Smith's Map may somewhat satisfy the desirous, and his book when it shall be printed, further. This the Captain saith, that he hath been in many places of Asia and Europe, in some of Africa and America, but of all, holds Virginia by the natural endowments, the fittest place for an earthly Paradise. Master Thomas Hariot m Hak. vol.3. p. 267. Theod. de Bry. 1. part. Americae. hath largely described the commodities which the Water and Earth yield (set forth also in Latin with exquisite pictures by Theodore de Bry) in the relations of Brereton & Rosier, and others. There is a grass which yieldeth silk, beside that store of silkworms. Hemp and Flax surpassing ours in growth and goodness, exceeded by a newfound stuff of a certain sedge or water-flagge, which groweth infinitely, and with little pains of boiling yieldeth great quantity of sundry sorts of skeines of good strength and length, some like silk, and some like flax, and some a courser sort, as hemp. There is also a rich vein of Alum, of Terra Sigillata, Pitch, Tar, Resin, Turpentine, Sassafras, Cedar, Grapes, Oil, Iron, Copper, and the hope of better Ours, Pearl, sweet Gums, Dyes, timber Trees of sweet wood for profit and pleasure, of which kind have been discovered fourteen several kinds. Neither is it needful that here I relate the commodities of Virginia for food in Fowls, Beasts, Fish, Fruits, Plants, Herbs, Berries, Grains, especially their Maiz, which yieldeth incredible recompense for a little labour. One acre of ground will yield with good husbandry two hundred bushels of corn. They have two roots n Cap. Smith. M.S. ; the one for medicinal use to cure their hurts, called Weighsacan, the other called Tockawhough, growing like a flag, of the greatness and taste of a Potato, which passeth a fiery purgation before they may eat it, being poison whiles it is raw. Yet in all this abundance our men have had small store but of want, and no fire nor water could purge that poison which was rooted in some, to the hindrance of the plantation. Idleness in the vulgar, emulation, ambition, and covetousness in some of the greater, treachery in some fugitives, all these aiming more at their own ends then at the common good, have from the beginning (I pray God it be, and I hope now is, ended) been the poison to this honourable plantation. The chief beasts of Virginia are Bears, less than those in other places, Dear like ours, Aroughcun much like a Badger, but living on trees like a Squirrel: Squirrels, as big as Rabbits, and other flying Squirrels, called Assapanick, which spreading out their legs and skins seem to fly thirty or forty yards at a time. The Ouassom hath a head like a Swine, a tail like a Rat, as big as a Cat, and hath under her belly a bag wherein she carrieth her young. Their dogs bark not, their Wolves are not much bigger than our Foxes, their Foxes are like our siluer-haired Coneys, and smell not like ours. They have Eagles, Hawks, wild Turkeys, and other Fowl, and Fish, which here to repeat would to some nice fastidious stomachs breed a fullness. They are a people o Thomas Hariot. clothed with lose mantles made of Dear skins, and aprons of the same, round about their middles, all else naked: of stature like to us in England. They use to paint themselves, and their children, he is the most gallant which is most monstrous. Their women embroider their legs, hands, etc. with divers works, as of Serpents, and such like, with black spots in the flesh. Their houses are made of small poles, made fast at the top, in round form, as is used in many arbours with us: covered with barks or mats, twice as long as they are broad. CHAP. VI Of the Religion and Rites of the Virginians. NOw for the manners and rites of the people, thus hath Master Hariot a Tho. Hariot. Hak. 10.3.p.277. reported. They believe that there are many Gods, which they call Mantoac, but of different sorts and degrees: one only chief and great God, which hath been from all eternity. Who, as they affirm, when he purposed to make the world, made first other Gods of a principal order, to be as means and instruments to be used in the Creation and government to follow: and after, the Sun, Moon, and Stars, as petty Gods, and the instruments of the other order more principal. First, they say, were made waters, out of which by the Gods was made all diversity of Creatures, that are visible or invisible. For mankind, they say, a woman was made first, which by the working of one of the Gods, conceived and brought forth children. And in such sort they say they had their beginning: But how many years or ages have passed since, they say, they can make no relation: having no letters, nor other means to keep records of times past, but only Tradition from Father to Son. They think that all the Gods are of human shape, and therefore they represent them by Images, in the forms of men, which they call Kewasowok: one alone is called Kewas. Them they place in Houses or Temples, which they call Machicomuck, where they worship, pray, sing, and make many times offerings unto them. In some Machicomuck we have seen but one Kewas, in some two, in other three. They believe the immortality of the soul: that after this life, as soon as the soul is departed from the body, according to the works it hath done, it is either carried to haeven the habitacle of Gods, there to enjoy perpetual bliss and happiness: or else to a great pit or hole, which they think to be in the furthest parts of their part of the world toward the Sunset, there to burn continually. This place they call Popogusso. For the confirmation of this opinion they tell tales of men dead and revived again, much like to the Popish Legends. Thus they tell of one, whose grave the next day after his burial was seen to move, and his body was therefore taken up again: who reported, that his soul had been very near the entering into Popogusso, had not one of the Gods saved him, and given him leave to return again, and teach his friends how to avoid that terrible place. They tell of an other, which being taken up in that manner; related, that his soul was alive while his body was in the grave, and that it had travailed far in a long broad way, on both sides whereof grew most delicate pleasant Trees, bearing more rare and excellent first-fruits then ever he had seen before, or was able to express: and at length came to most brave and fair houses, near which he met his Father, that had been dead before, who gave him great charge to go back again, and show his friends what good they were to do to enjoy the pleasures of that place, which when he had done, he should after come again. What subtlety soever be in their Wiroances b Wiroance is a chief Lord, or petty King, which sometime hath but one Town: and none that we had dealing with, had above eighteen Towns under him. and Priests, the vulgar are hereby very respective to their Governors, and careful of their manners: although they have also in criminal cases, punishments inflicted according to the quality of the offence. This I learned by special familiarity with some of their Priests, wherein they were not so sure grounded, but that they lent open ear to ours, with doubting of their own. The c Tho. de Bry. in Pictur. Priests in Secota have their hair on the crown like a Comb, the rest being cut from it: only a foretop on the forehead is left, and that Comb. They have a garment of skins peculiar to their function. They are great Wizards. Our artificial Works, Fireworks, Guns, Writing, and such like, they esteemed the works of Gods, rather than of Men, or at lest taught us by the Gods. They bore much respect to our Bibles. When the Wiroans was sick, he sent to us to pray for him. Some were of opinion that we were not mortal, nor borne of Women, but that we were men of an old Generation many years past, then risen again to immortality: some would likewise seem to prophecy that there were more of our generation yet to come, to kill theirs, and take their places: which were now in the Air invisible, and without bodies, and that they by our entreaty did make men to die which had wronged us. They have d First voyage to Virginia. Hak. tom.3.249. their Idol in the inner-most room of their house, of whom they tell incredible things. They carry it with them when they go to the Wars, and ask counsel thereof, as the Romans did of their Oracles. They sing songs as they march towards the battle, in stead of Drums and Trumpets: their wars are bloody, and have wasted much of their people. A certain King called Piemacum, having invited many men and women of the Sccontans to a feast, whiles they were merry and praying before their Idol, came upon them and slew them. When e M. Ralph Lane Hak. tom.3.261. one of their Kings had conspired against the English, a chief man about him said, that we were the servants of God, and not subject to be destroyed by them: and that we, being dead men, could do more hurt then while we were alive. They use to solemnize certain moneths-mindes in their Savage manner for any great parsonage dead. james f james Rosiers Rosier from the relation of Owen Griffin, an eye-witness, thus tells of their ceremonies. One among them, the eldest as he judged, riseth right up, the other sitting still: and looking about, suddenly cried with a loud voice, Baugh, Waugh: then the women fall down, and lie upon the ground: and the men all together answering the same, fall a stamping round about the fire, with both feet, as hard as they can, making the ground shake, with sundry outcries, and change of voice and sound. Many take the fire-sticks and thrust them into the earth: and then rest a while. Of a sudden they begin as before, and continued so stamping till the younger sort fetched from the shore many stones, of which every man took one, and first beaten upon them with their fire-sticks, then with the stones beaten the earth with all their strength. And in this manner they continued above two hours. After this ended, they, which had wives, took them apart, and withdrew themselves severally into the wood. This seemed to be their evening devotion. When they g Theod. de Bry Icone 17.18. & seq. have obtained some great deliverance from danger, or return from War, they observe a public and solemn rejoicing by making a great fire, encompassed with the men and women promiscuously, all of them with Rattles in their hands making a great noise. They hold one time in the year festival, and then they meet together out of many Villages, every one having a certain mark or Character on his back, whereby it may be discerned whose Subject he is. The place where they meet is spacious, and round about are set posts, carved with the resemblance of a nuns head: in the mids are three of the fairest Virgins lovingly embracing and clasping each other: about this living Centre, and Artificial circle, they dance in their savage manner. Their Idol called Kiwasa, is made of wood four foot high, the face resembling the inhabitants of Florida, painted with flesh colour, the breast white, the other parts black, except the legs which are spotted with white; he hath chains or strings of beads about his neck. This Idol is in Socota, as it were the keeper of the dead bodies of their Kings. In their Temples are houses of public devotion, they have two, three, or more of them, set in a dark place. The dead bodies of their Wiroances are kept on certain Scaffolds nine or ten foot high, this Kiwasa their guardian being placed with them: and underneath dwelleth a Priest which night and day there numbereth his devotions. But let us take view of our last Colonies observations. Captain Smith, h News from Virginia and a M.S. of Cap. Smith. was taken by the Virginians, and while he stayed amongst them observed these their magical Rites. Three or four days after his taking, seven of their Priests in the house where he lay, each with a Rattle, (setting him by them) began at ten of the clock in the morning, to sing about a fire, which they environed with a circle of Meal, at the end of every song, (which the chief Priest began, the rest following) laying down two or three Grains of Wheat: and after they had thus laid down six or seven hundred in one Circle, accounting their songs by Grains, as the Papists their Orisons by Beads, they made two or three other circles in like manner, and put at the end of every song, betwixt every two, or three, or five Grains, a little stick. The High Priest disguised with a great skin, his head hung round with little skins of Weasils', and other Vermin, with a crownet of Feathers, painted as ugly as the Devil, at the end of each song useth strange and ves●ement gestures, casting great Cakes of Deare-suet, and Tobacco into the Fire: thus till six of the clock in the evening, they continued these howling devotions, and so held on three days. This they pretended to do, to know if any more of his countrymen would arrive, and what he there intended. They so fed this our Author, that he much misdoubted, that he should have been sacrificed to the Quiyoughquosicke, which is a Superior power they worship, than the Image whereof a more ugly thing cannot be described. To cure the sick, a certain man with i Their Ratles are of Gourds or Pompion rinds: of which they have their treble, tenor, base, etc. a little Rattle, using extreme howl, shouting, singing, with divers antic and strange behaviours over the Patient, sucketh blood out of his stomach, or diseased place. Not much unlike to that rattling devotion of their exorcising Priests, (at lest in absurdity) was that entertainment k M.S. by W.S. which Powhatans' women gave the said Captain then being free and Precedent of the company, at Werowocomoco; Where thirty of them came out of the Woods naked, only covered behind and before, with a few green leaves, their bodies painted, but with some difference each from other: the leader of these Nymphs resembled both Actaeon and Diana, having on her head a fair pair of stags horns, and a quiver of Arrows at her back, with bow and Arrows in her hand: The rest followed all horned alike, weaponed with unlike instruments: these (as if they had been the infernal guard, coming with Cerberus to welcome Proferpina to her Palace) rushed from the trees with hellish shouts and cries, dancing about a fire, which there was made for that purpose: and after an hour thus spent, they departed. Than did they solemnly invite him to their lodging, where he was no sooner come, but all rounded about him with tedious kindness, crying love you not me? This salutation ended, which Pan and all his satires would have accepted, they feasted him with plenty and variety, some singing and dancing whiles others attended: and at last led him with a firebrand in stead of a torch to his lodging. When they l Cap. Smith. Man S. intent any wars; the Weroances or Kings consult first with the Priests and Conjurers. And no people have there been found so savage which have not their Priests, Gods, and Religion. All things that are able to hurt them beyond their prevention, they after their sort adore, as the Fire, Water, Lightning, Thunder, our Ordnance, Pieces, Horses: Yea, Captain Smith told me; that they seeing one of the English Boars in the way, were stricken with awful fear, because he bristled up himself and gnashed his teeth, and took him for the God of the Swine, which was offended with them. The chief God they worship is the Devil, which they call Oak. They have conference with him, and fashion themselves unto his shape. In their Temples they have his Image ill-savouredly made, painted, adorned with chains, copper, and beads, and covered with a skin. By him is commonly the Sepulchre of their Kings; whose bodies are first bowelled, then dried on a hurdle, and have about the joints chains of copper, beads, and other like trash; then lapped in white skins, and rolled in mats, and orderly entombed in arches made of mats, the remnant of their wealth being set at their feet. These Temples and Bodies are kept by their Priests. For their ordinary burials, they dig a deep hole in the earth with sharp stakes, and the corpse being wrapped in skins and mats with their jewels, they lay them upon sticks in the ground, and cover them with earth. The burial ended, the women having their faces painted with black coal and oil, sit four and twenty hours in the houses mourning and lamenting by turns, with yell and howl. Every Territory of a Weroance hath their Temples and Priests. Their principal Temple is at Vttamussack in Pamaunk, where Powhatan hath an house upon the top of certain sandy hills in the woods. There are three great houses filled with Images of their Kings and Devils, and Tombs of their Predecessors. Those houses are near threescore foot long, built, after their fashion, arbour-wise. This place is in such estimation of holiness, that none but the Priests and Kings dare enter: yea, the Savages dare not pass by in boats without casting copper, beads, or somewhat into the River. Here are commonly resident seven Priests: the chief differed from the rest in his ornaments: the other can hardly be known from the common people, but that they have not so many holes at their ears to hung their jewels at. The high-Priests head-tire is thus made. They take a great many Snakes skins stuffed with moss, as also of Weasils' and other Vermins skins, which they tie by their tails, so that all the tails meet on the top of the head like a great Tassel. The faces of their Priests are painted as ugly as they can devise: in their hands they have rattells, some Base, some Treble. Their devotion is most in songs which the chief Priest beginneth, the rest following: sometime he maketh invocations with broken sentences, by starts and strange passions, and at every pause the other give a short groan. It cannot be perceived that they have any set holy days: only, in some great distress of want, fear of enemies, times of triumph, and of gathering their first-fruits, the whole, Country, Men, Women, and Children, assemble to their solemnities. The manner of their devotion is sometimes, to make a great fire, all singing and dancing about the same with rattles and shouts, four or five hours: sometimes they set a man in the midst, and dance and sing about him, he all the while clapping his hands, as if he would keep time: after this, they go to their feasts. They have certain Altar-stones, which they call Pawcorances, standing from their temples, some by their houses, others in the woods & wildernesses; upon which they offer blood, Deer-suet, & Tobacco. This they do when they return from the wars, from their hunt, and on other occasions. When the waters are rough in storms, their conjurers run to the waters sides, or pass in their boats, and after many hellish outcries and invocations, cast Tobacco, Copper, Pocones, or such trash into the water, to pacify that GOD whom they think to be very angry in those storms. Before their dinners and Suppers the better sort will take the first bit, and cast it into the fire, which is all the grace they are known to use. In some part of the country they have yearly a sacrifice of children: such an one was performed at Quiyonghcohanock some ten miles from james-towne in this manner. Fifteen of the properest young boys between ten and fifteen years of age they painted white: Having brought them forth, the people spent the forenoon in dancing and singing about them with Rattles: in the afternoon they put these children to the root of a tree, all the men standing to guard them, each with a Bastinado of Reeds bound together, in his hand. Than do they make a Lane between them all along, through which there were appointed five young men to fetch these children. Each of these fetcheth a child, the guard laying on with their bassinadoes, while they with their naked bodies defend the children to their great smart. All this time the women weep and cry out very passionately, providing Mosle, Skins, Mats, and dry wood, as things fitting the children's Funeral. When the children are in this manner fetched away, the Guard tears down trees, branches, and boughs, making wreaths for their heads, or bedecking their hair with the leaves. What else was done with the children was not seen, but they were all cast on a heap in a Valley, as dead, where was made a great Feast for all the company. The Werowance being demanded the meaning of this Sacrifice, answered, that the children were not all dead, but that the Oak or Devil did suck the blood from their left breast, who chanced to be his by lot, till they were dead, but the rest were kept in the Wilderness by the Young men, till nine Moons were expired, during which time they must not converse with any, and of these were made their Priests, and conjurers. This Sacrifice they held to be so necessary, that if they should omit it, their Oak or Devil, and their other Quiyoughcosughes or Gods, would let them have no Dear. Turkeys, Corn, or Fish; and would beside make a great slaughter amongst them. They think that their Werowances and Priests, which they also esteem Quiyoughcosughes, when they are dead, do go beyond the Mountains towards the setting of the Sun, and ever remain there in form of their Oak, having their heads painted with Oil & Pocones m Pocones is a small Root which dried & beaten into powder turneth read: they use it for swellings, aches, & painting. finely trimmed with Feathers, and shall have Beads, Hatchets, Copper, and Tobacco, never ceasing to dance and sing with their predecessors. The common people, they suppose, shall not live after death. Some sought to convert them from these superstitions: the Werowance of Quiyoughcohanocke was so far persuaded as that he prosfessed to believe that our God exceeded theirs, as much as our Guns did their Bows and Arrows: and many times did sand to the Precedent many presents, entreating him to pray to his n In that extremity of misery which ours since sustained, I have been told that both the savages and fugitives would object our want and their plenty, for theirs, and against our Religion. God for rain, for his God would not sand him any. The Wirowance of Acawmacke told our men of a strange accident: two children being dead, and buried, being reviewed by the patents, seemed to have lively and cheerful countenances, which caused many to behold them, and none of the beholders escaped death. The Sasquesahanockes are a Giantly people, strange in proportion, behaviour, and attire, their voice founding from them as out of a Cave: their attire of bears skins, hanged with bears paws, the head of a Wolf, and such like jewels: and (if any would have a Spoon to eat with the Devil) their Tobacco-pipes were three quarters of a yard long, carved at the great end with a Bird, Bear, or other device, sufficient to beat out the brains of a horse (and how many Ass' brains are beaten out, or rather men's brains smoked out, and Asses haled in by our less Pipes at home?) the the rest of their furniture was suitable. The calf of one of their legs was measured three quarters of a yard about, the rest of his limbs proportionable. With much ado restrained they this people from worshipping our men. And o M.S. by W.S. collected out of the writing of T. S.A.T.W.R.N.P.W.P.R.W.R.P.&c. when our men prayed (according to their daily Custom) and sung a Psalm, they much wondered: and after began in most passionate manner to hold up their hands to the Sun, with a Song: then embracing the Captain they began to adore him in like manner, and so proceeded (notwithstanding his rebuking them) till their song was ended: which done, one with a most strange action and uncomely voice began an Oration of their loves. That ended, with a great painted Bears skin they covered the Captain, another hung about his neck a chain of white Beads. Others laid eighteen mantles at his feet, with many other ceremonies to created him their Governor, that he might defend them against the Massa-womekes their enemies. As these are very great, so the Wighcocomocoes are very little. I may also here insert the ridiculous conceits which some Virginians hold, concerning their first original, as I have heard from the relation of an English p Cap. Argoles boy his name was Henry Spilman. youth, which lived long amongst the Savages: that a Hare came into their country and made the first men, and after preserved them from a great Serpent: and when two other Hares came thither, that Hare for their entertainment killed a Dear, which was then the only Dear that was, and strewing the hairs of that dears Hide, every hair proved a Dear. He said they worshipped towards a certain Hoop or Sphere doubled across, which was set upon an heap of stones in their houses. They had a house without the town for the women, in the time of their natural sickness to keep in, where no men might come, The Virginians q Cap. Smith. M.S. are borne white: their hair black; few have beards: the women with two shells are their Barbers: they are strong nimble, and hardy, inconstant, timorous, quick of apprehension, cautelous, covetous of Copper and Beads; they seldom forget an injury, and seldom steal from each other, lest the conjurers should bewray them, which it is sufficient that these think they can do. They have their lands and gardens in proper, and most of them live of their labour. In each ear commonly they have three great holes, whereat they hung chains, bracelets, or copper: some wear in those holes a small Snake coloured green and yellow, near half a yard long, which crawling about his neck, offereth to kiss his lips. Others wear a dead Rat tied by the tail. Their names are given them according to the humour of the Parents. Their women they say are easily delivered: they wash in the Rivers their young Infants to make them hardy. The women and children do the household and field-worke, the men disdaining the same, and only delighting in fishing, hunting, wars, and such manlike exercises: the women plant, reap, bear burdens, pound their corn, make Baskets, pots, their bread, and do their Cookery and other business. Powhatan had above thirty Commanders, or Wirrowances under him, all which were not in peace only, but serviceable in Captain Smith's presidency, to the English, and still as I have been told by some that have since been there, they do affect him, and will ask of him. Powhatan hath three brethren, and two sisters, to whom the inheritance belongeth successively, and not to his or their sons till after their death, and then the eldest Sisters son inheriteth. He hath his treasure of skins, Copper, pearls, beads, and such like, kept in a house for that purpose, and there stored against the time of his burial. This house is fifty or threescore yards long, frequented only by Priests. At the four corners of this house stand four images as Sentinels, one of a Dragon, an other of a Bear, a third of a Leopard, and the fourth of a Giant. He hath as many women as he will, which when he is weary of, he bestoweth on whom he best liketh. His will, and Custom are the laws. He executeth civil punishments on malefactors, as broiling to death, being encompassed with fire, and other tortures. The other Wirowances, or Commanders (so the word signifieth) have power of life and death; and have, some twenty men, some forty, some a hundred, some many more under their command. Some were sent to inquire for those which were left of Sir Walter Rawleighs' Colony, but they could learn nothing of them but that they were dead. CHAP. VII. Of Florida. NExt to Virginia towards the South is situate Florida, a Florida with i long. Ortel. Theat. so called because it was first discovered by the Spaniards on * Exped. in Flor. ap. T. de Bry. Palme-sunday, or, at the most interpret, Easter-day, which they call Pasqua Florida: and not, as Thevet writeth, for the flourishing Verdure thereof. The first b Gomara hist. gen. e.45. finder after their account was john Ponce of Leon, in the year 1512. but we have before showed that Sebastian Cabota had discovered it in the name of King Henry the seventh of England. The length of this Region extendeth to the five and twentieth degree. It runneth out into the Sea with a long point of land, as if it would either set bars to that swift current which there runneth out, or point out the dangers of those coasts to the Hazardous Mariners. Into the Land it stretcheth Westward unto the borders of New-Spaine, and those other countries which are not fully known: other where it is washed with a dangerous Sea, which separateth Cichora, Baliama, & Lucaiae from the same. john Ponce c Gomera & Calueton. aforesaid hearing a rumour of a prodigious well, which (as the Poets tell of Medea) would make old men become young again, played the youngling to go search it six months together, and in that inquiry discovers this Continent: and repairing into Spain, obtaineth this Province with the Title of Adelantado. He returned with a Navy and band of Soldiers, but at his landing was so welcomed by the Floridians, that many of his men were slain, and himself wounded unto death. * Benzo. l.2. Pamphilo de Naruaes' had no better success: he entered Florida, 1527. Cabeca, Denaca, and some of his company, after long captivity, escaped Pamphilo carried with him six hundred men: about the River of Palms, his ships were wracked, and most of the Spaniards drowned. A few escaped drowning but twelve fell mad, & like Dogs, sought to worry each other. Scarcely ten returned into Spain. These coming to Mexico, reported that they had restored three dead men to life: I rather believe, saith Benzo, that they killed four quick men. Don Ferdinando de Soto d This expedition of Soto is, by Master Hakluit, let forth in English, being written by a Portugal gentleman of Eluas, employed therein. l● was. Anno. 1538. enriched with the spoils of Atibaliba King of Peru, In which action he was a Captain and horseman, here found place to spend that which there he had gotten. For having obtained the government of Florida, and gathered a band of six hundred men for that expedition, in it he spent five years searching for minerals, till he lost himself. julian Samado, and Ahumada made suit for the like grant, but could not obtain it. Friar Lewis de Beluastro, and other Dominikes had undertaken by the way of preaching to have reduced the Floridians to Christianity, and the Spanish obedience, and were sent at the emperors charge, but no sooner set foot on shore, than he and two of his companions were taken by the Savages, and cruelly slain and eaten, their shaven skalpes being hanged up in their Temple for a monument. This happened in the year 1549. In the year 1524. Francis the first, the French King had sent john e john de Verrazano. ap. Hak. to.3. de Verrazano hither, but because he rather sought to discover all along the coast then to search or settle within Land I pass him over. In the year 1562. That worthy of France, f Of his life there is a special book. Chastillon, Champion of Religion and of his country, sent Captain john Ribault to discover and Plant in these parts, which his Voyage & Plantation is written by Rene g Rene Laud. ●● Hak. Landonniere, one employed therein. He left Captain Albert there with some of his company, who built a fort called Charles Fort: but this Albert was slain in a mutiny by his Soldiers, and they returning home were so pursued by Famine, the Pursuivant of Divine justice, that after their shoes and Leather jerkins eaten (their drink being Sea water or their own Urine) they killed and eat up one of their own company. Laudonniere was sent thither again to inhabit, Anno 1564. and the next year Ribauls was sent to supply his place. But uncouth * He was relieved by Sir john Houkins great bounty . Famine had so wasted and consumed the French, before his arrival, that the very bones of most of the Soldiers pierced through their starved skins in many places of their bodies, as if they would now trust the empty hands no longer, but would become their own purueyours, and look out for themselves. And yet better it is to fall into the hands of God, then of merciless Men: Famine being but a mere Executioner to God's justice, but these executing also a devilish malice. Such were the Spaniards, who were sent thither under the conduct of Don Pedro Melendes, which massacred all of every Sex and age, which they found in the Fort: & Ribault, being cast by ship wrack on the shore, and received of Vallemandus the Spaniard, with promises of all kindness, was cruelly murdered with all his company, except some few which they reserved for their own employments. The manner of it is at large handled by h Laudon. ap. Hak. Landinniere, i jaques Morgues. ap ●●● de Bry Amer. part 2. by Morgues, by Challusius, k Nic. Challusius Diepensised tus Latin per Cal●●etonem. which were as brands by divine hand plucked out of this Spanish combustion. The Petition or Supplication put l Supplicatio ap. Caluct. & apud Theod de Bry. up by the Orphans, Widows, and distressed kindred of that massacred number to Charles the ninth, mentioneth nine hundred, which perished in this bloody deluge. The Spaniards having laid the foundations of their habitation in blood, sound it too slippery to build any sure habitation thereon. For their cruelties both to the French and Floridians were retorted upon themselves, in the year 1567. by m Dom. de Gorgues. ap Hak. to.3 M. Dominique de Gorgnes, and his associates, assisted by the Native Inhabitants, and Florida was left destitute of Christian inhabitants. Thus hath Florida been first courted by the English, wooed by the Spanish, almost won by the French, and yet remains a rich and beautiful Virgin, waiting till the neighbour Virginia bestow on her an English Bridegroom, who as making the first love, may lay the justest challenge unto her. Her riches are such that n Cabcz. de vaca ap. Hak. in Lp. Dedic. in his Virginia richly valued. Cabeza de Vaca, (who was one of Naruaes' wracked company, and Sotos Corrival in this Floridian suit, and had traveled through a great part of the Inland) affirmed to Charles the Emperor, that Florida was the richest country of the world, and that he had therein seen Gold and Silver, and stones of great value. Besides there is great variety of o Gaspar. Ens l. 3 Botero part 1. l.5. Trees, Fruits, Fowls, Beasts, Bears, Leopards, Ounces, Wolves, wild Dogs, Goats, Hares, Coneys, Dear, Oxen with woollic-Hides, Camels backs, and horses manes. Our discourse hath most right unto their rites. For their many cities, the manner of their building, the manners of their inhabitants I would not be so long. Morgues p America part 2. de Bry. hath let us see them in the pictures. They wall or empale them with posts fastened in the ground, the circled as of a snail coming within that point where it began, and leaving a way but for two men to enter; at either end of that double empaling or entrance, stand two watchtowers, one within the other without the City, where Watchmen always are set for defence: their houses are round: their apparel nakedness, except a beasts skin, or some ornament of Moss about their secret parts. They paint and raze their skins with great cunning; the smart makes them sick seven or eight days after; they rub over those razed works, with a certain herb, which coloureth the fame so as it cannot be done away. They paint their faces, and their skins cunningly (this Morgues a Painter being judge) even to admiration. They let the nails on their toes and fingers grow long: they are tall, nimble, comely. They war q Laudonniere. always one country upon another, and kill all the men they can take, the women and children they bring up: they cut off the hair of the head together with the skin, and dry it to reserve the same as a monument of their valour. After their return from the Wars, if they be victorious they make a solemn. Feast which lasteth three days, with dances and songs to the honour of the Sun. For the Sun and Moon are their Deities. Their Priests are Magicians also & Physicians with them. They have many Hermaphrodites, which are put to great drudgery, and made to bear all their carriages. In necessity they will eat coals, and put sand in their pottage. Three months in the year they forsake their houses, & live in the woods: against this time they have made their provision of victual, drying the same in the smoke. They meet in consultation every morning in a great common house, whither the King resorteth & his senators, which after salutations sit down in a round. They consult with the jawas or Priest. And after this they drink Cassine, which is very hot, made of the leaves of a certain Tree, which none may taste that bath not before made his valour evident in the wars. It sets them in a sweat, and taketh away hunger and thirst four & twenty hours after. When a King dieth, they bury him very solemnly, and upon his grave they set the cup wherein he was wont to drink: and round about the grave they stick many Arrows, weeping and fasting three days together without ceasing. All the Kings which were his friends, make the like mourning: and in token of their love cut off half their hair (which they otherwise wear long, knit up behind) both men and women. During the space of six Moons (so they reckon their months) there are certain women appointed which bewail his death, crying with a loud voice thrice a day, at Morning, Noon, and Evening. All the goods of this King are put into his house, which afterwards they set on fire. The like is done with the goods of the Priests, who are buried in their houses, and then both house and goods burned. The women r Morgues Icon. 18 19 that have lost their husbands in the Wars present themselves before the King sitting on their heels with great lamentations sueing for revenge & they with other widows spend some days in mourning at their husband's graves, and carry thither the cup wherein he had wont to drink: they cut also their hair near the ears, strewing the same in the sepulchre. There they cast also their weapons. They may not marry again till their hair be grown that it may cover their shoulders. When any is sick they lay him flat on a form, and with a sharp shell rasing off the skin of his forehead, suck out the blood with their mouths, spitting it out into some vessel. The women that give suck, or are great with child come to drink the same, especially if it be of a lusty young man, that their milk may be bettered, and the child, thereby nourished, may be stronger. Ribault s Icon. 8. at his first being there had fixed a certain Pillar of stone, engraven with the Arms of France on a hill in an Island, which Laudonniere at his coming found the Floridians worshipping as their Idol, with kisses, kneeling, and other devotions. Before the same lay divers offerings of first-fruits of the country, roots (which they used either for food or physic) vessels full of sweet oils, with bows and Arrows. It was girt about with Garlands of flowers, and boughs of the best trees, from the top to the bottom, King Athore himself performed the same honour to this pillar, that he received of his subjects. This King Athore was a goodly parsonage, higher by a foot and half than any of the French, representing a kind of majesty and gravity in his demeanour. He had married his own mother, and had by her divers children of both sexes; but after she was espoused to him, his father Satouriova, did not touch her. This t Icon. 11. Satouriova when he went to war, in the presence of the French used these ceremonies: The Kings his coadjutors sitting around, he placed himself in the midst, at his right hand had a fire, and at his left two vessels full of water. Than did he express Indignation and anger in his looks, gestures, hollow murmurings, and loud cries, answered with the like from his soldiers: and taking a wooden dish, turned himself to the Sun as thence desiring victory, and that as he now shed the water in the dish, so he might shed the blood of his enemies. Hurling therefore the water with great violence into the air, and therewith be sprinkling his soldiers he said, Do you thus with the blood of our enemies: and pouring the water which was in the other vessel on the fire, so (saith he) may you extinguish your foes, and bring back the skins of their heads. Outina u Icon. 12. or Vtina another King was an enemy to this Satauriova: he in his expedition which he made against his enemies (wherein he was assisted by the French) consulted with this Magician about his success. He espying a French man's Target, demandeth the same, and (in the mids of an army) placeth it on the ground, drawing a circle five foot over about it, adding also certain notes and Characters: then did he set himself upon the Target, sitting upon his heels, mumbling I know not what with variety of gestures about the space of a quarter of an hour: after which he appeared so transformed into deformed shapes that he looked not like a man, wreathed his limbs and his bones cracking with other actions seeming supernatural. At last he returns himself as it were weary and astonished, and coming out of the circle saluted the King; and told him the number of their enemies and place of their encamping, which they found very true. This King was called Holata Outina, which signifieth; a King, of Kings, and yet a few hundreths of men were his army, which he x Icon. 14. conducted in their ranks, himself going alone in the mids. They dry the arms and legs, and crowns of their enemies which they have slain, to make solemn triumph at their return, which they do, fastening them on poles pitched in the ground, the men and women sitting round about, and the Magician with an Image in his hand, mumbling curses against the enemy: over against him are three men kneeling, one of which beateth a stone with a club, and answereth the Magician at every of his imprecations, the other two sing and make a noise with certain Rattles. They sow or set their corn rather, as in Virginia: and have two seede-times, & two harvests, which they bring into a public barn, or common storehouse as they do the rest of their victuals, none fearing to be beguiled of his neighbour. Thus do these Barbarians enjoy that Content attended with Sobriety and Simplicity, which we have banished together out of our coasts: every one distrusting or defrauding others, whiles either by miserable keeping, or luxurious spending, he (which is y avarus, Malus omnibus, sibi pessimus. Seneca. bad to all) is worst to himself. To this barn they bring at a certain time of the year, all the Venison, Fish, and Crocodiles, (dried before in the smoke for the better preservation) which they meddle not with till need forceth them, and then they signify the same to each other. The King may take thereof as much as he will. This provision is sent in baskets on the shoulders of their Hermaphrodites, which wear long hair, and are their Porters for all burdens. They hunt Hearts after a strange manner: for they will put on a Heart's skin, with the legs and head on, so that the same shall serve them to stalk with; and they will look through the eye and holes of the Hide, as if it were a viso, thereby deceiving their game, which they shoot and kill, especially at the places, where they come to drink. Their Crocodiles they take in a strange manner. They are so plagued with these beasts, that they keep continual watch and ward against them, as otherwhere against their enemies. For this purpose they have a Watch-house z Icon. 16. by the rivers side, and when hunger drives the beast on shore for his prey, the Watchman calls to men appointed: they come ten or twelve of them, hearing a beam or Tree, the smaller end whereof they thrust into the mouth of the Crocodile (coming upon them gaping for his prey) which being sharp and rough, cannot be got out, and therewith they overturn him, and then being laid on his back, easily kill him. The flesh a N. Chalus. c.3. tasteth like Veal, and would be savoury meat, if it did not savour so much of a musky sent. Their sobriety * Ic. 2.8. lengtheneth their lives, in such sort that one of their Kings told me, saith Morgues, that he was b Laudon. saith two hundred and fifty, but he saw them not himself as this our author did: this man gave two Eagles to the French. three hundred years old, and his Father, which there he showed me alive, was fifty years elder than himself: when I saw him, me thought I saw nothing but bones covered with skin. His sinews was, veins, and arteries, saith Laudonniere in description of the same man, his bones and other parts appeared so clearly through his skin, that a man might easily tell them, and discern the one from another. He could not see, nor yet speak without great pain. Monsieur de Ottigni, demanding of their age, the younger of these two called a company of Indian's, and striking twice on his thigh, laid his hands on two of them, he showed that they were his sons: and striking on their thighs, he showed others which were their sons, and so continued till the fift generation. And yet it was told them, that the eldest of them both might by the course of Nature live thirty or forty years more. They have c Morgues Icon. 34. a devilish custom to offer their first borne Male Children to the King for a Sacrifice. The day of this dismal Rite being notified to the King, he goeth to the place appointed and sits down. Before him is a block two foot high, and as much thick, before which the Mother of the Child sitting on her heels, and covering her face, with her hands, deploreth the death of her son. One of her friends offereth the child to the King: and then the women which accompanied the mother, place themselves in a Ring, dancing and singing, and she that brought the child, stands in the mids of them with the child in her hands, singing somewhat in the King's commendation. Six Indian's stand apart, and with them the Priest with a Club, wherewith after these ceremonies he killeth the child on that block: which was once done in our presence. Another d Icon. 35. Religious Rite they observe about the end of February: they take the hide of the greatest Hart they can get (the horns being on) and fill the same with the best herbs which grow amongst them, hanging about the horns, neck, and body, as it were Garlands of their choicest first-fruits. Having thus sowed and trimmed it, they bring the same with songs and Pipes, and set it on a high Tree, with the head turned toward the East, with prayers to the Sun, that he would 'cause the same good things to grow again in their Landlord The King and his Magician stand nearest the Tree and begin, all the people following with their Responds. This done, they go their ways leaving it there till the next year, and then renew the same ceremony. Bibault e R. Laudonn. at his first coming had two of the Floridians aboard with him certain days, who, when they offered them meat refused it, giving them to understand that they were accustomed to wash their face, and to stay till sunset before they did eat: which is a ceremony common in all those parts. They observe a certain Feast called Toya, with great solemnity. The place where it is kept is a great circuit of ground, swept and made neat by the women the day before: and on the Feast day they which are appointed to celebrated the Feast, come painted and trimmed with feathers, and set themselves in order. Three f T●ese 3. are lawas, which are Priests, Magicians, and Physicians. others in differing painting and gestures follow with Tabrets', dancing and singing in a lamentable tune, others answering them. After that they have sung, danced, and turned three times, they fall to running like unbridled Horses, through the midst of the thick woods: the Indian women continuing all the day in weeping and tears, cutting the arms of the young girls with muskle-shelles, with hurling the blood into the Air, crying out three times, He Toya. Those that ran through the Woods, return two days after, and then dance in the midst of the place, and cheer up those which were not called to the Feast. Their dances ended, they devour the meat, for they had not eat in three days before. The Frenchmen learned of a boy, that in this meanwhile the jawas had made invocation●● Toya, and by Magical Characters had made him come that he might speak with him, and demand divers strange things of him, which for fear of the jawas he durst not utter. To provoke them unto revenge against their enemies, they in their Feasts have this custom. There is a Dagger in the room, which one taketh and striketh therewith one that is thereunto appointed, and then places the Dagger where he had it, and anon reneweth the stroke, till the Indian falling down, the women, Girls, Boys, come about him and make great lamentation, the men mean while drinking Cassine, but with such silence, that not one word is heard: afterwards they apply Moss warmed, to his side to heal him. Thus do they call to mind the death of their ancestors slain by their enemies, especially when they have invaded, and return out of their enemy's country without the heads of any of them, or without any Captives. These things following Ortelius g Ortel. Theat. saith, he had from his Nephew Caelius Ortelius, by the Relation of an eye-witness. The King giveth, or selleth rather, to every man his Wife. If a woman commit Adultery, she is bound to a Tree, her arms and legs stretched out all day, and sometimes whipped. A woman, three hours after she is delivered of a Child, carries the Infant to the River to wash it. They observe no discipline in their Families with their Children. They have Fleas, which bite so eagerly, that they leave a great deformity like a Lepry after: They have winged Serpents, one of which I saw, saith Nicolaus h Challus. exped. in Florid. c.3. Challusius, the wings whereof seemed to enable it to fly a little height from the ground: The inhabitants were very careful to get the head thereof, as was thought, for some superstition. Botero i Botero Rel. part. 1.lib.5. saith, that they have three sorts of Hearts, and of one of them make the same commodities which we do of our kine, keeping them tame, and milking them. The Spaniard hath three garrisons on the coast of Florida, S. jacomo, S. Agostino, and S. Philippo. They are k Gasp. Ens. l.3 much addicted to venery, and yet abstain from their wives after conception known. When l Discovery of Florida and Virginia richly valued. Ferdinando Soto entered Florida, he there found amongst the Indian's one john Ortiz a Spaniard, which by the subtlety of the people, under colour of delivering a letter which they had fastened to a clest cane, was taken and lived twelve years with them. Vcita the Lord of the place made him his Temple-keeper, because that by night the wolves came and carried away the dead corpses. He reported that these people are worshippers of the Devil, and use to offer unto him the life and blood of their Indian's, or of any people, that they can come by: and when he will have them do that sacrifice unto him, he speaketh unto them, and tells them, that he is a thirst, and enjoins them this sacrifice. They have a prophecy, That a white people should sobdue them; wherein the French and Spanish have hitherto failed in their attempts. Soto having in his greedy hopes neglected the many, commodities he might have enjoyed, to find greater: was brought to such dumps that he thereon sickened, and after died. But before he took his bed, he sent to the Cacique of Quigalta, to tell him, that he was the child of the Sun, and therefore would have him repair to him: he answered. That if he would dry up the river, he would believe him. And when he was dead, because he made the Indian's believe that the Christians were immortal, the Spaniards sought to conceal his death. But the Cacique of Guachoya busily inquiring for him, they answered that he was go to heaven, as many times he did, and had left an other in his place. The Cacique thinking he was dead, m Benzo libr. 2. commanded two young and well proportioned Indians to be brought thither, saying it was their custom to kill men, when any Lord died, to wait on him by the way: which their cruel courtesy the Spaniards refused, denying that their Lord was dead. One Cacique asked Soto what he w●s, and why he came thither, he answered, That he was the son of GOD, and came to teach them knowledge of the Law. Not so, saith the Cacique, if GOD bids thee thus to kill, steal, and work all kind of mischief. For their credulity in like case, Laudonniere telleth, that a strange and unheardof lightning happened within a league of their fort, which consumed in an instant 500 acres of meadow, being then green, and half covered with water, together with the fowls that were therein. It continued burning three days together, and made the Frenchmen think, that for their sakes the Indian's had set fire on their dwellings, and were go to some other place. But a certain Paracoussy, which is one of their petty Kings, or Caciques, sent to him a Present, beseeching him to command his men that they should shoot no more towards his dwelling, thinking that the ordinance had caused all this; which occasion he used to his own good, by arrogating that to himself which he saw their simplicity conceived of him. Within two days after this accident, fell such an heat, that the river (I think) was ready to seethe: and in the mouth of the river were found, dead therewith, fishes enough to have laden 50 carts, whereof issued, by putrefaction, much sickness. Calos is near the Cape of Florida. The King thereof made his subjects believe, that his sorceries and charms were the cause that made the earth bring forth her fruit n Loudon. was told this of certain Spaniards which lived in those parts. and that he might the easier persuade them, he retired himself once or twice a year to a certain house, accompanied with two or three of his friends, where he used enchantments. If any man offered to see what he did, it cost him his life. Every year he offereth a man in the time of harvest, which was kept for that purpose, and taken of such Spaniards as had suffered shipwreck on that coast. They which further desire to know the riches and commodities of these Countries, may resort to the Authors in this Chapter mentioned. Sir Francis Drake, in the year 1586, besides his worthy exploits in other places, took the sorts of S. john and S. Augustine; whence he brought Pedro Morales and Nicholas B●●goig●●●●, whose relations concerning that country M. Hackel●●yt hath inserted among other his painful labours. David Ingram o David Ingram ap. Hack. te. 3. Edit. 1. reported many strange things which he saith he saw in these parts, elephants, horses, and beasts twice as big as horses, their hinder parts resembling greyhounds; bulls with ears like hounds; beasts bigger than bears, without head or neck, but having their eyes and mouths in their breasts: and an other beast, C●rberus', he calls him Colluchio, which is (saith he) the devil in likeness of a dog, and sometimes of a calf; with many other matters, wherein he must pardon me, if I be not too prodigal of my saith. He tells also of punishment of adultery by death, the woman cutting the adulterer's throat, and the nearest kinsman, hers, after many prayers to the Colluchio, and a further punishment, in that they have no quick body buried with them to attend them into the other world, as all others have. But they that list to believe, may consult with the Author. CHAP. VIII. Of the Country's situate Weslward from Florida and Virginia towards the South Sea. HItherto we have discovered those parts of this Northern America, which trend along the North sea, which the English & French Nations have most made known unto us: further westward the midland Countries are not so well known; yet following our Spanish guides we here present them from their relations to your view. When as Cortes had conquered Mexico, as after followeth to be related, he was made Admiral of the South seas, but the government of Mexico and new Spain was, with the title of Viceroy, given to Don Antonio de Mendoza. These two, partly in emulation of each others glory, partly in hope of enriching themselves, sought to discover unknown lands; the one by Sea; the later, both by sea and land. The Viceroy sent a In his letter to the Emperor ●p. Hack. to. 3. as he himself testifieth, Francis Vasquez de Coronado, and Friar Marco de Nisae, with Stephen a Negro by land: out of whole relations we have inserted that which concerneth our purpose. Mark b Marco de Nisa his relation. the Friar, and Stephen set forth with certain Indian's in this Discovery: and Stephen going before, came to Cevola, as Mark related, where he was slain: the Friar followed with his Indian guides, and passed through one place where was small store of victual, because it had not there reigned, as the Inhabitants affirmed, in three years space. The Indian's called him Hayota, that is, a man come from heaven. He passed on further, led by the fame of Cevola, which with other six cities were reported to be under the government of one Lord, & to have houses of stone, consisting of divers stories, where were many Turqueses, with many other strange reports of their markets, multitudes, and wealth. But because the Friar came not there for fear of the Negro's entertainment, let us listen to c F. Vasquez his relation. Francis Vasques, who came, saw, and overcame. An. 1540. he went with his army from Culiacan which is 200. leagues from Mexico, & after a long and tedious journey, he at last arrived in this province, and conquered (almost with the loss of himself) the first City of the seven, which he called Cranado. Twice he was stricken down with stones from the wall, as he offered to scale the fame. He saith that their houses were of four or five stories or lofts, to which they ascended on ladders: and that they had sellers under the ground, good, and paved. But those seven cities were small towns, all standing in the compass of four leagues, all called by that general name of Cevol● or Cibola, and none of them particularly so called, but having other peculiar names, they were of like building. In this town which he conquered stood 200 houses, walled about, and 300. others not walled. The Inhabitants had before removed their wives & wealth to the hill. He reporteth of beasts there, bears, tigers, lions, and sheep, as big as horses, with great horns, & little tails, Ounces also & stags. That which the Indian's worshipped (as far as they could learn) was the water, which, said they, caused the corn to grow, and maintained their life. He found there a garment excellently embroidered with needlework. Vasques went hence to Tiguez, to Cicuic, and to Quivira, as d F. Lop.c. 212. 213. & 214. Lopes de Gomar a reporteth. This way is full of crookebacked oxen. Quivira is in forty degrees, and the Country is temperate. They saw ships in the Sea with bore Alcatoazes or Pelicans of gold and silver in their prows, laden with merchandise: which they took to be of China or Cathay. The men in these parts cloth & shoe themselves with leather: they have no bread of any kind of grain: their chief food is flesh, which they often eat raw, either for custom, or for lack of wood. They eat the fat as they take it out of the ox, & drink the blood hot (which of our bulls is counted poison) & the flesh they warm (for they seethe it not) at a fire of oxe-dung. They rather may be said to raven, then to eat it: and holding the flesh with their teeth, cut it with razors of stone. They go in companies as the Scythian Nomades, Tartarian Hordes, & many other nations, following the seasons and best pasturing for their oxen. These oxen e Oxen of Quivira. are of the bigness and colour of our bulls, but their horns ate not so great. They have a great bunch upon their shoulders, & more hair on their forepart, then on the hinder: and it is like wool. They have, as it were, a horse-m●ne on their backbone, and much hair, & very long, from their knees downwards. They have great tufts of hair on their foreheads, and have a kind of beard under their chins and throats. The Males have very long tails, with a great knob or flock at the end: so that in some respect they resemble a Lion, in other the Camels, Horses, Oxen, Sheep, or Goats. They push with their horns, and in their rage would overtake and kill a Horse: for the Horses fled from them, either for their deformity, or because they had never seen the like. The people have no other riches: they are unto them meat, drink, apparel: their Hides also yield them houses, and ropes; their bones, bodkins; their sinews and hair, thread; their Horns, Maws, and Bladders, Vessels; their dung, fire; the Calues-skinnes, budgets, where with they draw and keep water. G●mara also mentioneth their sheep, which they so call because they have fine wool and horns: they are as big as horses, weigh fifty pound weight a piece. There are also Dogs which will fight with a Bull, and will carry fifty pound weight in Sacks when they go on hunting: for when they remove from place to place with their herds. The Winter is long and sharp, with much snow in Cibola, and therefore they then keep in their Cellars which are in place of Stoves unto them. In the height of seven and thirty degrees, at Tiguez, the cold was so extreme, that the horses and men passed over the River upon the Ice: They there took a town f Taking of Tiguez. after five and forty days siege, but with much loss, and little gain. For the Indian's killed thirty horses in a night: and in an other slew certain Spaniard, sent Ouando up into the country (they could not tell whether for Sacrifice, or for the show) & wounded fifty horses: they drunk Snow in stead of water: and seeing no hope to hold out, made a great fire, and cast therein all they had of worth, and then went all out to make way by by force; where they were all in manner slain, but not unrevenged, forcing some Spaniards to accompany them into the Regions of death, and wounding many more, both men and horses. The Snow continueth in these parts half the year. Quivira is more northerly, and yet more temperate. The Spaniards returned to Mexico in the end of the year 1542, to no small grief of Mendoza, who had spent in this expectation 60000 ducats. Some Friars stayed, but were slain by the people of Quivira, only one man escaped, to bring news to Mexico. Sir Francis Drake sailed on the other side of America to forty degrees of northerly latitude, and with cold was forced to retire, although the Sun followed him all the way from Guatulco hither (which he sailed from the sixt day of April to the fift day of june) as if that most excellent and heavenly Light had delighted himself in his society, and acknowledged him for his son, more truly than the Spaniards (whereof anon we shall heat) or that g ovid. Metamorph. libr.2. Phaeto● of the Poets, not able to compass this compassing journey: once, he was so good a scholar and learned the suns instruction so well, that he followed him in a watery field, all that his fiery circle, round about this earthly globe, carried with the moving wind (as it were airy wings) new stars, islands, seas, attending and admiring the English colours: and first of h Magellanes victory (so was his ship called) had won this victory, but lost his General. any General, loosed the girdle of the world● and encompassing her in his fortunate arms, enjoyed her love. But I lose myself while I find him: and yet excellent names, I know not how, compel men to stand awhile, and gaze with admiration, if not with adoration. This our English knight i Sir Francis Drake. Hack. l0. 3. landed on this coast in thirty eight Degrees, where the Inhabitants presented themselves unto him, with presents of feathers, and calls of network, which he requited with great humanity. The men went naked, the women knit lose garments of bulrushes about their middles. They came a second time, and brought feathers, and bags of Tobacco; and after a long Oration of one that was Speaker for the rest, they left their bows on a hill, and came down to our men: the women mean while remaining on the hill, tormented themselves, tearing their flesh from their cheeks, whereby it appeared that they were about some sacrifice. The news being further spread, brought the King thither, which was a man of goodly stature: many tall men attended him: two Ambassadors with a long Speech of half an hour, signified his coming before. One, went before the King with a Sceptre or Mace, whereon hanged two Crowns with three Chains: the Crowns were of knitworke, wrought artificially with divers coloured feathers, the chains of a bony substance. The King followed clothed in conyskinnes: the people came after, all having their faces painted with white, black, and other colours, every one bringing his present, even the very children also. The Scepter-bearer made a loud speech of half an hour, taking his words from an other which whispered the same unto him, which with a solemn applause being ended, they came all down the hill in order without their weapons: the Scepter-bearer beginning a song and dancing, wherein all the rest followed him. The King, and divers others, made several Orations or Supplications to the General, to become their King: and the King with a song did set the Crown on the generals head, and put the chains about his neck, honouring him by the name of Hioh. The common sort leaving the King and his guard, scattered themselves, with their sacrifices, among our people, taking view of all, and to such as best pleased their fancy, which were the youngest, offered their sacrifices, with weeping, scratching, and tearing their flesh, with much effusion of blood. The English misliked their devotions, and directed them to the living God: they showed again their wounds, whereunto the other applied plasters and lotions. Every third day they brought their sacrifices, till they perceived that they were displeasing. And at the departure of the English, they (by stealth) provided a sacrifice, taking their departing very grievously. They found herds of Dear feeding by thousands, and the country full of strange coneys, headed like ours, with the feet of a Want. and tail of a Cat, having under their chins, a bag, into which they gather their meat when they have filled their body abroad. There is no part of the earth, wherein there is not some special likelihood of gold or silver. The General named the Country k Nova Albion. Nova Albion. In the year 1581. l History of China by Fr. ivan Gonsalez de Mendosa. Augustine Ruiz, a Friar, learned by the report of certain Indian's called Conchos, that toward the north there were certain great towns, not hitherto discovered by the Spaniards: whereupon, he, with two other companions of his own Order, and eight soldiers, went to seek these parts, and to preach unto them. They came unto the Province de los Tiguas, two hundred and fifty leagues Northwards from the mines of Saint Barbara, where one of the Friars was slain by the Inhabitants. This caused the soldiers to return back, but the Friars stayed still behind. The Franciscans fearing the loss of these their brethren, procured Antonio de Espeio m An. de Espeio Novemb. 1512 to undertake this journey, with a company of soldiers. He passing the Conchos, the Pas●aquates, the Toboses, came to the Patarabueyes, which is a great Province, and hath many towns, their houses flat roofed, and built of lime and stone, their streets orderly placed. The people are of great stature, and have their faces, arms, and legs razed and pownced. Here n New Mexico. were many Lakes of salt-water, which at a certain time of the year waxeth hard, and becometh very good salt. The Caciques kindly entertained them with victuals and other presents, especially hides, and Chamois skins very well dresled, as well as those of Flanders: And passing many days journey further Northwards, they came where the houses were four stories high, well built, and in most of them, stoves for the winter season. The men and women wear shoes and boots with good soles of neat's leather, a thing not else where to be seen in the Indieses. In this province they found many Idols, which they worshipped: and particularly they had in every house an oratory for the devil, whereinto they ordinarily carry him meat: and as the Papists erect Crosses upon highways, so have this people certain high chapels, very well trimmed and painted, in which they say the devil useth to take his case, and to recreate himself as he traveleth from one town to an other. In the province of Tiguas there were sixteen towns, in one of which the friars aforesaid were slain. Six leagues from thence was the province Los Quires which worship Idols as their neighbours: they saw there certain Canopies, wherein were painted, the Sun, Moon, and many Stars. It is in 37 ½. Hence they passed, keeping still their northerly course, and found a Province called Cwames, where were five towns, one of which was Chia, which contained eight market places, the houses were plastered and painted with divers colours: they presented them curious mantles, and showed them rich metals. Beyond this they came to the Ameys, and fifteen leagues thence, to Acoma, which is situate upon a rock: and hath no other entrance but by a ladder, or pair of stairs, hewn in the same rock: all their water was kept in cisterns. They passed hence to Zuny, which the Spaniards call Cibola, and there found three Spaniards left there by Vasques forty years before, which had almost forgotten their own language. Westward from hence they came to Mohotze, where were exceeding rich mines of silver, as likewise in some of the other. These parts seem to incline toward Virginia. Now that we have heard of the inland Discoveries by the Spaniards, and that Nova Albion of Sr. Francis Drake, let us take some view of the Spanish navigation on these coasts. Cortes the Conqueror of Mexico sent o Fran. Vlloa apud Ramus. & Hack. vol. 3. Francis de Vlloa with a fleet for discovery, in the year 1539 from Acapulco, which came to Santa Cruz in California. They sailed over the gulf, and came to the river of Saint Peter and Saint Paul, where they beheld, on both sides, a goodly Country. I am loath to hold on with them in their voyage, jest I sail from my scope, and leave the offended Reader behind me. Here they found in their course burning mountains, which cast up fire, ashes, and smoke in great quantity. They encountered with a cruel storm, and being almost out of hope, they saw, as it were, a candle upon the shrouds of the Trinity (one of their ships) which the Mariners said was Saint Elmo, and saluted it with their songs and prayers. This is the darkness of Popery, to worship a natural light: yea that which hath little more than being, and is an imperfect Meteor, is with them more perfect than human, and must participate in divine worships. Without the gulf of California they found store of great fish, which suffered themselves to be taken by hand: also they saw weeds floating on the Sea, fifty leagues together, round, and full of gourds, under them were store of fish, on them store of fowl: they grow in fifteen or twenty fathom depth. They caught with their dogs, a beast very fat, haired like a goat, otherwise resembling a dear: in this, neither, that it had four dugs like unto a Cow full of milk. But because they had little dealing with the Inhabitants, I leave them, and will see what Fernando p Fer. Alarchon Alarchon can show us of his discovery. He was set forth by Antonio de Mendosa the Viceroy, in the year of our lord 1540, with two ships. He came to the bottom of the Bay of California, and there found a mighty river, which ran with such surious violence, that they could scarce sail against ●. Hear leaving the ships with some of his company, he passed up with some pieces of ordnance, and two boats: and so drawing the boats with hal●erss, they made up the river called Buena Guia: they were encountered with the Indian Inhabitants, who forbade them landing, but Alarchon hurling his weapons down, and pulling out certain wares to give them, appeased their fury, and caused them also to lay down their weapons, and receive of him some trifles, which he gave them. Two leagues higher many Indian's came and called to him: these were dec●●d after a strange manner, some had painted their faces all over, some half way, others had visards on with the shape of faces●: they had holes in their nostrils, whereat certain pendants hung, others aware shells, having their ears full of holes, with bones and shells hanging thereat. All of them ware a girdle about their waste whereunto was fastened a bunch of feathers which hung down behind like a tail. They carried with them bags of Tobacco. Their bodies were traced with coal, their hair, cut before, hung down long behind. The women aware bunches of feathers before and behind them. There were four men in women's apparel. Alarchon perceived by signs, that the thing they most reverenced, was the Sun, and therefore signified unto them, that he came from the Sun; whereat they marveled, and took curious view of him with greater reverence than before; brought him abundance of food, first flinging up part of every thing into the Air, and after, turning to him to give him the other part; offering in their Arms to carry him into their houses, and doing else whatsoever he would have them. And if any stranger came, they would go and meet him, to 'cause him to lay down his weapons, and if he would not, they would break them in pieces. He gave the chief of them small wares. They needed not pray them to help draw the boat up the stream, every one laboured to get hold of the rope: otherwise it had been impossible to have gotten up against the current. He caused Crosses to be made and given them, with instruction to honour them, which they did with ecstasy of blind zeal, kissing them, and lifting them up, every one coming for them till he had not paper and sticks enough for that purpose. And as he passed further, he met with one which understood his interpreter, and asked of him many questions, to which he answered, that he was sent of the Sun, which the other doubting, because the Sun went in the sky, he said that at his going down and rising, he came near the Earth, and there made him in that Land, and sent him hither to visit this River and the people, and to charge them not to make further wars one upon another. But why saith the Indian did he sand you no sooner? he answered because before he was but a child. A long dialogue thus passed betwixt them, the issue whereof was that the Indian cried out, they would all receive him for their Lord, seeing he was the child of the Sun, and came to do them good. This use did he make of their superstitious observation of the Sun, which they worshipped because he made them warm (said they) and caused their crop to grow, and therefore of all things which they eat, they cast a little up into the air to him. They war one upon an other (a thing common to all savages) for small occasions: the eldest and most valiant guided the army (for in some places they had no Lord;) and of those which they took in the war, some they burned, and from some they plucked out the hearts, and eat them. Alarchon caused a Cross to be made of timber, commanding his own people to worship it, and leaving it with the Indian's, with instructions every morning at the Sunne-rise to kneel before it. This they took with great devotion, and would not suffer it to touch the ground, until they knew it by questioning, how deep they should set it, with what composition of gesture to worship it, and the like curiosities of Paganish Christianity. He was told, that this river was inhabited by three and twenty languages, that they married but one woman to one man, that maids before marriage conversed not with men, nor talked with them, but kept at home and wrought: adultery was death: they burned the dead: widows stayed half a year or a whole year before they married again. Every family had their several governor, other Ruler they had none. The river used at sometimes to overflow the banks. These people told Alarchon, that in Cevola they had many blue stones, or turquoises, which they digged out of a rock of stone, and when their Governors died, all their goods were buried with them: that they eat with napkins, many waiting at table: that they killed the Negro before mentioned, because he said he had many brethren, to whom they thought he would give intelligence, and therefore killed him. An old man told him the names of two hundred Lords and people of those parts. This old man had a son clothed in woman's attire, of which sort they had four: these served to the q Sodomites. sodomitical lusts of all the unmarried youngmen in the country, & may not themselves have to deal with any woman. They have no reward for this their beaftial trade, but have liberty to go to any house for their food: when any of them die, the first son that is borne after, succeeds in their number. As for the more Northerly parts, both within Land, and the supposed Straight of Anian, with other things mentioned in Maps, because I know no certainty of them, I leave them. The way by sea from these parts to the Philippinas, two of our own Nation have passed, whose Voyage, r Linschoten also in his third book largely treateth of the course of these and other Navigations. as also that exact Description of the same, by Franciscode Gualle, a Spanish Captain and Pilot, Master Haklnit hath related, who hath in these, and other labours of like nature, deeply engaged himself for his Country's good, and of his Countrymen meriteth an everlasting name, and to me (though known at this time, only by those portraitures of his industrious spirit) hath been as Admiral, holding out the light unto me in these seas, and as diligent a guide by land, (which I willingly, yea dutifully, acknowledge) in a great part of this my long and wearisome Pilgrimage. CHAP. IX. Of New Spain, and the conquest thereof by Hernando Cortes. NOw are we safely arrived out of the South a The Spaniards call all that the South sea, which is on the otherside of America. Sea, and North unknown Lands, where we have wildered ourselves, and wearied the Reader, in this great and spacious Country of New Spain. New Spain is all that which lieth between Florida and California, and confines on the South, with Guatimala and jucatan; how it came to be so called, asketh a long discourse, concerning the conquest thereof by Cortes, whose history is thus related. Hernando b Gomara: the first part of the Conquest of the West Indies, translated into English by T. Nicolas. Cortes was borne at Medellin in Andulozia, a Province of Spain, An. 1485. When he was nineteen years old he sailed to the Island of S. Domingo, where Ouando the Governor kindly entertained him. He went to the conquest of Cuba in the year 1511. as Clerk to the Treasurer, under the conduct of james Velasques, who gave unto him the Indian's of Manicorao, where he was the first that brought up kine, sheep and mares, and had herds and flocks of them: and with his Indian's he gathered great quantity of gold, so that in short time he was able to put in two thousand c A Castlin is seven shillings and six pence, as The. Nicolas the Translator saith. Castlins for his stock, with Andres de Duero a Merchant. At this time Christopher Morante had sent (Anno 1517.) Francis Hernandes de Cordona, who first discovered Xucatan, whence he brought nothing (except the relation of the Country) but stripes: whereupon james Velasques in the year 1518. sent his kinsman john de Girialna, with two hundred Spaniards d Of this Voyage, Read P. Martyr's fourth Decade: and Gomara part. I and of all which follows in this Chapter. in four ships: he traded in the River of Tavasco, and for trifles returned much gold, and curious works of feathers, Idols of gold, a whole harness or furniture for an armed man, of gold thin beaten, Eagles, Lions, and other portaitures found in gold, etc. But while Girialua deferred his return, Velasques agreed with Cortes to be his partner in the Discovery, which he gladly accepted, and procured licence from the Governors in Domingo, and prepared for the Voyage. Velasques afterwards used all means to break off, in so much that Cortes was forced to enlarge all his own stock, and credit, with his friends in the expedition, and with five hundred and fifty Spaniards in eleven ships, set sail the tenth of February 1519. and arrived at the Island of Acusamil. P. Mart. Dec. 5. Gom. ubisupra, and Cortes his own letters to the Emperor. The Inhabitants at first fled, but by the kind entertainment of some that were taken, they returned, and received him and his with all kind offices. They told him of certain bearded men in Yucatan, whither Cortes sent; and one of them, Geronimo de Aguilar came unto him, who told him, that by shipwreck at jamaia, their Carvel being lost, twenty of them wandered in the boat without sail, water, or bread, thirteen or fourteen days, in which space the violence of the current had cast them on shore in a Province called Maija, where, as they traveled, seven died with famine; and their Captain Valdinia and other four were sacrificed to the Idols by the Cacike, or Lord of the Country, and eaten in a solemn banquet, and he with six other were put into a coupe or cage, to be fattened for another Sacrifice. But breaking prison, they escaped to another Cacike, enemy to the former, where all the rest died, but himself, and Gonsalo Guerrer a Mariner. He had transformed himself into the Indian Cut, boring his nose full of holes, his ears jagged, his face and hands painted, married a wife, and become a Captain of name amongst the Indian's, and would not return with this Aguilar. Cortes with this new Interpreter passed up the River Tavasco, called of the former Discoverer, Grijalua, where the Town that stood thereon, refusing to victual him, was taken and sacked. The Indian's here with enraged, assembled an army of forty thousand, but Cortes by his horse and Ordnance prevailed: the Indian's thinking the Horse and Rider had been but one Creature, whose gaping and swiftness was terrible unto them, whereupon they submitted themselves. When they heard the Horses neigh, they had thought the horses could speak, and demanded what they said: the Spaniards answered, these Horses are sore offended with you, for fight with them, and would have you corrected: the simple Indian's presented Roses and Hens to the beasts, desiring them to eat and to pardon them. Cortes purposed to discover further Westward, because he heard that there were mines of gold, having first received their vassalage to the King his Master, to whom (he said) the Monarchy of the Universal did appertain. These were the first Vassals the Emperor had in New-Spaine. They named the Town, where these things were done, Victory, before called Potonchan, containing near five and twenty thousand houses, which are great, made of lime, and stone, and brick, and some of mud-walls and rafters, covered with straw; their dwelling is in the upper part of the house, for the moistness of the soil. They did eat man's flesh sacrificed. The Spaniards sailed Westward, and came to Saint john de Vlhna, where Teudelli, the Governor of the Country, came to him with four thousand Indian's. He did his reverence to the Captain, burning Frankincense (after their custom) and little Straws, touched in the blood of his own body: and then presented unto him Victuals, and jewels of Gold, and other curious works of Feathers; which Cortes requited with a Collar of Glass, and other things of small value. A woman slave, given him at Potonchan, understood their Language, and she, with Aguilar, were his interpreters. Cortes professed himself the servant of a great Emperor, which had sent him thither, whose power he so highly extolled, that Teudilli marveled, thinking there had been no such Prince in the world as his Master and Soucraigne, the King of Mexico, whose Vassal he was, named Mutezuma. To him he sent the representations of these bearded men, and their Horses, Apparel, Weapons, Ordinance, and other rarities, painted in Cotton Clotheses, their Ships, and Numbers. These painted Cottons he sent by Posts, which delivered them from one to another with such celerity, that in a day and night the message came to Mexico, which was two hundred and ten miles distant. Cortes had demanded, whether Mutezuma had Gold? Tendelli affirmed, and Cortes replied, That he and his fellows had a disease of the heart, whereunto Gold was the best remedy. Mutezuma sent him many Cotton clothes of divers colours, many tuffes of feathers, two wheels, the one of silver, with the sign of the Moon, and the other of gold, made like the Sun, which they hold for Gods, and give unto them the colours of the metals most like them. Every wheel was two yards and a half broad. These with other parts, of the present were esteemed worth twenty thousand Ducats. Mutezuma also professed joy, to hear of so great a Prince, and so strange people, and promised provision of all necessaries; but was very unwilling that Cortes should come to see him, as he pretended. Yet Cortes persisted in that his desire of seeing Mutezuma, that he might further acquaint himself with the knowledge of those parts. The silly Indian's having never seen such strange sights, came daily to the Camp to see them: and when they heard the Ordnance discharged, they fell down flat, thinking the heavens had fallen: the ships they thought were the god of the air, called Quezalcovolt, which came with the Temples on his back, for they daily looked for him. Among the rest, or rather aloof off from the rest, were certain Indian's of differing habit, higher than the other, and had the gristles of their noses slit, hanging over their mouths, and rings of jet and Amber hanging thereat: their neither lips also bored, and in the holes rings of gold and Turkesle-stones, which weighed so much, that their lips hung over their chins, leaving their teeth bore. This ugliness they accounted gallantry, and such uncouth deformity to be the only bravery. And thou Gallant that readest and deridest this madness of Fashion, if thine eyes were not dazzled with lightness (light I cannot call it) of selfe-reflected Vanity, mightest see as Monsterlike fashions at home, and more fashionly monster of thyself; thy clothes and oaths, thy gestures and vestures, make thy naked Deformity worse than their thus deformed nakedness: both indeed seem to have received some hellish character (if there may be bodily representation) of that old Serpent in these new fashions, striving who shall shape himself nearest to that misshapen ugliness, wherein the Indian jags himself out of human lineaments, the other swaggers himself further out of all civil and Christian ornaments. But these fashion-mongers have made me almost out of my fashion, and to forget myself, in remembering their forgetfulness. These Indian's of this new Cut, Cortes caused to come to him, and learned that they were of Zempoallan, a City distant thence a days journey, whom their Lord had sent to see what Gods were come in those Teucallis, that is, Temples (so, it seemeth, they called the ships:) which held no conversation with the other Indian's, as being not subject to Mutezuma, but only as they were holden in by force. He gave them certain toys, and was glad to hear that the Indian's of Zempoallan, and other their neighbours were not well affected to Mutezuma, but ready, as far as they durst, to entertain all occasions of war with him. He sailed from thence to Panuco, and passed the river farther, till he came to a little Town, where was a Temple, with a little Tower, and Chapel on the top, ascended by twenty steps, in which they found some Idols, many bloody papers, and much man's blood, of those which had been sacrificed; he block also whereon they cut open those Sacrifices, and the razors made of flint, wherewith they opened their breasts, which struck the Spaniards with some horror and fear. They passed a little further, and there having taken possession, in the emperors name, of the whole Country, they founded the Town Delavera Crux, Cort●● resigning his authority, and Officers being elected; and lastly, all with general consent appointing Cortes their Captain. Cortes went forward to Zempoallan, where he was solemnly received and lodged in a great house of lime and stone, whited with plaster, that shined in the Sun, as if it had been silver; so did the silver conceits of the Spaniards imagine, the desire of that metal having made such an impression in their imagination, that they told Cortes before he came at it, they had seen a house with walls of silver. Hear, and at Chiaviztlan, Cortes incited them to rebel against Mutezuma, and to become servants to the Spaniards, which they did; and he underhand so wrought, that Mutezuma took him for his friend. All his intent was to fish in troubled waters, and to set them both by the ears, that he might watch opportunity to benefit himself. His own people rebelled, some of whom he chastised with the halter and the whip for example to the rest: and after caused all his ships to be sunk closely, that they should not mind any return. He left an hundred and fifty men for the guard of the new Town, under Pedro de Henrico, and with four hundred Spaniards, fifteen horses, and six pieces of Artillery, and thirteen hundred Indian's, they went from Zempoallan, and came to Zaclotan, the Lord whereof was Olintler the subject of Mutezuma, who to testify his joy, and to honour Cortes, commanded fifty men to be sacrificed, whose blood they saw new and fresh. They carried the Spaniards on their shoulders, sitting on beeres, such as use to carry dead men. He bragged as much of the power of Mutezuma, as the Spaniards of their Emperor. He said he had thirty vassals, each of which was able to bring into the field an hundred thousand men of war, and sacrificed twenty thousand men yearly to the gods: in this he somewhat exceeded; the other was true, although some years the sacrifices also were thought to amount to fifty thousand. This Town was great, and had thirteen Temples, in each of which were many Idols of stone of divers fashions, before whom they sacrificed men, Doves, Quails, and other things with great perfumes and veneration. Hear Mutezuma had five thousand soldiers in garrison. Cortes passed from thence to Mexico by the frontiers of Tlaxcallon, which were enemies to Mutezuma, whom he might easily have overcome, but reserved partly for the exercise of his subjects to the war, and partly for the sacrifices to his gods. These joined an hundred and fifty thousand men against Cortes, taking him for Mutezuma's friend: and yet every day sent him Guinney-cockes and bread, partly to espy his strength, and partly in a bravery, jest their glory should be obseured in the conquest of men already starven. But when in many skirmishes and fights they could not prevail against that handful of Spaniards, they thought they were preserved from harm by enchantments: and sent him three presents with this message; That if he were that rigorous god which eateth man's flesh, he should eat those five slaves which they brought him, and they would bring him more: if he were the meek and gentle god, behold frankincense, and feathers: if he were a mortal man, take here fowl, bread, and cherries. At last they made peace with him, and submitted their City to him. Their City Tlaxcallan was great, planted by a rivers side, which issued into the South-sea. It had four streets, each of which had their Captain in the time of war. The government was an aristocraty, hating Monarchy no less than tyranny. It had eight and twenty Villages, and in them an hundred and fifty thousand households, very poor, but good warriors. They had one marketplace so spacious, that thirty thousand persons in a day came thither to buy and cell by exchange: for money they had none. Mutezuma had sent before to Cortes, and promised tribute to the Emperor, whatsoever should be imposed; only he would not have him come to Mexico. And now he sent again, that he should not trust that new friendship with the beggarly Nation of Tlaxcallan, and they again counseled him not to adventure himself to Mutezuma. Cortes held his determination for Mexico, and being accompanied with many of the Tlaxcantlexas he went to Chololla, a little from whence Mutezuma had prepared an army to entrap him in the way; but he finding the treachery, it redounded upon Cholollois, the same day they had thought to have executed the same upon him. For this end they had sacrificed ten children, five males, and as many females, three years old, to Quezalcovatl their god, which was their custom when they began their wars. He outgoing them in their own art of subtlety, entrapped their Captains in Counsel, and sent his army to spoil the City, where were slain many thousands. There were twenty Gentlemen, and many Priests which ascended up to the high Tower of their Temple, which had an hundred and twenty steps, where they were burned, together with their gods and Sanctuary. This City had twenty thousand households within the walls, and as many in the Suburbs. It showed outward very fair and full of Towers, for there were as many Temples as days in the year, and every one had his Tower. The Spaniards counted four hundred Towers. It was the City of most devotion in all India, whither they traveled from many places far distant in Pilgrimage. Their Cathedral Temple was the best and highest in all New Spain, with an hundred and twenty steps up to it. Their chief god was Quezalcovatl, god of the Air, who was (they say) founder of their City, being a Virgin, of holy life and great penance. He instituted fasting, and drawing of blood out of their ears and tongues, and left precepts of Sacrifices. He never ware but one garment of Cotton, white, narrow, and long, and upon that a mantle, beset with certain read crosses. They have certain green stones which were his, and are kept for great relics: one of them is like an Ape's head. Eight leagues from Chololla is the hill Popocatepec, or smoake-hill, which the Earth seemeth to have erected as a Fort to encounter and assault the air: now with smoky mists endeavouring to choke his purer breath, another while with violent flames, and natural fireworks threatening to join league with his elder and superior brother to disinherit him: sometimes with showers of ashes and embers, as it were, putting out the eyes, and sometimes with terrible and dreadful thunders, rending the ears of that Airy Element; always (such is the event of war) hurting and wasting itself, to endamage the enemy. The Indian's thought it a place of Purgatory, whereby tyrannical and wicked officers were punished after their death, and after that purgation passed into glory. The Spaniards adventured to see it, but two only held on their journey, and had there been consumed, had they not by a rock been shadowed from the violent eruption of the fire which then happened. It chanced that the Earth, weary it seemeth of the war, as having spent her store and munition, agreed on a truce which continued ten years: but in the year 1540 it broke forth into more violent hostility then before, quaking and renting itself with unbridled passion: and whereas the Air had always a snowy garrison about her high tops, and frontiers to cool and quench her fiery showers, yet these did but kindle a greater flame, the ashes whereof came to Huexozinco, Quelaxcopan, Tepiacac, Chololla and Tlaxcallan, and other places, ten, or as some say, fifteen leagues distant, and burned their herbs in their gardens, their fields of corn, trees, and clotheses that they laid a drying. The Vulean, Crater, or mouth whence the fire issued, is about half a league in compass. The Indian's kissed their garments (an honour done unto their gods) which had adventured themselves to this dreadful spectacle. Cortes drawing near to Mexico, Mutezuma feared, saying, These are the people which our gods said should come and inherit this Landlord He went to his Oratory, and there shut up himself alone, abiding eight days in prayer and fasting, with Sacrifice of many men, to aslake the fury of his offended deities. The Devil bids him not to fear, and that he should continued those bloody Rites, assuring him that he should have the gods Vitziliputzli and Tescatlipuca to preserve him, saying, That Quezalcovatle permitted the destruction at Chololla, for want of that bloody sacrifice. Cortes pasted a hill six miles in height, where by the difficulty of the passage, and of the cold (being always covered with snow) the Mexicans might easily have prevented his passing further. Hence he espied the lake, whereon Mexico and many other great Towns did stand, Iztacpallapan a Town of ten thousand households, Coyoacan of six thousand, Vizilopuchtli of five thousand. These Towns are adorned with many Temples and Towers, that beautify the Lake. From Iztacpalapan to Mexico is two leagues, all on a fair causey, with many draw-bridges, thorough which the water passeth, Mutezuma received Cortes with all solemnity on the eight of November 1519. into this great City, excusing himself of former unkindnesses the best he could. Of his house, and Majesty, and the divine conceit the people had of him, we shall speak after more fully, as also of the Temples, Priests, Sacrifices and other remarkable things of Mexico. Mutezuma provided all things necessary for the Spaniards and Indian's that attended them: even beds of flowers were made, in place of litter for their horses. But Cortes disquieted with those thoughts which commonly attend Ambition, discontent in the present, hopes and fears of the future, used the matter so, that he took Mutezuma prisoner, and detained him in the place appointed for the Spaniards lodging; with a Spanish guard about him, permitting him otherwise to deal in all private or public affairs, as before. Hereupon Cacama, Lord of Tezcuco, nephew to Mutezuma, rebelled, but by treachery of his own people was presented prironer to Mutezuma. He, after this, summoned a Parliament, where he made an Oration unto his subjects, saying, That he and his predecessors were not naturals of the Country, but his forefathers came from a far Country; and their King returned again, and said, he would sand such as should rule them. And he hath now sent these Spaniards, saith he. Hereupon he counseled them to yield themselves vassals to the Emperor, which they did at his command, though with many tears on his part and theirs, at this farewell of their liberty. Mutezuma presently gave to Cortes, in the name of tribute, great quantity of gold and other jewels, which amounted to sixteen hundred thousand Castlins of gold, besides silver. Cortes had hitherto a Continual victory in Mexico without any fight: but news was brought him of Pamphilo de Naruais, who was sent with eighty horse, and some hundreths of Spaniards by Velasques, to interrupt the proceed of Cortes: who leaving two hundred men in Mexico, with two hundred and fifty other came suddenly in the night, and took Naruaes' Prisoner, and returned to Mexico with Naruaes' his company, now his followers also, where he found his men exceedingly distressed by the Citizens, for a murder committed in the great Temple at a solemn Feast, where in a religious dance, they were slain, for the rich garments and jewels they ware, by the Spaniards. Cortes came in good time for the relief of his men: and Mutezuma caused the Mexicans to bridle their rage, which presently was renewed, and when Mutezuma was again by his guardians, the Spaniards, caused to speak to the people: a blow of a stone on his temples wounded him, whereof three days after he died. Cortes had some thousands of the Tlaxoltecas to help him, but was driven to flee from Mexico with all his Spaniards and Indian's, which he did closely in the night, but yet an alarm was raised, and the bridges being broken, much slaughter of his people was made by the Mexicans, and all his treasure in manner lost. They pursued after him also, and had two hundred thousand in the field: when it was Cortes his good hap to slay the Standard-bearer, whereupon the Indian's forsook the field. This battle was fought at Otumpan. At Tlazcallan, he and his were kindly entertained; they had prepared before fifty thousand men to go to Mexico for his help, and now they promised him all offices of loyalty and services. With their help he subdued Tepeacac: and built certain Brigandines, or Frigates, which were carried many leagues on the backs of those Indian's, and there fastened and finished, without which he could never have won Mexico. In Tezcuco certain Spaniards had been taken, sacrificed and eaten, which Cortes now revenged on them. Eight thousand men had carried the lose pieces and timber of this Navy, guarded with twenty thousand Tlaxcallans, and a thousand Tamemez or Porters, which carried victuals attending. They caiked them with Tow, and for want of Tallow. ●●●oyle, they used man's grease, of such as had been slain in the wars. Fo●●●●● the Indian's used to take out the grease of their sacrifices. Cortes had here nine hundred Spaniards, of which fourscore and six were horsemen, three cast pieces of iron, fifteen small pieces of brass, and a thousand weight of powder, and 100000. Indian soldiers on his side. He made a sluice or trench above twelve foot broad, and two fathom deep, half a league long, in which 40000 men wrought fifty days. He launched his Vessels, and soon overcame all the Canoas' of the Lake, of which were reckoned in all five thousand. The Spaniards broke the Conduits of sweet water, wherewith the City was wont to be served. Quahutimoc, now the new King of Mexico, receiving encouragement from the devilish Oracle, caused to break down the Bridges, and to exercise whatsoever wit or strength could do in defence of his City, sometimes conquering, sometimes (as is the doubtful chance of war) conquered. Cortes had in Tezcuco ordained a new King, a Christian Indian, of the royal blood, who much assisted him in this siege. The Spaniards being Lords of the Lake, and of the Causeyes, by help of their Galliots and Ordinance, they fired a great part of the City. One day the Mexicans had gotten some advantage, and thereupon celebrated a Feast of Victory. The Priests went up into the Towers of Tlatelulco, their chief Temple, and made their perfumes of sweet Gums, in token of victory, and sacrificed forty Spaniards, which they had taken captives, opening their breasts, and plucking out their hearts for offerings to their Idols, sprinkling their blood in the Air, their fellows looking on, and not able to revenge it. They slew likewise many Indian's, and four Spaniards of Alvarado's company, whom they ate in the open sight of the Army. The Mexicans danced, drank themselves drunk, made bonfires, struck up their Drums, and made all solemn expressings of joy. Dread, Disdain, and all the Furies that passion or compassion could conjure up, had now filled the Spaniards hearts and their Indian partakers: and Cortes, that hitherto had hoped to reserve some part of the City, now did the utmost that Rage and Revenge could effect, helped no less within with Famine and Pestilence, then with Sword and Fire without. At last Mexico is razed, the Earth and Water sharing betwixt them what the Fire had left, and all which had sometime challenged a lofty inheritance in the Air. Their King also was taken; all that mighty State subverted: and as the Mexicans before had prophesied, That the Tlaxantleca's should again build the City, if conquered, for them; if conquerors, for the Spaniards. It was rebuilded with a hundred thousand houses, fairer and stronger than before. The Siege lasted three months, and had therein two hundred thousand Indian's, nine hundred Spaniards, fourscore Horses, seventeen Pieces of Ordinance, thirteen Galliots, and six thousand Cannons. Fifty Spaniards were slain, and six Horses: of the Mexicans a hundred thousand, besides those which died of Hunger and Pestilence. This was effected Anno 1521, on the thirteenth of August, which for that cause is kept festival every year. CHAP. X. Of the ancient inhabitants of New Spain, and the History of their Kings. Having now declared the subversion of this State and Kingdom by the Spaniards, I hold it not amiss to look back unto the first people which here inhabited, with the beginnings and proceed of the Mexican Empire. The a Botero, part. ●●. first inhabitants of New Spain were very barbarous and savage, which ●●●ed only by Hunting, and for this reason were called Chieh●●●●●. a Ies Acosta, l. 7. Lordship de Gom part. 1. They lived naked, solitary in the Mountains, without Tillage, Policy or any Religious Ceremonies: their wives followed the same Hunting exercise, leaving their children tied in a Panier of Reeds to the boughs of some Tree. They did eat what they got in Hunting, raw. They eat also Snakes and Lizards, which they offered likewise in sacrifice to the Sun, whom only they worshipped, and that without any Image: they offered to him Fowls, from the Butterfly to the Eagle. And some remnants of the like beastly men are yet found, which do great hurt, and will not, by either cunning or force of the Spaniards, be reduced to any other course. They seem to have learned the savage nature of the wild Beasts, of whom and with whom they live. By this means it came to pass, that this wild mountainous people left the best and most fertile part of the Country unpeopled, which certain remote Nations possessed, whom they called b Navatalcas signifieth wellspeakers. Navatalcas, for their civility. These came from those Northern parts, which now they call New Mexico. The Navatalcas paint their beginning and first Territory in manner of Caves (because of their seven Tribes) and men coming out of them. By the supputation of their Books this departure was above eight hundred years since, and (by reducing to our account) about the year of our Lord 720. Fourscore years they stayed on the way, the cause whereof they ascribe to their Gods, which spoke visibly to them, and bade them seek new Lands that had such signs as they notified. Thus they proceeded in seeking those signs, and peopled the best parts, still removing their habitations as they found more fertile Countries, leaving only the aged, sick, and weary, with a few others to remain in the former. And by these leisurely proceed they entered the Land of Mexico, about the year 902, after our account. Those seven Nations came not all at once; but first the Suchimilcos, next the Chalcas, and thirdly the Tepanetans, fourthly those of Tescuco, after them the Tlalluicans: the sixt were the Tlascaltecans, which helped the Spaniards to conquer Mexico, and therefore are exempted from tribute to this day. These expelled, as their Histories say, certain Giants, whom in pretence of friendship they had invited to a banquet, and in their drunkenness stole away their weapons, and slew them. Neither doth this seem a fable; for at this day are found dead men's bones, of incredible bigness. I saw a tooth (saith Acosta) at Mexico, in the year 1586, as big as the fist of a man, and according to this, all the rest was proportionable. Three hundred and two years after the first transmigration, those of the seventh Cave or Line arrived, which is the Mexican Nation: they worshipped the Idol Vitzliputzli, and the Devil spoke and governed this Nation. He promised to make them Lords over all, which the other six Nations possessed, and to give them a Land plentiful in riches: whereupon they went forth, carrying their Idol with them in a Coffer of Reeds, supported by four of their principal Priests, with whom he talked, and communicated his Oracles and Directions. He likewise gave them Laws, and taught them the Ceremonies and Sacrifices they should observe. And even as the pillar of Cloud and Fire conducted the Israelites in their passage through the Wilderness, so this apish Devil gave them notice when to advance forwards, and when to stay. The first thing they did wheresoever they came, was to build a house or Tabernacle for their Vitzliputzli, which they set always in the midst of their Camp, and there placed the Ark in the midst of the Altar. This done, they sowed the Land, and if their God commanded to gather, they did so, and if, to raise their Camp, they obeyed, leaving the aged, tick, and weary, to gather the first-fruits, and to devil there. The chief Captain whom they followed was called Moxi, whence came the name of their c Mexico and Mexicans. City and Nation. Their Idol persuaded them, when some were bathing themselves in certain Lakes, to remove the Camp closely, and steal away their clothes: whereat they which were thus forsaken, changed their language and manner of life, retaining always their hatred to the Mexicans. They peopled the Province Mechovacan, From hence to Mexico is fifty leagues, and upon the way is Malinalco, which they say was peopled by a Witch and her family, whom by the commandment of their god they left behind, closely removing the army by night. They stayed in a place called Tuta, where by stopping a River, they drowned a Plain, and planted it round with Willows and other Trees; and many liking the place, talked of staying there: whereat their God offended, threatened the Priests, and in the night slew those which had consulted of staying. Their hearts were found pulled out, and their stomachs opened, which, after that, they observed in their Sacrifices. The Mexicans, by the advise of their Idol, proceeded, and by force made way through the Chalcas, and sent to the Lord of Culhuacan, who granted them the place of Ticaapan to devil in, which was full of Snakes and venomous Beasts, which by the help of their God they tamed. He would not suffer them to stay there, but commanded them to proceed, and to seek forth a woman, whom they should name the Goddess of Discord. Whereupon they sent to the King of Culhuacan, to demand his daughter to be Queen of the Mexicans, and mother of their God; who easily condescended, and sent his daughter gorgeously attired. The same night she arrived, by order of their God, she was murdered, and flayed, and a young man was covered with her skin, with her apparel thereon, and being placed near the Idol, was consecrated a Goddess, and mother of their God, ever after worshipping the same, making an Idol which they call Toccy, that is, our Grandmother. The King of Culhuacan hereupon warred against them, and chased them out of those parts, by which means they came to the place where Mexico now is. Here certain old Priests or Sorcerers entering into a place full of water-lilies, they met with a very fair and clear current of Water, with Trees, Meadows, Fish, and other things, all very white, which were the signs their God had given them of their promised Landlord In the night following, Vitzliputzli appeared in a dream to an ancient Priest, saying, That they should go seek out a Tunal in the Lake, which grew out of a stone, upon which they should see an Eagle feeding on small Birds, which they should hold for the place where their City should be built, to become famous through the world. Hereupon the next day they all assembled, and dividing themselves into bands, made that search with great diligence and devotion. In their search they met with the former watercourse, not white (as it was then) but red like blood, dividing itself into two streams, one of which was an obscure Azure. At last they espied the Eagle with wings, displayed toward the Sun, compassed about with many rich feathers of diverse colours, and holding in his Talons a goodly bird. At this sight they fell on their knees, and worshipped the Eagle, with great demonstrations of joy and thanks to Vitzliputzli. For this cause they called the City, which there they founded, d Mexico Tenoxtiltan. Tenoxtiltan, which signifies, Tunal on a stone; and to this day carry in their Arms an Eagle upon a Tunal, with a bird in his Talon. The next day following, by common consent, they made an hermitage, adjoining to the Tunal of the Eagle, that the Ark of their God might rest there, till they might have means to build him a sumptuous Temple. This they made of Flags and Turfs, covered with Straw. Afterwards they consulted to buy of their neighbour's Stone, Timber, Lime, in exchange of Fish, Fowls, Frogs, and other things which they hunted for in the Lake: by which means they procuring necessaries, built a Chapel of Lime and Stone, and laboured to fill up part of the Lake with rubbish. The Idol commanded, that they should divide themselves into four principal quarters about this house, and each part build therein: to which he enjoined certain Gods of his appointment, called Calpultetco, which is, Quarter-Gods. This was the beginning of Mexico. This division seemed not equal to some of the Ancients, who valued their deserts far above their allotted portion, who therefore separated themselves, and went to Tlatedulco: whose practices against the Mexicans caused them to choose a King, to which Sovereignty was chosen Acamapitzli, Nephew to the King of Culhuacan, and of the Mexican blood by the father's side. Him by embassage they demanded, and obtained in the name of their God, with this answer from the King of Culhuacan: Let my grandchild go to serve your God, and be his Lieutenant, to rule and govern his creatures, by whom we live; who is the Lord of Night, Day, and Winds: Let him go and be Lord of the Water and Land, and possess the Mexican Nation, etc. He was solemnly welcomed by the Mexicans: Welcome them art (saith an e Many of these Orations are expressed in Acosta's seventh book at large, full of witty inventions and Rhetorical flourishes. Orator unto him in their name) to this poor House and City, amongst these Weeds and Mud, where thy poor Fathers, Grandfathers, and Kinsfolks endure what it pleaseth the Lord of things created. Remember Lord, thou comest to be our defence, and to be the resemblance of our Vitzliputzli, not to rest thyself, but to endure a new charge: with many words of that effect, expressed in the Mexican Histories, reserved by tradition; the children to that end learning them by heart, and these being as precedents to them which learned the Art Oratory. After this, they were sworn, and he crowned. The Crown was like that of the Dukes of Venice. His name Acamapixtli signifieth a handful of Reeds, and therefore they carry in their Armouries a hand, holding many Arrows of Reeds. The Mexicans at this time were tributaries to the Tapanccans, whose chief City was Azcapuzalco: who judging, according to the nature of Envy and Suspicion, that they were so much weaker, how much the stronger they saw their neighbours, thought to oppress them by a strange policy, in imposing an uncouth, and (in show) impossible tribute: which was, that they should bring the Tapunecan King a Garden, planted and growing in the water. In this their distress, Vitzliputzli taught them to do it, by casting earth upon Reeds and Grass laid in the Lake, and planting in this moving Garden Maiz, Figs, Gourds, and other things, which at the time appointed they carried growing and ripe: a thing often since proved in that Lake, emulous no less of that glory, to be accounted one of the Wonders in that New World, than those pencil Gardens, towered up in the Air at Babylon, both here and there the reason of man, according to his natural privilege, subjecting to his use the most rebellious Elements of Air and Water. Acamapixtli, the Mexican King, after he had reigned forty years, died, leaving it to their choice to choose his successor. They chose his son Vitzilovitli, which signifieth a rich Feather: They anointed him with an Ointment, which they call Divine, being the same where with they anoint their Idol. Of their Coronation thus f Lordship de Gom. part. I Lopez de Gomara saith, That this was done by the High Priest, attired in his Pontificalibus, attended with many others in Surplices, the Ointment was as black as Ink. They blessed him, and sprinkled him four times with holy Water, made at the time of the consecration of their God. Than they put upon his head a Cloth, painted with the bones and skulls of dead men, clothed him with a black garment, and upon that a blue, both painted with figures of Skulls and Bones. Than did they hung on him Laces, and bottles of Powders, whereby he was delivered from diseases and Witchcrafts. Than did he offer Incense to Vitzliputzli, and the High Priest took his Oath, for the maintenance of their Religion; to maintain justice, and the Laws; to 'cause the Sun to give his light, and the Clouds to rain, and the Earth to be fruitful, etc. Lastly, followed the acclamations of the people, crying, GOD save the King, with dances, etc. He being crowned, and having received homage of his subjects, obtained the King of Azcapuzalco his daughter to wife, by whom he had a son called Chimalpopoca, and procured a relaxation of tribute from his father in law. He was devout in his superstitions: having reigned thirteen years, he died. His son then but ten years old, was chosen in his room, but was soon after slain by the inhabitants of Azcapuzalco. The Mexicans enraged with this injury, assembled themselves, and an Orator, among many other words tells them, That the Sun is eclipsed and darkened for a time, but will return suddenly in the choice of another King. They agreed upon Izcoalt, which signifieth a Snake of Razors, the source of Acamapixtls their first King. The common people were earnest with this new King for peace with the Tapanecans, for the obtaining whereof they would carry their God in his Litter for an intercessor. This was hindered by Tlacaellec the King's Nephew, a resolute and valiant young man, who also, with peril of his life, undertook an Embassage to Azcapuzalco, and there defied the King, anointing him with the ointment of the dead, after their manner. The commons of Mexico were herewith offended, and to pacify them, the King indented with them, That if he lost the Field, they should eat him and his Nobles: they on the other side promising, if he did overcome, to become his tributaries (for before they enjoyed much freedom) and to labour in his Fields and Houses, and to become his servants in War and Peace. In fine, such was the valour of Tlacaellec the General, that the enemies were overthrown, their City sacked, and the remainder of them made tributary, the lands and goods of the conquered being divided among the conquerors, and some reserved to each quarter of Mexico, for the use of their Sacrifices. Cuyacan had the next place in the Mexican Conquests: who having invited the Mexicans to a banquet, in the end thereof sent for the last Service, women's habits, which they forced them to put on: but Izcoalt and Tlacaellec made them know, by their ruin, the manhood of the Mexicans. They subdued also the Suchimilcos, and Cuitlavaca, a City in the Lake; Teseuco yielded itself. Izcoalt after twelve years died, and Moteçuma the first was chosen in his stead. Presently after his Election they conducted him to the Temple with a great train, where, before the Divine Hearth- (so called in regard of the continual fire there kept) they enthronised him. The King there drew blood from his ears and legs with a Griffons talons as a Sacrifice, and was congratulated with many Orations of the Priests, Ancients, and Captains. And whereas before they had accustomed, in their Elections, to make great Feasts and Dances, and wasted many Lights; He brought in the custom, personally to make war in some Province, thence to procure Sacrifices, to feast their Gods and men. This he performed at Chalco, from whence he brought many Captives, which on the day of his Coronation were sacrificed and eaten. At this Feast all his Tributes were brought in with great solemnity, each Province marching by itself, besides innumerable Presents. All comers were bountifully entertained, and the poor were clad with new garments, given them by the King. The Chalcas had taken a brother of Moteçuma, and would have made him their King, but he enjoining them to make a high Scaffold, ascended thereon, and telling them, the Gods would not permit, that to be a King, he should be a traitor unto his Country, cast down himself; whose death Moteçuma revenged with the ruin of that whole Nation, conquering further unto the North and South Seas, by the counsel and courage of Tlacaellec. This King instituted new Ceremonies, and increased the number of the Priests: he built the great Temple of Vitzliputzli & sacrificed great numbers of men at the dedication. Having reigned eight and twenty years, he died. Tlacaellec was chosen his successor by the four Deputies, and the two Lords of Tescuco and Tacuba (these were the Electors) but refused the Empire, as being fit for the common good, as an instrument to another, then if himself wielded the Sceptre. At his nomination they chose Ticocic; son of the late King, and piercing his nostrils, for an ornament put an Emerald therein. He, in seeking captives for the solemnity of his Coronotion, lost more of his own people, and after four years was poisoned by his male content subjects. Axayaca his brother succeeded, altogether of another spirit. In his time died Tlacaellec, chief author of the Mexican greatness, whom before in his age they used to carry in his Chair, on men's shoulders, to council. He was buried more solemnly than any of the Kings, and his son was made General for the wars. Axayaca conquered Tequantepec, two hundred leagues from Mexico, thence to furnish the bloody solemnities of his Coronation. He added to his Conquests Guatulco on the South Sea: in single combat overcame the Lord of Tlarelulco, and subdued those Mexican-enemies of the Mexicans, setting fire on their City and Temple. After eleven years he died, and Antzal the eight King was chosen. He punished the pride of Quaxulatlan, a rich Province, with those captives, to celebrated his Coronation-Feast, and extended his dominion to Guatimala, three hundred leagues from Mexico. He much adorned his Royal City, pulling down the old houses, and in their room erected fairer. He let in a course of water to the City, because that of the Lake was muddy. But because they of Cuyoacan used these waters, the chief man of that City, which was a great Magician, sought to hinder it, whereby the King being provoked, sent to attach him. He escaped by his Protean Arts; now appearing like an Eagle, the second time like a Tiger, the third like a Serpent. But at last he was taken and strangled, and the Mexicans forced a Channel, whereby the water might pass to their City, the Priests meanwhile casting Incense on the banks, sacrificing the blood of Quails; others winding their Cornets: and one of the chief went attired in a habit like to the Goddess of the Waters, which was saluted and welcomed by all the people. All which things are painted in the Annals of Mexico: which Book is now in the Vatican Library at Rome. Thus he environed the City with water like another Venice; and having reigned eleven years, died. Moteçuma the second was chosen, who before his Sovereignty was of grave and stayed disposition, much addicted to his devotions. He retired himself into a Chapel, appointed for him in the Temple of Vitzliputzli, where (they say) the Idol spoke to him; wherein also he hid himself, after he had intelligence of this Election. From thence he was led to the Hearth of their Gods, where he sacrificed, with drawing blood from his ears and the calves of his legs. They attired him with the royal ornaments, and piercing his nostrils, hung there at a rich Emerald. Being seated in his Throne, the King of Tescuco, one of the Electors; made an eloquent Oration, which joseph g Lib. 7. c. 20. Acosta hath set down word by word, and-deserued a room here, if our hasty Pilgrimage would suffer. This Moteçuma commanded, That no Plebeian should serve him in any Office in his House, providing Knights and Nobles for that purpose. His Coronation was solemnised with Dances, Comedies, Banquets, Lights, and other pomp: the sacrificed captives were of a far Province toward the North Sea, which he subdued. Mechovacan, Tlascalla, and Tapeaca never yielded to the Mexicans; which Moteçuma told Cortes, that he spared for the use of his sacrifices, and the exercise of his soldiers. He laboured to be respected and worshipped as a God. It was death for any Plebeian to look him in the face: He never set his foot on the ground, but was always carried on the shoulders of Noblemen; and if he lighted, they laid rich Tapestry, whereon he did go. He never put on one Garment twice, nor used one Vessel, or Dish, above once. He was rigorous in execution of his Laws, and for that purpose would disguise himself, to see how they were executed, and offer bribes to the judges, to provoke them to injustice; which, if they accepted, cost them their lives, though they were his kinsmen, or brethren. His fall is before declared: it shall not be amiss here to mention some prodigious forerunners of the same. The Idol of Cholola, called Quetzacoalt, declared, That a strange people came to possess his Kingdom. The King of Tescuco, a great Magician, and many Sorcerers, told him as much. The King shut up the Sorcerers in prison, where they vanished presently: wherefore he exercised that rage on their wives and children, which he had intended against them. He sought to appease his angry Gods by Sacrifices, and therefore would have removed a great stone, which by no human industry would be moved, as refusing his atonement. Strange voices were heard, accompanied with Earthquakes and swellings of the waters. A prodigious Bird, of the bigness of a Crane, was taken, which on his head had (as it were) a Glass representing armed men, and in the King's presence vanished. A stranger thing befell a poor man, who was taken up by an Eagle, and carried into a certain Cave, where he let him down, pronouncing these words; Most mighty Lord, I have brought him whom thou hast commanded. There he saw one like the King, lying asleep; touching whom having received threatening Prophecies, he was again by that former Pursuivant placed where he had been taken up. These things, as devilish illusions, abusing GOD'S Providence and justice, and Imitating his Power, to rob him of his glory, deserve to be mentioned. Muteçuma having intelligence of Cortes his arrival, was much troubled, and conferring with his Counsel, they all said, that without doubt their great and ancient Lord Queztzalcoalt who had said, that he would return from the East whither he was go, had now fulfilled his promise and was come. Therefore did he sand Ambassadors with presents unto Cortes, acknowledging him for Queztzalcoalt, (sometime their Prince, now esteemed a God) and himself his Lieutenant. Concerning the State of Mexico under the Spaniards, Robert h R. Tompson ap. Hak. Tomson who was there about the year 1555. saith, that then it was thought there were a thousand & five hundred households of Spaniards, and above three hundred thousand Indian's. The i H. Haukss dp. Hak. lab. Hortop. City is environed with a Lake, and the Lake also with Mountains about thirty leagues in compass; the rains falling from these Hills 'cause the lake. In this City resideth the Viceroy, and here the highest Indian Courts are kept. There are weekly three fairs or markets, abounding with plenty of commodities at a cheap price. Many Rivers fall into the Lake, but none go out. The Indian's know how to drown the City, and would have practised it, had not the Conspirators been taken and hanged. The Indian's here are good Artificers, Goldsmiths, Copper-smithes, Blacksmithes, Carpenters, Shoemakers, Tailors, Saddlers, Embroiderers, and of all other sciences, and work exceeding cheap, living of a little. They will go two or three leagues to a Fair, carrying not above a pennyworth of commodities, and yet maintain themselves thereby. Miles k Miles Philips. Philip's saith, that when Sr. Francis Drake was on the South Sea, the Viceroy caused a general muster to be made of all the Spaniards in Mexico, and found above seven thousand households, and three thousand single men, and of Mestizoes' twenty thousand. Mr. Chiltou l john Chilton. testifieth, that every Indian payeth tribute to the King twelve Reals of Plate, and a Hauneg of Maiz, (five Haunegs make a quarter English) and every Widow half so much. And all their children, above fifteen years old, pay after the same rate. He hath great gain by his fifths, and by the Pope's Bulls: this leaden ware was worth to the King at first above three Million of gold yearly. The greatness of exactions caused two rebellions whiles he was there, and the King will not suffer them to have Oil or Wine there growing, although the earth would prodigally repay them, that they may still have need of Spain. Tlaxcalla, for their merits in the conquest of Mexico, as before is showed, is free: only they pay a handful of wheat a man in sign of subjection: but some later encrochers have forced them to till at their own charge as much ground as their tribute would amount to. There are in it two hundred thousand Indian's. Some of the wild people in New Spain are deadly enemies to the Spaniards, and eat as many as they get of them. john Chilton fell into their hands, but being sick and lean, they thought (as a captive wench told him) that he had the Pox, and was but unwholesome food, and so let him departed. It is an ill wind that blows none to good: sickness, the harbinger of death, was to him preserver of life. Mexico is now an m Roters. University, and therein are taught those Sciences which are read in our Universities of Europe. This University was n Gasp. ●●. l.2 there founded by Antony Mendoza, and King Philip erected a College of the jesuits, An. 1577. Mexico is an Archbishopric. There o Ortel. Theat. be many Spanish Colonies or Plantations, Compostella, Colima, Guadaleiara, Mechocan, City of angel, and others: whereof divers are Episcopal Seas. In Guaste can, not far from Panuco, is a Hill, from whence spring two Fountains, one of black pitch, the other of read, very hot. To speak largely of New Galicia, Mechuacan, Guaste can, and other Regions, would not be much to the Readers delight, and less to my purpose. CHAP. XI. Of the Idols and Idolatrous sacrifices of New Spain. THe Indian's (as Acosta a Natural & moral Hist. of the Indieses. lib. 5. cap. 3. observeth) had no name proper unto God, but use the Spanish word Dios fitting it to the accent of the Cuscan or Mexican tongues. Yet did they acknowledge a supreme power, called Vitziliputzli, terming him the Most puissant, & Lord of all things, to whom they erected at Mexico the most sumptuous Temple in the Indieses. After the Supreme God they worshipped the Sun, and therefore called Cortes (as he writ to the Emperor) Son of the Sun. That Vitziliputzli b Hernando Cortes. Accost. l. 5. c.9. was an Image of wood, like to a man, set upon an Azure-coloured stool in a brankard or litter; at every corner was a piece of wood like a Serpent's head. The stool signified that he was set in heaven. He had the forehead Azure, and a band of Azure under the nose, from one ear to the other. Upon his head he had a rich plume of feathers, covered on the top with gold: he had in his left hand a white target, with the figures of five Pine Apples, made of white feathers, set in a Cross; and from above issued forth a crest of gold: At his sides he had four Darts, which, the Mexicans say, had been sent from heaven. In his right hand he had an Azured staff, cut in fashion of a waving Snake. All these ornaments had their mystical sense. The name of Vitziliputzli signifies the left hand of a shining feather. He was set upon an high Altar in a small box, well covered with linen clotheses, jewels, feathers, and ornaments of gold: and for the greater veneration he had always a curtain before him. joining to the Chapel of this Idol, there was a pillar of less work and not so well beautified, where there was another Idol called Tlaloc. These two were always together, for that they held them as Companions, and of equal power. There was an other Idol in Mexico much esteemed, which was the c Gemor part 1 calls him the God of Providence. God of Repentance, and of jubilees and Pardons for their sins. He was called Tezcallipuca, made of a black shining stone, attired after their manner, with some Ethnic devices: it had ear-rings of gold and silver, and through the neither lip a small Canon of Crystal, half a foot long, in which they sometimes put an Azure feather, sometimes a green, so resembling a Turqueis or Einerald: it had the hair bound up with a hairlace of gold, at the end whereof did hung an ear of gold, with two firebrands of smoke painted therein, signifying that he heard the prayers of the afflicted, and of sinners. Betwixt the two ears hung a number of small Herons. He had a jewel hanging at his neck, so great that it covered all his stomach: upon his arms, bracelets of gold; at his navel a rich green stone, and in his left hand a fan of precious feathers of green, azure, and yellow, which came forth of a looking glass of gold, signifying that he saw all things done in the world. In his right hand he held four Darts as the ensigns of his justice, for which cause they feared him most. At his festival they had pardon of their sins. They accounted him the God of Famine, drought, barrennesle, and pestilence. They painted him in another form, sitting in great majesty on a stool, compassed in with a read Cu●●in, painted and wrought with the heads and bones of dead men. In the least hand was a Target with five Pines, like unto Pineapples, of Cotton; and in the right hand a little Dart, with a threatening countenance, and the arm stretched out, as if he would call it: and from the Target came four Darts. The countenance expressed anger, the body was all painted black, and the head full of quails feathers. Quecalc vatl was their God of the Air. In Cholula d Cholula. they worshipped the God of Merchandise, called Quetzaalcoalt, which had the form of a man, but the visage of a little Bird with a read bill, & above, a comb full of warts, having also ranks of teeth, and the tongue hanging out. It carried on the head a pointed Mitre of painted paper, a scythe in the hand, and many toys of gold on the legs: it had about it gold, silver, jewels, feathers, and habits of divers colours: and was set aloft in a spacious place in the Temple. All this his furniture was significant. The name importeth Colour of a rich feather. No marvel if this God had many suitors, seeing Gain is both God and godliness to the most; the whole world admiring and adoring this Mammon or Quitzaalcoalt. Tlaloc was their God of water: to whom they sacrificed for rain. They had also their Goddesses e Gomara part. 1. , the chief of which was Toz●. which is to say, Our Grandmother, of which is spoken before; she was flaied by the command of Vitziliputzli, and from hence they learned to flay men in sacrifice, and to clothe the living with the skins of the dead. One of the Goddesses, which they worshipped, had a son who was a great hunter, whom they of Tlascalla afterwards took for a God; being themselves addicted much to that exercise. They therefore made a great feast unto this Idol as shall after follow. They had an other strange kind of Idol which was not an Image, but a true Man For they took a captive, and before they sacrificed him they gave him the name of the Idol, to whom he should be sacrificed, appareling him also with the same ornaments. And during the time that this representation lasted (which was for a year in some feasts, six months in some, in others less) they worshipped him in the same manner, as they did their God; he in the mean time eating, drinking, and making merry. When he went through the streets, the people came forth to worship him, bringing their alms, with children and sick folks, that he might cure and bless them, suffering him to do all things at his pleasure; only he was accompanied with ten or twelve men, jest he should flee. And he (to the end he might be reverenced as he passed) sometimes sounded on a small flute. The feast being come, this fat fool was killed, opened, and eaten. Lopes f Lop. de Gom. part. 1. de Gomara writeth, that the Mexicans had two thousand Gods g They had their Venus, & their Bacchus, and Mars, and other such Deities in Mexican appellations, as the Heathen Greeks' and Romans, as after shall appear. , but the chief were Vitziliputzli and Tezcatlipuca. These two were accounted brethren: There was an other God who had a great Image placed on the top of the Idols chapel, made all of that Country seeds, ground, and made into past, tempered with children's blood, and Virgins sacrificed, whose hearts were plucked out of their opened breasts, and offered as first first-fruits to that Idol. It was consecrated by the Priests with great solemnity, all the Citizens being present, many devout persons sticking in the dowie Image gold and jewels: after which consecration no secular person may touch that Image, nor come in his Chapel. They renew this Image with new dow many times, and OH ter● quatern blessed man he, that can get any relics of him. The Soldiers thought themselves hereby safe in the wars. At this consecration also a Vessel of water was hallowed with many ceremonies, and kept at the foot of the Altar for the King's coronation, and to bless the Captains that went to the wars, with a draft of it. Next after their Gods it followeth to speak of their h Acosta. 15. Goddess sacrifices: wherein they surmounted all the Nations of the world in beastly butcheries. The persons they sacrificed were i So (some say) from the like practice of the Ancients Victi●a was so called, & bustia quasi a victe, & ab boast captives: to get which, they made their wars, rather seeking in their victories to take then to kill. Their manner of Sacrificing was this. They assembled such as should be sacrificed in the Palisado of dead men's skulls, of which we shall after speak, where they used a certain ceremony at the foot of the Palisado; they placed a great guard about them. Presently there stepped forth a Priest attired with a short surplice full of tassels beneath, who came from the top of the Temple, bearing an Idol made of Wheat & Mays mingled with bony, which had the eyes thereof made of green glass, and the teeth of the grains of Mays. He descended the steps of the Temple with all speed, and ascended by a little ladder up a great stone, planted upon a high terrace in the midst of the Court. This stone was called Quauxi-ca●●●, that is, the stone of Eagle: as he went up and came down, still he embraced his Idol. Than went he up to the place, where those were which should be sacrificed, showing his Idol to every one in particular, saying unto them, this is your God. This done, he descended by the other side of the stairs, and all such as should die, went in Procession to the place where they should be sacrificed, where they found the Ministers ready for that office. Six of the Priests were appointed to this execution; four to hold the hands and feet of him that should be sacrificed, the fift to hold his head, the sixt to open his stomach, and pull out his heart. They called them Chachalmna, that is, the Ministers of holy things. It was a high dignity wherein they succeeded their progenitors. The sixt, which killed the Sacrifice, was as a high Priest, or Bishop, whose name was different according to the difference of times and solemnities. Their habits also differed according to the times. The name of their chief dignity was Papa and Topilzm. Their habit and rob was a read Curtain with tassels below, a Crown of rich feathers, green, White, and Yellow, upon his head; and at his ears like pendants of gold, wherein were set green stones, and under the lip upon the midst of the beard, he had a piece like unto a small Canon of an Azured stone. The sacrificer came with his face and hands shining black: the other five had their hair much curled, and tied up with laces of leather, bound about the midst of the head: upon their forehead they carried small roundelets of paper painted about with divers colours, and they were attired in a Dalmatic rob of white wrought with black, in this attire representing the Devil. The Sovereign Priest carried a great knife in his hand of a large and sharp flint, an other carried a collar of wood wrought in form of a Snake, all put themselves in order before a Pyramidal stone which was directly against the door of the Chapel of their Idol. This stone was so pointed, that the man which was to be sacrificed, being laid thereon upon his back, did bend in such sort, as letting the knife but fall upon his stomach, it opened very easily in the midst. Than did the guard 'cause them to mount up certain large stairs in rank to this place, and as every one came in their order, the six sacrificers took him, one by one foot, an other by the other; and one by one hand, an other by the other, all naked, and cast him on his back upon this pointed stone: where the fift of them put the collar of wood about his neck, and the high Priest opened his stomach with the knife with a strange dexterity and nimbleness, pulling out his heart with his hands, the which he showed smoking unto the Sun, to whom he did offer this heat and fume of the heart: and presently he turned towards the Idol, and did cast the heart at his face, & then cast away the body, tumbling it down the stairs of the Temple, there being not two foot space betwixt the stone and the first step. In this sort they sacrificed them all one after another. Their Masters, or such as had taken them, took up the bodies and carried them away, and dividing them amongst them, did eat them. There were ever forty or fifty, at the lest, thus sacrificed. The neighbour Nations did the like, imitating the Mexicans in this sacred Butchery. There was another kind of Sacrifice, which they made in divers feasts, called Racaxipe Velitzli which is as much as the flaying of men, because they flayed the sacrifice (as is said) and there with appareled a man appointed to that end. This man i Gomara saith, that the ancient persons, & sometimes the King himself, would put on this skin, being of a principal Captive. went dancing and leaping through all the houses and market places of the City, every one being forced to offer something unto him: which, if any refused, he would strike him over the face with the corner of the skin, defiling him with the congealed blood. This continued till the skin did stink, during which time much alms was gathered, which they employed in necessaries for their devotions. In many of these Feasts they made a challenge between him that did sacrifice, and him that should be sacrificed, thus: They tied the slave by one foot to a wheel of stone, giving him a sword and target in his hands to defend himself: then stepped forth the other armed in like manner. And if he that should be sacrificed, defended himself valiantly against the other, he was freed, and was reputed a famous Captain: but if he were vanquished, he was sacrificed on that stone whereto he was tied. They every year gave one slave to the Priests, to represent their Idol. At his first entry into the office, after he had been well washed they adorned him with the Idols ornaments and name, as before is said: and if he escaped before his time of Sacrifice was expired, the chief of his guard was substituted to that representation, and Sacrifice. He had the most honourable lodging in all the Temple, where he did eat and drink, and whither all the chief Ministers came to serve and honour him: he was accompanied with Noble men through the streets. At night they put him into a strong prison, and at the appointed feast sacrificed him. The Devil (a * joh. 3.44, Murderer from the beginning) suggested to the Priests, when there seemed defect of these Sacrifices, to go to their Kings, telling them that their Gods died for hunger, and therefore should be remembered. Than assembled they their people to wars to furnish their bloody Altars. There happened a strange accident in one of these Sacrifices, reported by men worthy of credit, That the Spaniards beholding these Sacrifices, a young man whose heart was newly plucked out, and himself tumbled down the stairs, when he came to the bottom, he said to the Spaniards in his language; Knights they have slain me. The Indian's themselves grew weary of these cruel Rites, and therefore they easily embraced the Spaniards Christianity: Yea, Cortes writ to the Emperor Charles, that those of Mechoacan sent to him for his law, being weary of their own, as not seeming good unto them. Some of the Spaniards k Lop. de Com. part. 1. were thus sacrificed at Tescuco, and their horse-skinnes tanned in the hair, and hung up with the horseshoes in the great Temple, and next to them the Spaniards garments, for a perpetual memory. At the siege of Mexico, they sacrificed at one time, in sight of their Countrymen, forty Spaniards. The l Accost. l.5.c.27 Mexicans, besides their cruelties, had other un-beseeming Rites in their Religion: as to eat and drink to the name of their Idols, to piss in the honour of them, carrying them upon their shoulders, to anoint and besmear themselves filthily, and other things, both ridiculous and lamentable. They m Gom. pa.398 were so devout in their superstitions, and superstitious in their devotions, that before they would eat or drink, they would take a little quantity and offer it to the Sun, and to the Earth. And if they gather Corn, Fruit, or Roses, they would take a leaf before they would smell it, and offer the same: he which did not thus, was accounted neither loving nor loved of God. The Mexicans in the siege of their City, being brought to all extremities, spoke thus, as Lopes reporteth, unto Cortes; Considering that thou art the child of the Sun, why dost not thou entreat the Sun thy Father to make an end of us: OH Sun that canst go round about the world in a day and a night, make an end of us, and take us out of this miserable life, for we desire death, to go and rest with our God Quercanath, who tarrieth for us. CHAP. XII. Of the Religious places and persons in New Spain: wherein is also handled their Penance, Marriages, Burials, and other Rites, performed by their Priests. WE have already mentioned the Temple of Vitziliputzli in Mexico, which requireth our further description. It a Accost. I 5.c.13 was built of great stones in fashion of Snakes tied one to another: and had a great circuit, called Coatepantli, that is, a circuit of Snakes. Upon the top of every Chapel or Oratory, where the Idols were, was a fine pillar wrought with small stones black as ieat, the ground raised up with white and read, which below gave a great light: Upon the top of the pillar were battlements wrought like Snails, supported by two Indian's of stone, sitting, holding candlesticks in their hands, which were like Croysants, garnished and enriched at the ends, with yellow and green feathers, and long fringes of the same. Within the circuit of this Court there were many chambers of religious men, and others that were appointed for the Priests and Popes. This Court is so great and spacious, that eight or ten thousand persons did dance easily in a round, holding hands, which was an usual custom there, howsoever it seemeth incredible. There were four gates or entries, at the East, West, North, and South, at every b Gomara saith that the fourth was not a causey, but a street of the City. of which began a fair causey of two or three leagues long. There were in the midst of the Lake wherein Mexico is built, four large causies. Upon every entry was a God or Idol, having the visage turned to the causey right against the Temple gate of Vitziliputzli. There were thirty steps of thirty fathom long, divided from the circuit of the Court by a street that went between them. Upon the top of these steps, there was a walk of thirty foot broad, all plastered with chalk, in the midst of which walk was a palisado artificially made of very high Trees, planted in order a fathom asunder. These Trees were very big and all pierced with small holes from the foot to the top, and there were rods did run from one Tree to another, to which were tied many dead men's heads. Upon every rod were many skulls, and these ranks of skulls continued from the foot to the top of the Tree. This palisado was full of dead men's skulls from one end to the other, which were the heads of such as had been sacrificed. For after the flesh was eaten, the head was delivered to the Priests, who tied them in this sort, until they fell off by morsels. Upon the top of the Temple were two stones or chapels, and in them the two Images of Vitziliputzli and Tlaloc. These chapels were carved and graven very artificially, and so high, that to ascend up to it there were an hundred and twenty stairs of stone. Before these chapels there was a Court of forty foot square, in the midst whereof was a high stone of five hand breadth, pointed in fashion of a Pyramid, placed there for the sacrificing of men as is before showed. Gomara c Gomar. part.1 saith, that this and other their Temples were called Tencalls, which signifieth God's house. This Temple, he saith, was square, containing every way as much d Pet. Mart. Dec. 5.l.4. saith that in largeness the situation of this Temple is matchable with a Town of five hundred houses. as a Crossbow can shoot level: in the midst stood a mount of earth and stone fifty fathom long every way, built Pyramide-fashion, save that the top was flat; and ten fathom square. It had two such Pyramid stones or Altars for sacrifice, painted with monstrous figures. Every Chapel had three lofts, one above another, sustained upon pillars: From thence the eye with much pleasure might behold all about the Lake. Besides this Tower, there were forty other Towers belonging to other inferior Temples; which were of the same fashion: only their prospect was not Westward, to make difference. Some of those Temples were bigger than others, and every one of a several God. There was one round Temple dedicated to the God of the Air, called Quecalconatl, the form of the Temple representing the airs circular course about the earth. The entrance of that Temple had a door, made like the mouth of a Serpent, with foul and devilish resemblances, striking dreadful horror to such as entered. All these Temples had peculiar Houses, Priests, Gods, and Services. At every door of the great Temple was a large Hall and goodly buildings, which were common Armouries for the City. They had other dark houses full of Idols of divers metals, all imbrued with blood, the daily sprinkling whereof makes them show black: yea, the walls were an inch thick, and the ground a foot thick with blood, which yielded a loathsome sent. The Priests entered daily therein, which they allowed not to others, except to Noble personages, who at their entry were bound to offer some man to be sacrificed to those slaughter-houses of the Devil. There did continually reside in the great Temple five thousand persons, which had there their meat, drink, and lodging; the Temple enjoying great revenues and divers Towns for the maintenance thereof. Next c Accost. l.5.c.13 to the Temple of Vitziliputzli was that of Tescalipuca, the God of Penance, Punishments (and Providence) very high and well built. It had four ascents; on the top was flat, an hundred and twenty foot broad; and joining to it was a Hal hanged with Tapestry, and Curtains of divers colours and works. The door being low and large was always covered with a vail, and none but the Priests might enter. All this Temple was beautified with divers Images and Pictures most curiously: for that these two Temples were as the Cathedral Church, the rest as parishional. They were so spacious, and had so many Chambers, that there were in them places for the Priests, Colleges, and Schools. Without f Lop. Gom. part. 1. the great Temple, and over against the principal door, a stones cast distant was the Charnel house, or that Golgotha (before mentioned;) where upon poles or sticks, and also in the walls (two Towers having no other stuff but lime and skulls) Andrew de Tapia certified g Accost. l. 5. cap. 15. Gomara, that he, and Gonsala de Vmbria did reckon in one day, an hundred thirty six thousand skulls. When any wasted, supply was made of others in their roome● Within this great Circuit of the principal Temple were two houses, like Cloisters, the one opposite to the other, one of men, the other of women. In that of women they were Virgins only, of twelve or thirteen years of age, which they called the Maids of Penance: they were as many as the men, and lived chastely, and regularly, as Virgins dedicated to the service of their God. Their charge was to sweep and make clean the Temple, and every morning to prepare meat for the Idol and his Ministers, of the Alms the Religious gathered. The food they prepared for the Idol were small Loaves, in the form of hands and feet, as of Marchpane: and with this bread they prepared certain sauces, which they cast daily before the Idol, and his Priests did eat it. These Virgins had their hair cut, and then let them grow for a certain time: they rose at midnight to the Idols Matins, which they daily celebrated, performing the same exercises which the Religious did. They had their Abbesses, who employed them to make cloth of divers fashions, for the ornaments of their Gods and Temples. Their ordinary habit was all white, without any work or colour. They did their penance at midnight, sacrificing and wounding themselves, and piercing the tops of their ears, laying the blood which issued forth upon their cheeks, and after bathed themselves in a pool which was within the Monastery. If any were found dishonest, they were put to death without remission, saying, she had polluted the house of their God. They held it for an ominous token, that some Religious man or woman had committed a fault, when they saw a Rat or a Mouse pass, or a Battin in the Idol-Chappell, or that they had gnawed any of the veils, for that they say, a Cat, or a Bat would not adventure to commit such an indignity, if some of tense had not go before: and then began to make inquisition, and discovering the offender, put him to death. None were received into this Monastery, but the daughters of one of the six quarters, named for that purpose: and this profession continued a year, during which time, their fathers and themselves had made a vow to serve the Idol in this manner, and from thence they went to be married. The other Cloister or Monastery was of youngmen, of eighteen or twenty years of age, which they called Religious. Their crowns were shaven, as the Friars in these parts, their hair a little longer, which fell to the midst of their ear, except on the hinder part of the head, where they let it grow to their shoulders, and tied it up in trusses. These served in the Temple, lived poorly and chastely, and (as the Levites) ministered to the Priests, Incense, Lights and Garments, swept and made clean the holy Place, bringing wood for a continual fire, to the hearth of their God, which was like a Lamp that still burned before the Altar of their Idol. Besides these, there were other little boys that served for manual uses, as to deck the Temple with Boughs, Roses, and Reeds, give the Priest's water to wash, Rasours to sacrifice, and to go with such as begged alms, to carry it. All these had their superiors, who had the government over them, and when they came in public, where women were, they carried their eyes to the ground, not daring to behold them. They had linen garments, and went into the City four or six together, to ask alms in all quarters, and if they got none, it was lawful for them to go into the cornfields, and gather that which they needed, none daring to contradict them. There might not above fifty live in this penance, they rose at midnight and sounded the Trumpets, to awake the people. Every one watched by turn, lest the fire before the Altar should die: they gave the censer, with which the Priest at midnight incensed the Idol, and also in the morning, at noon, and at night. They h Mexican Votaries, no less strict in that threefold cord which the Popish Votaries glory of; Poverty, Continency, Obedience, with other will-worship: yea, for the time, more austere. were very subject and obedient to their Superiors, and passed not any one point commanded. And at midnight after the Priest had ended his censing, they retired themselves apart into a secret place, where they sacrificed and drew blood from the Calves of their legs with sharp bodkins, therewith rubbing their Temples and under their Ears, presently washing themselves in a Pool appointed to that end. These young men did not anoint their heads and bodies with * Tobacco. Petum, as the Priests did. This austerity continued a year. The Priests likewise rose at midnight, and retired themselves into a large place where were many lights, and there drew blood, as the former, from their legs, than did they set these Bodkins upon the battlements of the Court, sticked in straw, that the people might see. Neither might they use one bodkin twice. The Priests also used great fasts of five or ten days together, before their great Feasts. Some of them to preserve their chastity, slit their members in the midst, and did a hundred things to make themselves impotent, jest they should offend their Gods. They drunk no wine, and slept little, for that the greatest part of their exercises were by night. They did use also (that the selfe-tyrannising Catholic should not outvie merits) to Discipline themselves with cords full of knots, wherein the people likewise came not behind in cruel Processions, especially on the Feast of Tezcalipuca, lashing themselves with knotted Manguey-cords over the shoulders. The Priests fasted five days before that Feast, eating but once a day, and abstaining from their Wives; the whips supplying those delicacies. Gomara i I.op. de Gom. part. 1. pag. 396. speaketh of others, besides those young ones before mentioned, which lived in those Cloisters, some being sick, for their recovery; some in extreme poverty, to find relief; some for riches, for long life, for good husbands, for many children, and some for virtue: every one abode there as long as they had vowed, and after used their liberty. Their offices were to spin cotton, wool, and feathers, and to weave cloth for their Gods, and themselves, to sweep all the holy rooms: they might go on Procession with the Priests, but not sing, nor go up the stairs of the Temple: their food was boiled flesh and hot bread, received of alms, the smoke whereof was offered to their Gods: they eat and lay all together, but lay in their clotheses. Touching their Priests in Mexico k jos. Accost. l.5 cap. 14. there were some high Priests or Popes, even under the same name, called by the Mexicans, Papas, as they should say, Sovereign Bishops: others, as before you have heard, were of inferior rank. The Priests of Vitziliputzli succeeded by lineages of certain quarters of the City, deputed for that purpose: and those of other Idols came by election, or by being offered to the Temple in their Infancy. The daily exercise of the Priests was to cast incense on the Idols, which was done four times in the space of a natural day: at break of day, at noon, at sunset, at midnight. At midnight all the chief Officers of the Temple did rise, and in stead of Bells they did sound a long time upon Trumpets, Cornets, and Flutes, very heavily; which being ended, he that did the Office that week, stepped forth attired in a white rob with a censer in his hand, full of coals, which he took from the hearth, burning continually before the Altar; in the other hand he had a purse full of incense, which he cast into the censer, and entering the place where the Idol was, he incensed it with great reverence; then took he a cloth with the which he wiped the Altar and the Curtains. This done, they went all into a Chapel, and there did beaten themselves and draw blood with Bodkins, as is said: this was always done at midnight. None other but the Priests might intermeddle with their Sacrifices, and every one did employ himself according to his dignity and degree. They did likewise preach to the people at some Feasts. They had revenues, and great offerings. The Mexican Priests l Accost. l.5.c.26 were thus anointed; they anointed the body from the foot to the head, and all the hair likewise, which hung like tresses, or a horsemane, for that they applied this unction wet and moist. Their hair grew so, that in time it hung down to their hams, insomuch, that the weight made it burdensome; for they never cut it until they died, or were dispensed with for their great age, or were employed in governments, or some honourable charge in the Commonwealth. They carried their hair in tresses of six fingers breadth, which they died black with the fume of Sapine, Fir, or Rosine. They were always died with this tincture, from the foot unto the head, so as they were like unto shining Negroes. This was their ordinary unction; they had an other, when they went to sacrifice or incense on the tops of mountains, or in dark Caves, where their Idols were, using also certain ceremonies, to take away Fear, and add Courage. This Unction was made with diverse venomous beasts, as Spiders, Scorpions, Salamanders, and Vipers, which the boys in the Colleges took and gathered together: wherein they were so expert, as they were always furnished when the Priests called for them. They took all these together, and burned them upon the hearth of the Temple which was before the Altar, until they were consumed to ashes. Than did they put them in Mortars with much Tobacco or Petum, which maketh them lose their force; mingling likewise with these ashes, scorpions, spiders, and palmers alive. After this, they put to it a certain seed being ground, which they called Ololol●chqui, whereof the Indian's made drinks to see Visions, for that the virtue of this herb is to deprive men of sense. They did likewise grind with these ashes black and hairy worms, whose hair only is venomous: all which they mingled together with black, or the fume of rosine, putting it in small pots, which they set before their God, saying it was his meat, and therefore called it a Divine meat. By means of this ointment they become Witches, and did see and speak with the Devil. The Priests, being slubbered with this ointment, lost all fear, putting on a spirit of cruelty. By reason whereof they did very boldly kill men in their Sacrifices, went all alone in the night time to the mountains, and into obscure Caves, contemned all wild beasts, believing, that Lions, Tigers, Serpents, and the rest fled from them by virtue hereof. This Petum did also serve to cure the sick; and for children, all resorted to them as to their Saviour, to apply unto them this Divine Physic, as they called it. They used manifold other superstitions to delude the people, in tying small flowers about their necks, and strings with small bones of Snakes, commanding them to bathe at certain times, to watch all night at the Divine hearth, to eat no other bread but that which had been offered to their Gods, that they should (upon all occasions) repair to their wizards, who with certain grains told fortunes, and divined, looking into keelers and pails full of water. The Sorcerers & m Their witches. Ministers of the devil used much to besmear themselves. There were an infinite number of these witches, diviners, enchanters, and the like: and still there remain of them (but secret) not daring publicly to exercise their superstitions The Mexicans n Their rites unto infants. had amongst them a kind of Baptism, which they did with cutting the ears and members of young children, having some resemblance of the jewish circumcision. This ceremony was done principally to the sons of Kings and Noble men: presently upon their birth the Priests did wash them, and did put a little sword in the right hand, in the left, a Target. And to the children of the vulgar sort, they put the marks of their callings, and to their daughters, instruments to spin, knit, and labour. The o Their marriages Priests also had their office in marriages. The Bridegroom, and the Bride stood together before the Priest, who took them by the hands, ask them if they would marry: understanding their will, he took a corner of the vail, wherewith the woman had her head covered, and a corner of the man's gown, which he tied together on a knot, and so led them thus tied to the bridegrooms house, where there was a hearth kindled. Than he caused the Wife to go seven times about the hearth, and so the married couple sat down together, and thus was the marriage contracted. In other parts of New Spain p Gomara. part. 1 pag 389. they used other marriage-rites; at Tlaxcallan the Bridegroom and Bride polled their heads, to signify, that from thenceforth all childish courses should be laid aside. At Michuacan the Bride must look directly upon the Bridegroom, or else the marriage was not perfect. In Mixteopan they used to carry the Bridegroom upon their backs, as if he were forced: and then they both join hands, and knit their mantles together with a great knot. The Macatecas did not come together in twenty days after marriage, but abode in fasting and prayer all that while, sacrificing their bodies, and anointing the mouths of the Idols with their blood. In Panuco the husbands buy their wives for a bow, two arrows, and a net; and afterwards the father in law speaketh not one word to his son in law for the space of a year. When he hath a child, he lieth not with his wife in two years after, jest she should be with child again before the other be out of danger; some suck twelve years: and for this cause they have many wives. No woman, while she hath her disease, may touch or dress any thing. Adultery in Mexico was death: common women were permitted, but no ordinary stews. The devil did many times talk with their Priests, and with some other rulers and particular persons. Great gifts were offered unto him whom the devil had vouchsafed this conference. He appeared unto them in many shapes, and was often familiar with them. He, to whom he appeared, carried about him, painted, the likeness where in he showed himself the first time. And they painted his Image on their doors, benches, and every corner of the house. Likewise, according to his Protean and diversified Apparitions, they painted him in many shapes. It belonged also to the office of the Priests and religious in Mexico, q Accost. li. 5. c.8. to inter the dead, and do their obsequies. The places where they buried them were their gardens and courts of their own houses: others carried them to the places of sacrifices, which were done in the mountains: others burnt them, and after, buried the ashes in the temples, burying with them whatsoever they had of apparel, stones & jewels. They did sing the funeral offices like Responds, often lifting up the dead body, with many ceremonies. At these mortuaries they did eat & drink; and if it were a person of quality, they gave apparel to such as came. When one was dead, his friends came with their presents, and saluted him as if he were living. And if he were a King or Lord of some town, they offered some slaves to be put to death with him, to serve him in the other world. They likewise put to death his Priest or Chaplain (for every nobleman had a Priest for his domestical holies) that he might execute his office with the dead. They likewise killed his cook, his butler, dwarves, & deformed men, and whosoever had most served him, though he were his brother. And to prevent poverty, they buried with them much wealth, as gold, silver, stones, curtains, and other rich pieces. And if they burned the dead, they used the like with all his servants, and ornaments they gave him for the other world, & lastly, buried the ashes with great solemnity. The obsequies continued ten days with mournful songs, and the Priests carried away the dead with innumerable ceremonies. To the noblemen they gave their honourable ensigns, arms, and particular blazons, which they carried before the body to the place of burning, marching as in a Procession, where the Priests and Officers of the Temple went with divers furnitures, and ornaments, some casting incense, others singing, and some making the drums and flutes to sound the mournefullest accents of sorrow. The Priest who did the office was decked with the marks of the Idol which the Nobleman had represented: for all noblemen did represent Idols and carry the name of some one. Their r The Mexicans honoured the best soldiers with a kind of knighthood, of which were three Orders: one ware a read ribbon, which was the chief, the second was the Lion or tiger knight: the grey Knight was the meanest: they had great privileges. Accost. libr. 6 ca 26. Knighthood had these funeral solemnities. They brought the corpse to the place appointed, and environing it, and all the baggage, with pine-trees, set fire thereon, maintaining the same with gummy wood, till all were consumed. Than came forth a Priest attired like a devil, having mouths upon every joint of him, and many eyes of glass, holding a great staff with which he mingled all the ashes with terrible and fearful gestures. When s Lop. de. Gom. part, 1. pag. 383. the king of Mexico sickened, they used forthwith to put a visor on the face of Tezcatlipuca or Vitzilivitzli, or some other idol, which was not taken away till he mended or ended. If he died, word was presently sent into all his dominions for public lamentations, and noblemen were summoned to the funerals. The body was laid on a mat, and watched four nights, then washed, and a lock of hair cut off for a relic, for therein (said they) remained the remembrance of his soul. After this an Emerald was put in his mouth, & his body shrouded in seventeen rich mantles, costly and curiously wrought. Upon the upper mantle was set the Device or Arms of some Idol, whereunto he had been most devote in his life time, and in his Temple should the body be huried. Upon his face they put a vizor painted with fowl and devilish gestures, beset with jewels: then they killed the slave, whose office was to light the lamps, and make fire to the Gods of his palace. This done, they carried the body to the Temple, some carrying targets, arrows, mazes and ensigns, to hurl● into the funeral fire. The highpriest and his crew receive him at the temple gate with a sorrowful Song, and after he hath said certain words, the body is cast into the fire there prepared for that purpose, together with jewels: also a dog newly strangled, to guide his way. In the mean while two hundred persons were sacrificed by the Priests, or more, to serve him, as is said. The fourth day after, fifteen slaves were sacrificed for his soul, and upon the twentieth day, five; on the sixtieth, three, etc. The ashes with the lock of hair was put in a chest, painted on the inside, with devilish shapes, together with an other lock of hair which had been reserved since the time of his birth. On this chest was set the Image of the King: the kindred offered great gifts before the same. The Kings of Mechuacan observed the like bloody rites: many Gentlewomen were by the new King appointed their offices in their service to the deceased, and while his body was burning, were malled with clubs, and buried four and four in a grave. Many women-slaves and free Maidens were slain to attend on these Gentlewomen. But I would not bury my Reader in these direful graves of men, cruel in life and death. Let us seek some Festival argument, if that may be more delightful. CHAP. XIII. Of the supputation of times, Festival Solemnities, Colleges, Schools, Letters, Opinions, and other remarkable things in New-Spaine THE Mexicans a Accost. l. 6.c.2. divided the year into eighteen months, ascribing to each twenty-dayes, so that the five odd days were excluded. These five they reckoned apart, and called them the days of nothing: during the which, the people did nothing, neither went to their Temples, but spent the time in visiting each other: the sacrificers likewise ceased their sacrifices. These five days being past, the first month began about the 26. of February. Gomara b Gom. p. 317. sets down their months names in order. The Indian's described them by peculiar pictures, commonly taken of the principal Feast therein. They accounted their weeks by thirteen days: they had also a week of years which was likewise thirteen. They reckoned by a certain wheel, which contained four weeks, that is, two and fifty years. In the midst of this wheel was painted the Sun, from which went four beams or lines, in cross, of distinct colours, green, blue, read, and yellow; and so the lines betwixt these: on which they noted by some picture, the accident that befell any year, as the Spaniards coming, marked by a man clad in Red. The last night when this wheel was run about, they broke all their Vessels and stuff, put out their fire and all the lights, saying, that the world should end at the finishing of one of these wheels, and it might be at that time; and then what should such things need? Upon this conceit they passed the night in great fears, but when they saw the day begin to break, they presently bear many drums, with much other mirth and music, saying; that GOD did prolong the time with another Age of two and fifty years. And then began another wheel, the first day whereof they took from fire, for which they went to the Priest and made a solemn Sacrifice and Thanksgiving. The twenty days of each month were called by several names, the first Cipact● which signifieth a Spade, and so the rest a house, a Dog, a Snake, an Eagle, a Temple, and the like. By this Calendar they keep things in memory above nine hundred years since. The Indian's of Culhua did believe that the Gods had made the world, they knew not how: and that since the Creation, four Suns were passed, and that the fift and last is the Sun, which now giveth light unto the world. The first Sun (forsooth) perished by water, and all living creatures therewith: the second fell from heaven, and with the fall slew all living Creatures, and then were many Giants in the country. The third Sun was consumed by fire: and the fourth, by Tempest of Air and Wind; and then mankind perished not, but was turned into Apes: yet when that fourth Sun perished, all was turned into darkness, and so continued five and twenty years: and at the fifteenth year, God did form one man and woman, who brought forth Children, and at the end of other ten years appeared this fift Sun newly borne, which after their reckoning is now in this year 1612, nine hundred and eighteen years since. Three days after this Sun appeared, they held, that all the Gods did die, and that these which since they worship, were borne in process of time. At the end of every twenty days the Mexicans celebrated a Feast called Tonalli, which was the last day of every month. The last day of the first month was called Tlacaxipevaliztli, on which were slain a hundred captives in sacrifice, and eaten, others putting on the skins (as is before showed.) Many of them would go to the staughter with joyful countenance, dancing, and demanding alms, which befell to the Priests. When the green corn was a foot above the ground, they used to go to a certain hill, and there sacrificed two children, a Girl, and a Boy, three years old, to the honour of Tlaloc, god of Water, that they might have rain: and because these children were freeborn, their hearts were not plucked out, but their throats being cut, their bodies were wrapped in a new mantle, and buried in a grave of stone. When the fields of Maiz were two foot high, a Collection was made, and therewith were bought four little slaves, betwixt the age of five and seven, and they were sacrificed also to Tlaloc, for the continuance of rain: and those dead bodies were shut up in a Cave appointed to that purpose. The beginning of this butchery, was, by occasion of a drought which continued four years, and forced them to leave the Country. When the Maiz was ripe, in the month and Feast Hueitozotls, every man gathered his handful of Maiz, and brought it to the Temple for an offering, with a certain drink called Atuli, made of the same grain. They brought also Copalli, a sweet gum, to incense the Gods, which cause the corn to grow. At the beginning of Summer, they celebrated the Feast Tlaxnehimcaco, with Roses and all sweet flowers, making Garlands thereof, to set on their Idols heads, and spending all that day in dancing. To celebrated the Feast Tecuilhustli, all the principal persons of each Province, came to the City on the evening of the Feast, and appareled a woman with the attire of the God of Salt, who danced among a great company of her neighbours, but the next day was sacrificed with much solemnity, and all that day was spent in devotion, burning of incense in the Temple. The Merchants had a Temple by themselves dedicated to the God of Gain: they made their Feast upon the day called Miccailhuitl, wherein were sacrificed and eaten many captives, which they had bought, and all the day spent in dancing. In the Feast of Vchpaniztli they sacrificed a woman, whose skin was put upon an Indian, which two days together danced with the Townsmen, celebrating the same Feast in their best attire. In the day of Hatamutztli the Mexicans entered into the Lake with a great number of Canoas', and there drowned a Boy and a Girl, in a little boat, which they caused to be sunk, in such sort, that never after that boat appeared again, holding opinion, that those children were in company with the Gods of the Lake. That day they spent in feasting and anointing their Idols cheeks with a kind of gum called V●● When Cortes was go out of Mexico, to encounter Pamphilo de Narnaes', and had left Alvarado in the City, he in the great Temple murdered a great multitude of gentlemen, which had there assembled in the great Temple, to their accustomed solemnity, being six hundred, or (as some say) a thousand, richly attired and adorned, where they used to sing and dance, in honour of their God, to obtain health, children, victory, etc. In the month of May, e Accost. l. ●. c. 24. the Mexicans made their principal feast to Vitziliputzli: two days before which, the religious Virgins or Nuns mingled a quantity of beets with roasted Maiz, and moulded it with honey, making an Image of that paste, in bigness like to the Idol of wood, putting in instead of eyes, grains of glass, green, blue, or white, and for teeth, grains of Maiz. Than did all the Nobles bring it a rich garment like unto that of the Idol, and being clad, did set it in an azured Chair, and in a Litter. The morning of the ●●st being come, an hour before day, all the maidens came forth attired in white with new ornaments, which that day were called the sisters of Vitziliputzli: they were crowned with garlands of Maiz roasted and parched, with chames of the same about their necks, passing under their left arms. Their cheeks were died with vermilion, their arms from the elbow to the wrist were covered with read Parrots feathers. Thus attired, they took the Image on their shoulders, carrying it into the Court; where all the youngmen were, attired in read garments, crowned like the women. When the Maidens came forth with this idol, the young men drew near with much reverence, taking the Litter wherein the Idol was, upon their shoulders, carrying it to the stairs foot of the Temple: where all the people did humble themselves, laying earth upon their heads. After this, all the people went in procession to a mountain called Chapulteper, a league from Mexico, and there made sacrifices. From thence they went to their second Station called Atlacuyavaya: and from thence again to a Village which was a league beyond Cuyoacoan, and then returned to Mexico. They went in this sort above four leagues, in so many hours, calling this procession Vpanta Vitziliputzli. Being come to the foot of the Temple stairs, they set down the litter with the Idol, and with great observance draw the same to the top of the Temple, some drawing above, and others helping below, the Flutes and Drums, Cornets, Trumpets, meanwhile increasing the Solemnity. The people abode in the Court. Having mounted, and placed it in a little lodge of Roses, presently came the young men, which strawed flowers of sundry kinds, within and without the Temple. This done, all the Virgins came out of their Convent, bringing pieces of the same past whereof the Idol was made, in the fashion of great bones, which they delivered to the young men, who carried them up, and laid them at the Idols feet, till the place could receive no more. They called these morsels of paste, the flesh and bones of Vitziliputzli. Than came all the Priests of the Temple, every one strictly observing his place, with Vatles of divers colours and works, garlands on their heads, and chains of flowers above their necks: after them came the Gods and Goddesses, whom they worshipped, of divers figures, attired in the same livery. Than putting themselves in order about those pieces of paste, they used certain ceremonies, with singing and dancing. By these means they were blessed and consecrated for the flesh and bones of the Idol: which were then honoured in the same sort, as their God. Than came forth the sacrificers, who began the sacrifice of men, whereof they now sacrificed more than at other times: for this was their solemnest Festival. The sacrifices being ended, all the young men and Maids came out of the Temple attired as before, and being placed in order and rank, one directly against another, they danced by Drums, which sounded in praise of the Feast, and of their God. To which song, all the ancientest and greatest men did answer, dancing about them, making a great circle as the manner is, the Young men and Maids remaining always in the midst. All the City came to this spectacle, and throughout the whole land, on this day of Vitziliputzli his Feast, no man might eat any other meat; but this paste with Home, whereof the Idol was made: and this should be eaten at the point of day, not drinking till afternoon: The contrary was sacrilegious: After the ceremonies ended, it was lawful for them to eat any thing. During the time of this ceremony they hide the water from their little Children, admonishing such, as had the use of reason, to abstain. The ceremonies, dances, and sacrifices ended, they went to unclothe themselves, and the Priests and Ancients of the Temple, took the Image of paste, and spoilt it of all the ornaments, making many pieces of it, and of the consecrated Rolls, which they gave to the Communion, beginning with the greater, and continuing unto the rest both men, women, and children: who received it with tears, fear, reverence, and other both affects, and effects of devotion, saying, that they did eat the flesh and bones of their God. Such as had sick folks demanded thereof for them, and carried it with great reverence and veneration. All such as did communicate were bound to give the tenth part of this seed, whereof the Idol was made. The solemnity of the Idol being ended, an old man of great authority slept up into a high place, and with a lo●de voice preached their law and ceremonies. This History deserveth the longer Relation, because it d The New Catholics of old Spain, and old catholics of New Spain: like in Superstition. so much resembleth the Popish Chimuera, and monstrous conception of Transubstantiation, and of their Corpus Christ●, Fe●●● with other their Rites, to which Acosta also the relater compareth it, blaming the Devil, for usurping the service, and imitating the Rites of their Church, whereas their Church deserveth blame for imitaring the Devil and these his idolatrous Disciples, in their Stupendious monsters of opinion, and ridiculous, offices of superstition. But ●ou shall yet see a further resemblance. Next to this principal Feast of Vitzliputzli, c Ac. l.5.c.2. was that of Tezcalipuca, of chief esti mation. This fell on the nineteenth day of May, and was called Tozcolt. It fell every four years with the Feast of Penance, where there was given f Mexican jubilee. full indulgence and remission of sins. In this day they did sacrifice a captive which resembled the Idol Tezcalipuca. Upon the even this solemnity, the Noble men came to the Temple, bringing a new garment like to that of the Idol, which the Priest put upon him, having first taken off his other garments, which they kept with great reverence. There were in the Coffers of the Idol g Their Relics. many ornaments, jewels, ear-rings, and other riches, as bracelets, and precious feathers, which served to no use, and were worshipped as the God himself. Besides that garment, they put upon him certain ensigns of Feathers, with ●anness, shadows, and other things. Being thus attired, they drew the Curtain from before the door, that all men might see. Than came forth one of the chief of the Temple, attired like to the Idol, carrying flower in his hand, and a Flute of earth, having a very sharp sound, and turning toward the East, he sounded it, and after that to the West, North, and South, he did the like. This done, he put his finger into the air, and then gathered up the earth h The Mexicans Lent begun not with uthes, but with dust. which he put in his mouth, eating it in sign of adoration. The like did all that were present, weeping, and falling flat to the ground, invocating the darkness of the night and the winds not to forsake them, or else to take away their lives and free them from the labours they endured therein. thieves, Adulterers, Murderers, and all other offenders had great fear and heaviness whiles the Flute sounded, so as some could not hide nor dissemble their offences. By this means they all demanded no other thing of their God, but to have their offences concealed: pouring forth many tears, with great repentance and sorrow, offering great store of incense to appease their Gods. All the Martialists, and resolute spirits, addicted to the waters, desired with great devotion of GOD the Creator, of the Lord, for whom we live, of the Sun, and of other their Gods, that they would give them victory against their enemies, and strength to take away many captives for sacrifice. This ceremonious sounding of the Flute by the Priest continued ten days, from the ninth of May to the nineteenth, with eating of earth, praying every day with eyes lifted up to heaven, sighs and groans as of men grieved for their sins. Yet did not they believe that there were i Gomara writeth otherwise as followeth in the end of this Chapter. any punishments in the other life, but did these things to avert temporal punishments: they accounted death an assured rest, and therefore voluntarily offered themselves thereto. The last day of the Feast the Priests drew forth a litter well furnished with Curtains and pendants of divers fashions: this litter had so many arms to hold by, as there were Ministers to carry it: all which came forth besmeared with black, and long hair, half in tresses with white strings, and attired in the Idols livery. Upon this litter they set the image of Tezcalipuca, and taking it on their shoulders, brought it to the foot of the stairs. Than came forth the young men and Maidens of the Temple, carrying a great cord wreathed of chains of roasted Mays, with which they environed the litter, and put a chain of the same about the Idols neck, and a garland thereof on his head. The young men and Maids wear chains of roasted mais, and the men Garlands, the maids Mitres made of rods covered with the Mais, their feet covered with feathers, and their arms and cheeks painted. The image being placed in the litter they strewed round about store of the boughs of Manguey, the leaves whereof are pricking. They carried k Their bloody processions it on procession (two Priests going before with incense) in the circuit of the Court: and every time the Priest gave incense, they lifted up their arms as high as they could to the Idol and the Sun. All the people in the Court turned round to the Place whither the Idol went, every one carrying in his hand new cords of the threads of Manguey, a fathom long, with a knot at the end, wherewith they whipped themselves on the shoulders even as they do here (saith Acosta) on holy Thursday. The people brought boughs and flowers to beautify the Court and Temple. This done, every one brought their offerings, jewels, Incense, sweet Wood, Grapes, Mays, quails, and the rest. Quails were the poor man's offering, which he delivered to the Priests, who pull off their heads, and cast them at the foot of the Altar, where they lost their blood: and so they did of all other things which were offered. Every one offered meat and fruit, according to his power which was laid at the foot of the Altar and was carried to the Ministers chamber. The offering done, the people went to dinner: the young men and Maidens of the temple being busied meanwhile to serve the Idol with all that was appointed for him to eat, which was prepared by other women who had made a vow that day to serve the Idol. These prepared meats in admirable variety, which being ready, the Virgins went out of the Temple in procession, every one carrying a little Basket of Bread in her hand, and in the other a dish of these meats. Before them marched an old man like to a Steward, attired in a white Surples down to the calves of his legs, upon a read jacket, which had wings in steed of sleeves, from which hung broad Ribbons, and at the same a small Pompion stuck full of flowers, and having many superstitious things within it. This old man coming near to the foot of the stairs made lowly reverence. Than the Virgins with like reverence presented their meats in order: this done, the old man returns leading their Virgins into the Convent. And then the youngmen and Ministers of the Temple come forth and gather up their meat, which they carry to their Priests Chambers, who had fasted five days, eating but once a day, not stirring all that time out of the Temple, where they whipped themselves as before is showed. They did eat of these divine meats (so they called it) neither might any other eat thereof. After dinner they assembled again, and then was sacrificed one who had all that year borne the habit and resemblance of their Idol. They went after this, into a holy place appointed for that purpose, whither the young men and Virgins of the Temple brought them their ornaments, and then they danced and sung, the chief priests drumming and sounding other instruments. The Noble men in ornaments like to the youngmen, danced round about them. They did not usually kill any man that day, but him that was sacrificed, yet every fourth year they had others with him, which was the year of jubilee and full pardons. After sunset the Virgins went all to their Convent, and taking great dishes of earth full of bread, mixed with Honey, covered with small Panniars, wrought and fashioned with dead men's heads and bones, carried the same to the Idol, and setting them down retired, their steward Ushering them as before. Presently came forth all the young men in order, with Canes or Reeds in their hands, who began to run as fast as they could to the top of the Temple-staires; every one striving to come first to the Collation, The chief Priests observed who came first, second, third, and fourth, neglecting the rest, these they praised, and gave them ornaments, and from thence forward they were respected as men of mark. The said Collation was all carried away by the young men as great Relics This ended, the youngmen and Maids were dismissed: and so I think would our Reader, who cannot but be glutted with, and almost surfeit of our so long and tedious feasting. Yet let me entreat one service more, it is for the God of game, who I am sure will find followers and Disciples too attentive. For the Festival of this Gain God, Quetzaabcoalt, the Merchants, his devoted and faithful obseruantes, forty days before, bought a slave well proportioned to represent that Idol for that space. First they washed him twice in a lake, called the lake of the Gods, and being purified, they attired him like the Idol. Two of the Ancients of the Temple came to him nine days before the Feast, and humbling themselves before him, said with a loud voice, Sir, nine days hence your dancing must end, and you must die: and he must answer, (whatsoever he thinketh) In a good hour. They diligently observed if this advertisement made him sad, or if he continued his dancing according to his wont. If they perceived him sad, they took the sacrificing Razors, which they washed and cleansed form the blood, which thereon had remained, and hereof with an other liquor made of Cacao, mixed a drink, which they said would make him forget what had been said to him, and return to his former jollity. For they took this heaviness in these men to be ominous. On the Feast day, after much honouring him, and incensing him, about midnight they sacrificed him, offering his heart to the Moon, and after cast it to the Idol, letting the body fall down the stairs to the Merchants, who were the chief worshippers. These hearts of their sacrifices (some l p. Mart. Dec. 5 say) were burned after the Oblation to this Planet and Idol. The body they sauced and dressed for a banquet about break of day, after they had bid the Idol good morrow with a small dance. This Temple of Quetzaalcoalt had Chapels as the rest, and Chambers, where were convents of Priests, young men, Maids, and Children. One Priest alone was resident which was changed weekly. His charge that week, after he had instructed the children, was to strike up a Drum at sunne-setring, at the sound whereof (which was heard throughout the City) every one ended his Merchandise and retired to his house, all the City being as silent as if no body had been there: at day breaking he did again give notice by his Drum: for till that time it was not lawful to stir out of the City. In this temple was a Court wherein they danced, and on this Idols holiday, had erected a Theatre, thirty root square, finely decked and trimmed, in which were represented Comedies, Masks, & many other representations to express or cause mirth and joy. The Mexicans m Accost. l.6.c.7. had their schools, and as it were Colleges, or Seminaries, where the Ancients taught the children to say by heart, the Orations, Discourses, Dialogues, & Poems, of their great Orators and chief men, which thus were preserved by Tradition as perfectly as if they had been written. And in their Temples, the sons of the chief men (as Peter n P. Mart. Dec. 5.l.4. Martyr reporteth) were shut up at seven years old, and never came forth thence till they were marriageable, and were brought forth to be contracted. All which time, they never cut their hair, they were clothed in black, abstained at certain times of the year from meats engendering much blood, and chastened their bodies with often fastings. And although they had not letters, o Accost. l.6.c.9 yet they had their wheel for computation of time, (as is said before) in which their writings were not as ours from the left hand to the right, or as of the Eastern Nations, from the right hand to the left, or as the Chinois, from the top to the bottom: but beginning below did mount upwards; as in that mentioned wheel, from the Sun which was made in the Centre, upwards to the circumference. Another manner of writing or signing, they had, in circle wise. In the Province of Yucatan or Honduras, there were books of the Leaves of trees, folded and squared, which contained the knowledge of the Planets, of beasts and other natural things, and of their Antiquities, which some blindly-Zealous Spaniards, taking for enchantments, caused to be burned. The p c. 7. Indian's to Tescuco, Talla, and Mexico, showed unto a jesuite their Books, Histories, and Calendars, which in figures and Hieroglyphics represented things after their manner. Such as had form or figure, were represented by their proper Images, other things were represented by Characters; and I have seen, saith Acosta, the Paternoster, ave Maria, and Confession thus written. As, for these words, I a Sinner do confess myself, they painted an Indian, kneeling on his knees, at a Religious man's feet; To God most mighty, they painted three faces with their crowns, according to that painting blasphemy of the popish image-mongers, and so they went on in that manner of picturing the words of their Popish Confession; where Images failed, setting Characters; Their q Gomara. part 1. pag.3.69. books for this cause were great, which (besides their engraving in stone, walls, or wood) they made of cotton-wool wrought into a kind of paper, and of Leaves of Metl, folded up like our broad-cloths, and written on both sides, Likewise they r p. Mart. Dec. 4.l.8. made them of the thin inner-rinde of a Tree, growing under the upper bark (as did also the ancient Latins, from whence the names of Codex and Liber for a Book, are derived by our Grammarians.) They did bind them also into some form of books, compacting them with Bitumen: their Characters were of Fishhooks, Stars, Snares, Files, etc. Thus did they keep their private and public records. There s Gomara ubi sup. were some in Mexico, that understood each other by whistling, which was ordinarily used by lovers and thieves, a language admirable even to our wits, so highly applauded by ourselves, and as deeply deiecting these Nations in terms of feelinesse and simplicity. Yea, in Our Virginia (so I hope and desire) Cap. Smith told me that there are some, which the spacious divorce of the wide stream notwithstanding, will by hallows and howps understand each other, and entertain conference. The numbers of the Mexicans are simple, till you come to six, than they count six and one, six and two, six and three; ten is a number by itself, which in the ensuing numbers, is repeated as in other languages till fifteen, which they reckon in one term, ten, five, and one, and so the rest to twenty. The Mexicans t Gom. pag.38●. did believe concerning the soul, that it was immortal, and that men received either joy or pain, according to their deserts and living in this world. They held for an assured faith, that there were nine places appointed for souls, & the chiefest place of glory to be near unto the Sun, where the souls of good men slain in the Wars, and those which were sacrificed are placed: that the souls of wicked men abide in the earth, and were divided after this sort: children which were dead-borne, went to one place: those which died of age or other disease went to another: those which died of wounds or contagion, to a third: those which were executed by order of justice, to a fourth; but parricides, which slew their Parents, or which slew their Wives or Children, to a fift. Another place was for such as slew their Masters or Religious persons. u Accost. l.7.c. ●. Acosta seemeth to deny that the Indian's believed any punishments after death, and yet sets down an Oration made at Mutezuma's election, wherein he is said to have pierced the nine Vaults of heaven, which seems to allude to this of Gomara. Their burials also were divers, as is showed before: and here may ●●● added that he which died for Adultery, was shrouded like unto their God of Lechery, called Tlazonlterel: he that was drowned, like to Tlalos: he that died of drunkenness like to the God of Wine, Ometochtli, the Soldier, like to Vitziliputzli. But lest you wish me buried in like manner, which trouble as much my English Reader, with New-spaines' redious Relations, as Old Spain's fastidious insulting spirits have sometime done in English Nations, I will adventure further into the adjoining Provinces. CHAP. XIIII. Of lucatan, Nicaragua, and other places betwixt New Spain, and the Straitss of Dariene. IVcatan a Lop. de Gom. part 1. pa.10.& gen. hist. c.52. is a point of Land extending itself into the Sea, over against the I'll Cuba, and was first discovered by Francis Hernandes de Cordona in the year 1517. at which time one ask an Indian how this country was called, he answered Tectetan Tectetan, that is, I understand you not, which words the Spaniards corrupting both in the sound and interpretation called it jucatan, james Velasques Governor of Cuba, sent his Cousin john de Grijalua the year after, who there fought with the Indian's at Campotan, and was hurt. The Spaniards b P. Mart. Dec. 4.1. went to a City on the shore which for the greatness they called Cayro of that great City in Egypt. Here they found Turreted Houses, Stately Temples, ways pasted, and fair market places. The houses were of stone or Brick, and Lime, very artificially composed. To the square Courts, or first habitations of their houses they ascend by ten or twelve steps. The roof was of Reeds, or stalks of Herbs. The Indian's gave the Spaniards jewels of Gold, very fair and cunningly wrought, and were requited with Vestures of Silk and Wool, Glasse-Beades, and little Bells. Their apparel was of Cotton in manifold fashions and colours. They frequented their Temples much, to the which the better sort paved ways with stone from their houses. They were great Idolaters, and were circumcised, but not all. They lived under laws, and trafficked together with great fidelity, by exchanging commodities without money. The Spaniards saw Crosses amongst them, and demanding whence they had them, they said that a certain man of excellent beauty passing by that coast, left them that notable token to remember him: others said, a certain man brighter than the Sun died in the working thereof. The Spaniards sailed thence to c This town was taken by Master William Parker. Anno 1596. Campechium, a town of three thousand houses. Here they saw a square Stage or Pulpit four cubits high, partly of clammy Bitumen, and partly of small stones, whereto the image of a man cut in Marble, was joined, two four-footed unknown beasts fastening upon him, as if they would tear him in pieces. And by the image stood a Serpent all besmeared with blood, devouring a Lion, it was seven and forty foot long, and as big as an Ox. These things I mention as testimonies of their Art in these barbarous places, and perhaps of their devotion also, Grijalua or Grisalua seeing a Tower far off at Sea, by direction thereof, came to an Island called Cosumel, agreeing in private and public manner of life with them of jucatan: Their houses, Temples, apparel, and trade of Merchandise all one: their houses some where covered with Reeds, and where quarries were, with slate: many houses had marble pillars. They sound ancient Towers there, and the ruins of such as had been broken down and destroyed: there was one whereto they ascended by eighteen steps or stairs. The Governor whom they supposed to be a Priest, conducted them to the Tower: in the top whereof they erected a Spanish Banner, and called also the Island Santa Cruse. In the Tower they found chambers, wherein were marble Images, and some of Earth in the similitude of Bears. These they invoked with loud singing all in one tune, and sacrificed unto them with sums and sweet odours, worshipping them as their household Gods. There they performed their divine ceremonies and adoration: they were also circumcised. Gomara d Gomar. gen. hist. ca.54. saith, that here, and at Xicalanco, the Devil used to appear visibly, and that these two were great in estimation for holiness; every city had their Temple, or altar, where they worshipped their Idols, amongst which were many Crosses of Wood and Brass, whereby some conceive that some Spaniards had recourse hither when Roderigo was defeated, and Spain overrun by the Saracens. In both e Goma part. 1. pag. 36. these places they sacrificed men: which Cortes persuaded them to cease. The Temple in Cosumil or Acusamil was built like a square Tower, broad at the foot, with steps round about, and from the midst upward very straight: the top was hollow and covered with straw: it had four windows and porches. In the hollow place was their Chapel, where stood their Idols. In a Temple by the Sea side was an uncouth Idol, great and hollow, fastened in the wall with lime: it was made of earth. Behind this Idols back was the Vestry, where the ornaments of the Temple were kept. The Priests had a little secret door hard adjoining to the Image, by which they crept into his hollow paunch, and thence answered the people that came thither with prayers and petitions, making the simple people believe it was the voice of the God, which therefore they honoured more than any other, with many perfumes and sweet smells. They offered bread, fruit, quails blood, and of other birds, dogs, and sometimes men. The fame of this Idol & Oracle brought many Pilgrims to Acusamil from many places. At the foot of this Temple was a plot like a churchyard, well walled, and garnished with Pinnacles, in the midst whereof stood a Cross of ten foot long, which they adored for the God of rain. At all times when they wanted rain, they would go thither on procession devoutly, and offered to the Cross, quails sacrificed, no sacrifice being so acceptable. They burned sweet gum to perfume him with, besprinkling the same with water, and by this means they thought to obtain rain. They could never know, saith Gomara, how that God of Cross came amongst them, for in all those parts of India there is no memory of any preaching of the Gospel that had been at any time. What others think, and what some Indian's answered, concerning it, is said before. Benzo f M. Benzo libr. 2.ca.15. writeth, that they did not eat the flesh of these men which they sacrificed: and that they were first subdued by Francis Montegius, whose cruelties were such that Alquinotep a Cacique or Indian Lord above an hundred and ten years old, and a Christian, told him, That when he was a youngman, there was a sickness of worms, that they had thought all would have died: (they were not only ejected by vomit, but did eat out themselves a passage through men's bodies) and not long before the Spaniards arrival, they had two battles with the Mexicans, in which a hundred and fifty thousand men perished. But all this was light, in respect of that Spanish burden. Guatimala g Botero libr. 5 part. 1. Guatimala or Saint james. comes next to our consideration, a Province of pleasant air, and fertile soil, where groweth abundance of their Cacao, which is a fruit that serves the Indian's for meat, drink, and money. The city (which beareth the same name) was first at the foot of a Vulcano or hill which casteth fire, but because in the year 1542, h Benzo and Gomara say Sept 8. 1541. on the six and twentieth day of December, a Lake hidden in the bowels of that hill, broke forth in many places, and with a terrible violence ruined the most part of the City: it was removed two miles thence, together with the Episcopal Sea, and the king's Council. But in the year 1581. there issued from another Vulcan two miles off, or somewhat more, such an irruption of fire, as threatened to consume every thing. The day following followed such a shower of ashes that it filled the valley, and almost buried the City. And yet were not all the throws passed of this hills monstrous travels, but the year after, for the space of four and twenty hours, thence issued a stream of fire, that drank up five streams of water, burned the stones and rocks, rend the Air with thunders, and made it a waving and moving Sea of fire. Before i Gas. En. libr. 3. ca.6. that first eruption of waters, some Indian's came and told the Bishop, that they had heard an uncredible noise and murmuirng at the foot of the hill, but he reproved them, saying, they should not trouble themselves with vain and superstitious fears; about two of the clock in the night following happened that deluge, which carried many houses, and whatsoever stood in the way, in which, five hundred and twenty Spaniards perished, and scarce any mention of the houses remained. It is worthy recital which Benzo k H. Benzo libr. 2 ca 16. Gomar. bis●er. gen. ca.209. and Gomara have recorded, that Peter Alvarado the Governor (who by licence of the Pope had married two sisters, the Lady Frances, and the Lady Beatrice della Culva) having perished by a mischance, his wife not only painted her house with sorrows black livery, and abstained from meat and sleep, but in a mad impiety said, God could now do her no greater evil. Yet for all this her sorrow, she caused the Citizens to be sworn unto her government (a new thing in the Indieses.) Soon after, this inundation happened, which first of all assailed the governors house, and caused this impotent and impatient Lady now to bethink her of devotion, and betake her to her Chapel, with eleven of her Maids, where leaping on the Altar, and clasping about an Image, the force of the water ruined the Chapel; whereas if she had stayed in her bedchamber, she had escaped death. They tell of uncouth noises, and hideous apparitions which then were seen. Benzo observed by his own experience, that this country is much subject to Earthquakes. The Guatimalans, in manner of life resemble the Mexicans and Nicaraguans. Fondura l Benzo libr. 2. ca 15. or Hondura is next to Guatimala, wherein were (saith Benzo) at the Spaniards first coming thither four hundred thousand Indian's, but when I was there, scarcely eight thousand were left: the rest being slain or sold or consumed by the mines: and those which are left, both here, and in other places, place their habitation as far as they can, where the Spaniard shall be no cie-sore unto them. The Spaniards in this province planted five Spanish Colonies, which all scarcely could number a hundred and twenty houses. Nicaragua m Chap. 16. extendeth itself from the Chiulatecan mines of Fondura, toward the South-Sea. This Region is not great, but fertile, and therefore called of the Spaniards Mahumets' Paradise, for the plenty of all things; yet in the Summer time it is so scorched with heat, that men cannot travel but in the night. Six months, from May to October, are pestered with continual showers, which the other six wholly want: The Parrots are here as troublesome as Crows and Rooks with us, and they are forced to keep their corn in like manner from their spoiling. The people are of like condition to the Mexicans; they feed on man's flesh. To their dances they flock two or three hundred in a company, which are performed with great variety of gestures, vestures, and passions: Every man in, and, every man out of his humour. Thirty and five miles from Legeon or Lion, an Episcopal City in this Region, is a Vulcano or flaming bill, the fire whereof may be seen (in the night) above 100 miles. Some had a conceit, that molten gold was the matter of this fire. And therefore a certain Dominican caused a kettle and long chain of iron, to be let down into this fiery concavity, where by the violence of the heat, the kettle & part of the chain was melted. He makes a bigger and stronger, but returns with like success, and this added, that himself and his 2 companions by eruption of fire, had almost been consumed. Gomara n Gom gen. bistor. ca.20. calls this fire Blasio de Ynnesta, and the hill, Masaya. It goes down two hundred & fifty braces or yards. In this Country they used sodomy and sacrifices of men. Of this name Nicaragua, Gilgonsales, that first of the Spaniards discovered these parts, found a King with whom he had much conference, whom he persuaded to become a Christian: although his prohibition of wars, and dancing, did much trouble him. This Nicaragua o P. M.Dec.6. libr. 4. demanded them if the Christians had any knowledge of the Flood, which drowned all the Earth, with men and beasts (as he had heard his Progenitors say) and whether another were to come, whether the earth should be over-turned, or the heaven fall: when, and how the Moon and Stars should lose their light and motion: who moved those heavenly bodies, where the souls should remain, and what they should do, being freed from the body, whether the Pope died, whether the Spaniards came from heaven, and many other strange questions admirable in an Indian. They worshipped the Sun and other Idols which Nicaragua suffered Gilgonsales to take out of the great Temple. In Nicaragua p Gom. ca.206. there were five lineages, and different languages: the Coribici, Ciocotoga, Ciondale, Oretigua, and the Mexican; though this place was a thousand miles from Mexico, yet were they like them in speech, apparel, and religion: they had also the same figures instead of letters, which those of Culhua had, and books a span broad, and twelve spans long, doubled, of many colours. They differ, as in languages●, so in religions, Of their religious rites thus writeth Gomara: their Priests were all married, except their Confessors, which heard Confessions, and appointed Penances, according to the quality of the fault: they revealed not the Confession: they appointed the holidays, which were eighteen. When they sacrificed, they had a knife of flint, wherewith they opened him that was sacrificed. The priests appointed the sacrifices, how many men, whether they were to be women, or slaves taken in battle, that all the people might know how to celebrated the Feasts, what prayers and what offerings to make. The Priest went three times about the captive, singing in a doleful tune, and suddenly opens his breast, anoints his face with the blood, takes out his heart, divideth his body. The heart is given to the Prelate, the feet and hands to the King, the buttocks to the taker, the rest to the people. The heads of the sacrifices are set on trees, planted there for that purpose, every tree hath figured in it the name of the Province wherewith they have wars. Under these trees they many times sacrifice men and children of the Country, and of their own people, being first bought: for it was lawful for the father to cell his children. Those which the q Pet Mart. dec. 6.lib.6. & 7. Kings bring up of their own people, with better fare then ordinary for sacrifice, are made believe they shall be some canonised Wights, or heavenly Deities, and therefore take it gladly. They did not eat the flesh of these, as they did of the captives. When they eat their sacrificed captives, they made great feasts, and the Priests and religious men drank much wine and smoke: their wine is of prunes, While the Priest annoynts the cheeks and mouth of the Idol with the blood, the others sing, and the people make their prayers with great devotion and tears, and after go on procession (which is not done in all Feasts.) The religious have white cotton coats, and other ornaments which hung down from the shoulders to the legs, thereby to put a difference between them and others. The Laymen have their banners, with that Idol which they most esteem, and bags with dust and bodkins, the youngmen have their bows, darts, arrows; and the guide of all is the image of the Devil set upon a lance, carried by the most ancient and honourable Priest. They go in order, the religious singing till they come to the place of their Idolatry, where being arrived, they spread coverings on the ground, or strew it with roses and flowers, because their Idols should not touch the ground, and the banner being stuck fast, the singing ceaseth, and the Prelate beginning, all the rest follow, and draw blood, some from their tongues, some from their ears, some from their member, and every man as his devotion liketh best, and with that blood anoint the Image. In the mean while, the youth's skirmish and dance for the honour of their Feast: they cure the wounds, with the powder of herbs and coals. In some of these processions they hollow Mayz, besprinkling the same with the blood of their privities, and eat it. They may have many women, but one is their lawful wife, which they marry thus; the Priest takes the Bridegroom and the Bride by the little fingers, sets them in a Chamber at a fire, and gives them certain instructions, and when the fire is out, they are married. If he take her for a Virgin, and finds her otherwise, he may divorce her. Many bring their wives to the Caciques or Lords to corrupt them, esteeming it an honour. Their r Pet. Mart. Dec. 6. Temples were low dark rooms, which they used for their treasury also & armoury. Before the Temple was an high Altar for the Sacrifices, whereon also the Priest played the Preacher first, and then the Butcher. Adulterers are beaten, but not slain; the adulterous wife is divorced, and may not marry again, and her parents are dishonoured. Their husbands suffer them to lie with others in some Feasts of the year. He that forceth a Virgin, is a slave, or payeth her dowry: if a slave do it with his masters daughter, they are both buried quick. They have common brothels. A thief hath his hair cut off, and is made his slave from whom he hath stolen, until he hath made satisfaction, which if he defer long, he is sacrificed, They had no punishment for him which should kill a Cacique, for (they said) such a thing could not happen. The riches of Nicaragua s Botero. consisteth much in a great lake three hundred miles long, and being within twelve miles of the South Sea, doth disemboque itself in the North Sea, a great way off. In this lake of Nicaragua are many and great fishes. t Benzo libr. 2. ca.14. Gamara part. 2. ca 32. One strange kind is that, which the Inhabitants of Hispaniola call Manati: as for these Inhabitants of the place, the Spanish injuries have chased them thence. This fish somewhat resembleth the Otter, is 25 foot long, twelve thick, the head and tail was like a Cow, with small eyes, his back hard and hairy, he hath only two feet at the shoulders, and those like an Elephants. The females bring forth young, and nourish them with the udder, like a Cow. I have seen and eaten of them (saith Benzo) the taste is like swine's flesh; they eat grass. There u Pet. Mart. Dec. 3.libr.8. was a King in Hispaniola, which put one of them (being presented him by his Fishermen) into a lake of standing waters, where it lived five and twenty years: when any of the servants came to the lake and called Matto Motto, she would come and receive meat at their hands: and if any would be ferried over the lake, she willingly yielded her back, and performed this office faithfully, yea she hath carried ten men at once singing or playing. A Spaniard had once wronged her, by casting a dart at her; and therefore after that, when she was called, she would plunge down again, otherwise to the Indian's she remained officious. She would be as full of play as a Monkey, and would wrestle with them: especially she was addicted to one young man, which used to feed her. This proceeded, partly from her docible nature, partly, because being taken young, she was kept up a while at home, in the King's house, with bread. This fish liveth both on land and water. The River swelling over his banks, into the Lake, this fish followed the stream, and was seen no more. There was an other strange creature in Nicaragua (they call it Cascuij) like a black hog, with small eyes, wide ears, cloven feet, a short trunk or snout like an Elephant, of so loud a braying, that he would make men deaf. An other there is with a natural purse under her belly, wherein she putteth her young: it hath the body of a Fox, handed and footed like a Monkey. The Bats in these parts are terrible for biting. The Inhabitants near the River Suerus are not differing from the rest, but that they eat not man's flesh. Next, is that neck or narrow extent of Land stretching between the North and South Seas, and (as it were) knitting the two great Peninsula's of the North and South America together. Number de Dios signifieth the name of GOD, occasioned by the words of Didacus' Niquesa, who after disastrous adventures elsewhere, came hither, and here bade his men go on shore in the name of GOD; whereupon the Colony and Plantation there, was so called: It hath a bad situation; and small habitation. Baptista Antonio the King of Spain's Surveyor counseled to bring Number de Dios to Puerto Bello. It was removed from the former seat, in the year of out Lord 1584. Sir Thomas Baskervile burned it, and went from thence with his army towards Panama, in the year 1595. Darien was called Antiqua Darienis, because Ancisus vowed to our Lady at Seville called Maria Antiqua, if she would help him in those Indian Conquests, he would turn the Caciques' house into a Temple: there he planted a Colony. It would be tedious to tell of the stirs and civil uncivil brawls betwixt the Spaniards in these parts Vasques Valboa imprisoned Ancisus, and after recovered his credit by discovery of the South-Sea. For whiles the Spaniards contended about the weight and sha●ing of their gold which a Cacique had given them, this Cacique being present, hurled down the gold, not a little marveling (as he said) that they would so much contend for that, as if they could eat or drink it: But if they liked it so well, he would carry them where their golden thirst should be satisfied. He was deceived in the nature of that dropsy thirst, which, as a fire quenched with oil, receives thence greater strength: but he deceived not them in his promise, bringing them to the South-Sea: where Valboa named one province, Golden Castille. And for that which he spoke of their strife, x Benzo libr. ●. ca.23. as if they could eat or drink those metals, the cruelties of the Spaniards were such, as the Indian's, when they got any of them, would bind their hands and feet, and laying them on their backs, would pour gold into their mouths, saying in insultation, Eat gold, Christian. This Valboa was put to death by Arias his father in law. But now we have mentioned the first Spaniards which planted these parts, it shall not be a miss to mention some hardships the Spaniards sustained before they could here settle themselves, which may be an answer to those nice and delicate conceits that in our Virginian Expedition cast off all hope, because of some disasters. How the Spaniards dealt one with an other, and how the Indian's dealt with them, you have heard; worse hath not followed from any turbulent emulous spirit of our own; or hostile, of the Virginian, in this Plantation. And as for famine, Nicuesa's men were so pinched, that (not to speak of those which perished) one sold y Prt. Mart: Dec. 2.libr.10. an old lean mangy dog to his fellows for many castellans of gold: these flayed the dog, and cast his mangy skin, with the bones of the head among the bushes. The day following one of them finds it full of maggots, and shaking: but famine had neither eyes nor scent: he brought it home, sod, and eat it, and found many customers which gave a * Seven shillings and six pedce. Castellan a dish for that mangy broth. An other found two toads and sodde them, which a sick man bought for two fine shirts curiously wrought with gold. Others found a dead man, rotten, and stinking, which putrefied carcase they roasted, and eat. And thus from seven hundred and seventy men, they were brought so low, that scarce forty (shadows of men) remained to inhabit D●riena. Much like to this was their success at the river of Plate. What john Oxenam, Sir Francis Drake, Master Christopher Newport, and other our worthy Countrymen have achieved in these parts against the Spaniards, Master Hackecluyt in his Voyages relateth. It is time for us to pass● beyond these Darien Straitss, unto that other great Chersonesus or Peruvian America. (***) RELATIONS OF THE DISCOVERIES, REGIONS, AND RELIGIONS, OF THE NEW WORLD. OF CUMANA, GVIANA, BRASIL, CHICA, CHILI, PERV, AND OTHER REGIONS OF AMERICA PERWIANA, AND OF THEIR RELIGIONS. THE NINTH BOOK. CHAP. I Of the Southern AMERICA, and of the Countries on the Sea-Coast betwixt Dariene and Cumana. THis Peninsula of the New World extending itself into the South, is in form somewhat like to Africa, and both a Gas. Ens, l. 3.c.24. to some huge Pyramid. In this, the Basis or ground is the Northerly part, called Terra Firma, from whence it lesseneth itself by degrees, as it draweth nearer the Magellan Straitss, where the top of this Spire may fitly be placed. On the East side it is washed with the North Ocean, as it is termed: On the West with that of the South, called also the Peaceable. It is b Botero, part. 1. l. 6. supposed to have sixteen thousand miles in compass, four thousand in length; the breadth is unequal. The Eastern part thereof, between the Rivers Maragnon and Plata, is challenged by the Portugalls; the rest by the Spaniard. From the North to the South are Ledges of Mountains, the tops whereof are said to be higher than that Birds will visit; the bottoms yield the greatest Rivers in the World, and which most enrich the Ocean's Storehouse. Orenoque, Maragnon, and Plata seem to be the Indian Triumvirs, Generals of those River-armies, and Neptune's great Collectors of his watery tributes. Orenoque for Ships is navigable a thousand miles; for less Vessels, two thousand; in some places twenty miles broad; in some, thirty. Berreo affirmed to Sir Walter Raleigh, That a hundred Rivers fell into it, marching under his name and colours, the left as big as Rio grand one of the greatest Rivers of America. It extendeth two thousand miles East and West, and commandeth eight hundred miles, North and South. Plata, taking up all the streams in his way, is so full swollen with his increased store, that he seemeth rather with big looks to bid defiance to the Ocean, then to acknowledge homage, opening his mouth forty leagues wide, as if he would devour the same, and with his vomited abundance maketh the salt waters to recoil, following fresh in this pursuit, till in salt sweats at last he melteth himself in the Combat. Maragnon is far greater, whose water having furrowed a Channel of six thousand miles, in the length of his winding passage, covereth threescore and ten leagues in breadth, and hideth his Banks c Caelum undiq, & undiq pontus Nil nisi pontus & aer. on both sides from him which saileth in the midst of his proud Current, making simple eyes believe, that the Heavens always descend to kiss and embrace his waves. And sure our more-straitned world would so far be accessory to his aspiring, as to style him with the royal title of Sea, and not debase his greatness with the meaner name of a River? This Southern half of America hath also, at the Magellane Straitss, contracted, and (as it were) shrunk in itself, refusing to be extended further in so cold a Climate. The manifold riches of Metals, Beasts, and other things, in the beginning of the former Book have been declared; and in this, as occasion moveth, shall be further manifested. The Men are the worst part, as being in the greatest parts thereof inhuman and brutish. The Spanish Towns in this great Tract, and their Founders, are set down by Pedro de d Pedro de Cieza de Leon. Chron. del Peru. Cieza; I rather intent Indian Superstitions then Spanish Plantations in this part of my Pilgrimage. Of the Towns of e Eastward from this Town certain Negro-slaves made a head, and joining with the Indian's, used to rob the Spaniards. Benzo. l.2.c.9. Number de Dios, seventeen leagues from Panama, the one on the North Sea, the other on the South, and of Dariene, we last took our leaves, as uncertain whether to make them Mexican, or Peruvian, being borderers, and set in the Confines betwixt both. The moorish soil, muddy water, and gross Air conspire with the heavenly Bodies to make Dariene unwholesome: the miry stream runneth (or creepeth rather) very slowly; the water f Linschoten. P. Mart. Dec. 3.l.6. but sprinkled on the house-floore, engendereth Toads and Worms. They g Gomar. Gen. Hist. c.67. have in this Province of Dariene store of Crocodiles, one of which kind, Cieza saith, was found five and twenty foot long; Swine without tails, Cats with great tails, Beasts clovenfooted like Cows, otherwise resembling Mules, saving their spacious ears, and a trunk or snout like an Elephant: there are Leopards, Lions, Tigers. On the right and left hand of Dariene are found twenty Rivers, which yield Gold. The men h P. M.Dec.3. lib. 4. are of good stature, thin haired; the women wear Rings on their ears and noses, with acquaint ornaments on their lips. The Lords marry as many wives as them listeth, other men one or two. They forsake, change, and cell their wives at pleasure. They have public Stews of women, and of men also in many places, without any discredit; yea, this privilegeth them from following the Wars. The young girls having conceived, eat certain herbs, to 'cause abortion. Their Lords and Priests consult of Wars after they have drunk the smoke of i Tobacco. a certain herb. The women follow their husbands to the Wars, and know how to use a Bow. They all paint themselves in the Wars. They need no Head-pieces, for their heads are so hard k Ouiedo calls these Hard-heads Cor●●ati. , that they will break a Sword, being smitten thereon. Wounds received in War, are the badges of honour, whereof they glory much, and thereby enjoy some Franchises. They brand their prisoners, and pull out one of their teeth before. They will cell their children; are excellent swimmers, both men and women; accustoming themselves twice or thrice a day thereunto. Their Priests are their Physicians, and Masters of Ceremonies; for which cause, and because they have conference with the Devil, they are much esteemed. l P. Cieza chron. Per. p. 1.c.8. They have no Temples, nor Houses of devotion. The Devil they honour much, which in terrible shapes doth sometimes appear unto them; as I (saith Cieza) have heard some of them say. They believe, that there is one GOD in Heaven, to wit, the Sun, and that the Moon is his wife; and therefore worship these two Planets. They worship the Devil also, and paint him in such form as he appeareth to them, which is of diverse sorts. They offer Bread, Smoke, Fruits, and Flowers, with great devotion. Any one may cut off his arm which stealeth Mais. Enciso, with his Army of Spaniards, seeking to subdue these parts, used a Spanish trick, telling the Indian's, That he sought their conversion to the Faith, and therefore discoursed of one GOD, Creator of all things, and of Baptism; and after other things of this nature, less to his purpose, he told them, That the Pope is the Vicar of CHRIST in all the World, with absolute power over men's Souls and Religions; and that he had given those Countries to the most mighty King of Spain, his Master, and he was now come to take possession, and to demand Gold for tribute. The Indian's answered, That they liked well what he had spoken of one GOD, but for their Religion, they would not dispute of it, or leave it: And for the Pope, he should be liberal of his own; neither seemed it, that their King was mighty, but poor, that sent thus a begging. But what words could not, their Swords effected, with the destruction of the Indian's. The soil of Vraba is so fattened with a stream therein, that in eight and twenty days the Seeds of Cucumbers, Melons, and Gourds, will ripen their Fruits. There is m P. Mart. Dec. 3.l.6. a Tree in those Countries, whose leaves, with the bore touch, cause great blisters: the savour of the Wood is poison; and cannot be carried without danger of life, except by the help of another herb, which is an Antidote to this venomous Tree. King n P. Mart. Dec. 2.l.4. Abibeiba had his Palace in a Tree, by reason of the moorish situation and often inundation of his Landlord Vasques could not get him down, till he began to cut the Tree, and then the poor King came down, and bought his freedom at the Spaniards price. Carthagena was so called, for some resemblance in the situation to a City in Spain of that name. Sir Francis Drake took it. The Indian's thereabouts used poisoned Arrows: the women war as well as the men. Enciso took one, who with her own hands had killed eight and twenty Christians. They did eat the enemies which they killed. They used to put in their Sepulchers gold, feathers, & other riches. Between Carthagena and Martha runneth a swift River, called Rio grand, which maketh the Sea-water to give place; and they which pass by, may in the Sea take in of this water fresh. In the Valley of Tunia o Linschot. l. 2. , or Tomana, are Ours of Emeralds. The people worship the Sun for their chief God, with such awful devotion, that they dare not look steadfastly upon it: the Moon also they worship, but in an inferior degree. In their Wars, in stead of Ensigns, they tie the bones of certain men (who in their lives had been valiant) upon long staves, to provoke others foe the like fortitude. They bury their Kings with golden Necklaces, set with Emeralds, and with Bread and Wine. The people about Rio grand are Cannibals, as also about S. Martha. The Tunians use poisoned Arrows: and when they go to the Wars, they carry their Idol Chiappen with them; unto whom, before they enter into the Field, they offer many sacrifices of living men, being the children of slaves, or of their enemies, painting all the Image with blood; which done, they eat the flesh. Returning Conquerors, they hold great Feasts, with Dancing, Leaping, Singing, drinking themselves drunk, and again besmear their Image with blood. If they were overcome, they sought by new Sacrifices to appease Chiappen. They demanded counsel of their Gods for their Marriages, and other Affairs. For these consultations they observed a kind of Lent two months, in which they lay not with women, nor eat Salt. They had Monasteries of Boys and Girls, where they lived certain years. They corrected public faults, as Stealing, and Kill, by cutting off the ears, and nose; hangging; and if he were a Nobleman, by cutting off his hair. In gathering Emeralds, they first used certain Charms. They used to sacrifice Birds, and many other things. S. Martha standeth about fifty leagues from Carthagena, at the foot of certain Hills, always crowned with Snow. The Indian's p Nic. Monard, c. 53. Gomar. Hist. Gen. c. 71. here are very valorous, and use poisoned Arrows. They make bread of jucca, a Root as big as a man's arm, or leg, the juice whereof is poison in the Islands, and therefore they press it between two stones: but in the firm Land they drink it raw; and both here and there sodden, they use it for Vinegar; and being sodden till it be very thick, for Honey. This bread is their Casavi, not so good as that of Mais. I have seen a Plant of this herb growing in M. Gerard's q M. Gerard. Garden, the picture whereof he hath expressed in his Herbal. The people are abominable Sodomites, a badge whereof they ware about their necks; a chain, with the resemblance of two men committing this villainy. In Gayra the Sodomites were attired like women, others were shaven like Friars. They had women which preserved their Virginity: these addicted themselves to Hunting, with Bow and Arrows, alone: they might lawfully kill any that sought to corrupt them. These people were Cannibals, and eat man's flesh, fresh and pouldered: the young boys which they took they gelded, to make them fatter for their Tables, as we do Capons. They set up the heads of those they killed, at their gates, for a memorial, and wore their teeth about their necks for a bravery. They worship r P. Messia, l. 5. c. 13. the Sun and Moon, and burn thereto perfumes of Herbs, and Gold, and Emeralds. They sacrifice slaves. Venezvel● is so called, because it is built upon a plain Rock, in the waters of a Lake. The women of this Country paint their breasts and arms: all the rest of their body is naked, except their privy parts. The maids are known by their colour, and greatness of their girdle. The men carry their members in a shell. There are many filthy Sodomites. They pray to Idols, and to the Devil, whom they paint in such form as he appeareth to them. They paint their bodies in this sort. He that hath killed one enemy in the Wars, paints one of his arms; the second time his breast; and when he hath killed a third, he painteth a line from his eyes to his ears: and this is his Knighthood. Their Priests are their Physicians, who being sent for by a sick man, ask the patiented, if he believe that they can help him; and then lay their hands upon the place where they say their pains are: if he recover not, they put the fault in him, or in their Gods. They lament their dead Lords in Songs in the night time, made of their praises: that done, they roast them at a fire, and beating them to powder, drink them in Wine, making their bowels their Lords Sepulchers. In Zonpaciay they bury their Lords with much Gold, jewels, and Pearls, and set upon the grave four sticks in a square, within which they hung his weapons, and many viands to eat. From the Cape Vela, the space of two thousand miles alongst the Coast, is the fishing for Pearls, discovered by Christopher Columbus, in the year 1498, which sailed all along this Coast. In s P. M.Dec.1.lib. ●. Gomar. c.74. to c. 84. Curiana they received the Spaniards with great joy, and for pings, Needles, Bells, Glasses, and such trifles, gave them many strings of Pearls: for four pings they would give a Peacock; for two, a Pheasant; for one, a Turtledove: And when they asked, What they should do with this new Merchandise of pings and Needles, seeing they were naked? they showed them the use to pick their teeth, and to pick out thorns in their feet. These Indian's had Rings of Gold, and jewels made with Pearls, after the forms of Birds, Fish, and Beasts: They had also the Touchstone for their metal, and Weights to weigh the same, things not elsewhere found in India. They make their teeth white with an herb, which all the day they chew in their mouths. CHAP. II Of CUMANA. CUMANA is a Province named of a River, called Cumana, a Gom. c.76. where certain Franciscans, Anno 1516, built them a Monastery, and the Spaniards were very diligent in the fishing for Pearls. About b P. M.Dec.7. lib. 4. that time three Dominicans went fourscore miles West from thence to preach the Gospel, and were eaten of the Indian's, which hindered not, but others of the same Order founded them a Monastery in Ciribici, near Maracapana. Both these Orders took pains with the Indian's to convert them, and taught their children to writ and read, and to answer at Mass, and the Spaniards were so respected, that they might safely walk alone through all the Country: but after two years and a half, the Indian's, whether for their too much employment in the Pearle-fishing, or for other cause, rebelled, and killed a hundred Spaniards, slew the Friars, one of which was then saying Mass, and as many Indian's as they found with them; which the Spaniards of Domingo soon after revenged. The loss c Gom. c.78. of Cumana hindered their Trade for Pearls at Cubagua, and therefore the King sent james Castilion to subdue them by force: which he did, and began the Plantation of New Calais, for the Spaniards to inhabit there. Cubagua was called by Columbus, the Finder, the Island of Pearls, situate in twelve degrees and a half of Northerly latitude, and contains twelve miles in circuit. This little Island is exceeding great in commodity, that accrueth by those pearls, which hath amounted to diverse millions of Gold. They fetch their Wood from Margarita, an Island four miles to the North; and their Water from Cumana, which is two and twenty miles thence: they have a Spring of medicinal Water there in the Island. The Sea there, at certain times of the year, is very red, which those Pearle-oysters by some natural purgation are said to cause. There are Fish, or Sea-monsters, which from the middle upwards resemble men, with Beards, Hair, and Arms. The d Cap. 79. people of Cumana go naked, covering only their shame. At Feasts and Dances they paint themselves, or else anoint themselves with a certain Gum, in which they stick feathers of many colours. They cut their hair above the ears, and will not suffer it to grow on any places of their bodies, esteeming a bearded man a Beast: They take great pains to make their teeth black, and accounted them women, which have them white. They black them with the powder of the leaves of a certain Tree called Gay; these leaves they chew, after they are fifteen years old; they mix that powder with another of a kind of Wood, and with Chalk of white shells burned, in manner as the Eastern Indian's use their Betele and Arecca, with Chalk of Oysters: and this mixture they bear continually in their mouths, still chewing it, that their teeth are as black as coals, and so continued to their death. They keep it in Baskets and Boxes, and cell it in the Markets to some, which come far for it, for Gold, Slaves, Cotton, and other Merchandise. This keepeth them from pain, and rotting of the teeth. The maids go naked, only they bind certain bands hard about their knees, to make their hips and thighs seem thick, which they esteem no small beauty. The married women live honestly, or else their husbands will divorce them. The chief men have as many wives as they will; and, if any stranger come to lodge in one of their houses, they make the fairest his bedfellow, These also shut up their daughters two years before they marry them, all which time they go not forth, nor cut their hair: After which, there is made a great Feast, and very many bidden, which bring their variety of cheer, and also Wood to make the new Spouse a house: A man cuts off the bridegrooms hair before, and a woman the Brides, and then eat and drink, with much excess, till night. This is the lawful wife, and the other which they marry afterwards, obey this. They give their Spouses to be deflowered to their Piaces, (so they call their Priests) which these reverend Father's account their Pre-eminence and Prerogative; the husbands, their honour; the wives, their warrant. The men and women wear Collars, Bracelets, Pendants, and some Crowns of Gold and Pearls: the men wear Rings in their noses, and the women Brooches on their breasts, whereby at first sight the sex is discerned. The women Shoot, Run, Leap, Swim, as well as the men: their pains of travel are small: they till the Land, and look to the house, whiles the men Hunt and Fish. They are highminded, treacherous, and thirsty of revenge: Their chief weapons are poisoned Arrows, which they prepare with the blood of Snakes, and other mixtures. All of both sexes, from their infancy, learn to Shoot. Their meat is whatsoever hath life, as Horseleeches, Bats, Grasshoppers, Spiders, Bees, Lice, Worms, raw, sodden, fried: and yet their Country is replenished with good Fruits, Fish, and Flesh. This Diet (or, as some say, their Water) causeth spots in their eyes, which dim their sight. They have as strange a Fence or Hedge for their Gardens and Possessions, namely, a thread of Cotton, or Bexuco, as they call it, as high as a man's Girdle; and it is accounted a great sin to go over or under the same, and he which breaks it (they certainly believe) shall presently die. So much safer is their thread woven with this imagination, than all our Stonewalls. The e P.M. Dec. 8.lib.7. Cumanois are much addicted to Hunting, wherein they are very expert, and kill Lions, Tigers, Hogs, and all other four-footed Beasts, with Bows, Nets, Snares. They take one Beast, which they call Capa, that hath the soles of his feet like a French shoe, narrow behind, broad and round before. Another, called Aranata, which for the Phisnomy and subtlety seems to be a kind of Ape: it hath mouth, hands, and feet, like a man; a goodly countenance, bearded like a Goat. They go in Herds, they bellow loud, run up Trees like Cats, avoid the Huntsman's Arrow, and cast it with cleanly delivery again at himself. Another Beast hath a long snout, and feedeth on Aunts f Ouied calleth it a Bear. , putting his tongue into a hollow Tree, or other place, where the Aunts are, and as many of them as come thereon, he licks in. The Friars brought up one, till the stink thereof caused them to kill it, snouted like a Fox, rough-haired, which voided in the excrements long and slender Serpents, which presently died. This Beast stinking while he lived, and worse now dead, yet was good food to the Indian's. They have one which will sergeant the voice of a crying child, and so 'cause some to come forth, and then devour them. The like is written of the Hyena, That she will call the Shepherds by their names, and then destroy them when they come forth. They have Parrots as big as Ravens, with bells like Hawks, living on the prey, and smelling like Musk: Great Bats, one of which was a Physician, by strange accident, to a servant of the Friars: which being sick of a Pleurisy, was given over for dead, because they could not raise a vein wherein to let him blood; in the night a Bat (after the custom of that creature) bit and sucked him, whereby so much blood issued, that the sick man recovered; which the Friars counted for a miracle. They have three sorts of Bees, one whereof is little and black, and makes Honey in the Trees, without Wax. Their Spiders are greater than ours, of diverse colours, and weave such strong Cobwebs, that they ask good strength to break them. There are Salamanders as big as a man's hand: they cackle much like a Pullet: their biting is deadly. I might here hold you too long in viewing these strange Creatures, we will now return to their stranger customs. They take great pleasure in two things, Dancing and Drinking, in which they will spend eight days together, especially at the Marriages, or Coronation of their Kings. Many gallants will then meet together, diversly dressed; some with Crowns & Feathers, some with shells about their legs instead of bells, to make a noise: some otherwise, all painted with 20. colours & figures: he that goes worst, seems best: taking one another by the hand, they dance in a ring, some backwards, some forwards, with a world of variety; grinning, singing, crying, counterfeiting the deaf, lame, blind; fishing, weaving, telling of stories; and this continueth six hours, and then they eat and drink: before, he which danced most, now he which drinketh most, is the most complete and accomplished gallant: and now beyond counterfeiting, drunkenness sets them together in braving, swaggering, quarreling: others play the swine, spew up the former to make way for other liquor: and they add hereunto the fume of an herb, which hath the like drunken effect; it seemeth to be Tobacco. This perhaps will not seem strange to some, seeing these savage customs of drinking, dancing, smoking, swaggering, so common with us in these days: it might indeed seem strange to our forefathers, if their more civil, more sacred ghosts, might return and take view of their degenerating posterity: but now he must be a stranger in many companies, that will not estrange himself from eivilitie, from humanity, from Christianity, from GOD, to become of a man a beast; of an Englishman, a Savage Indian; of a Christian, afiend, save that he hath a body, in the diversified pollutions whereof, he hath advantage, and takes it, to out-swagger the Devil. These are the Gull-gallants of our days, to whom I could wish, that either their Progenitors had been some Cumanian Indians, or that they would leave this usurped gallantry to those true owners, and resume spirits truly English. The Gods of the Cumanians are the Sun and Moon, which are taken for Man and Wife, and for the greatest Gods. They have great fear of the Sun when it thunders or lightens saying that he is angry with them. They fast when there is any Eclipse, especially the women: for the married women pluck their hairs, and scratch their faces with their nails: The maids thrust sharp fishbones into their arms, and draw blood. When the Moon is at full, they think it is wounded by the Sun, for some indignation he hath conceived against her. When any Comet appeareth, they make a great noise with Drums and hallowing, thinking so to scar it away, or to consume it, believing that those Comets portend some evils. Among their many Idols and figures, which they honour as Gods, they have one like a Saint Andrew's Cross, which they thought preserved them from night-spirits; and they hanged it on their new-born children. They call their Priests Piaces, whose maiden-head-rite we before mentioned. They are their Physicians and Magicians. They cure with roots and herbs, raw, sod and pounded, with the fat of birds, fishes, and beasts; with wood and other things unknown to the people, with abstruse and dark words which themselves understand not. They suck and lick the place where the pain is, to draw out the evil humours. And if the pain increaseth, they say that the Patients are possessed with evil spirits: and then rub their bodies all-over with their hands, using certain words of Conjuration or Charms, sucking after that very hard; giving them to understand, that by that means, they call out the evil spirits. Presently they take a piece of wood, the virtue whereof none else knoweth but the Piace, & therewith rub their mouths and throats, so long till they cast all that is in their bellies, vomiting sometimes blood with the force thereof; the Piace in the mean time stamping, knocking, calling, and gesturing: after two hours there comes from him a thick phlegm, and in the midst thereof a black hard bullet, which those of the house carry and cast into the fields, saying, Let the Devil go thither. If the sick-man recover, his goods die and become the Priests; if he die, they say his time was come. The Piace is their Oracle, with whom they consult, whether they shall have war, what shall be the issue thereof, whether the year will be plentiful. They forewarn them of Eclipses, and advertise of Comets. The Spaniards demanded in their necessity, whether any ships would come shortly, and they answered, that on such a day a Carvel would come with so many men, and such provision and Merchandise, which accordingly came to pass. They call upon the Devil in this manner: the Piace entereth into a Cave, or secret place, in a dark night, and carries with him certain courageous youths, that may move questions without fear. He sits on a bench, and they stand on their feet, he crieth, calleth, singeth verses, soundeth shells: and they with a heavy accent say many times Prororure, Prororure: if the Devil comes not, all this Blacke-Sanctus is renewed with grievous sighs and much perplexity. When he cometh (which is known by the noise) he sounds louder, and suddenly falls down, by visages and varied gesture, showing that the Devil is entered. The one of those his associates demandeth what him pleaseth: The Friars went one day with their conjuring and conjured holies, the Cross, Stolen, Holywater: and when the Piace was in that distraction, cast a part of the Stolen on him, crossing and conjuring in Latin, and he answered them in his native language much to the purpose: at last they demanded whither the souls of the Indian's went, he answered to hell. These Piaces by their Physic and Divining grow rich: they go to Feasts, and sit by themselves apart, and drink themselves drunk, and say the more they drink, the better they can divine. They learn these Arts when they are children, and are enclosed in the woods two years, all that time eating nothing that hath blood, see no women, nor their own parents, come not out of their Caves or Cells: and the Piaces, their Masters, go to them by night, to teach them. When this time of their solitary discipline is past, they obtain a testimonial thereof, and begin to profess in practice of Physic and Divination. Let us bury the Cumanois, and then we have done. Being dead, they sing their praises, and bury them in their houses, or dry them at the fire and hung them up. At the years end (if he were a great man) they renew the lamentation, and after many other ceremonies, burn the bones, and give to his best beloved wife his skull to keep for a relic: they believe that the soul is immortal, but that it eateth and drinketh about in the fields where it goeth, and that it is the Echo which answereth when one calleth. CHAP. III Of Paria, Guiana, and the neighbour Countries, both on the Coast, and within the Landlord IN the year 1497. (some add a year more) a P. Martyr. Dec. 1. lib. 6. Gom. part.2. cap. 84. Christopher Columbus seeking new Discoveries, after the suffering of unsufferable heats and calms at sea, whereby the hoops of his vessels broke, and the freshwater not able further to endure the hot indignation of that now-beleeved Burning-Zone, fled out of those close prisons, into the lap of that father of waters, the Ocean, for refuge, he came at last to Trinidado. The first Land he encountered, he called by that name; either for devotion, now that his other hopes were dried up with the heat, or washed into the sea by the violent showers above-boord, and the less (but not less dangerous) which flowed from his Cask within: or else, for the three mountains which he there descried. Once, this discovery of land so ravished his spirit, by the inexpected delivery from danger, as easily carried his impotent thoughts into a double error, the one in placing earthly Paradise in this Island, (to which opinion, for the excellency of the Tobacco there found, he should happily have the smoky subscriptions of many humorists, to whom that fume becomes a fools Paradise, which with their brains, and all, passeth away in smoke) the other was, that the Earth was not round like a ball, but like a pear, the upper swelling whereof, he esteemed these parts. Hence Columbus failed to Paria, and found out the Peare-fishing, of which Petrus Alphonsus, a little after made great commodity by trade with the Savages. He was assailed with eighteen Canoas' of Cannibals, b P. Martyr. Dec. 1.lib 8. Of the Cannibals, see Chapter 13. one of which he took, with one Cannibal, and a bound Captive, who with tears showed them that they had eaten six of his fellows, and the next day he must have go to pot too: to him they gave power over his jailor, who with his own club killed him, still laying on when his brains and guts came forth, and testified, that he needed not further fear him. In Haraia of Paria, they found plenty of salt, which the Foreman in Nature's shop and her cheese workman, the Sun, turned and kerned from water into salt: his workhouse for this business, was a large plain by the watersside. Hear the Sepulchers of their Kings and great men seemed not less remarkable: they laid the body on a kind of hurdle or grediron of wood, under which they kindled a gentle fire, whereby keeping the skin whole, they by little and little consumed the flesh. These dried carcases they held in great reverence, and honoured for their household-Gods. In the year c Gom. cap.85. 1499. Vincent Pinzon discovered Cape Saint Augustine, and failed along the coast from thence to Paria. But why stand we here peddling on the coast for Pearls, Salt, and Tobacco? let us rouse up higher spirits, and follow our English guides for Guiana. In the year 1595. d Sir Walter Raleigh. Guiana. Sir Walter Raleigh having before received intelligence of this rich and mighty Empire, set forth for the Discovery, and on the two and twentieth of March anchored at Point Curiapan in Trinidado, and searched that Island, which he found plentiful. He took the City of Saint joseph, and therein Antony Berreo the Spanish Governor: Leaving his ships, he went with an hundred men in boats, and a little galley, and with some Indian Pilots passed along that admirable confluence of Rivers, (as by the Corpse dugnard) unto Orenoque, as great a commander of Rivers, as the Emperor of Guiana of soldiers. And although we have before mentioned somewhat thereof, yet this, his peculiar place, requireth some further consideration. This River Orenoque or Baraquan (since, of this Discovery, called Raleana) runneth from Quito in Peru on the East, it hath nine branches which fall out on the North side of his own main mouth, on the South side seven. Thus many arms hath this Giantlike stream to be his purveyors, which are always filling his never filled mouth (seeming by this their natural officiousness incorporate thereunto, and to be but wider gapings of the same spacious jaws) with many islands and broken grounds, as it were so many morsels and crumbs in his greedy chaps, still opening for more, though he cannot, even in Winter, when his throat is glibbest, altogether swallow these; yea these force him, for fear of choking, to yaune his widest, and to vomit out, between these cleaving morsels, into the Ocean's lap, so many streams, and (so far is it from the Northern and Southern extremes) three hundred miles distant. The Inhabitants on the Northern branches are the Tivitinas, a goodly and valiant people, which have the most manly speech, and most deliberate (saith Sir Walter) that ever I heard, of what Nation soever. In the Summer they have houses on the ground, as in other places: in the Winter they devil upon the trees, e King Abibeiba dwelled on a tree, in the Country of Dariena. Pet. Martyr● Dec. 3. lib. 6. where they build very artificial Towns and Villages: for between May and September the River of Orenoque riseth thirty foot upright, and then are those islands overflowen twenty foot high, except in some few raised grounds in the middle. This watery store, when the clouds are so prodigal of more than the rivers storehouse can hold, whereby they become violent intruders and incrochers upon the land, and not the violence of cold, giveth this time the title of Winter. These Tivitinas never eat of any thing that is set or sown; Nature's nurslingss, that neither at home nor abroad, will be beholden to the art or labour of Husbandry. They use the tops of Palmitoes for bread, and kill Dear, Fish, and Pork, for the rest of their sustenance. They which devil upon the branches of Orenoque, called Capuri and Macureo, are for the most part Carpenters of Canoas', which they fell into Guiana for gold, and into Trinidado for Tobacco, in the excessive taking whereof, they exceed all Nations. When a Commander dieth, they use great lamentation, and when they think the flesh of their bodies is putrefied and fallen from the bones, they take up the carcase again, and hung it up in the house, where he had dwelled, decking his skull with feathers of all colours, and hanging his gold-plates about the bones of his arms, thighs and legs. The Ar●●cas which devil on the South of Orenoque, beaten the bones of their Lords into powder, which their wives and friends drink. As they passed along these streams, their eyes were entertained with a Pageant of Shows, wherein Nature was the only Actor; here the Deer came down feeding by the water's side, as if they had desired acquaintance with these newcome guests: there, the birds in unspeakable variety of kinds and colours, rendering their service to the eye and ear: the lands either in large plains, of many miles, bearing their beautiful bosoms, adorned with Flora's embroidery of unknown flowers and plants, and prostrating themselves to the eye, that they might be seen; or else lifting up themselves in hills, knitting their furrowed brows, and strutting out their goggle eyes to watch their treasure, which they keep imprisoned in their stony walls, and now, to see these strangers: the waters (as the Graces) dancing with mutual and manifold embracings of divers streams, attended with plenty of fowl and fish; both land and water feasting variety of senses with variety of objects: only the Crocodile (a creature which seemeth vassal, now to the land, now to the water, but to make prey on both) well-nigh marred the play, and turned this Comedy into a Tragedy, even in their sight, feasting himself with a Negro of their company. One level passed hence to Cumana, an hundred and twenty leagues to the North, wherein devil the Say●a, the Assawa●, the Wikiri, and the Aroras, a people as black as Negroes, but with smooth hair. Their poisoned arrows, like cruel executioners, do not only kill, but with uncouth torments make death to be, as the last, so the lest of their fury; especially if men drink after they are wounded. At the Port of Morequito they anchored, and the King being an hundred and ten years old, came a foot fourteen miles to see them, and returned the same day. They brought them store of first-fruits, and a sort of Paraquitoes, no bigger than Wrens, and an * Ouied. in Summar. calls it Bardato. Armadilla, which seemeth to be all barred over with small plates, somewhat like to a Rhinoceros, with a white horn growing in his hinder-parts, as big as a great hunting horn, which they use to wind in stead of a Trumpet. They after eat this beast. Monardus f Monard. c.37. saith, it is in bigness and snout like a Pig, lives under the earth as a Moule, and is thought to live on earth. They passed further, till they came in sight of those strange overfalls of Caroli, of which there appeared ten or twelve in sight, every one as high over the other as a Church-Tower. They had sight at Winicapora of a mountain of Crystal, which appeared a far off like a white Church-Tower, of an exceeding height. There falleth over it a mighty River, which toucheth no part of the side of the mountain, but rushing over the top, falleth to the ground with so terrible noise, as if a thousand great bells were knocked one against another. No marvel of these roaring outcries, if we consider that double penalty of sense and loss, which this River seemeth to sustain, the one in that dreadful downfall, bruising and breaking his united streams into drops, and making it foaming and senseless with this falling-sickness; the other in leaving behind his Crystal purchase, further enriched with Diamonds and other jewels, which even now he embraced in his watery arms, but himself (such is the course and curse of covetousness) will not suffer himself to enjoy. Now for the Monsters of men: there are said to be (not seen by our men, but reported by the Savages and other) an Amazonian nation further South: which Gomara thinks to be but the wives of some Indian's (a thing common, as you have even now read) shooting and following the wars, no less than their husbands: once, about jucatan, about Plata, about the River, called of this supposition, amazons: about Monomotapa in Africa; our age hath told, but no man hath seen this Vnimammian Nation. Yet here they speak not of searing of the breast: and what need they, if there be such, seeing the women are so good Archers in other places, their breasts notwithstanding? Again, g L. Keymi●. they tell of men with mouths in their breasts, and eyes in their shoulders, called Chiparemai, and of the Guianians, Ewiaponom●ss, very strong; and of others headed like dogs, which live all the day time in the sea. These things are strange, yet I dare not esteem them fabulous: only (as not to prodigal of faith) I suspend, till some eye-intelligence of some of our parts have testified the truth. It were a hard task to muster all that world of Rivers, and names of Nations in the parts near Guiana, which they that will, may find in Sir Walter and Master Keymis their own relations. As for Guiana, this Sir Walter hath written. It is directly East from Peru towards the Sea, and lieth under the Equinoctial: it hath more abundance of gold than any part of Peru, and as many or more great Cities. It hath the same Laws, Government, and Religion; as Manoa, the Imperial City of Guiana, which some Spaniards have seen, and they call it h The gilded Cit●●. El Dorado, for the greatness, riches, and situation, far exceedeth any of the world, at lest so much of it as the Spaniards know. It is founded upon a Lake of salt water, two hundred leagues long, like unto the Caspian sea. The Emperor of Guiana is descended from the Ingas, the magnificent Princes of Peru: for when Francis Piçarro had conquered Peru, and slain Atabalipa the King; one of his younger brethren fled from thence, and took with him many thousands of those soldiers of the Empire, called Ore●●neses, with whom and other his followers, he vanquished all that tract which is between the great Rivers of Orenoque, and Amazons. Diego Ordas who was one of the Captains of Cortes, in the conquest of Mexico, in the year 1531. made search for Guiana, but lost himself, being slain in a mutiny. Before this, his provision of power was fired, and one ivan Martinez, which had the charge thereof, was therefore condemned to be executed. But at the soldiers request his punishment was altered, and he set in a Canoa alone without victual, and so turned lose into the River. Certain Guianians met him, and having never seen man of that colour, they carried him into the Land to be wondered at; and so from Town to Town, till he came to the great City of Manoa, the seat and residence of Inga the Emperor. He no sooner saw him, but he knew him to be a Christian (for the Spaniards not long before had conquered his brother) and caused him to be well entertained in his Palace. He lived seven months in Manoa, but was not suffered to wander any whither into the Country: he was also brought thither all the way blindfold, led by the Indian's, until he came at Manoa. He entered the City at noon, and traveled all that day till night, and the next, from the rising till the setting of the Sun; thorough the City, ere he came to the Palace of Inga. After seven months, the Emperor put him to his choice, whether to stay or go, and he with the emperors licence departed. He sent with him many Guianians, all laden with as much gold as they could carry; but before he entered Orenoque, the Orenoqueponi rob him of all, but of two bottells of gold-beads, which they had thought had been his drink or meat. Thus escaped he to Trinidado, and died after at Saint ivan de Puertorico, where, in his extremes he uttered these things to his Confessor. He called the City Manoa El Dorado the gilded or golden, because that at their drunken solemnities (in which vice no Nation under heaven excels them) when the Emperor carowseth with any of his Commanders, they that pledge him, are stripped naked, and their bodies anointed with a kind of white Balsamum, and then certain servants of the Emperor, having prepared gold made into fine powder, blow it thorough hollow canes upon their naked bodies, until they be all shining from the foot to the head; and in this sort they sit drinking by twenties and hundreds, and continued in drunkenness sometimes six or seven days together. Upon this sight, and for the abundance of gold he saw in the City, the Images in the Temples, the Plates, armours, and shields of gold used in their wars, he gave the City that name. ivan i ivan de Castellanos ap. Hak. de Castellanos reckoneth twenty several Expeditions of some or other Spaniards, for this Guianian Discovery with little effect, save that divers lost their lives therein. How it now standeth, I know nor. Ganzalo Piçarro k Lopez Vaz ap. Hak tom 3 sent a Captain named Orellana, from the borders of Peru, who with fifty men were carried by the violent current of the River, that they could not return to Piçarro, he descended not in Orenoque the Guianian River, but in Maragnon, called of him Orellana: which josephus l Acosta lib. 2. cap. 6. & 3. c. ●●. Acosta writeth, from the relation of one of their society; who, being a boy, had been in the Expedition of Pedro de Orsua for this discovery, and had sailed the River thorough, that in the midst men can see nothing but the sky (as before is said) and the River, and that it is seventy leagues broad under the Equinoctial. Martin m M. Fernand. de E●ciz 1. ap. Hak. Fernandez maketh it seven degrees and a half to the North of the Line, and fifteen leagues broad, and the Sea of fresh water to be another River of forty leagues breadth: others have written otherwise, which varying proceedeth from that variety of arms or mouths of Orenoque or Raleana, and Marannon or amazons, which since have been better discovered, as n L. Keymis. T. Masham. Master Keymis, Master Masham and others employed in this action, have found by experience. It o Lop. Gom. cap. 86. riseth in Quito. Orellana sailed in it six thousand miles. In all these parts their greatest trelasure is multitude of women and children. Topiawari made a heavy complaint, that whereas they were wont to have ten or twelve wives, now they had not above three or four, by reason of the wars with the Epuremei their enemies: whereas the Lords of the Epuremes had fifty or an hundred, and their war is more for women, then either for gold or dominion. Berr●o in the search for Guiana, took his journey from Nueno reyno de Gránado, wherehe dwelled, with seven hundred Horse, but traveling he lost many of his company and Horse: at Amapaia the soil is a low marish, and the water issuing thorough the Bogs, is read and venomous, which poisoned the horses, and infected the men: at noon the Sun had made it more wholesome for their use. This p Lop. Vaz. New Kingdom of Granada is two hundred leagues within land, Southward from Cartagena. It had that name, because the Captain that discovered it, was of Granada in Spain. The plenty of Emeralds in these parts, hath made that Gem of less worth. The next Province to this is called Popayan: in both which the Spaniards have many Towns. And by the River of Orenoque, both may be invaded. From these Countries issueth another great River, * P. Martyr. Dec. 7.lib.10. & Dec. 3.lib.4. called of the Inhabitants Dabaiba (the Spaniards have named it Rio grand, and the River of Saint john) it passeth with a Northern discovery, into the Gulf of Vraba before mentioned. They which devil on this River observe an Idol of great note, called by the name of the River, Dabaiba: whereto the King at certain times of the year sends slaves to be sacrificed, from remote Countries, from whence also is great resort of Pilgrims. They kill the flaues before their God, and after burn them, supposing that odor acceptable to their Idol, as Taperlights, and Frankincense (saith Martyr) is to our Saints. Through the displeasure of that angry God, they said that all the Rivers and fountains had once failed, and the greatest part of men perished with famine. Their Kings in remembrance hereof, have their Priests at home, and Chapels which are swept every day, and kept with a religious neatness. When the King thinketh to obtain of the Idol, sunshine, or rain, or the like; he with his Priests gets up into a Pulpit, standing in the Chapel, purposing not to departed thence till his suit be granted. They urge their God therefore with vehement prayers, and cruel fasting: the people mean while macerating themselves also with fasting, in four days space not eating nor drinking, except on the fourth day, only a little broth. The Spaniards ask what God they worshipped thus, they answered, the Creator of the Heavens, Sun, Moon, and all invisible things, from whom all good things proceed. And they say Dabaiba * They say Dabaiba was a woman of great wisdom, honoured in her life, deified after death; to whom they ascribe thunder and lightning, when she is angry. was the mother of that Creator. They call them to their Devotions with certain Trumpets and Bells of gold. The Bells had clappers like in form to ours, made of the bones of fishes, and yielding a pleasing sound, as they reported: which no doubt, was a pleasing sound and music to the Spaniards covetous hearts, howsoever it agreeth with the nature of that metal to ring in the ears. One of them, they say, weighed six hundred * Pensum exceedeth the Ducat a fourth part. Pensa. Their Priests were enjoined chastity, which vow, if they violated, they were either stoned or burned. Other men also in the time of that fast, likewise contained themselves from those carnal pleasures. They have an imagination on the soul (but know not what substance or name to ascribe unto it) to which yet they believed, was assigned future joys or woes, according to their demerits, pointing up to Heaven, and down to the Centre, when they spoke thereof. Many of their wives (for they might have many) followed the Sepulchers of their husbands. They allow not marriage with the sister, of which they have a ridiculous conceit of the spot, which they accounted a man, in the Moon, that for this Incest he was thither confined, to the torments of cold and moisture, in that Mooneprison. They leave trenches on their sepulchres, in which they yearly power Mayes, and some of their wine (to the profit) as they think of the ghosts. If a mother die while she giveth suck, the poor nursling must not be Orphan, but be interred with her, being put there to her breast, & buried alive. They imagined that the souls of their great men and their familiars were immortal, but not others: and therefore such of their servants & friends as would not be buried with them, they thought should loose that privilege of immortality, & the delights of those pleasant places, where was eating, drinking, dancing, & the former delicates of their former lives. They renew the funeral pomp of these great men yearly, assembling thither with plenty of wine and meats, and there watch all night (especially the women) singing dreary lamentations, with invectives against his enemies, if he died in the wars, yea cutting the image of his enemy in pieces in revenge of their slain Lord This done, they fall to drinking of Mays-wine till they be weary, if not drunken. Yet after this, they resume their songs to his commendation, with many dances and adorations. When day appeareth, they put the image of the deceased into a great Canoa (a boat of one tree, capable, of threescore oars) filled with drinks, herbs, & such things as in his life he had loved: which some carry upon their shoulders in procession about the Court, & set it down there again, & burn it with all the contents. After which, the women, filled with wine, and emptied of all modesty, with lose hair, secrets not secret, and variety of Bacchanal gestures, sometimes go, sometimes fall, sometimes shake the weapons of the men, and conclude with beastly sleeping on the ground. The young men exercise their dances and songs, piercing the middle of their privy member with the sharp bone of the Rayfish, bedewing the pavement with the blood. And their Bauti, who are their Physicians, and Priests, heal the same again in four days. The have in those parts Magicians, without whose advice they attempt nothing: and neither hunt, fish, nor gather gold, except the Tequenign● or Wizard think it fit. To end this Dabaiban Story, Martyr saith (for I will not further engage my credit for the truth) that in Camara, which is at the head of this River, there happened most terrible tempests from the East, which threw down trees and houses, and in the last act of that tragedy, were brought (not by representation) two foul monsters of monstrous fowls, such as the Poets describe the Harpies with women's faces; one of them so great, that her legs were thicker than a man's thigh, so heavy, that the boughs of the trees could not bear her, so strong, that she would seize on a man, and fly away with him, as a Kite with a chicken: the other was less, & supposed to be the young one of the other. Corales, Osorius, & Spinosa, told Martyr that they spoke with many who saw the greater killed, which was done by a stratagem; for they made the image of a man, & set it on the ground, attending in the woods with their arrows, till she the next morning seized on this prey, and lost herself; the young was never seen after; and happily you think, not before neither. But they added, that the killers of her were honoured as Gods, and rewarded with presents. All q Bot●r● part. ●● lib. 6. these parts, form golden Castille, and the Gulf of Vraba to Paria, yield Caribes or Cannibals, which eat man's flesh, and geld children, to make them more fat and tender for their diet. And all the Inland parts near Peru, and in the hills called Andes, which some call Golden Castille, they little differ. Cieça r Cieça part. 1.cap.15. saith, That in the Valley of Anzerma, they keep certain tablets amongst the reeds, wherein they carve the image of the Devil, in a terrible shape, also the figures of Cats and other Idols which they worship. To them they pray for rain or fair weather: they have commerce with the Devil, and observe such superstitions as he enjoineth them. They are great man-eaters. At the doors of their houses they have small Courts, wherein are their graves in deep vaults, opening to the East: in which they bury their great men with all their wealth. The Curies are not far from them; they have no Temple, nor Idol. They have conference with the Devil. They marry with their nieces & sisters, & are man-eaters. They call the Devil Xixarama. They esteem Virginity little worth. In the Province of s Cap. 19.& d. Arma the Devil doth often appear to the Indian's: in honour of whom they sacrifice their captives, taken in war, hanging them up by the shoulders & pulling out the hearts of some of them. In Paucora they have like devilish devotions, & their Priests are their Oracles. Before the house of the chief Lord was an Idol, as big as a man, with his face to the East, and his arms open. They sacrificed two Indians every Tuesday in the Province of the Devil. In the Province of Pozo, in the houses of their Lords, they had many Idols in such resemblance as the Devil had assumed in his apparitions. And in those Idols he would also speak and give answers. In Carrapa t Chap. 23. they are extreme drunkards: when any is sick, they offer sacrifices to the Devil for his recovery. In Quinbaya is a hill which casteth forth smoke: but a more hellish smoke is their conference and commerce with the Devil, like the former. In the Province of Cali they likewise confer with the Devil: they have no Temples or houses of Religion. They make deep pits for Sepulchers of their great men, where their armour, wealth, and food is set about them. Their lust subiecteth the niece and sister to their marriages. In Popayan u Chap. 32. they are man-eaters, as also in the forenamed Provinces. They observe the same Caninall and Devilish Rites with the former, framing their superstitions to the devils direction in their mutual colloquies. They bury with their Lords some of his wives and provision. Some of them are great Wizards & Sorcerers. In Pasto they talk also with the Devil, a thing common to all these parts of the Indieses. But let us leave these steep and cold hills, these men of the Devil whom they worship, and devils to men whom they devour, and see if in the lower Countries we can find higher and nobler spirits. CHAP. FOUR Of Brasil. AS Guiana is bounded with those mighty Rivers of Orenoque and Marannon, so Brasil extendeth itself North and South, between Marannon & the river of Plata or Silver, which three we have already showed to be the greatest Rivers in the World. The Western Borders are not so well discovered. The Eastern are washed by the Sea. Maffaus a P. Maffaeus hist. Ind. lib. 2. P. Bert. Geograp. Mag. Geog. G. Ens hist. Ind. accident. P. carric. lib.3.cap.22 & d. Bot. part.1.lib.6. hath largely described the same, whose words Bertius, Maginus, and Gasper Ens have transcribed: the sum whereof jarric and Boterus have inserted into their French and Italian Relations. Petrus Alnarus Capralis, being sent by Emanuel, King of Portugal, in the year 1500. unto the East Indies, to avoid the calms on the Guinnee shore, fetched a further compass West, and so discovered the Continent, which now of that read wood there plentifully growing, is called Brasil, but by him was named the Land of the Holy Cross, because he had there erected a Cross with much ceremony. This Brasil was soon after by Americus Vesputius, at the charges of the said King, further discovered. The Region is pleasant and wholesome, the hills and valleys equally agreeing in their unequalness, the soil fat and fertile: there are plenty of Sugarcanes; a kind of Balm expressed out of the herb Copaibas, and many first-fruits which the Country naturally produceth; besides those which our Europe hath communicated. Many sorts there are of beasts, as a kind of Swine b Which feeds on grass, sleeps in the water. Boterus. which live in both Elements, their forefeet, being short in proportion to the hinder, make them slow in running, and therefore being hunted, commit themselves quickly to the water. Anta, resembling a Mule, but somewhat less; slender snouted, the neither chap very long, like a Trumpet, with round ears and short tails, hiding themselves in the daytime, c The Spaniards call it (of the contrary) the light dog. The Portugals Sloth. The Indian's, Hay. Some have written that it lives of air; and seldom or never hath it been seen eating. and feeding in the night, the flesh tasteth like Beef: there is also the Armadillo; the Tiger, which being hungry, is very hurtful; being full, will flee from a dog: there is a deformed beast of such slow pace, that in fifteen days it will scarce go a stones cast. It liveth on the leaves of trees, on which it is two days in climbing, and as many in descending, neither shouts nor blows forcing her to amend her pace. The Tamendoas are as big as a Ram, with long & sharp snouts, a tail like a Squirrel, where-under they hide themselves, will put out their tongue two foot, to gather plenty of Aunts into their mouths, having scraped up the places where they keep with their paws. The Portugals have there raised plenty of horses and sheep. The men worship no God at all, but are given to sooth-saying. The men and women go altogether naked, are flatnosed, make themselves black with the fruit Genipapi, wear their hair hanging from the hinder part of the head, not suffering it elsewhere to grow: in their neither lips wear long stones for a gallantry (which being removed, they seem in deformed manner to have a double mouth) they go together by companies with great silence, the wife going before her husband. They entertain and welcome strangers at first with weeping and deep sighs, pitying their tedious journey, and presently dry their eyes, having tears at command. Women in travel are delivered without great difficulty, and presently go about their household business, the husband in her stead keepeth his bed, is visited of the neighbours, hath his broths made him, and junkets sent to comfort him. They are ignorant of d They know no numbers further than five, the rest they supply as they can with their toes and fingers: and if the things numbered exceed, they number by the toes and fingers of many persons assembled together. Stad. lib. 2. c. 29. numbering and letters: some Tradition they are said to have touching Nae and the Flood. Under the same roof (which is like a boat with the keel upwards) live many families, they lie in nets or beds hanging above the ground (which is usual in a great part of the Indieses) to avoid hurtful creatures: they mind the day, and are not careful for the morrow, easily communicate what they have, are very patiented of labour and hunger, feasting if they have wherewith, from morning till night, and fasting otherwhiles, when they want, three days together. In swimming they are miraculously skilful, and will dive whole hours to search any thing under the water. They believe not any reward or punishment after this life ended, but think that as men die, so they go to the other world, maimed, wounded, sick or whole: and therefore, bury the bodies with a net to lie in, and food for some days, thinking that they both sleep and eat. They are excellent archers, and what enemies they take in their wars, they feed well many days, and then kill and eat them for great dainties. They devil in houses scattered and separated from each other; their language is almost generally the same; they have no laws nor Magistrates; the women call certain things by one name, and the men by another. They have no use of three letters e It seems otherwise by Lerius his dialogue of that language. c.20. in the Alphabet, L, F, R, a reason whereof some have wittily given, because they have no Law, Faith, nor Ruler. They are unmindful of good tarnes, and too mindful of injuries: impotent of lust and rage, and in sum, more like beasts than men. Thus far Maffaeus. Let us in the next place hear such as have lived in the Country: of which Lerius and Thevet, two Frenchmen, and joannes Stadius a German, have written several Treatises. joannes Stadius f Io. Stad. Hessi cum picturis. a●. T. de Bry in 3. part Americae. in the year 1554. was prisoner to the Tuppin Imbas, and because he served the Portugals, should have been slain and devoured. But by GOD'S mercy he escaped. He was the Gunner in the Fort of Saint Vincent, and going into the wood to provide somewhat wherewith to entertain some friends than come to him, become himself a prey to those men-hunters. When they had taken him, they contended which of them had been the first taker, and that controversy ended, he was stripped naked and led away. He was given to one of their Kings, and this victory by them was ascribed to their Tamaraka, or Idols, which they said had by Oracle prophesied thereof. But their Kings were no other than the chief in every cottage, which consisted of one kindred, and these Tamaraka were certain rattles, as shall after appear. The manner is, that it gets them a great name, to exhibit this feast of a slain captive, and therefore some that have taken, will credit some other friend with the gift of a captive to this solemn butchery, on condition to repay him the next captive he taketh. This was Stadius his case, who was thus tossed by exchange from one to another, till at last he escaped altogether. But when he had been newly taken, the women came about him, and one while buffeted him, one saying, this is for such a friend of mine, that the Peros or Portugals had slain; another fixing on his flesh the memorial of another friend of hers, and then lead him with a rope about his neck, almost strangling him, making him also to dance in the midst of them, with rattles tied to his legs: but he after grew in some credit & respect amongst them, & saw divers others eaten, while himself could not be free from fear of the like destiny. The Savages, that they take, put on a great show of resolution, and little regard (in seeming) that their tragedy, supported with this comfort, that their friends will revenge it. In time of sickness or sudden dangers, they would resort to him to pray to his GOD for deliverance; and this conceit of his GOD, which they observed in his Devotions, was the principal means of deferring his execution. Such as are mortally wounded in their fights, they would spend presently, or at lest kill and dress them, for a feast near at hand: and one man that had lived long amongst them, and was desperately sick, left Death should deptive them of their cheer, they slew, and (because of his sickness) hurling away the head and innards, eat up the rest. They take great pride in this their cruelty, and when K●nyan Bebe their King, having a basket full of pieces of man's flesh, on which he was feeding, offered Stadius a piece, who told him that it was more than beastly, he answered, I am a Tiger, and I delight in these delicacies. This Stadius after escaped in a French ship. Nicolas Durantius, g Lerius hist. Nu●g. in Amer. a Knight of Malta, surnamed Villagagnon, in the year 1555. (malcontent with his estate at home) sailed into Francia Antarctica, or the Southern parts of Brasil, under the Tropic of Capricorn, and pretended there to worship GOD according to the purity of the Gospel, and to fortify, both for the habitation of his own, and for a Sanctuary unto such as at home were persecuted for the truth. He fortified & sent thence to Geneva for assistance in this his holy intent: whereupon Richerius and Charterius, two Ministers, with divers others, among whom was john Lerius, were sent, and landed there in the year 1577. Lerius hath written his observations of these parts, as Theuct also, another of Villagagnons' company, but (as Lerius testifieth) in many things falsely. The first Savages that Lerius and his fellows saw, were the Margaiates, which hold friendship with the Portugals, and are enemies to the French, and to the Tovou Pinambaulsy, or Tuppin Imbas, confederates of the French, and as deadly enemies to the former. In the mean way they passed by the Tapem●ry, Paraiba, Ouctacates, all which, howsoever they exercise hostilities, and mutual disagreements, yet agreed in like barbarous and rightlesse Rites. With the Tovou-pinambaulsy he conversed familiarly about a year. They are in habit of body like the Europeans, but stronger, and less subject to sickness, not subject to our bodily distempers, by like intemperance, or vexation of mind, by turbulent and distracting passions of covetousness, envy, ambition. They are all naked, except sometimes the old men, rather to hide their disease in those parts, than their shame, cover their privities. They wear in their neither lip a h Great at one end, and little at the other: in their infancy it is a bone: and after a green stone, in some as long as ones finger: they will thrust out their tongue at the hole, when the stone is removed. Pyramidal stone, which bravery weigheth down their lip, and subiecteth the face to great deformity. Some also not content with this, add two others in their cheeks to like purpose. They press down the noses of their Infants to make them flat. They anoint themselves with a kind of gum, which they cover with the down of feathers sticking thereto. They wear also frontlets of feathers: in their ears they wear bones. They which will excel the rest in gallantry, and would seem to have slain and eaten the most enemies, slash and cut their flesh, and put therein a black powder, which never will be done away. They use rattles of the shell of a certain fruit, in which they put stones or grains, and call them Maraca, of which they have some superstitious conceit. The women differ from the men in nourishing their hair, which the men shave off before, & make not those holes in their lips; but in their ears wear earings of the form and bigness of a mean candle. They paint also their faces with divers colours, and wear bracelets of little bones, of which the men wear chains or collars. They would not wear clothes, pretending their custom of nakedness, and often washing (sometimes ten times in a day) whereto clothes would be a hindrance: and our captive women further than the whip forced them, would not accustom themselves to the apparel we gave them. The women make two kinds of meal of certain roots, which they use in stead of bread, which they do not put, but hurl, into their mouths without loss. Their office is also to make their drink of roots sliced, and chewed in their mouths, and thus prepared, boiled, and stirred in a great pot over the fire: the like drink they make of chewed Mayes, which they call Anati: the men would accounted it a disgrace to do these things, and that they would not taste so well. They call this drink Caovin, it is thick, and tastes like milk: I have seen them continued (saith Lerius) drinking this liquor three days and nights together: they hold it a disparagement not to be able to hold out at this Bacchanal exercise, which they celebrated with dancing and singing, especially at their beastly man-feasts. The women dance apart from the men. One of them reported to our Author, that they had taken a ship of the Peros, or Portugals, and eaten the men: they found therein great vessels, which they could not tell what it was, but drank so much thereof, that they slept three days after: it is likely that it was Spanish wine. They eat Serpents and Toads (which with them are not venomous) and Lizards: Our Author saw one Lizard as big as a man, with scales on her back like Oysters. They have a kind of Monkey called Sagovin, of the bigness of a Squirrel, the fore-halfe in shape resembling a Lion: they have another strange beast, called Coaty, as high as a Hare, with a little head, sharp ears, and a snout or beak above a foot long, the mouth so little, that one can scarcely put in his little finger; it feedeth on Ants. They take i The Brasilian Petum, is neither in form nor virtue, the same with Tobacco, as Lerius saith. The women take it not. Petum (it is not Tobacco) not in pipes, but put four or five leaves in another greater, and firing it, suck in the smoke, and therewith, in time of war, will sustain themselves three days together, without other sustenance. They wear this herb about their necks. CHAP. V Of the Wars, Man-eating, and other Rites of the Brasilians. THe Brasilians exercise irreconcilable hostility, not to enlarge their dominions, but only to be revenged for the death of their friends and ancestors, slain by their enemies. The Elder men, as they sit or lie in their hanging beds, will make an Oration of the virtue of their Predecessors, and of their sustained wrongs, and so excite the younger to take arms: these Orations last sometimes six hours. Their arms are clubs or wooden swords, five or six foot long, and a foot broad, a finger thick, and very sharp. One of these men being thoroughly moved, would trouble two of our Fencers. Their bows are as long as ours, the string made of the herb Tocon, little, yet able to endure the strength of a horse: their arrows an ell long, which they will shoot twice as fast, as our men: they have leather shields: Their elder men lead the ranks (if they may be so called, which have none to marshal or order them) and with great shouts, and showing the enemies the bones of their slaine-friends, they enter into a fierce battle. Their captives they convey in the midst of their army home to their territories, and thereunto the men will not stick to give their sisters or daughters, to perform all the duties of a wife, and feed them with the best, till they redemand the same out of their flesh: the men are employed (if it be long before the slaughter) in hunting, fowling, fishing; the women in gardening, or gathering, Oysters. When that dismal day approacheth, knowledge is given, and the men, women, and children assemble to the place appointed, and there pass the morning in drinking; and the Captive (although he knoweth the dreadful issue) danceth, drinketh, and frolickes it with the best. After six or seven hours thus spent, two or three of the strongest fasten a rope about his middle, leaving his arms at liberty, and so lead him up and down the Village in triumph. Neither doth he for all this hung down his head, as men fiere go to be hanged, but with incredible courage emblazoneth his own worthiness. Thus, thus, saith he, have I sometimes bound your kindred, and thy father, saith he to one, have I devoured, and thy brethren (to another) have I bouc●ned and eaten: and what innumerable numbers of you Tovou Pinambausy have these hands taken, this throat swallowed? Neither will the Margaiates suffer this my death unrevenged. Than they bring him stones, & bid him revenge his death. He hurleth them at those which stand about him, whereof there are some four thousand, and hurteth divers: I saw one (saith our Author) whose leg I had thought had been broken by the violence of one of those blows. After this comes one, which all this while had been hidden, with the a This Club they call ●wara Pern●m, which is consecrated to this mischief by certain ceremonies of singing and painting. fatal club, and, Art not thou one of the Margaiates? saith he: and hast thou not devoured our kindred? the other answereth, OH how lustily I have done it, how prompt have I been in taking them, how greedy in eating? And therefore, replieth the other, shalt thou be killed and roasted on the Boucan. What then? saith he, my death shall not be b This confidence is as well in the women as in the men. unrevenged. The club ends their dialogue, with one blow striking him dead. His wife (if he had any, as they sometimes use to bestow on their capitues) comes to the carcase, and spends a little time and passion in mourning, but her Crocodiles tears are soon dried, and the humour falls into her teeth, which water for the first morsel. The other women, especially the elder (which are most cruel and greedy) bring hot water and wash the body, and rub it till it look like the skin of a Pig: then comes the Master of the feast, which owed the captive, and cuts it out as readily, as any Butcher with us can do a Weather. They daub the children c ●o. Stad. lib.2.cap. ●9. with the blood: four women carry about the arms and legs for a show, with shouts and cries: The trunk is divided into two parts, the upper part being cut and separated from the lower: the innards are left to the women, which seethe and make broth of them called Mingau, which they sup up, with their children: they eat also the flesh about the head. The brain, tongue, and that which within the head may serve for meat, is the children's share. The author of the feast hath a new name added to the former (for they have so many names as they have slain captives, the chief of the Cottage branding him on the arm, with an honourable mark for the memory thereof) and all that day he must spend in quiet. The Wayganna d Stad. l.2.c.3. are a kind of Brasilians, which hold confederacy with no other nation, but kill all which come to their hands, and that so cruelly, that they will cut off their arms and legs while they are alive. These live in the mountains. They cut them with stones, and those which have trade with the Christians, use knives. Their Boucan is a grediron of four cratches, set in the ground, a yard high, and as much asunder, with billets laid thereon, and other sticks on them grate-wise. On this they roast the flesh, putting fire under, all the people standing about the same, and every one gets a little piece of him. But me thinks I see horror expressed in the countenance of him that reads this, and every one weary of viewing this tragedy, loathing this inhuman feasting with human flesh: I will therefore leave their shambleses, and (which better beseems a Pilgrim) will visit their holies and holy places. But alas, where or what are they? Maffaeus hath already told us, that they observe no Gods; and Lerius confirms the same, yet showeth that they acknowledge a Devil, whom they call Aygnan: not that they worship him, but are tormented by him. Even in speaking of him, e Ler. cap.16. they tremble, and the remembrance breeds a compassion at amazement in the hearer, an amazed passion in the speaker, while he applauds our happiness, free from such tyranny, deplores his own misery: he sometimes in the form of a beast, sometimes in form of a bird, and otherwhiles deformed in some monstrous shape, doth grievously torment them. Even whiles the Christians were in conference with them, they would piteously cry out, Hei, Hei, help, Aygnan vexeth me. Nor could this be sergeant in the judgement of any that conversed with them. They believe the immortality of the soul, and that the souls of the virtuous, that is, (in their fence) of such as have killed and eaten many enemies, shall fly beyond the highest mountains, and be gathered to the souls of their progenitors, and there live in pleasant gardens, and perpetual dance and delicacies. The cowardly ghosts shall be carried unto torment, by Aygnan, without end. They have no name, whereby to signify GOD unto them, but wondered to hear what the Frenchmen told of the Creator of Heaven and Earth. And because they are afraid of thunder, which they call Toupan, they told them that GOD was author thereof: the foolish Indian's reply, that he was then nought which would make them afraid. But the fear of Aygnan made them sometimes flexible to embrace the Christian Religion, hearing that this Devil was inferior to the Christians GOD. So that even in these, the most degenerate of all, which I have observed in this long and tedious Pilgrimage, there is some spark left of Religion, even in the acknowledgement of a Devil, and of eternal rewards and punishments. This is further confirmed by that which is written of certain Magicians or Priests amongst them: which persuade the people, that they have dealings with spirits, that by their means they have their roots and sustenance, and may by them have fortitude. I (saith Lerius) was present at one of their Assemblies, where six hundred were gathered together, which divided themselves into three parts; the Men went into one house, the Women into a second, the Children into a third. The Caraibes forbade the women and children to departed their houses, but to attend diligently to singing: and we (saith he) were commanded to abide with the women. Anon the men in one house fell to singing, He, He, He, answered by the women in the other with the same. They howled it out for a quarter of an hour, shaking their breasts, and foaming at the mouth, and (as if they had had the falling sickness) some falling down in a swoon, the Devil (in seeming) entering into them. The children also followed in the same harsh devotions. After this, the men sung pleasantly, which caused me to go thither, where I found them singing and dancing in three several Rings, in the midst of each three or four Caraibes, adorned with Hats and garments of feathers, every one having a Maraca, or Rattle, in both his hands. These Rattles are made of a fruit bigger than an Ostriches egg, out of which they said, that the Spirit would speak, and they continually shook them, for the due consecration. These Caraibes danced to and fro, and blowed the smoke of Petum on the standers by, saying, Receive ye all the Spirit of Fortitude, whereby ye may overcome your enemies. This they did often: the solemnity continued two hours, the men ignorant of Music, and yet ravishing my spirit with the delight I conceived in their Song. Their words sounded this, that they were grieved for the loss of their progenitors, but were comforted in the hope, that they should one day visit them beyond the Hills; and then threatened the Ovetacates ( f Ler. c.5. which devil not far from them, and at enmity with all their neighbours, as swift as Hearts, wearing their hair to the buttocks, eating raw flesh, and differing from all others in Rites and Language) and now prophesied their destruction at hand. Some what also they added in their Song of the Flood, that once had drowned all the world, but their ancestors, which escaped by climbing high trees. That day they feasted with great cheer. This Solemnity is celebrated every third year; and then the Caraibes appoint in every Family three or four Maraca, to be adorned with the best feathers, and sticked in the ground, with meat and drink set before them; and the people believe they eat it. They minister unto their. Maraca fifteen days; after which, in a superstitious conceit, they think, that a Spirit speaks to them while they rattle their Maraca. They were exceedingly offended, if any took away any of this Provision, as the French sometimes did; for which, and denying other the Caraibes lies, those Priests hated them exceedingly. Yet do they not adore their Maraca, or any thing else. Stadius g Stad. l.2.c.23. tells (as you heard) that they ascribed his taking to the prediction of their Maraca. He tells of their consecration, that the h Le●tu● saith, That the Ca●●ibeses & the Paygi are two kinds: Thevet but one: and Stadius mentions no more but the Paygi. Paygi (so he calls them) enjoin that every one should carry their Tamaraka to the house, where they should receive the faculty of speech. Every one's rattle is pitched in the ground by the steel or stalk, and all of them offer to the Wizard which hath the chief place, arrows, feathers, and ear-rings; he than breathes Petnn on every rattle, puts it to his mouth, shakes it, and saith, Ne Kora, that is, Speak if thou be within: anon followeth a squeaking voice which I, saith Stadius thought the Wizard did, but the people ascribed it to the Tamaraka. Than those Wizards persuade them to make wars, saying, that those spirits long to feed on the flesh of Captives. This done, every one takes his Rattle and builds up a room for it to keep it in, where he sets victuals, requireth and asketh all necessaries thereof, as we do of God: and these, as Stadius affirmeth, are their Gods. These Paygi do initiate women unto witchcraft by such ceremonies of smoke, dancing, & HUNDRED till she fall as in the falling sickness, and then he saith, he will revive her, and make her able to foretell things to come: and therefore when they go to the war they will consult with these women, which pretend conference with spirits. Andrew Thenet i A. Thevet Antarct. (which was in France with Villagagnon) agreeth in many of the former reports: he addeth, that for fear of Aignan they will not go out, but they will carry fire with them, which they think is forcible against him: that the Paygi exercise poisonings, conjuration, and other things, which I know not with what authority he averreth against the former witnesses, whereas Thevet, sometimes taken in lying, deserveth less credit in the rest. When there is any tempest in the water, he saith they attribute it to the souls of their progenitors, and cast something into the water, to appease it. They have a tradition, That one, in habit like to the Christians, had long since told their progenitors of divine matters, but to so little effect, as he forsook them; and ever since had those bloody Wars continued amongst them. How little the jesuits can prevail, in bringing the Brasilians to Christianity, Maffaus k Maff. l. 15. Piecre du jarric l. 3.a.c.22. ad finem. hath written somewhat, and Pierre du jarric, a jesuite, very largely; which is not so pertinent to our present purpose. In Marriages l Ler. c. 17. they abstain only from mother, sister, and daughter: they observe no Marriage-Ceremonies, but upon consent of her friends and her own, take her home. It is a credit to have many wives, amongst whom is no Leah to envy Rachel's greater portion of love: the husband may kill the Adulteress; but for their unmarried maidens they are not serupulous. Our Author, hearing a woman cry in the night, thought she had been in some danger of devouring by a wild Beast, but found her husband playing the homely Midwife to her in her travel, biting off the navell-string, and pressing down the nose. The father washeth and painteth him. They use to put to their male infants little Bows and Arrows into the bed, and chat out their hope of the child's valour, in being avenged when he shall be a man, upon his enemies. They name their children at adventure, by the name of a Beast, Bird, or otherwise, as this child was called Orapacon, that is, Bow and Arrows. The men are modest, in accompanying with their wives secretly. The women have not the ordinary feminine sickness. Lerius thinks, that humour was diverted in their youth, seeing the mothers cut their daughter's side down to the thigh, at twelve years of age. But twice while he was there, did he see any in private brawling, or contention: if such happens, as they began, so they are suffered to end it: if any hurt, or kill other, he sustaineth the like in his own person, inflicted by the kindred of the party wronged. They have their proper pieces of ground, which they husband with their Roots and Mais. When they entertain a stranger, the Moussacat, or goodman, seems to neglect him a while, and the guest sits him down silent on the bed, the women sit by on the ground, and hold their hands before their eyes, weeping, with many praises, that he is a good man, a valiant man, that (if he be a Christian) he hath brought them fine wares. The stranger must endeavour, in some measure, to imitate the like weeping gesture. The Moussacat is all this while whittling his arrow, not seeming to see his new guest, till anon he comes: And are you come, saith he? How do you? with many terms of his best Rhetoric: and then asks, if he be hungry; and if he be, sets his cheer before him on the ground: which kindness is repaid with Glasses, Combs, or the like. They are very kind both to their own, and to such strangers as they are enleagued with. They would carry burden, or man, for the space of some miles, when they needed: their love and hatred are in like extremes; the one to their own, the other to their enemies. They have Physicians, called Pages. They use much mourning at the death of any, and making a round pit, bury him upright therein, six hours after his death, with that wealth they had. In their Villages live some six hundred persons: they remove their Villages often, which yet carry the same name. Stadius m Sted. l.2.c.5. saith, there are few Villages of above seven houses, but those houses are a hundred and fifty foot long, and two fathoms high, without division into plurality of Rooms; and therein live many Families, all of one kindred. What our Countrymen have done on this Coast, I refer the Reader to M. Hakluyts Discoveries. CHAP. VI Of the River of Plate, and the Countries adjoining: and of the Magellanc Strat. s. THis River we have already mentioned; the Indian's a Botero. call it Parana: and john Dias di Solis discovering the same in the year 1512, for some show it seemed to have of that metal, called it the River of Plata, or Silver. It is forty leagues wide in the entrance, and prevaileth so far against the Ocean's saltness, that the taste of the fresh water sooner discerns his waters, than the eye can see his banks. It overfloweth the Country; as Nilus in Egypt, and Orenoque, Marannon, with the other great Rivers in America. It ebbeth and floweth a hundred miles up the stream. b Sebastian Cabot may rather be called the first discoverer. Dias, whom some call the first Discoverer, was, with fifty of his companions, there slain and eaten. But he which hath most fully discovered the Nations that devil near this River, is Huldericus c Admiranda Navig. H.S. Schmidel, who sailed thither in the year 15●4, and continued in those parts almost twenty years. He sailed thither with Peter Mendoza, who carried with him five and twenty hundred men, to discover, conquer, and inhabit those Regions. They built the City Buenas aeres, so called of the wholesome air, near to an Indian town, named Carendies, of three thousand inhabitants; if that may be called a town, whose inhabitants stay not long in one place. They will drink the blood of the beasts they kill, for thirst. The Spaniards destroyed them, whose parts Famine seemed to take against that cruel people, which with invisible darts so pierced their entrails, that vile and venomous creatures were applied to the cutting of their wounded stomachs: and when such medicines failed, three of them stole a Horse d These horses so multiplied in these parts, that now they are dispersea in wild troops, and they will hunt and kill them for the Hides, and (which is a great commodity in Angola) for the tails. , minding to flee from Famine on that dead Beast, but were therefore horsed on a Gibbet; where three others, that by his example were terrified from Horseflesh, adventured upon these carcases, cutting thence large gobbets, to pay that cruelest tyrant, and greediest exactor, Hunger, his tribute. Another, whose brother died, buried him in his own body: half their company were consumed with this plague. The Indian's of Carendies, Bartennis, Zeechu●vas, and Tiembus, taking this advantage, assailed their Town of Good Airs, turning it into good fires, by shooting arrows, fired at the end, thereinto. They after passed up the River, and came to Tiembus, where the men are tall and great, their women always deformed, with scratched and bloody faces. The Tiembus could make five thousand men. Of the Spaniards were not left five hundred in a small time; and Mendoza dieth, returning homewards. The Curenda, the next people, are like the Tiembus. The Macverendas live only on Fish, and a little Flesh. There they killed a Serpent five and twenty foot long, and as big as a man. The Salvaisco go stark-naked, and live only on Fish, Flesh, and Honey. The Curemagbas are of huge stature: the men bore a hole in their nose, in which they wear a Parrots feather. The women paint their faces with indelible lines. The Carios' Country is large, near to the Brasilians in Rites and Site. They go naked: they will cell; the father, his daughter; the husband, his wife; the brother, his sister: The price of a woman is a Hatchet, Knife, or such like. They sat such as they take in théir Wars, and then devour them with great solemnity. The Lampere made near unto their Town Pits, with sharp stakes set up in them, covered with sticks and earth: these they made for the Spaniards, but in a confused flight fell therein themselves. Here the Spaniards built the Town of Assumption. The King of the Scherves, attended with twelve thousand men, met the Spaniards, and gave them friendly entertainment, with Dancing, Music, and Feasting. The women go naked, and paint themselves as artificially as any of our Painters could do: they wear Carpets of Cotton, with the figures of Indian Beasts. The King asked the Spaniards, What they sought? who answered, Silver and Gold: He than gave them a silver Crown, which he said he had taken in the wars which he had waged with the Amazons, that dwelled two months journey thence. Of these Amazons the Indian's told the same things that Orellana told of, near that river, which hath received name of this supposition. The Spaniards, with some of the Scherves for their Guides, set forth for this Amazonian Discovery, but were encountered by the way with hot waters, in which they waded up to the waste, and so continued diverse days, till they came to a Nation called Orthuesen, who were then infected with a Pestilence, caused by Famine; which Famine the Grasshoppers had effected, two years together eating up all the first-fruits which Nature or Husbandry had provided for their sustenance. Thus the Amazons, the martial and Venerean Wars of the Spaniards, wanted food to hold out further: if there were any such people, and that they were not, as before I said, the warlike wives, or happily some gallant Viragoes, that by themselves would let the world see what women could do: but yet I cannot subscribe to the rest of their Story. But I am weary of leading you any further in this discovery of this great River and the near inhabitants, seeing little is observed in our Author of their Religions. Some of these barbarous Nations, he saith, hanged up the hairy skin of their slain enemies in their Temples, or Houses of devotion: This people is called Icperi. To give you a Catalogue of the names of the Indian Nations that inhabited these parts, would be but tedious: These journeys of the Spaniards were to see what gold, and not what Gods, the Indian's had. They passed up through the land into Peru. Between Peru e Bot●ro. and these more Easterly parts, are the Hills Aud●, or Andes, which lift up their Snowy tops unto the Clouds, and reach unto the Magellane Straitss. In them inhabit many fierce Nations, bordering upon the Nations of Brasil and Plata. The Ciraguans, the Viracans, the Tovi, the Varai. These last exercise their children unto Arms betimes, unto them they commit their Captives, for trial of their bloody forwardness; and he which at one blow can kill a Captive, is of the greatest hopes, and rewarded for his encouragement. To this end they name their children Tiger, Lion, that their names might teach them the like beastly fury. At the new and full Moon they wound themselves with sharp bones, to enure themselves to things of War. They weep in the entertainment of a friend, as the Brasilians doc. In seventeen degrees stands the Spanish City of Holy Cross of the Mountain. The River Vapai in those Valleys riseth and falleth, as Nilus doth. There is a Brook at Holy Cross of a wonderful nature: it is but little above two yards broad, and shallow withal, not running above a league, but is drunk up of the thirsty sands. yet doth this brook provide the City water, and three sorts of good Fish, and that in great plenty, from the end of February to the end of May. At other times there are few. They use divers means of shaving their heads, which, they say, they learned of one Paicume. In the woman's lying in, the man keeps his bed, as is said of the Brasilians. Moore towards the East devil the Itatini people, which call themselves Garay, that is, Warriors; and others, Tapuis or Slaves. The language of the Varai is common to all these Nations with the Brasilians, that as in the other world Latin, Sclaon, and Arabian, so in that New World the Varay, Cuscan, and Mexican language, will generally serve a man's turn. The Kingdom of Tucuma stretcheth two hundred leagues between Chili, Brasil, Holy Cross, and Paraguay. The Spaniards have therein five Colonies. It is a plain Country. The Paraguay inhabit along the River, so called, whereof they take name. From Plata Southwards is the great Region of Chica, washed on the South, East, and West by the Sea. The Inhabitants are called Patagones'. The Spaniards f Pigafetta ap. ●am. which with Magellane first discovered the Straitss, saw Giants on this coast, of which he carried away one with him to Sea, where after for want of sufficient food he died. Edward g Ed. cliff, ap. Hak. cliff, that wrote Master Winters Voyage, who first, of all others, returned out of the Straitss by the same way homewards, because he saw on this Coast men of common stature, he excepteth against that report of Giants, as a Giantlike report, exceeding the stature and measure of Truth. But besides that some of our own h M. T. Candishes Voyage ap. Hak. to. 3. written by Fr. Pretty. at another time measured the print of men's feet eighteen inches in the Sands, Oliver i Navig. Ol●●. & Seb. W. in Additam. 9. part. Americae Noort. in his World-Compassing Voyage, had three of his men slain by men of admirable stature, with long hair, not far from Port Desire, about seven and forty degrees of Southerly latitude, and after, in the Magellane Straitss discomfited a band of Savages, which neither would yield, nor flee from their wives and children, which were in a Cave just by, till every man was slain. Four boys the Hollanders carried away: one of which, learning their Language, told them of three Families, or Tribes, in those parts of ordinary stature, and of a fourth which were Giants, ten or eleven foot high, which warred upon the former. Sebalt de Weert being detained five months in the Straitss by foul weather, sent his men to fish for their provision (which exceedingly failed them) who there were suddenly assailed by seven Canoas' of Giants, which they guessed to be so high as is mentioned: who being put to flight by their Pieces, fled to land, and plucked up Trees, in their rude manner barricadoing and fortifying themselves against the further pursuit of the Hollanders, who were no less glad that they were rid of such company. These men, both Giants and others, went either wholly naked, or so clothed, as they seemed not to dread the cold, which is yet there so violent, that besides the Mountaine-toppes, always covered with Snow, their very Summers, in the midst thereof, freeth them not from Ice. Yea, at that time of the year those Hollanders encountered an Island of Ice in the Sea, which the cold Air had there mounted and maintained in despite of Neptune's rage, or the suns volley of shot, in his nearest approach. The Trees in these parts, and the men (it seemeth) are naturally fortified against those Colds; the one (as is said) always in manner naked, the other always clothed, outbraving the Winter's violence in their Summer-like Green Livery, seeming to stoop under the burden of continual Frosts and Snows, and in a natural wisdom clothe themselves, and hold their leaves the sureness. Those Giantly men k Th. Candish. about Port Desire, when they die, are brought to the Cliffs, and there buried, with their Bows, Arrows, Darts, and all their (almost no) substance. The Savages about the Straitss feed (as both the same Author and the Hollanders report) on raw Flesh, and other filthy food, and are Man-eaters. It is no small credit to our Nation and Navigation, that these Straitss have more enlarged themselves, and given oftener and freer passage to us then to any other. Drake l See Hak. to.3. swam through; Winter both passed and returned; Candish passed, but returned (as Drake had done) about the World in his Circuit. The Delight of Bristol entered them, and with small delight spent six weeks in them: and Captain Danies, companion of Master Candish in his last Voyage, three times entered the South Sea, which three times forced him back into the Embracing Arms of the untrusty Straitss. Some others have attempted, but not attained them, as Fenton and Ward, and the Voyage set forth 1586 by the Earl of Cumberland. The Land on m Sir F. Drake. both sides the Straitss is very mountainous, the lower Mountains whereof, although they be for their height wonderful, yet (as we have said of the differing statures of the men) they have more Giantly overlookers, with Snowy locks and Cloudy looks; between them may be numbered three Regions of Clouds. These Straitss are fourscore and ten n Acosta saith 100, of which, 70 the North Sea floweth in, and the South Sea 30. l.3.c.13. Leagues through, of unequal breadth, in the narrowest place a League over. The mouth is in two and fifty degrees, and ½. The Voyage of Sir Francis so vexed the Spaniard o Lopez Vaz. , that he sent Pedro Sarmiento to inhabit there, that he might prohibit other Nations to pass that way: but Tempest and Famine hating the Spanish insolence, whose ambitious designs always aimed at a Plus ultra, brought them to a Plus ultra indeed, further than ever they had designed, diverse of the Ships (which at first were three and twenty, with three thousand five hundred men) perishing in the devouring jaws of the Ocean, and others in their selfe-devouring their selfe-devouring their selfe-devouring Maws of Hunger, which eat them up with not eating. The Name of JESUS, and Philip's City were their two newly erected Colonies, peopled with four hundred men and thirty women, which by Famine were brought to three and twenty persons, when Master Candish took Hernando, one of that company, in his prosperous Voyage; another p W. Magot●● ap. Hak. , who had maintained himself by his Piece, and lived in a house alone a long time, was taken by the Delight of Bristol, two years after. The English gave a name fitting to this distressed City, calling it Port Famine. The last Voyage of Master Candish proved unfortunate, both in the loss of himself, and many men: the black Pinnace was lost in the South Sea: the Desire returned, but lost diverse of her men, surprised (as was q john jane. thought) and devoured by the Savages, near to Port Desire. The Savages here presented themselves, throwing dust in the Air, leaping etc. and either had Vizards on their faces, like dogs faces, or else their faces were Dogs faces indeed. CHAP. VII. Of Terra Australis, and Chili. AS for the Land on the Southern side of the Straitss, it is a Botero. called the Land of Fire, either because the Discoveres saw fire thereabouts, or because that cold Climate so much needeth Fire. Moore Easterly, against the Cape of Good Hope, is the Land Terra di Vista. This Land about the Straitss is not perfectly discovered, whether it be Continent, or Islands. The most take it for Continent, and extend it (more in their imagination then any man's experience, towards those Islands of Solomon and New Guinnee, esteeming (of which there is great probability) that Terra Australis, or the Southern Continent, may, for the largeness thereof, take up a fifth place in order, and the first in greatness, in the Division and Parting of the whole World. Lopez Vaz writeth, That the Governors which the King of Spain sendeth for Peru and New Spain, have a custom to discover New Countries. The Licentiate Castro being Governor of Peru, sent forth a Fleet from Lima; which sailing eight hundred Leagues Westward, found certain Islands in eleven degrees to the South of the Equinoctial, with a kind of people of yellowish complexion, and all naked. Here they found Hogs, Dogs, Hens, Cloves, Ginger, Cinnamon, and some Gold. The first Island they named Izabella, the greatest Guadalcanal, on the Coast whereof they sailed a hundred and fifty Leagues, where they took a Town, and some grains of Gold hanged up in the houses. They burned their Town, because they had in a sudden surprise killed fourteen of their men. They spent fourteen months in this Discovery, and named them the Islands of Solomon, that by that name men might be further induced to discover and inhabit them, imagining, that Solomon had his Gold from thence. N●va b Bot. part. 1.vol.2. Guinea was discovered by Villalobos, sent from New Spain in the year 1543, going to discover the Moluccas. The inhabitants are black of hue, and witty. The Spaniards have coasted it seven hundred Leagues, and yet cannot tell whether it be an Isle or Continent. Hesselius Gerardus hath largely set forth the Petition or Memorial of c P Fer. de Quir, Detecti● Australis Incogenit●. Peter Ferdinandez de Quir, unto the King of Spain, about his Discovery of those Southern unknown Lands, for the Plantation of the same: wherein he declareth unto his Majesty, that fourteen years space he had busied himself to no small endamagement of his State and Person about the same. The length thereof he equalleth unto all Europe, and as much of Asia, as thence extendeth to the Caspian Sea: and for the wealth and riches he calls it a Terrestrial Paradise. The Inhabitants, he affirmeth, are innumerable, some white, some like the Mulatos, and some otherwise, in colour and habit of body diversified. They neither have King, nor Laws, nor Arts. They are divided and war one upon another, with Bows, Arrows, and other weapons, all of wood. They have their Oratories and Places of Burial. Their bread is made of three forts of roots. They have variety of first-fruits, Cocos, Almonds of four sorts, Pome-citrons, Apples, Dates: there are also Swine, Goats, Hens, Partridges, and other Fowls; and as the Indian's report, Cows, and Buffals. He saw amongst them silver, and pearls, others added, gold: and the Coast-Countries seemed to promise' great wealth within Land: Many Rivers, Sugar Canes, Bays, Havens, and other commodities of Lands and Seas, making show of an other China: the air very wholesome and temperate. He took possession thereof in the name of the King, and set up a Cross & a Chapel, in the name of The Lady of Loretto. These Regions trend even as high as the Equinoctial. When this Discovery was made he mentioneth not; only he sueth to the King for employment therein. It is rightly called Terra Australis Incognita, and therefore I will not take upon me to be your guide: in an other sense one d Mercurius Britannicus. of our Countrymen hath wittily and learnedly (according to his wont) described this Country, and parallelled therewith the Countries of Europe, and hath let us see that we are acquainted in those coasts too much, and need no Pilot or guide to conduct us. But let us come back to our straits of Magellane, that we may coast from thence and visit the Countries of Chili and Peru: for of the Western borders of Chica, girt in between the salt waves and cold Hills, little can be said fitting our purpose. Having sailed out of the straits, we have a wide Sea before us, and on our right hand the Country is so barren and cold, that I would not hold the Reader in any cold or tedious Narration thereof. We will hasten rather nearer to the Sun, where we first encounter with Chili. This name e Botero. some extend even to the Straitss, where we have placed Chica and the Patagones', others f G. Ens.l.2.c.4 straighten it in shorter bounds; between Chica on the South; Charchas and Collao, on the North; Plata, on the East; and the Sea on the West: it is called I'll of the chilling cold, for so the word is said to signify. The Hills with their high looks, cold blasts, and covetous encroching, drive it almost into the Sea: only a narrow Valley upon lowly submission to her swelling adversaries, obtaineth room g Lop. Vaz. for five and twenty leagues of breadth, where it is most, to extend her spacious length of two hundred leagues on that shore: and to withstand the Ocean's fury, she pays a large Tribute of many streams, which yet in the h L. Apollon. hist. Peru. l.1. night time she can i The Rivers of Chili in the night time frozen. hardly perform; the miserable Hills in their Frozen charity, not imparting that natural bounty and duty, till that great Arbiter the Sun ariseth, and sendeth Day with his light-horse troop of Sunbeams, to break up those Icy Dungeons and Snowy Turrets, wherein Night, the mountains Gaoler, had locked the innocent Waters. Once, the poor Valley is so hampered betwixt the Tyrannical Meteors and Elements, as that she often k Earthquakes in Chili, and their effects. quaketh with fear, and in these i'll Fevers shaketh off and looseth her best ornaments. Arequipa l Some reckon this Town to Peru. one of her fairest Towns, by such disaster, in the year one thousand five hundred fourscore and two, fell to the ground. And sometimes the neighbour hills are infected with this pestilent Fever, and tumble down as dead in the plain, thereby so amazing the fearful Rivers, that they run quite out of their Channels to seek new, or else stand still with wonder; and the motive heat failing, fall into an uncouth tympany, their bellies swelling into spacious and standing Lakes: the tides seeing this, hold back their course, and dare not approach their sometime-beloved streams by divers miles distance, so that betwixt these two stools the ships come to ground indeed. The sick earth thus having her mouth stopped, and her stomach over-laied, forceth new mouths whence she vomiteth streams of oppressing waters. I speak not of the beasts and men which in these civil wars of Nature must needs be subject to devouring misery. These are the strange effects of cold and earthquakes, not strange in Chili, where we are now arrived. The people are fierce and cruel, and some (as is reported) Giants. Almagro one of the first conquerors of Peru, in hope of gold, passed from thence hither: but was deceived by the Indian's which led him the wrong way. In passing the Deserts of Chili, the Air is so piercing (as before is observed) h Accost. l.3.c.9 that men fall down dead, or else lose their members suddenly, in manner without feeling. Jerome Costilla the General, one of Acosta's acquaintance, had lost three or four Toes which fell off without any pain: many of his Army died, whose bodies at his return he found lying there without stink or corruption, and one Boy remained alive which had maintained himself by eating horse flesh. The horses also were found whole as Apollonius i L: Apollon. hist. Peru. l.3. writeth, and the men sitting on them, as if they had been alive, with the Bridles in their hand. In six and thirty degrees is that famous Valley of Arauco, which defend their persons and freedom, maugre all the force and fury of the Spaniards k Nuno damn silva. . These killed two of Sir Francis Drakes men, and wounded himself: they destroyed also three and twenty Hollanders, of the company of cords: both which they did in detestation of the l Oliu. de Noort. Spaniards, of whom they esteemed the English and Dutch, because of their apparel. They have destroyed many of the Spaniards: they took the City Baldivia in the year 1599 and slew the Spaniards. Twice before, if not oftener, they had burnt and spoiled it. Yea Baldivia himself, the first Conqueror of Chili, (for Almagro stayed not) and of whom that City received name, was taken by these Indian's, his horse being slain under him. They bid him fear nothing, he should have gold enough: and making a great banquet for him, brought in the last service, which was a cup full of molten gold, which they forced him to drink, saying; Now glut thyself with gold. This Baldivia had entered Chili with four hundred horse, and easily conquered that part which had been subject to the Kings of Peru: but the other which was the richer part held out. The Spaniards sent them word they were the Sons of GOD, and came to teach them the word of GOD: and if they would not yield to them, they would shoot fire among them. The Indian's would try this argument in the field, and there the great Ordnance so well pleaded the cause, that they believed and subjecteth themselves. The Spaniards employed them in the Ours, whence they gathered such plenty of gold that others had twenty thousand, but Baldinia himself had three hundred thousand Pesoes by the year. The Indian's after, perceiving the Spaniards to be but mortal men, rebelled: and whereas they had used to carry grass into the Folt for the Spaniards horses, they conveyed, in the same, weapon's, by which means, being assisted of their fellows without, they won the Fort, and when Baldivia would have recovered it, he lost himself as you have heard. Ever since, this hostility hath continued, and the Araucans' are the lifts and bars to the Spanish conquests. Their Country (to consider Arauco by itself) is but small, about twenty leagues in length: neither could the Ingas or Kings of Peru conquer it: their manner of War is much like the Christians, in pitched battles placing their Bowmen among their ranks of pikemen. To speak of other Towns which the Spaniards have built in this coast, is not our purpose: when they sacked Baldivia 1599 they feasted the Spaniards with the like golden cups cups powered hot down their throats: they m Ol. de Noort. cut of the Images heads, triumphing over the Spaniards Gods, as they termed them. They were then at the siege of Imperial, an other Spanish City, having before taken Baldivia. They pluck out the hearts of the Spaniards which they kill, and drink in their skulls. CHAP. VIII. Of the Conquest of Peru by the Spaniards, and of their Ingua's or Emperors. FRANCIS PIZARRO a Gomar. c.144 was the Bastard Son of gonçalo, a Captain in the Kingdom of Navarre: he was borne at Trusiglio, and exposed at the Church door, and none being found that would give him the breast, he was nourished by sucking a Sow for certain days: at last his Father acknowledged him, and when he was grown, set him to keep his Swine, which being one day strayed and lost, he durst not return home for fear, and therefore went to Seville, and thence passed to the Indieses. In this swinish education he had not so much as learned to read. He went to Vrava with Alonso de Horeda; with Valuoa, to the discovery of the South Sea; and with Pedrarias de A●●la Governor of Golden Castille, to Panama. In this City b Gom. c.108. Benzo. l.3.c.1. were divers which affected golden discoveries. Pedrarias intended Nicaragna; but Diego di Almagro, Hernando Luche, or Luques, a rich Priest, and this Piçarro now grown rich, agreed to join their purses and best industry to search Southwards, where they had heard was store of wealth. They provided a Navy and two hundred and twenty Soldiers, and Almagro with Piçarro, in the Anno 1525. or (as Benzo hath it) 1526. set forward. Almagro and he parting company, Piçarro, offering to landlord his men, was wounded and forced to retire to Panama: Almagro in an other place had better success, the Indian's using him kindly, and giving him three thousand Ducats of gold. But seeking to land in that place of Piçarro's misfortune, he was set upon by the Indian's, & lost in fight one of his eyes. They meet at panama, and having cured their wounds, repair their forces, and with two hundred men and many slaves, set sail, and land in an other place, but are repelled to their ships by the Inhabitants, and go to Gorgon, a little Island, six miles from the Continent, where Piçarro stayed, while Almagro went back for better supply. At his returene Piçarro and his company were almost starved, but being refreshed, and all of them now together attempting the Indian shore, were repelled with loss to the I'll, which they called Galli. Almagro is again sent back for new aid, the Soldiers would have passed with him, and curse this Land and their covetousness. Piçarro and his company agreed to search further, and having sailed five hundred miles, came to Chira, a Province of Peru, and taking some of the Inhabitants to learn them the Spanish tongue, returned to Tumbez. Having learned of the Indian's the great wealth of those parts, he set one Peter, a Candian, on shore, who was kindly entertained of the Governor, who showed him a Temple dedicated to the Sun, wherein were unspeakable riches, which when he related to Piçarro at his return, the Spaniards go back with these news to Panama. His two fellows Almagro and the Priest (called after, the fool, because he had spent his estate on this business, and was after excluded by his companions) agreed with Piçarro to go to Spain to get licence for this conquest, and borrowed one thousand and five hundred Ducats, to set him forth. Pizarro seeks and obtains this Faculty only for himself, never mentioning his Partners, and with letters Patents returneth to Panama with his four Brethrens, Hernando, Gonzalo, john, and Martin di Alcantara, his Brother by the Mother's side. His two Partners were not a little grieved when they heard how things passed, but after much stir, Almagro and Piçarro become friends and agreed to communicate Purses and Titles. Piçarro goes before with a hundred and fifty Soldiers (taking order that Almagro should follow with all the strength he could make) and lands in Peru, a River so called, which gave name to those mighty and rich Provinces, because the Spaniards by this way discovered them. They went by land, enduring much misery by the way to Coach where they were well refreshed. But a disease worse than the French Pox there warred upon them, called Pori. Yet did ' Piçarro hold on his resolution; he passed over to Puna, where the Governor entreated the Spaniards well, till the abusing of their Wives caused the Indian's to take arms, and so made their riches become a prey to the prevailing Spaniards. There had Piçarro the first intelligence of Atabaliba. The Governor of this Island, to satisfy his jealousy, cut off the noses, the members, and the arms, of his Eunuches or Keepers of his Women. Piçarro sent to Tumbez six hundred prisoners, which the Governor of this Island had taken of the party of Atabaliba, who at that time maintained War against his Brother Guascar about the Sovereignty, and this Governor had taken Guascars part. This civil discord was much to the Spaniards advantage. Piçarro c Gom. c.112. Apol. l.2. Ben. l. 3.c.3. sent three Messengers to Tumbez to demand peace and safe entrance, but they (notwithstanding the freedom of their Captives) delivered them to the Priests to be sacrificed to their Idol of the Sun. He taketh Tumbez and sacketh the Temple and City. From thence he proceeded in his way to Caxamalca: and Guascar sent some unto him with great promises to demand his aid against his brother Atabaliba: soon after Atabaliba sent one to him, to charge him to return to his ships. Piçarro answereth, That he came not to hurt any, but for their good, as his Emperor had given him in charge, nor could he now, (being the Ambassador of the Pope and Emperor, Lords of the World) return without great dishonour before he had seen his Royal person, and communicated to him such instructions as might be good for his body and soul. As he passed the Province of Chira, the Lords thereof provoked him against Atabaliba, who had lately conquered their Countries. And on the River of Chira he founded the Colony of St. Michael, for the safe keeping of his spoils, and for his ships. He marcheth on to Caximalca, and sendeth Messengers on horseback, to give him notice of his coming. This strange beast made the Indian's afraid, but Atabaliba was nothing moved therewith, more moved to see those bearded men give him so little reverence. Atabaliba sent Pizarro a pair of shoes, cut and gilded, that (as he pretended) he might know him: others thought, that he might be known and designed to imprisonment or slaughter. The next day the King was carried, as in solemn triumph, upon men's shoulders, guarded with five and twenty thousand Indian's in rich pomp and magnificence. Vincentius de Valle-viridi, a Dominican Friar, holding in one hand a Cross, in the other his breviary, or (as some say) a Bible, came before him with great reverence, and blessing him with the Cross, said: e Gom. c.11●. Excellent Lord, it behoveth you to know, That GOD in Trinity and Unity made the World of nothing, and form a man of the Earth, whom he called Adam, of whom we all have beginning. Adam sinned against his Creator by disobedience, and in him all his posterity, except JESUS CHRIST: who being GOD, came down from Heaven, and took flesh of the Virgin MARIE; and to redeem Mankind, died on a Cross like to this (for which cause we worship it;) rose again the third day, and after forty days ascended into Heaven, leaving for his Vicar in Earth Saint Peter, and his Successors, which we call Popes; who have f This he spoke according to the Bull of Alexander the sixt, which had given the southern & Western world to the Spanish Kings. The horns of the Bull, and not of the Lamb, are the Popish weapons. given to the most puissant King of Spain, Emperor of the Romans, the Monarchy of the World. Obey the Pope, and receive the Faith of CHRIST; and if ye shall believe it most holy, and that most false which ye have, ye shall do well; and know, that doing the contrary, we will make war on you, and will take away and break your Idols; therefore leave the deceivable Religion of your false Gods. This Preaching of the Friar might well seem strange to Atabaliba, which it seems he learned of the Mahometans, and not of the Apostles. He answered, That he was free, and would not become tributary to any, nor did acknowledge any greater Lord than himself: and for the Emperor, he could be pleased to be the friend of so great a Prince, and to know him: but for the Pope, he would not obey him, which gave away that which was not his own, and took a Kingdom from him whom he had never seen: as for Religion, he liked well his own, and neither would nor aught to call it in question, being so ancient and approved, especially seeing CHRIST died, which never befell the Sun or Moon, and how (saith he) do you know that the GOD of the Christians created the World? Friar Vincent answered, That his Book told it him, and gave him his breviary. Atabaliba looked on it, and in it, and saying, it said no such thing to him, hurled it on the ground. The Friar took it up and went to Piçarro, crying, he hath cast the Gospels to the ground, Revenge it, OH Christians, seeing they will not our friendship, nor our Law. Piçarro commanded to bring forth the Standard and the Ordnance: the Horsemen in three Bands assailed Atabaliba's people, and slew many: he himself arrived with his footmen, which laid about with their swords: all charged upon Atabaliba, slaying them which carried him, whose room was presently supplied by others, till at last Piçarro pulled him down from his litter by the clotheses. All this while not one Indian fought, because they had no commandment, and therefore no Spaniard was slain, and many Indian's perished upon the thrust, for so the Friar had bidden them fight, for fear of breaking their Swords: neither were any wounded, but only Piçarro, by one of his own, thrusting at Atabaliba in his taking, and wounding Piçarro therewith in the arm. Thus are the Indian's chased, their King with other great spoils remaining with the Spaniards. The next day the Spaniards scoured about for spoil, and found five thousand women of the Kings with much treasure. Atabaliba was much grieved with his imprisonment, especially in regard of the chain which they put upon him. g Lop. Vaz. And when they had spent much reasoning about his ransom, a Soldier named Soto (of whom you have heard in our History of Florida) said unto him, wilt thou give us this house full of gold and silver thus high h Gomara saith that it was a great room, and they made a read line about it: it was all of wrought metal in vessels, etc. ? lifting up his sword and making a stroke upon the wall: Atabaliba answered, That if they would give him liberty to sand into his Kingdom, he would fulfil their demand. Whereat the Spaniards much marveling gave him three months time, but he had filled the house in two months and a half, a matter scarce credible, yet most true: For I (saith Lopez Vaz) know above twenty men that were there at that time, who all affirm that it was above i Gom. hath 252000. pounds of silver, and 1326000. pezo● of gold. ten Million of gold and silver. Howbeit they killed him notwithstanding, and in a night strangled him. But God the righteous judge, seeing this villainous act, suffered none of those Spaniards to die by the course of Nature, but brought them to evil and shameful ends. During the time of Atabaliba's k Gom. c.1●5. imprisonment, his Captains had taken his Brother Guascar, who spoke with Captain Soto, and promised that if they would restore him to his liberty and to his Kingdom, he would fill up the room at Caximalca to the roof, which was thrice as much as Atabaliba had promised: and added, that his Father Guaynacapa on his death bed had commanded him to be friend to the white and bearded men, which should come and rule in those parts. Atabaliba hearing of these things, feigned himself sorrowful for the death of Guascar, whom he said Quisquiz his Captain had slain: this he did to try how the Spaniards would take his death, which when he saw they little respected, he sent and caused him to be slain indeed. This was done in the year 1533. The Indian's hereupon hide the treasures of gold, silver, and gems, that were in Cusco and other places, and had belonged to Guaynacapa, which were far more than ever came to the Spaniards hands. The quarrel between these two brethren grew about their inheritance: Guascar succeeding his Father in the rest, and Quito being assigned to Atabaliba, who seizing on Tumebamba, a rich Province, provoked his brother's forces against him, who took him prisoner. But he escaping to Quito, made the people believe that the Sun had turned him into a Serpent, and so he escaped through a hole in the Prison: and on conceit of this miracle drew them into arms against Guascar, with which he made such slaughter of his enemies, that to this day there are great heaps of bones of the slain: he slew threescore thousand of the Canari, destroyed Tumebamba, and conquered as far as Tumbez and Caximalca: he sent a great Army with Quisquiez and Calicucima, two valiant Captains, with such success as you have heard, against Guascar, whom they took, and by his direction slew. Gomara attributeth the death of Atabaliba to Philippilius the Spanish Interpreter, who to enjoy one of his wives, accused him of conspiracy against the Spaniards, but Benzo l Benzo. l.3.c.5. with more likelihood affirmeth, that Piçarro from his first taking had intended it. For he might have sent him into Spain as Atabaliba requested, if he had feared such secret practices: but his request and purgation were rejected, and four Negroes which he used for that purpose, strangled him at his command. He had many wives, whereof the chief was his Sister, named Pagha. He seeing the glasses of Europe, marveled much that they having so fair a thing would go so far for gold. His Murderers died, as is said, the like bloody ends; Almagro was executed by Piçarro, and he slain by young Almagro; and him, Vacca de Castra did likewise put to death. john Piçarro was slain of the Indian's. Martin an other of the Brethrens was slain with Francis. Ferdinandus was imprisoned in Spain & his end unknown; Gonzales was done to death by Gasca● Soto died of thought in Florida; and civil wars eat up the rest in Peru. Before the times of the Ingua's, their Government m Accost. l.6.c.19.20.21.22. in these parts was (as still it is in Arauco, and the Provinces of Chili) by Commonalties, or the advise of many. The Government of the Ingua's continued between three and four hundred years, although for a long time their Signiory was not above five or six leagues compass about the City of Cusco, where the original of their Conquests began, and extended from Pasto to Chili, almost a thousand leagues in length between the Andes and the South Sea. The Canaries were their mortal enemies, and favoured the Spaniards, and at this day if they fall to comparisons, whether the Ingua's or Canari were the more valiant, they will kill one another by thousands, as hath happened in Cusco. The practice which they used to make themselves Lords, was a fiction, that since the general Deluge (whereof all the Indian's have knowledge) the world had been preserved, peopled and restored by them: and that seven of them came out of the Cave of Pacaricambo, and that they also were the Authors of the true Religion. The first of these Ingua's was Mangocapa, which came out of the Cave of Tambo, six leagues from Cusco. Of him came two Families, the Hanancusco, of whom came these Lords, and the Vrincusco. Ingaroca the first Lord was no great Lord, but was served in Vessels of gold and silver. And dying, he appointed that all his treasure should be employed for the service of his body, and for the feeding of his Family. His Successor did the like: and this grew to a general custom, that no Ingua might inherit his Father's goods, but he built a new Palace. In the time of Ingaroca, the Indian's had Images of gold. Yaguaraguaque succeeded. Viracocha, the next successor was very rich. Gouzale Pizarro with cruel torments forced the Indian's to confess where his body was, for the report of the treasures buried with him: the body he burned, and the Indian's reserved and worshipped the ashes. They took it ill that this Ingua called himself Viracocha, which is the name of their God, but he to satisfy them, said, that Viracocha appeared to him in a dream, and commanded him to take his name. Pachacuti Ingua Yupangus succeeded him, who was a great Conqueror, Politician, and Author of their ceremonies; he reigned threescore and ten years, and feigned himself sent of Viracocha to establish his Religion and Empire. After him followed Gnaynacapa, the Father of Guascar and Atabaliba, which brought this Empire to the greatest height. The Indian's opened him after his decease, leaving his heart and entrails in Quito, the body was carried to Cusco, and placed in the Temple of the Sun. He was worshipped of his Subjects for a God being yet alive, which was not done to any of his Predecessors. When he died, they slew a thousand persons of his household, to serve him in the other life, all which died willingly for his service, insomuch that many offered themselves to death, besides such as were appointed. His treasure was admirable. He used always n Gom. c.120. to have with him many Oregioni, which were his men of War, and aware shoes and feathers, and other signs of Nobility: he was served of the eldest Sons and Heirs of all his chief Subjects, every one clothed after his own Country Rite; he had many counsellors and Courtiers in differing degrees of honour. Every one at his entrance into the Palace put off his shoes, and might not look him in the face when they spoke to him. All the Vessels of his House, Table, and Kitchen, were of gold and silver, and the meanest, of silver and copper for strength, and hardness of metal. He had in his Wardrobe hollow Statues, which seemed Giants, and were of gold: and the figures in proportion and bigness of all the Beasts, Birds, Trees, and Herbs, in his Kingdom, and of the Fish likewise. He had Ropes, Budgets, Troughs, and Chests of Gold and Silver: heaps of Billets of gold, that seemed Wood cut out for the fire. There was nothing in his Kingdom, but he had the counterfeit in Gold. Yea they say, That the Ingua's had a Garden of pleasure in an Island near Puna, which had all kind of Garden-Hearbes, Flowers, and Trees of Gold and Silver. He had also an infinite quantity of Silver and Gold wrought in Cusco, which was lost by the death of Guascar, which the Indian's held (as is said) from the Spaniards. He had two hundred children of diverse women. Acosta o Accost. l.6.c.22.23. saith, That he had (descended from his own loins) above three hundred children and grandchildren. When his sons Guascar and Atabaliba were dead, another of his sons, called Mangocapa, continued the Wars a while with the Spaniards, and after retired himself to Vilia Bamba, where he kept in the Mountains, and there the Ingua's reigned, until Amaro was taken, and executed in Cusco. Some remnants of them have since been christened. The other Family of the Ingua's, which descended of the first Mangocapa, called Vrincusco, had their Successions also and Government; which, here to discourse of, were to my proposed scope impertinent. Leaving therefore the Conquerors and Conquest of Peru, let us consider the Country itself, with such observations as we shall there find touching their Religions. CHAP. IX. Of the Country of Peru, Natural, occonomical, and Political observations. THE Kingdom of Peru extendeth a P. de Citea. part.1.c.36. seven hundred leagues in length, in breadth a hundred in some places, in some threescore, in others forty: more, or less, according unto the difference of places. Quito and Plata are the utmost Cities thereof, the one bordering on Popayan, the other upon Chili. It is not here meant of that spacious Kingdom of the Ingua's, for that reached twelve hundred leagues, whereof this of Peru was but a part. Acosta b Accost. libr. 3. ca 20. numbereth diverse strange specialties, excepted from the general Rules of Nature's wont course. The first, that it blows continually on all that coast with one only wind (and, that also differing from that which usually bloweth between the Tropikes) namely, the South and Southwest. The second, that this wind (in other places unhealthful) is heer● so agreeable, that otherwise it could not be habitable. The third, that it never rains, thunders, snows, nor hails in all this coast: And yet (which is a fourth wonder) a little distance from the coast, it snows and rains terribly. Fifthly, there are two ridges and mountains, which both run in one altitude; and the one in view of the other, almost equally, above a thousand leagues: and yet on the one part are great forests, and it rains the greatest part of the year, being very hot; the other is all naked, and bore, and very cold. So that Peru is divided into three parts, which they call Llanos, Sierras, and Andes: the first ran alongst the Sea-coast; the Sierras be hills with some valleys, and the Andes be steep and craggy mountains. The Llanos or Plains on the Sea-coast have ten leagues in breadth, in some parts less, and in some a little more. The Sierra containeth with equal inequality twenty leagues: and the Andes as much, sometimes more, and sometimes less. They run in length from North to South, and in breadth from East to West: and in this so small a distance it rains almost continually in one place, and never in the other. In the Plains never, on the Andes in a manner continually, though some times it be more clear there then other. The Sierra in the mids are more moderate, in which it rains from September to April, as in Spain, but in the other half year, when the Sun is further off, it is more clear. The Sierras yield infinite number of Vicagues, which are like wild Goats; and Pacos, a kind of sheepe●asseses, profitable for fleece and burden: the Andes yield Parrots, Apes, and Monkeys. Some c Botero. report that monstrous births do sometimes proceed (as by Nature's unwilling hand) from the copulation of these Barbarians and these Monkeys. The Sierre opening themselves, cause valleys, where are the best dwellings in Peru, and most plentiful of Maiz and Fruits. It is strange d Cieza. pa.1 ca 72. that in the valley of Pachacama, neither the higher Element yieldeth rain, nor the lower any stream, and yet there is plenty of roots, Maiz, and first-fruits. They have large and deep ditches, in which they sow or set, and that which groweth is nourished with the dew: and because the Maiz will not grow, except it first die, they set one or two Pilchards heads (which fish they take with their Nets very plentifully in the Sea) therewith, and thus it groweth abundantly. The water which they drink, they draw out of deep pits. e Accost. libr.3. ca 21. Coming from the Mountains to the Valleys they do usually see (as it were) two Heavens, one clear and bright, the other, obscure, and (as it were) a grey vail spread underneath, which covers all the coast: and although it rains not, yet this mist is wonderful profitable to bring forth grass, and to raise up and nourish the seed; and where they have plenty of water, which they draw from the Pools and Lakes, yet if this moisture faileth, there followeth great defect of grain. And (which is more worthy of admiration) the dry and barren sands in some places, as in the sandy Mountain near the City de Loy Reges, are by this dew beautified with grass and flowers. Insome places they water their fields out of the rivers. Beyond the City of Cusco the two ridges of Mountains separate themselves, and in the midst leave a plain and large champain, which they call the Province of Callao, where there are many Rivers, and great store of fertile Pastures. There f Accost. ibi.c.16. Cieza p. 1.c.103. is also the great Lake of Titicaca, which containeth four score leagues in compass, and robbeth ten or twelve great rivers of their waters, which they were carrying to the Sea, but here are drunk up (by the way) of this Lake. They sail in it with ships and barks: The Water is not altogether sour nor salt, as that of the Sea, but is so thick, that it can not be drunk. Upon the Banks of this Lake are Habitations as good as any in Peru. The great Lake passeth by a River into a less Lake called Aulagas, from whence it hath no manner of passage, except there be any under the earth. There are many other Lakes in the Mountains, which seem to arise rather from Springs then from rains or snows, and some of them yield Rivers. At the end of the valley of Tarapaya near to Potozi, there is a round Lake, whose water is very hot, and yet the Country is very cold: they bathe themselves near the banks, for further in, it is intolerable. In the midst is a boiling above twenty foot square: it never increaseth nor decreaseth, although they have drawn from it a great stream for mettall-mills. But to return from this plenty of water in lakes to that want thereof in the plains of Peru. The Natural reason which some yield of this want of Rain, is, partly their sandy and dry quality, which of themselves can yield no further exhalations, then to produce those mists or dews: partly the height of the Hills, which shadow the plains, and suffer no wind to blow from the Land upon them, but intercept them wholly with their vapours and clouds; so that their wind is only from the Sea, which finding no opposite, doth not press nor strain forth the vapours which rise to engender rain. This seemeth the rather to be probable, for that it rains upon some small Hills along the coast which are lest shadowed. In the same coast also, where the Easterly or Northerly winds be ordinary, it raineth as in Guayaquill. The South wind in other places is g Tell●s Nubibus assiduis plutiaque, mad●l cit ab A●. stro. ovid. accounted a causer of rain, which here reigneth without raining. As strange is the difference of seasons, after the Indian's account. For in the h Cieza, c. 59. Sterras their Summer beginneth in April, and endeth with September: October beginneth their Winter, which not the absence, but the presence of the Sun doth cause. Contrariwise in the Plains, just by in site, they have their Summer from October to April, the rest their Winter. The rains in the Hills are cause why they call it Winter, and the dews or mists in the Plains, so that when the rains fall most in the Hills, it is clear weather in the Plains, and when the dew falleth in the Plains, it is clear on the Hills: and thus it cometh to pass, that a man may travel from Winter to Summer in one day, having Winter to wash him in the morning, and ere night a clear and dry Summer to scorch him. About the point of St. Helena in Peru, they i Cieza. c.25. tell that sometimes there lived Giants of huge stature, which came thither in Boats, the compass of their knee was as much as of another man's middle: they were hated of the people, because that using their women they killed them, and did the same to the men for other causes k The like doth Apollodorus, & the Poets tell of Trphon, and other Giants. Ap. de Dcor. Orig. l.1. & Hyginus, sab 152. . These Giants were addicted to Sodomy, and therefore, as the Indian's report, were destroyed with fire from heaven. Whether this be true or not, in those parts are found huge and Giantlike bones. Contrariwise, in the Valley of Chincha l Cieza c. 74. they have a Tradition, that the Progenitors of the present Inhabitants destroyed the native people, which were not above two cubit's high, and possessed their rooms: in testimony whereof they allege also that bone-argument. Concerning the Indian's conceit of their own original: we have mentioned their opinion of a flood, and the repeopling of the World by them, which came out of a Cave m Accost. l.1.c.25 . They have an other Legend that all men being drowned, there came out of the great Lake Titicaca, one Viracocha, which stayed in Tiaguanaco, where at this day is to be seen the ruins of very ancient and strange buildings, and from thence came to Cusco, and so began mankind to multiply. They show in the same Lake a small Island, where they feign that the Sun hide himself, and so was preserved n Cieza, pag. 1. cap. 103. : and for this reason they make great sacrifices unto him in this place, both of sheep and men. They held this place sacred, and the Inguas built there a Temple to the Sun, and placed there women and Priests with great treasures. Some o Accost. ibid. learned men are of opinion, that all which the Indian's make mention of is not above four hundred years; which may be imputed to their want of writing. In stead of writing they used their Quipos p Ac. l.6.c.8. . These Quippos are memorials or registers made of cords, in which there are divers knots and colours, signifying divers things: these were their books of Histories, of laws, ceremonies, and accounts of there affairs. There were officers appointed to keep them called Quipocamayos, which were bound to give account of things as Notaries, and Registers. They had according to the diversity of business, sundry cords and branches, in every of which were so many knots little and great, and strings tied to them, some read, some green, and in such variety, that even as we derive an infinite number of words from the letters of the Alphabet, so do they from these kinds and colours, And at this day they will keep account exactly of them. I did see (saith Acosta) a handful of these strings, wherein an Indian woman did carry (as it were) written a general confession of all her life, and thereby confessed herself, as well as I could have done in written paper, with strings for the circumstances of the sins. They have also certain wheels of small stones, by means whereof they learn all they desire, by heart. Thus you shall see them learn the Paternoster, Creed, and the rest: and for this purpose they have many of these wheels in their Churchyards. They have another kind of Quippos, with grains of Mays, with which they will cast up hard accounts which might trouble a good Arithmetician with his pen in the divisions. They were no less witty, q Id. lbid.c.16. if not more, in things whereto they apply themselves then the men of these parts. They taught their young Children all Arts necessary to the life of men, every one learning what was needful for his person and family, and not appropriating himself to one profession, as with us, one is a Tailor, an other a Weaver, or of other trade. Every man was his own Weaver, Carpenter, Husbandman, and the like. But in other Arts, more for ornament then necessity, they had Goldsmith's, Painters, Potters, and Weavers of curious works for Noble men, and so of the rest. No man might change the fashion used in his own country, when he went into another, that all might be known of what country they were. For their marriages, they had many wives but one was principal, which was wedded with solemnity, and tha●n this sort. The Bridegroom went to the Bride's house and put Ottoya, which was an open shoe, on her foot: this, if she were a Maid, was of Wool, otherwise, of Reeds: and this done, he led her thence with him. If she committed Adultery, she was punished with death; when the husband died she carried a mourning weed of black a year after, & might not marry in that time which befell not the other Wives. The Ingua himself with his own hand gave this woman to his Governors and Captains, and the Governors assembled all the young men and Maids in one place of the City, where they gave to every one his Wife, with the aforesaid ceremony in putting on the Ottoya: the other wives did serve and honour this. None might marry with his Mother, Daughter, Grandmother or Grandchild: and Yupangui, the Father of Gnaynacapa was the first Ingua that married his Sister, and confirmed his fact by a decree, that the Inguas might do it, commanding his own children to do it, permitting the Noble men also to marry their Sisters by the Father's side. Other incest, and murder, Theft, and Adultery were punished with death. Such as had done good service in war were rewarded with lands, arms, titles of honour, and marriage in the Inguas lineage. They had Chasquis or Posts in Peru, which were to carry tidings or Letters: for which purpose they had houses a league and a half a funder, and running each man to the next, they would run fifty leagues in a day and night. When the Ingua was dead, his lawful heir borne of his chief wife succeeded. And if the King had a legitimate brother, she first inherited, and then the son of the first. He inherited not the goods (as is said already) but they were wholly dedicated to his Oratory or Guaca, and for the entertainment of the Family he left: which, with his offspring, was always busied at the sacrifices, ceremonies, and service of the deceased King: for being dead, they presently held him for a God, making images and sacrifices to him. The Ensign of royalty was a read roll of Wool finer than silk, which hung on his forehead, which was as a diadem that none else might wear in the midst of their forehead; at their ear the Noblemen might. When they took this roll, they made their Coronation feast, and many sacrifices with a great quantity of Vessel, of Gold, and Silver, and many Images in the form of Sheep of gold and silver, and a thousand others of divers colours. Than the chief Priest took a young child in his hand of the age of six or eight years, pronouncing these words with the other Ministers to the Image of Viracocha; Lord, we offer this unto thee, that thou mayest maintain us in quiet, and help us in our wars: maintain our Lord the Ingua in his Greatness and Estate, that he may always increase, giving him much knowledge to govern us. There were present at this ceremony, men of all parts of the Realm, and of all Guacas and Sanctuaries. It is not found that any of the Inguas subjects ever committed treason against him. He placed Governors in every Province, some greater, and some smaller. The Inguas thought it a good Rule of state to keep their Subjects always in action, and therefore there are seen to this ●●y long Causeis of great labour, dividing this large Empire into four parts. Having conquered a Province, they presently reduced them into Towns, and Commonalties, which were divided into Bands: one was appointed over ten, an other over a hundred, and an other over a thousand, and over ten thousand an other. Above all there was in every Province a Governor of the house of the Inguas, to whom the rest gave accounts of what had passed, who were either Born or Dead. At the feast called Raymer, the Governors brought the Tribute of the whole Realm to the Court at Cusco. All the Kingdom r Cicza, pag. 1.cap.92. was divided into four parts, Chinchasuyo, Co●asuyo, Andesuyo, and Condesuyo, according to the four ways which went from ●usco, East, West, North, and South. When s Accost. i.6.c.15. ●●e Ingua conquered a City, the Land was divided into three Parts, the first for Religion, every Idol and Guaca having his peculiar Lands appropriated to their Priests and Sacrifices; and the greatest part thereof was spent in Cusco, where was the General and Metropolitan Sanctuary, the rest in that City where it was gathered, which a● had Guacas, after the fashion of Cusco, some being thence distant two hundred leagues. That which they reaped on the Land was put into Storehouses built for that purpose. The second part of that division was for the Ingua for the maintenance of his Court, Kinsmen, Noblemen, and Soldiers: which they brought to Cusco, or other places where it was needful. The third part was for the Commonalty for the nourishment of the people, no particular man possessing any part hereof in proper. As the Family increased or decreased, so did the portion. Their Tribute was to till and husband the Lands of the Ingua, and the Guacas, and lay it up in storehouses, being for that time of their labour nourished out of the same Lands. The like distribution was made of the cattle to the same purposes, as that of the lands, and of the wool, & other profits that thence arose. The old Men, Women, and sick Folks, were reserved from this Tribute. They paid other Tributes also, even whatsoever the Ingua would choose out of every Province. The Chicas sent sweet woods; the Lucanas, Brancars to carry his litter; the Chumtilbicas, Dancers: others were appointed to labour in the Ours: and all were slaves to the Ingua. Some he employed in building of Temples, Fortresses, Houses, or other works, as appeareth by the remnants of them, where are found stones of such greatness that men cannot conceive how they were cut, brought, and laid in their places, they having no iron or steel to cut, engines to carry, nor mortar to lay them: and yet they were so cunningly laid that one could not see the joints; some of eight and thirty foot long, saith Acosta, eight broad, and six thick, I measured, and in the walls of Cusco are bigger. They built a Bridge at Chiquitto, the River being so deep, that it will not admit Arches: they fastened bundles of reeds and weeds, which being light, will not sink, which they fasten to either side of the River, they make it passable for man and beast: it is three hundred foot long. Cusco t Gom. c.124. their chief City standeth in seventeen degrees: it is subject to cold and snow, the houses are of great and square stone. It was besieged by Soto, and by Pizarro and him entered, where they found more treasure than they had by the imprisonment of Atabaliba: Quito u Gom. c.125.126 is said to have been as rich as Cusco. Hither Ruminagui fled with five thousand Soldiers, when Atabaliba his Mr. was taken by the Spaniards, and slew Illeseas his brother, that withstood his tyrannical proceed, flaied him, & made a Drum of his skin; slew two thousand soldiers that brought the body of Atabaliba to Quito to be interred, having in show of Funeral pomp & honour, before, made them drunk; and with his forces scoured the Province of Tamebamba: he killed many of his wives for smiling when he told them they should have pleasure with the bearded men, and burned the Wardrobe of Atabaliba: that when the Spaniards came and entered Quito, which had almost dispeopled Panama, Nicaragua, Cartag●na and other their habitations in hope of Peruvian spoils, they found themselves disappointed of their expected prey, and in anger set fire on the town. Aluarado with like news came from Guatimala into those parts, with 400, Spaniards, but was forced to kill his horse to feed his farnished company (although at that time horses were worth in Peru above 1000. ducats a piece) was almost killed with thirst, was assaulted x Not far from Lima, on the South Sea, Oliver Noort was bemisted two days on the Sea, with such a shower of Ashes, which made them seem as they had been sprinkled with Meal. The Spaniards say they are there common. with showers of Ashes, which the hot Vulcan of Quito dispersed 240. miles about, (with terrible Thunders, and lightnings, which Pluto had seemed to steal from jupiter, & here to vent them) and after with snows on the cold hills, which exacted 70. Spaniards for tribute in the passage, found many men sacrificed by the inhabitants, but could find no gold, till Pizarro bought his departure with 100000. ducats. He gave, thanks (he said) to God for his deliverance, but that tract, by which he had passed, to the Devil. This was he that afterward being bruised with the fall of his horse, (whereof he died) & asked where he was most pained, y Benzo l. 2.c.17. said, in his soul, as guilty to himself of his former cruelties & covetousness. Let us add one thing more (added perhaps & more somewhat then truth) of the riches of these parts. Francis Xeres z F Xeres ap. Ortel. Theat. writeth that in Cusco there were houses, whose floors, walls, and roof were covered with plates of gold. Girava saith, that the inhabitants of Anzerma, were in their wars armed with complete harness of Gold: and that about Quito there were mines, whence more gold was taken then earth. I tie no man's credit to these reports, but sure it is, that they had these metals in abundance, which the Spanish wars have made our European world to feel, more managed and maintained by Indian wedges, than Spanish blades. But let us come from their Ours, to their Minds, which for heavenly things were as full of dross, as the other were of purer metals. CHAP. X. Of the Gods or Idols of Peru, and other their opinions. THe Perwians acknowledged a supreme Lord and Author of all things, a Accost. l.5.c.3. which they called Viracocha, and gave him names of great excellence, as, Pachacamac, or Pachayachachic, which is, the Creator of Heaven and Earth, and Vsapu, that is, admirable, and other the like. Him they did worship as the chiefest of all, and honoured him in beholding the heavens. Yet had b No name in the Cuscan or Mexican tongues to signify God. they no proper name for God no more than the Mexicans, but such as in this sort might signify him by his attributes or works, & therefore are forced to use the Spanish name Dios. In the name of Pachacamac, or Creator, they had a rich Temple erected to him, wherein they worshipped notwithstanding the Devil and certain figures. The name of Viracocha was of the greatest sound in their devotions, and so they called the Spaniards, esteeming them the sons of heaven. Benzo c Benzo l. 3.c.21s allegeth another cause of that name given to the Spaniards. It signifieth (saith he) the froth of the Sea, (Vira is forth, Cochie the Sea) because they thought them engendered of Sea-froth and nourished therewith, in regard of covetousness and cruelty devouring all things: applying that name to them in respect of their wicked practices, and not for Divine Original. Yea, they curse the Sea, which seen such a cursed brood into the land. (The Spaniards came thither by Sea, as you have heard.) If I, saith Benzo, asked any of them for any Christian by that Title, they would neither look on me nor answer, but if I inquired for them by the name of Viracochie, they would presently make answer. And there (would the father point to the Child) goes a Viracochie. To reconcile these two wholly, is impossible; not so, to show some reason why the same name might be given both to their Idol, and the Spaniards. These might be so termed, as coming thither at first by Sea: and haply because at the first they thought somewhat more than human to be in them, and that which at first they gave for hosnour may now be continued in an Irony, or Antiphrasis, whiles they thought them better than men, and found them little inferior to Devils. Viracocha their great Author of Nature, may be called by this Sea-name, d See cap. 12. for some especial, Sea-rites observed in his honour, or for the same cause that the Mythologians ascribe to Venus her Sea-generation. For they pictured Venus swimming on the Sea (as e Albricus de Imag. dcorum. Albricus affirmeth) and the Poet singeth, Venus, Orta Mari: which the Mythologians apply to the motion and moisture required to generation, and to that frothy nature of the sperm. So saith Ph●rnutus: f Ph●rnuti de Nat. dier. Speculum. Venus a Mari nata perhibetur quód ad omnium generationis cansa● motu & humiditate ●pus sit; Et fortè quòd spu●●sa fi●t animantium semina: therefore (saith g Fulgentii Mytholog. l.2. Fulgentius) she is called Aphrodite: for ●●●● is froth, and so is Just in regard of the vanity: and so is seed, in regard of natural quality. Perhaps also the first Master of Virarochas Mysteries, which taught them first in Peru, came thither by Sea. But to return to Acosta, h Ac. l.6.c.21. he telleth that the Ingua Yupangui (to make himself more respected) devised, that being one day alone. Viracocha the Creator spoke to him, complaining, that though he were universal Lord and Creator of all things, and had made the Heaven, the Sun, the World, and Men, and ruled all, yet they did not yield him due Obedience, but did equally honour the Sun, Thunder, Earth, and other things: giving him to understand, that in Heaven where he was, they called him Viracacha Pachayachachia, which signifieth universal Creator: promising also that he would sand men invisibly to assist him agaïnst the Changuas, who had lately defeated his brother. Under this colour, he assembled a mighty army, and overthrew the Changuas: and from that time commanded that Viracocha should be held for universal Lord, and that the images of the Sun and Thunder should do him reverence. And from that time they set his image highest: yet did he not dedicated any thing to him, i So have some reasoned In Templis quid facit aurum? Pers. saying, that he being Lord of all had no need. As for those invisible Soldiers (a conceit like that which we have mentioned of the Turks) he said that no man might see them but himself: and since they were converted into stones: and in that regard gathered a multitude of stones in the mountains, and placed them for Idols, sacrificing to them. He called them Pururancas, and carried them to the wars with great devotion, making his soldiers believe, that they had gotten the victory through their help. And by this means he obtained goodly victories. Next to Viracocha they worshipped the Sun: and after him the Thunder, which they called by three names, Chuquilla, Catuilla, and Intijllapa, supposing it to be a man in heaven with a Sling and a Mace, in whose power it is to cause Raine, Hail, Thunder and other effects of the airy Region. This Guaca (so they called their Idols) was General to all the Indian's of Peru: and in Cusco they sacrificed to him Children, as they did to the Sun. These three, Viracocha, the Sun, and Thunder, had a more especial worship then the rest: they put as it were a Gantles or Glone upon their hands, when they lifted them up to worship them. They worshipped the earth in the name of Pacha●●a●a, & esteemed her the Mother of all things: the Sea also, and called in Mamacocha: and the Rainbow, which with two Snakes stretched out on each side, were the arms of the Ingas. They attributed divers offices, to divers Stars, and those which needed their favour worshipped them: so the Shepherd sacrificed to a Star, by them called Vrcuchillay, which they hold to be a sheep of divers colours, and two others stars called Catuchillay and Vrcuchillay, which they feigned to be and Ewe and a Lamb. Others worshipped a star which they name Machacuay, to which they attributed the power over Snakes and Serpents, to keep them from hurting them. To another Star called Chug ●inchinch●y (which is as much as Tiger) they ascribed power over Bears, Tigers, and Lions. They have generally believed that of all the beasts in the earth, there is one like unto them in heaven, which hath care of their procreation and increase. Many other Stars they worshipped, too tedious to rehearse. They worshipped also Rivers, Fountains, the mouths of Rivers, entries of mountains, Rocks or great stones, Hills, and the tops of mountains, which they call Apachitas. They worshipped all things in Nature, which seemed to them remarkable and different from the rest. They showed me, (it is Acostas' speech) in Cazamalca, a Hill or Mount of sand, which was a chief Idol or Guaca of the ancients. I demanded what Divinity they found in it; they alleged the wonder, it being a high mount of Sand in the midst of the thick mountains of stone. In the City de los Reyes, for the melting of a Bell, we cut down a great deformed Tree, which for the greatness and Antiquity thereof had been their Guaca. They attributed the like divinity to any thing that was strange in this kind, as stones, or the roots Papas & Lallatrecas (which they kissed & worshipped) Bears also, Lions, Tigers and Snakes, that they should not hurt them. And such as their Gods be, such are the things which they offer unto them in their worship. They have used, as they go by the way, to cast in the crosseways on the hills and tops of mountains, old shoes, Feathers, and Coca chewed. And when they had nothing else, they cast a slove as an offering, that they might pass freely and lustily; hence it is, that they find in the highways great heaps of stones offered, and such other things. They used the like ridiculous offering in pulling off their hairs of the eyebrows to offer to the Sun, hills, winds, or any other thing which they fear. They report of one of the Inguas that said he did not take the Sun to be a God, because he laboureth so much in his daily journey. In fine, k Ac. l.5.c.5. every one worshipped what liked him best. The Fishers worshipped a Shark or some other Fish: the Hunter, a Lion, Fox, or other Beast, with many birds; the countryman, the water, and Earth. l Gom. c.121. They believed that the Moon was Wife to the Sun: when they swear they touch the earth, and look up to the Sun. Many of their Idols had Pastoral staves and Mitres like Bishops, but the Indian's could tell no reason thereof: and when they saw the Spanish Bishops in their Pontificalibus, they asked if they were Guacas of the Christians. They worshipped also (as before is said) the dead bodies of the Inguas, preferuing them with certain Rosin, so that they seemed alive. The body of Yupangui, the Grandfather of Atabaliba, was thus found, having eyes made of a fine cloth of Gold so Artificially set, as they seemed natural, having lost no more hair then if he had died the same day, and yet he had been dead threescore and eighteen years. There also the Spaniards found his servants and Mamacomas, which did service to his memory. In some Province m Cieza. c.50. they worshipped the image of a Bull, in an other of a Cock, and in other, others. In the principal Temple of Pachicama; they kept a sheFoxe and worshipped it. The Lord of Manta kept a great and rich Emerald, as his ancestors also before him had holden it, in great veneration: on some days it was brought forth in public to be worshipped. They which were sick came in Pilgrimage to visit it, and there offered their gifts, which the Cacique and Ministers turned to their own profit. The Devil in many places did appear unto them, and he indeed was Author of all these superstitions. They have a Tradition concerning the Creation, n Gom. hist. gen. c.122. Apollon. l. ●. that at the beginning of the world there came one from the North, into their country, called Con, which had no bones, went very light and swift, cast down mountains, lift up the hills, only with his will and word: He said he was the son of the Sun, and filled the earth with men and women which they created, giving them first-fruits and bread & other things necessary for human life. But being offended with some, he countermanded that former good, and turned the fruitful lands into barren sands, as they are now in the Plains, and took away the water that it should not rain (hence it came that there it rains not) only leaving them the Rivers, of pure compassion, that they should maintain themselves with labour. Afterwards o Calueto in Benz. l. 3.c.2●. came another from the South, called Pachicama, the son also of the Sun and Moon, who banished Con, and turned his men into Cats, Monkeys, Bears, Lions, Parrots, and other Birds, and created the Progenitors of the present Indian's, and taught them to husband the earth and the Trees. They again to gratify him, turned him in their imaginations and superstitions unto a God, and named the province four leagues from Lima of his name. He p Cieza c. 72. continued till the Christians came to Peru. He was their great Oracle, and as some Indian's affirm, he still continueth in secret places with some of their old men and speaketh to them. Of this Temple we shall after speak. They hold opinion q Gom. ubi sup. also, that on a time it reigned so exceedingly, that it drowned all the lower Countries, and all men, save a few, which got into caves upon high hills where they shut up themselves close, that no rain could get in: there they had stored much provision and living creatures. And when they perceived that it it had done raining, they sent forth two Dogs, but they returning all miry and foul, they knew that the waters had not yet ceased: after that they sent forth more Dogs, which came back again dry. Than did they go forth to people the Earth: but were mightily afflicted with multitudes of great Serpents which had sprung up out of those miry Relics of the Flood: r This is like Ovid's tale of Pyth●n, etc. Met. 1. but at last they killed them. They believe also that the world shall have an end, but before the same shall go a great drought, and the Sun and Moon, which they worship, shall be consumed: and therefore they make grievous lamentations when there is any Eclipse, especially of the Sun, fearing the destruction of it and the world. They believe the immortality of the soul, as we shall more fitly see when we come to their Buriall-rites. CHAP. XI. Of the Religious People, Temples, Confessions, and sacrifices in Peru. NO man might come to the Guacas or Idols but Priests. These were clothed in white, and when they came to worship, they prostrated a Apoll●●. l. ●. themselves on the ground, and holding in their hands a white cloth, did speak to their God in a strange language, that the people should not understand. These have the authority in their holies, and consecrated both the things living, and the offerings of other things. In the sacrifices they divined by inspection of the inward parts, especially by view of the heart, if it were of a man. And if they find not signs answerable to their expectation, they never cease off from sacrificing till they do find them, believing, and making the people believe, that God is not till then pleased with their sacrifices. They bore incredible show, and were had in great reputation, of holiness. When they were to sacrifice they abstained from women, and if they had committed any trespass, they did expiate and purge the same with fasting: in sacrificing they did bind, and blind their eyes, and were sometimes so transported with Zeal, that with their nails they scratched or pulled out their eyes, as hath been seen. Neither did the people alone admire their holiness, but the Princes also, who would do nothing of moment without their advise. They also without fear or flattery, declared unto them what they had received from their Oracles. The manner of their devil consultation was this. In b Accost. l.5.c.12. the night time (commonly) they entered backward to their Idol, and so went bending their bodies and heads after an ugly manner, and thus consulted with him. The answer he made was for the most part like unto a fearful hissing, or to a gnashing, which did terrify them. These Oracles are now ceased. Apollonius speaks of two mighty Princes, c Leu. Apol. l.1. not far from Chili, one of them named Lychengorme, they are able to bring into the field two hundred thousand men, and are very rich: but the cause why I here mention them is that number of Priests which he saith are reported to belong to one of their Temples to the number of two thousand. In every Province of Peru, there was one principal house of adoration. The ruins d Gom. c.121. of the Temple of Pachacama are still to be seen. That, and the Temples of Colia●, and Cusco were lined within with Plates of Gold and Silver, and all their service was of the same, which proved great riches to the conquerors. In Pachacama the Sun was worshipped with great devotion. There were kept in the same many Virgins. Francis Pizarro e Cieza. c.72. sent his brother Hernando (when he had taken Atabaliba) to spoil this Temple, but the Priests and chief men had carried away above four hundred burdens of Gold before he came, and none doth know what become of it. Yet did he find there some quantity of Gold and Silver remaining. They sacked the sepulchres also, and thence drew abundance of the said metals. From that time hitherto, the Temple went to ruin. The Temple of Cusco f Accost. l.5.c.12. was very sumptuous, the pavement and Stones yet remain witnesses of the ancient splendour and magnificence. This Temple was like to the Pantheo● of the Romans: for that it was the house and dwelling of all the Gods. For the Inguas did there behold the Gods of all the Nations and Provinces they had conquered, every Idol having his proper place, whither they of that Province came to worship it, with excessive charge for the same. And thereby they supposed to keep safely in obedience those Provinces which they had conquered, holding their Gods as it were in● hostage. In this house was the Pincha●, which was an Idol of the Sun, of most fine Gold wrought with great riches of Stones, the which was placed to the East with so great Art, as the Sun at his rising did east his beams thereon, which reflected with such brightness, that it seemed another Sun, They say that at the spoil of this Temple, a Soldier had for his part this goodly Pincha●, and lost the same in a night at play, whence grew a proverb of Gamesters in Peru, They play the Sun before sun-rising. In some parts of Peru, g Cieza. c.64. as at Old Port and Puna, they used the detestable sin against Nature: yes, the Devil so far prevailed in their beastly devotions, that there were boys consecrated to serve in the Temple; and at the times of their sacrifices and solemn Feasts, the Lords and principal men abused them to that detestable filthiness. And generally in the hill-countries the Devil under show of holiness had brought in that Vice. Every Temple or principal house of adoration kept one man or two or more, which went attired like women, even from the time of their childhood and spoke like them, lmitating them in every thing. Under * Tantum Religio potuit suadere malorum. pretext of holiness and Religion, their principal men, on principal days, had that hellish commerce. A Friar dealt with two of these Ganymedes, about the filthiness of this Vice, and they answered that they held it no fault; for from their childhood they had been placed there by their Caciques, both for that employment, as also to be Priests and to keep the Temple. Thus far had they banished Nature, to entertain Religion, and thus far had they exiled the soul of Religion, retaining only a stinking carkaffe. At Ganada in h Cieza c. 77. & 80. in Ca●imalca the Inguas built a Temple in honour of the Sun. There were Virgins kept which intended nothing but to weave, and Spin, and Dye clotheses, for their Idolatrous services. The like was in other places. In Guanuco was a stately palace of great stones, and a Temple of the Sun adjoining, with a number of Virgins and Ministers, which had thirty thousand Indian's for the service thereof. The service which most of them did is like to be the tilling of the ground, feeding of cattle, and such like before mentioned, which they were bound to do for the Inguas, and also for the Guacas, that is, Idols, and Idoll-houses. But it were a wearisome Pilgrimage to go and lead my Reader with me, to every of their Temples, which for the most part had the same rites, according to that proportion of maintenance which belonged to them. Gomara i Gom. c.121. reporteth that their houses of women were as Cloisters or Monasteries, enclosed, that they might never go forth. They gelded men, which should attend on them, cutting off also their noses, and lips, that they should have no such appetite. It was death for any to be found false and incontinent. The men that entered in to them were hanged up by the feet. These made robes for the Idols, and burned the overplus with the bones of white sheep, and hurled the Ashes into the air towards the Sun. If they proved with child, and swore that Pachacama did it, the issue was preserved. Of these Monasteries or Nunneries thus writeth Acosta. There were in Peru, many Monasteries of Virgins, k Accost. .1.5.c.15. but not any for men (except for their Priests and Sorcerers) at the lest one in every Province. In these were two sorts of women; one ancient, which they called Mamacomas, for the instruction of the young; the other of young Maidens, placed there for a certain time, after which they were drawn forth, either for the Gods, or for the Ingua. They called this house or Monastery Aelaguagi, that is, the house of the chosen. Every Monastery had his Vicar, or Governor, called Appopanaca, who had liberty to choose whom he pleased, of what quality soever, being under eight years of Age, if they seemed to be of a good stature and constitution. The Mamacomas instructed these Virgins in divers things needful for the life of man, and in the customs & ceremonies of their Gods. Afterwards they took them from thence, being above fourteen, sending them to the Court with sure guards, whereof some were appointed to serve the Idols, & Idoll-Temples, keeping their Virginity for ever: some other were for ordinary sacrifices that were made of Maidens, and other extraordinary sacrifices, they made for the health, death, or wars of the Inguas: and the rest served for Wives and Concubines to the Ingua, or such as he gave them to. This distribution was renewed every year. These Monasteries possessed rents, for the maintenance of these Virgins. No Father might refuse his daughter, if the Appopanaca required her: yea, many fathers did willingly offer their Daughters, supposing it was a great merit to be sacrificed for the Ingua. If any of these Mamacomas or * The young Virgin-Nunnes. Aellas were found to have trespassed against their honour, it was an incuitable chastisement to bury them alive, or to put them to death, by some other cruel torment. The Inguas allowed a kind l Accost. l.5.c.26. Sorcerers. of Sorcerers or soothsayers, which (they say) took upon them what form and figure they pleased, flying far through the air in a short time. They talk with the Devil, who answereth them in certain stones, or other things, which they reverence much. They tell what hath passed in the furthest parts, before news can come. In the distance of two or three hundred leagues, they would tell what the Spaniards did or suffered in their civil wars. To work this divination, they shut themselves into a house and become drunk, till they lost their senses: a day after, they answered to that which was demanded. Some affirm they use certain unctions. The Indian's say that the old women do commonly use this office of Witchcraft, especially in some places. They tell of things stolen or lost. The Anaconas (which are the servants of the Spaniards) consult with them, and they make answer, having first spoken with the Devil in an obscure place; so as the Anaconas hear the sound of the voice, but understand it not, nor see any body. They use the Herb Villea, with their Chica (drink made of Mays) and therewith make themselves drunk, that they may be fit for the devils conference. The conference with these Witches is one of the greatest lets to the proceeding of the Gospel amongst them. Among their Religious persons, I may reckon their Confessors. They m Id●m. c. ●5. Confessions. held opinion that all Adversities were the effects of sin: for remedy whereof they used sacrifices. Moreover, they confessed themselves Verbally almost in all Provinces, and had Confessors appointed by their superiors to that end, with some Reservation of Cases for the Superiors. They received Penance, and that sometimes very sharply, when they had nothing to give the Confessor. This office of Confessor was likewise exercised by women. The manner of the Ychuyri Ychuyri. was most general in the Provinces of Collasuio. They discovered by lots, or by the view of some beasts, if any thing were concealed, and punished them with many blows of a stone upon the shoulders, until they had revealed all: after that they enjoined them Penance, and did sacrifice. They likewise used Confession, when their Children, Wives, Husbands or Caciques were sick, or in any great exploit. When the Ingua was sick, all the Provinces confessed themselves, chiefly those of Collao. The Confessors were bound to hold their Confessions secret, but in certain cases limited. The sins which they chiefly confessed were, kill one another out of war, stealing, to take another man's Wife, to give poison, or Sorcery, to do any harm, to be forgetful in the reverence of their Guacas, not to observe Feasts, to speak ill off, or to disobey the Ingua. They accused not themselves of secret sins. The Ingua confessed himself to no man, but to the Sun, that he might tell them to Viracocha, of him to obtain forgiveness: which done, he made a certain bath to cleanse himself, in a running River, saying; I have told my sins, to the Sun, receive them then River, and carry them to the Sea, where they may never appear more. Others that confessed used likewise those baths. When any man's Children died; he was holden for a grievous sinner, saying, that it was for his sins, that the son died before the Father. Such therefore, after they were confessed, were bathed in the said bathe, and then came a deformed person, to whip them with certain Nettles. If the Sorcerers or Enchanters by their lots or divinations affirmed that any sick body should dye, the sick man makes no difficulty to kill his own son, though he had no other, hoping by that means to escape death, saying that in his place he offered his son in sacrifice. The Penances enjoined them in Confessions were, to fast, to give apparel, gold or silver, to remain in the mountains, and to receive many stripes upon the shoulders. The Sacrifices of the Indian's may be n Gom. c.121 Accost. l.5.c.18. reduced into three kinds; of insensible things; of beasts; of men. Of the first sort were their sacrifices of Coca (an Herb of much esteem) of Mays, Feathers, Gold, and Silver, in figures of little beasts, or in the form of that which he sought for: also of sweet wood, and divers other things, whereby their Temples become so rich. They made these offerings Sacrifices and offerings. to obtain a good wind, health, fair weather and the like. Of the second sort of Sacrifices, were their Cuyes, which are like Rabbits, and for rich men in matters of importance, Pacos (the great Camell-fashioned sheep) with curious observation of the numbers, colours, and times. The manner of kill their Sacrifices, is the same which the Moors now use, hanging the beast by the right fore-legge, turning his eyes toward the Sun, speaking certain words, according to the quality of the sacrifice. For if it were coloured, they directed their words to the Thunder, that they might want no water; if white, to the Sun, that he might shine on them; if grey, to Viracocha. In Cusco they did every year kill and sacrifice with this solemnity, a shorn sheep to the Sun, and did burn it, clad in a read Waistcoat, casting small baskets of Coca into the fire. They sacrificed also small birds on this manner: they kindled a fire of Thorns, and cast the small birds in, certain officers going about with round stones, wherein were carved or painted Snakes, Lions, Toads, Tigers, & saying Vsachum, that is, let the victory be given us, with other words. They drew forth certain black sheep, called Vrca, which had been kept certain days without meat, and therefore used these words: So let the hearts of our enemies be weakened as these beasts. And if they found, that a certain piece of flesh behind the heart were not consumed by fasting, they took it for a bad sign. They sacrificed also certain black dogs, which they slew and cast into a Plain, with certain ceremonies, causing some kind of men to eat the flesh, which they did, jest the Ingua should be hurt with poison. And for this cause they * Fasting. fasted from morning till the stars were up, and then glutted themselves. This was fitting to withstand their enemy's gods. They offered shells of the Sea to the Fountains, saying, that the Shells were the Daughters of the Sea, the Mother of all waters. These shells they used (in manner) in all Sacrifices. They offered Sacrifice of whatsoever they did sow, or raise up. There were Indians appointed to do these Sacrifices to the Fountains, Springs, and Rivers, which passed through their Towns or by their Farms, that they might not cease running, but always water their grounds. Gomara o Gom. qu● supra. saith, that their Priests married not, went little abroad, fasted much, although no Fast lasted above eight days; and that was in their Seed time, and in Harvest, and in gathering of gold, and making war, and talking with the Devil: yea some of them (I think) for fear, because they are blindfolded when they speak with him, put out their eyes; they enter into the Temples weeping and lamenting, which the word * Guaca signifieth Mourning. Guaca signifieth. They touch not their Idols with their hands without clean and white linen, they bury in the Temples the offerings of Gold and Silver, in their Sacrifices they cry aloud, and were never quiet all that day nor night: they anointed with blood the faces of their Idols and doors of their Temples; they sprinkle also their Sepulchers. The p Acosta qu● supra. Sorcerers did conjure, to know what time the Sacrifices should be made, which being ended, they did gather of the contribution of the people what should be sacrificed, and delivered them to such as had charge of the Sacrifices. In the beginning of Winter, at such time as the Waters increased by the moisture of the weather, they were diligent in sacrificing to the Waters. They did not sacrifice to the Fountains and Springs of the Deserts. And even to this day continueth this their respect to these Springs and Rivers. They have a special care to the meeting of two Rivers, and there they wash themselves for their health, first anointing themselves with the flower of Maiz, or some other things, adding thereto diverse ceremonies, which they do likewise in their baths. Their third kind of Sacrifices was the most unkind and unnatural, namely of men: We have showed before of their butcheries, at the burials of their great Lords. Besides this they used in Peru to sacrifice young children, from four or six years old to ten: the greatest part of Sacrifices were for the affairs that did import the Ingua, as in sickness for his health, for victory in war, at the Coronation or giving him the Royal Roll. In this solemnity they sacrificed two hundred children. The manner of the Sacrifice, was to drown and bury them with certain ceremonies: sometimes they cut off their heads, anointing themselves with the blood from one ear to the other. They did likewise sacrifice Virgins, of such as were brought from their monasteries. The common sort (as you have heard) being like to die, would sacrifice their own sons to the Sun or Viracocba, desiring him to be so content, and spare the father's life. When they sacrificed, they q Gomara. observed the heart and other the inward parts for divination, and if they saw a good sign (after their bad construction) they danced and sung with great merriment; if a bad, they were very heavy: but, good or bad, they would be sure to drink deep. They eat not their human Sacrifices, but sometimes dried them and preserved them in coffins of silver. It were an endless toil, to reckon up all the superstitions of Peru, in which were so many Nations, agreeing in disagreeing from truth, yet disagreeing in their diversified errors. To let pass Pa●cura, which fat, sacrifice, and eat their captives, and every tuesday offer two Indian's to the Devil; and the drunken Province of Carrapa, where they eat little, and drink much, at once drinking in, and pissing out; the Mitimaes which are early at their meat, and make but one drinking in the day (which lasts from morning till night) by Bacchus' Privilege enjoying without control any woman they like: The Canari put their wives to the drudgery abroad, whiles themselves spin, weave, trick up themselves, and perform other womanish functions at home: The Galani make their Captives drunk, and then the chief Priest cutteth off their heads, and sacrificeth them. r Sansovin & Selva pa. 5. Generally, in the mountains they were more cruel, but all observed bloody, beastly, diabolical ceremonies, the recounting whereof must needs weary the patientest Reader. CHAP. XII. Of their supputation of Times, of the Feasts, Sepulchers, and other Peruvian superstitions. BEfore we speak of the Peruvian Festival times, it is not amiss to take some more general view of their Calendar. They a Acosta libr. 6.●a.3. divided their year into so many days just as we do, and into so many Months or Moons. To make the Computation of their place certain, they used this industry: Upon the mountain about Cusco there were twelve pillars set in order, and in such distance, as every month one of these pillars did note the rising and setting of the Sun. They called them Saccanga; by means whereof, they taught and showed the Feasts, and the seasons fit to sow, and reap, and for other things. They did certain Sacrifices to these Pillars of the Sun. Every month had his peculiar name and Feasts. They sometimes began the year in januarie: but since, an Ingua called Pachacuto, which signifieth a Reformer of the Temple, began their year in December, by reason, as it seemeth, of the suns return from Capricorn, their nearest Tropic. I read not of any weeks they observed: for which they had not so certain a rule, as the suns course was for the year, and the Moons for the month. They observed in Peru two kinds of Feasts: some ordinary, which fell our in certain months of the year, and others extraordinary, which were for certain causes of importance. Every month of the year they made Feasts and Sacrifices: and had this alike, the offering of a hundred sheep, but of unlike colour and form, according to the month. In the first month they made their first and principal Feast, therefore called Capacrayme, that is to say, a rich and principal Feast. In it they offered a great number of Sheep and Lambs in Sacrifice, and burned them with sweet wood: then they caused Gold and Silver to be brought upon certain Sheep, setting upon them three Images of the Sun, and three of the Thunder, the Father, the Son, and the Brother. In these Feasts they dedicated the b Knights of Peru. Inguas Children, putting the Guaras' or Ensigns upon them, and they pierced their ears: then some old man did whip them with slings, and anoint their faces with blood, in sign that they should be true Knights to the Ingus. No stranger might remain in Cusco during this month, and this Feast, but at the end thereof they entered, and were made partakers of the Feasts and Sacrifices after this manner. c Acosta libr. 5. ca 23. The Mamacomas or Nuns of the Sun made little loaves of the flower of Maiz, died and mingled with the blood of white Sheep, which they did sacrifice that day: Than they commanded that all Strangers should enter, who set themselves in a certain order: and the Priests which were of a certain lineage, descending from Liuqui Yupangui, d Arite resembling the Christians Communion In a devilish Apishness, gave to every one a morsel of these small loaves, saying that they gave it them to the end they should be united and confederate with the Ingua: and that they advised them not to speak or think any evil against the Ingua, but always to bear him good affection: for that this piece should be a witness of their intentions, and, if they did not as they aught, would discover them. They carried these small loaves in great platters of gold and silver, appointed for that purpose; and all did receive and eat those pieces, thanking the Sun and the Ingua. This manner of communicating they used likewise in the tenth month called Coyarayme, which was September, in the Feast called Cytua. They likewise sent of these loaves to all the Guacas of the Realm, whither the people assembled to receive them: to whom they said that the Sun had sent them that, in sign that he would have them honour him, and the Caciques. This continued from the time of Ingua Yupangui, whom we may call the Perovian Num●, till the Spaniards substituted in place thereof their Mass, a mass of * Corruptiooptimi pessima. Powder traitors. more monstrous absurdities, (in their transubstantiation, bread-worshipping, God-eating, which they can also use to combine subjects, not to their Inguas or lawful Princes, but against them, as our Powlder-traitours did) then the former, notwithstanding the fairer pretexts of Christian and Catholic titles. But to return to our Capacrayme, it is strange that the Devil hath not only brought in an apish imitation of Christian Sacraments, but of the Trinity also in their Pagan rites. For the Father. Son, and Brother, called Apomt●, Churunti and Intiquaequi, that is, Father Sun, Son Sun, Brother Sun, had some show of that great mystery. In like manner they named the three Images of the Chuquilla, or God of the Air, whence are thunders, rains, and snows. They had one Guaca where they worshipped an Idol called Tangatanga, which they said was one in three, and three in one. Thus doth the Devil despite the truth, which he would seem to imitate. In the second month, called Camey, besides the sacrifices which they made, they cast the ashes into the River, following five or six leagues after, praying it to carry them into the Sea, for that the Viracocha should there receive this present. In the third, fourth, and fifth month, they offered a hundred sheep, black, speckled, and grey, with many other things. In the sixt month they offered a hundred sheep more, of all colours: and then made a Feast, bringing Maiz from the fields into the house, which they yet use. This Feast is made, coming from the farm to the house, saying certain songs, and praying that the Maiz may long continued. They put a quantity of the Maiz (the best that groweth in their Farms) in a thing which they call Pirua, with certain Ceremonies, watching three nights. Than do they put it in the richest garment they have, and being thus wrapped and dressed, they worship this Pirua, holding it in great veneration, and saying, it is the mother of the Maiz of their inheritances, and that by this means the Maiz augments, and is preserved. In this month they make a particular sacrifice, and the Witches demand of this Pirua, if it hath strength enough to continued until the next year. And if it answers no, than they carry this Maiz to the Farm whence it was taken, to burn, and make an other Pirua as before: and this foolish vanity still continueth. In the seventh month they made the Feast Intiraym● and sacrificed a hundred Guanacoes in honour of the Sun ● they made many Images of Quinva-wood carved, all attired with rich garments, they danced, and cast flowers in the high ways, and thither came the Indian's painted and singing. In the eight month they burned a hundred sheep, all grey, of the colour of Viscacha with the former solemnities. In Yapaguis their ninth month, they burned a hundred sheep of chestnut colour: and likewise a thousand Cuyes (a kind of Rabbits) to the end the frost, air, water, and Sun, should not hurt their Farms. In the tenth month called Coyarami, they burned a hundred white sheep that had fleeces: and then they made the Feast Sitna in this manner. They assembled together the first day of the Moon before the rising thereof, carrying Torches in their hands: and when they saw it, they cried aloud, saying, d They which did this were called Panco●co●. Let all harm go away, striking one another with their Torches: which being done, they went to the common Bath, to the rivers and fountains, and every one to his own Bath, setting themselves to drink four days together. In this month also the Mamacomas made their loaves (as is said) of communicating with the Sun, and the Ingua. The baths, drunkenness, and some relics of this feast Sitna remain still, with the ceremonies a little different, but very secretly. In the eleventh month they offered also their hundred sheep. And if they wanted water to procure rain, they set a black sheep tied in the midst of a Plain, pouring much Chica about it, and giving it nothing to eat till it reigned. This e Accost. libr.4.ca.16. Chica, what it is. Chica is a drink or wine made of Maiz, sleeped and boiled, and will sooner make one drunk then wine of grapes: they have an other way to make it, by champing the Maiz, which they hold then best, when it is done (after the beastliest manner) by old withered women. This drunken people will spend whole days and nights in drinking it, and it is therefore forbidden by the Law. But what Law can prevail against the Devil and the drunkard? We need not go to Peru to prove this. The twelfth and last month they sacrificed a hundred sheep, and solemnised the Feast called Raymacantar Rayqnis. In this month they prepared what was necessary for the children that should be made Novices: the month following, the old men made a certain show, together with the Children, in Rounds and Turn, which they commonly do, when it raineth too much, or too little, and in the time of Plague. Among the extraordinary Feasts (which were many) the most famous was that which they called Ytu. This had no time prefixed, but by Necessity or Distress. And then the people prepared themselves thereto, by fasting two days; during which they did neither company with their wives, nor eat any meat with salt or garlic, nor drink any Chica. All did assemble together in one place, where no stranger, nor any beast might be admitted; they had garments and ornaments which served only for this Feast. They marched very quietly f Procession. in Procession, their heads covered with their veils, sounding of drums, without speaking one to an other. This continued a Day and a Night: The day following they danced and made good cheer for two days and two nights together, saying that their prayer was accepted. Even still they use one which is somewhat like this, called Ayma, with garments only serving to that end, and make procession with their Drums, having fasted before, concluding with good cheer. And although the Indian's forbear sacrifices because of the Spaniards, yet they use many ceremonies still, which had their beginning from their Ancient superstitions. Now concerning their funerals. The Indian's g Accost. l.5.ca.7 of Peru believed commonly, that the soul lived after this life, and that the good were in glory, and the bad in pain. They used a wonderful care h Funerals. to preserve the bodies, which they honoured after death: their successors gave them garments, and made sacrifices to them, especially of the Inguas, of whom we have spoken before. In their bloody funerals the woman he loved best was slain, and multitudes of other attendants of all sorts for his new family in the other world, and that, after many songs and drunkenness. They sacrificed to them many things, especially young children, and with the blood they made a stroke on the dead man's face, from one ear to the other. This cruelty is common through a great part of the East and West Indieses, as in their places this History doth show you: wittily avoided once by a Portugal i Witty escape , who was a captive, and to be slain at the funerals of his Lord, and having but one eye, saw better to save his life then if he had had both. For he told them that such a deformed and maimed fellow would be a disgrace to his Master in the other life, and so persuaded the Executors, or Executioners (if you will) to seek a new choice. The Indian's have another ceremony more general, which is to set meat and drink upon the grave of the dead, imagining they did feed thereon. At this day, many Indian Infidels do secretly draw their dead out of the Churchyard, and bury them on hills, or upon passages of mountains, or else in their own houses. They have also used to put Gold and Silver in their mouth, hands, and bosom, and to apparel them with new garments, durable, and well lined. They believe, that the souls of the dead wander up and down, enduring cold, thirst, hunger, and travel: and for this cause they use their Anniverssaries, carrying them clotheses, meat, and drink. Pedro de Cieza k Cieza pa. 1.ca.62. reporteth, that in Cenu in the Province of Cartagena (which we here mention for proximity of rites, rather than of place) near to a Temple built in honour of the Devil, there was taken forth an innumerable quantity of Sepulchers, more than a million of them, old and new. Himself was there present. Much treasure is found in the graves. ivan de la Torre took forth of one Sepulchre l Rich Sepulchers. more than five hundred thousand pesoes. The great men adorned their Sepulchers with Vaults and Towers, and had with them interred their women, servants, meat, chicha, arms and ornaments. He addeth, that the Devil (in the shape of some principal person deceased) would sometimes appear, and show them news out of that other world, how he lived and fared there. And hence (it seems) came that spoil of so much wealth, and so many persons, for their funerals. But take heed (Reader) that you do not believe it was the Devil that was wont to appear in some habit of afflicted souls, and demanded Dirges and Masses for their manumission out of Purgatory: alas the Devil was confined to the Indieses, and would never have been so good a Purveyor for the Pope's kitchen. And certes, if our Christian ancestors had not their wives and goods buried in their graves, with food, raiment, and ornaments: yet these things were also buried with them, whiles the fears of Purgatory made them willing to endow the Priests and Monasteries, and bestow on Lights, and other rites, that which should have maintained their houses, their wives, and children. But how come we from Peru to Rome? Nay, how comes Rome, if not from Peru, as more lately discovered, yet with Peru, and with, and from, other heathen nations in the world, in her manifold ceremonies and superstitious rites? as this Relation of Peru, for their Confessions, Processions, and many other rites will show, and one day I hope more fully to acquaint the world, when we come in our Pilgrimage to visit Christian-Antichristian Rome. And thus we take our leave of this Continent, and must into the adjoining Sea, to observe matters of principal note we shall there found. CHAP. XIII. Of the islands adjoining to America. ANd now I must obey the Spaniards Law, which will a Ben. li.3.c.22. admit no strangers traffic in Peru, and are jealous of any corrival, which shall hold longer and more familiar discourse with America, although they have rather forced her to their lusts, than wooed her to their loves. I also begin to grow weary of this travel in an other World, willing to look homewards; and therefore am now embarked on the Peruvian cost, where the Peaceable Sea may free me of those former dangers whereto my Pilgrimage was subject, in passing along snowy and fiery hills, deceitful unwholesome bogs, scorching sandy plains, wildernesses, inhabited with wild beasts, habitations peopled with wilder and more beastly men; and now by this commodity of my Paper-barke, I may both direct my course homewards * To Leigh & London too. Siluest. in Du Bartas. , and yet walk, as intending another contrary, or diverse voyage. And even as those heavenly Planets b Planet signifieth a wanderer. in their Wandering and yet most constant course, are guided by the general motion of that universal Wheel, and yet forget not their own peculiar: so I, in my wandering Discoveries propound all and every Place of the World, to be the place of my exercise and subject of my Labour, but yet the smoke of Ithaca c Ithaca was the place where Ulysses dwelled: which (after many years travel) he so much desired to see. is sweetest, and my knowing all would be but a melancholy maze, if I should not come home to fill English ears with the news. The Reader also, by this time wearied, will be glad to hear of an end. In this Sea we may see many islands which Nature hath seemed to set, as Sentinels, along the coast, to hold their watch, as skowts to espy, and as Garrisons to defend their Sovereign, Earth, jest the Ocean (by secret underminings, or by violent and tempestuous force, should be too busy an incroacher. The Earth ●●●●● d The rides are stronger on the South S●a then on the N●●rsh and higher by many degrees. Pet. ●. dec.3.l.2. ●●●● finding ●●●●●selfe more strongly affa●●ed then on the other, hath summoned them all home to her borders, and placed them for her better defence in stallions near ●ir, not suffering them to stray abroad, as in other Seas is usual: so that there are almost no islands in this wide●● of Seas, the Peaceable, but near the main. If there be any, they are obscure, small, and not worthy our relation. As for those of Salo●●qi and New Guinea, with their neighbours, they are reckoned to e Teira Australis. another Continent, if they be not Continent themselves, and for the Archipelago of Saint Lazaro, these islands may be reckoned unduely borderers, which wh●●e ●t is uncertain, whether they should acknowledge the sovereignty of Asia, Terra Australis, or America, are loyal to none; and therefore, where they are best known, are known by the name of f The Ladrones or islands of thieves. thieves; a nan●e fitting their nature and disposition. Thus did Mag●llane●find ●find them from whom (besides other things) they stole his boat, which by force he was forced to recover. g A. Pigaletta. Pe. M. dec.5.l.6. Such did our Country men h Navig. Thom. Cand: sh ap Hac. in Master Candi●hes renowned Voyage find them, who saw also their Images of wood in the head of their boats, like the Images of the Devil; Temple, and Saint, best fitting their devotions: and such did Oliu●●r N●ort i Navig OIN. in Additament. ●. pa. Aineric. find them, who came crying about him, iron, iron, offering him ●●●●● in exchange for pieces of iron, and if any opportunive offered i● self, stealing closely, or openly, any thing they could lay hold on. They shot at them in vain, so acti●e were they in druing under the water, and continuing there, as if they had been ●●●ted alike to both Elements. The women also, no less than the men. They are a beastly people, pollo●ing themselves in promisevous lusts, and branded (many of them) with the marks of their intemperance; the pocks having eaten their no●eses and ●●ppea. They are brown, fa●e, long of slature: the men go naked; the women wear a lease before them, so that they bear some resemblance to the Pictures of Adam and Eue. Their boats are twenty soot long, and but a soot and half broad, cunningly wrought. They are extremely greedy of iron, of which metal the Hollanders cast five pieces into the Sea, to try them, and one of them fetched them all our. But left these thieves rob us of our intended Devotions, and our Reader of patience in longer stay here, we will look back towards the Straitss, and so compass the other side of America. Many islands we may see here near the shore, all along as we pass. But what should we trouble the Reader with names? I have small devotion to them, unless I had some intelligence of some devotion in them, further than that wherein they agreed with the Perwian rites, wherewith you were last tired. In the Straitss are some islands of small quantity, of smaller dignity: and who would stay there, where the Penguins * Csrtaine fowls which breed on the islands. are your best Hosts? the rest are Giants or Man-eating Savages: and in the next, out of the slraits, but seals, who all can yield but an inhospitall hospitalitiy. Neither hath provident Nature in all those coasts of Chica, or Brasil, been prodigal of her Iland-store, foreseeing that they would, either be usurped by Seals and Sea-monsters, or other more unnatural and monstrous in human shape, of devilish inhumanity, from the land. It seems she hath been the more sparing in the numbers, nobleness, or quantity of islands in all those Seas, which we have most swiftly surrowed, that she might in the great Bay more bountifully impart her plenty, and show her excelience in that kind. This is a great field, as it were, sown with islands of all sorts; the Earth seems a loving mother, which holds open her spacious lap, and holds out her s●etched arms between Paria and Florida: the Ocean also, as jealous of the earth's more natural inheritance and claim unto them, seems to neglect his course to the Southward, and here sets in with a violent current, always forcing his watery forces to walk (or rather to run and fly) these rounds, to see that the Continent keep her hand off, and not once touch his conquered possessions; that though (like Tantalus) she seemeth always to be closing her open hands, and mouth upon them; yet are they kept by this officious watchfulness of the Sea, that she can never incorporate and unice them to herself. Easily can they unfold this mystery, that are acquainted with the site of the Earth, k Pet. Mar. dec. 3. libr.6. and the swiftness of the Current in this vast space of Earth and Sea, setting in at Paria, and after out again at Florida, with admirable and incredible violence. To begin then at P●ria: (for of Orenoque and his mouthful of Islands, and of Trinidad, that hath escaped the River, and betaken herself wholly to Neptune's Loves, we have already spoken.) Here two rows and ranks of Islands make show and muster of themselves: the one extending East and West, the other North and South. Of the former is Margarita, which (like many a Gallant, whose back robbeth his belly, whose bowels empty of necessaries, always are croaking and complaining of superfluity in ornament and fashion) so hath she a * Mundus m●●iebris. World of Pearls to adorn her, but wanteth water to satisfy her thirst: store of Pearls she can communicate of her plenty; water she is feign to borrow of her neighbours. The like we may say of Cubagua her next neighbour, that by her store of Pearls hath won suitors from our, and the American world, whom she can neither bid eat or drink of her Land-hospitalitie, where Grass and Water are wanting. But as it usually comes to pass with these Fashion-mongers, which neglecting necessaries, must at last be neglected of their ornaments too: So this Island which sometime was so rich, notwithstanding all her Pearls, she pawned for her diet, that the King's l Botero deal lsole, l. 3. fist amounted ordinarily to fifteen thousand ducats a year, yet now seems almost beggared, her Pearle-fish and Pearlefishers, most of them go: and now it is time for us to be go from her too. Little business can we find any further, in following that Western rank, Orchilia, Oruba, and the rest, and therefore will look Northwards, to that other Rank we spoke of: where leaving Tobago on the right hand, we see before us Granata, Saint Vincent, Saint Luciae, Dominica; and then circling to the Northwest, Desiderata. Saint Christopher, Holy Cross, and others, whose names, without other matter of History, would be but tedious to the Reader. These, and a multitude of others unmentioned, are called the Islands of the Caribes, or Cannibals. The inhabitants m P. Mart, Dec. 3.l.6. eat man's flesh, and pass to other Islands with their Boats to the hunting of Men, as other Hunters do for Beasts. Carib signifieth stranger; for so the more innocent Indian's esteem them. At home they only cover their privities, but in time of War they use many ornaments. They are nimble, beardless (using little Pincers to pull out the hairs) shoot poisoned Arrows, bore holes in their cares and nostrils for elegancy, which the richer sort deck with Gold, the poorer with shells. From the tenth or twelfth year of their age they carry leaves, to the quantity of Nuts, all the day in either cheek, which they take not out, but when they receive meat or drink. With that medicine they make their teeth black: they call other men Women, for their white teeth, and Beasts for their hair. Their teeth continued to the end of their lives without ache or rottenness. When the men went on man-hunting, (which they did sometimes in long and far expeditions) the women manfully defended the coast against their Enemies: and hence it is in Martyr's n P. Mart. Dec. 3.l.9. judgement, that the Spaniards tell of islands inhabited only with women: which may be o Paloephatus fab. l.1. saith the Amazons were Thracian men, close shaven, in long garments, and therefore called women: but denieth, that there was ever any such Amazonian Expedition, as Histories speak of. the true interpretation, happily, of I know not how many places in America, besides those of Asia and Africa, reported Amazonian. Pontius p P. M.Dec.1.l.2. would war upon the Cannibals, but on the Island of Guadalupea his women were taken, his men slain, himself forced to departed from that both Place and Enterprise. Colnmbus in his second Voyage landed on this Island, where he saw their round houses, hanging-beddes of Cotton, and certain Images, which he had thought had been their Gods: but by interpreters after learned, that they were but for ornament, and that they worshipped nothing but the Sun and Moon, although they make certain Images of Cotton, to the similitudes of such fantasies as (they said) appeared to them in the night. They found earthen Vessels, like ours, also in their Kitchens, Man's flesh, Ducks flesh, and Goose flesh, all in one pot, and other on the Spits, ready to be laid to the fire. Entering into their inner lodgings, they found faggots of the bones of men's arms and legs, which they reserve to make heads for their Arrows. They found in their Villages one Hall, or Palace, to which they assemble, as to their Theatre, or Playing place. The inhabitants at the sight of the Spaniards were fled. In their houses they found about thirty children Captives, which were reserved to be eaten, but they took them for their Interpreters. Here they had Parrots bigger than Pheasants, with backs, breasts, and bellies of Purple colour. They used to pray on Hispaniola, and S. john's Island, or Buriquen: and if these, in their wars with the Cannibals, took any of them, they were sure to go to pot (even in the first sense) and to be eaten. A little before Master Hawkins was there, in the year 1564, q Nau. M. john Hawkins, ap. Hak. to.3. a Spanish Caravell coming to water at Dominiea, one of the Cannibal Islands, the Savages cut her Cable in the night, and so she drove on shore, and all her company was surprised and eaten by them. In Tortuga they tolled certain Spaniards a shore, under pretence of Traffic, and then eat them. Boriquen r Botero, vol. 2. is three hundred miles long, and threescore and ten broad, traversed with a rough Mountain, which yields many Rivers. The Spaniards have there some Towns. These Islands are not so well peopled as in former times: and many of them are retiring places of Rebels and Fugitives, which take this shelter against the Spanish cruelties. Hispaniola is the next Island of name, but shall have a place by itself, as a Map and summary of all the other. jamaica is almost as large as Boriquen. It is extremely subject to the Vracani, which are such terrible gusts of Wind, that nothing can resist them. They turn up Trees, overturn Houses, transport the Ships from Sea to the Land, and bring with them a most dreadful and horrible confusion. They reign, or tyrannize rather, in August, September, and October s Mar. Dec. ●. l.2. . The inhabitants are of quicker wits than the other Islands. Cuba is more Northerly, and extendeth itself three hundred Leagues in length, and twenty in breadth, full of Mountains, Woods, Fens, Rivers, Lakes, both salt and fresh. This t Ort●l. Theat. Island hath had many names given by the Spaniards; Fernandina, joanna, Alpha and Omega. The Woods are replenished with Swine and Cows; the Rivers yield golden Sands. It hath six Spanish Colonies. Saint jago, a Bishops See, is the chief Town in the Island; and Havana is the chief Port of all the Indieses. Ouiedo reckons two things most admirable therein: one a Valley, trending between two Hills three Leagues, which produceth abundance of Stones, enough to lad many Ships, of a perfect round form, like Bullets: The other a Fountain, whence Bitumen, or a certain Pitchy substance, floweth and floateth even to the Sea, excellent for pitching of Ships. In this Island the common people were prohibited the eating of Serpents, as being reserved for Royal dainties, and the Prerogative of the King's Table. Columbus u Mart. Dec. 1.l.2. sailing by this Island, lighted into a Navigable River, the water whereof was so hot, that none might endure his hand long therein. He espied also a Cano● of Fishermen, which after a strange fashion used to hunt Fish, and take them by the help of another Fish, which they kept tied in a cord by the Boats side; and when they espied a Fish, loosed the cord; this hunting Fish presently lays hold on the prey, and with a skin like a purse growing behind her head, graspeth it so fast, that by no means it can be taken from her, till they draw her up above the water, and then not able to abide the air, she resigneth her prey to the Fishers, which leap out into the water, and take it; in recompense whereof they give her part of her purchase. He found also in this Coast Waters, for the space of forty miles, white and thick like milk, and as though Meal had been strewed through that Sea: other Waters he found x Botero. spotted with white and black, and others all black. An old man of fourscore years being a Governor in this Island, came to Columbus, and with great gravity saluted him, and counseled him to use his victories well, remembering, that the Souls of Men have two journeys, after they are departed from their bodies: The one foul and dark, prepared for injurious and cruel persons; the other pleasant and delectable, for the peaceable, and lovers of quiet. Many other Islands might be here mentioned, and but mentioned: little to our purpose I find in them. Of Acusamil, near jucatan, is already spoken. Of the Lucaiae, or jucaiae, the greatest thing is their great number, which some y P. M.Dec.7.1. esteem above four hundred. Lucaio is a general or collective name, as Zealand, Lequio, Malucco. The Spaniards had carried the inhabitants, as Martyr testifieth, into servitude, to satisfy their insatiable desire of Gold. The women of these Islands were so fair, that many of the bordering Countries forsook their own Country, and chose this for their love. These women wear nothing till the time of their menstruous purgation, at which time the parents make a Feast, as if she were to be married; and after that, she weareth before those parts Nets of Cotton, filled with leaves of herbs. They obey their King so strictly, that if he command them to leap down from an high Rock, alleging no other reason then his will, they perform the same. But they are now, and were long since, desolate z Dec. 7.8. , being wasted in the Ours of Hispaniola and Cuba, or by diseases and famine, to the number of twelve hundred thousand. But I am loath to wilder myself further in this Wilderness of Islands (for so have the Spaniards made them:) * Dec. 1.l.2. Columbus in one Voyage gave name to seven hundred Islands; of which I can report little, fitting this our Pilgrimage. Hispaniola is Lady and Queen of them all, and (as it were) the common Storehouse of all their excellencies: and therefore we will there make some longer stay. CHAP. XIIII. Of Hispaniola: and a touch homewards at Bermuda. HIspaniola or Spagniola a Ortel. Theat. is Eastward from Cuba. It was of the first Inhabitants called Quisqueia, afterwards Haiti, & by Columbus b Columbus called it Cipanga, thinking it to be that Island which Marcus Paulus call, by that name in the East. Ens, l. 2. He called it also Ophir, thinking it to be that whence Solomon had his Gold. Mart. Dec. 3. l. 7. Cipanga and Ophir. The Spaniards call it as we first mentioned, & also S. Dominike or Dominge of the chief City an archiepiscopal Sec. It containeth in compass five hundred and fifty leagues. They called the Island Quisqueia, which signifieth Great & Allured, thinking that the Sun gave light to no other world than this and the other islands adjoining. Haiti signifieth craggy, and such is the Island in many places, with high craggy Hills, overlooking the deep and dark Valleys. But in many places it is most beautiful and flourishing. It seemeth to enjoy a perpetual spring, the trees always flourishing, and the meadows clothed in green. The air and the waters are wholesome. It is in manner equally divided with four great Rivers descending from high mountains, whereof junna runneth East; Attibunicus, West; Na●iba, to the South; and jache, Northward. Some divide it into five Provinces, Caizcimu, Hubaba, Caibabo, Bainoa, Guaccaiarima. In the first of these there is a great Cave, in a hollow Rock, under the root of a high Mountain, about two furlongs from the Sea; the entry is like the doors of a great Temple. Many Rivers stole their waters from the sight of the Sun, the use of men, and the ordinary officers of Neptune's Customhouse, and by secret passages came and hid themselves in this Cave. So the Islanders imagined, seeing diverse Rivers swallowed up of the Earth, after they had run fourscore and ten miles, and such a Sink or Channel of waters in the Cave. The Islanders believed, That the Island had a vital Spirit, and that there it doth breath: and a hole therein is the female nature thereof (for of that sex they deem it) even as Antiquity conceited the ebbing and flowing of the Sea to be the breath of Demogorgon. Andrea's c Dec. 7.8. Moralis entered in with his Ship, which was almost swallowed with the Whirlpools, and boiling of the water. Clouds, engendered of those watery conflicts, and Darkness, laid hold on his eyes; terrible noise, as of the falls of Nilus, made deaf his ears, that when with labour he had gotten out, he seemed to have escaped the barkings of Cerberus, and the obscure Vaults of Hell. Upon the tops of high Mountains, the same Moralis saw a Lake, three miles in compass, into which many little Rivers ran, without any other apparent issue. In Bainoa is a Lake of Salt water, notwithstanding it receiveth four great fresh Rivers, from the East, West, North, and South, and twenty smaller: and within a furlong of the Lake, on the North side, are two hundred fresh Springs. It is thought to have a large intercourse with the Ocean, because there are Sharks (great Sea-fish, which devour men) in the same. Here are storms and tempests, which seem to be the Caters and purveyors for those Fish, in drowning many. diverse other Lakes are mentioned in this Island; one whereof, partly salt, partly fresh, is five and twenty miles long, and eight broad. They are all in a large Plain, a hundred and twenty miles in length and breadth, between eighteen and five and twenty. There is another Vale two hundred miles long, and broader than the former: and another as broad as that, which is a hundred and fourscore miles long. Bart, de las C●sas telleth of a Kingdom in Hispaniola, called Magua, which signifieth a Plain, compassed about with Hills, which watered the same with thirty thousand Rivers and Brooks; twelve of them were very great: and all which come from the West (twenty thousand in number) are enriched with Gold. Cotobi is a Plain on the tops of Hills, so high, that it is subject to the four seasons of the year. There is also another Region of the same name, most barren, and yet most rich; full of Ours, otherwise unfruitful; a thing common in Nature, that great Ours undermine fertility; and not strange amongst men, that the greatest hoorders of Treasures are the most unfruitful, and barren in good works. The Gold (they say) is as a living Tree, which rooting in the centre of the Earth, sendeth forth branches unto the uppermost face of the Earth, and there showeth forth certain beautiful colours in stead of Flowers, round stones of golden Earth in stead of Fruits, and thin plates in stead of Leaves. From this Island d Dec. 3. l. 4. was yearly brought four or five hundred thousand ducats of Gold yearly. They imagine some divine nature to be in Gold, and therefore never gather it, but they use certain religious expiations, abstaining from women, delicate meats and drinks, and all other pleasures. There is an Island a little from Hispaniola which hath a Fountain in it, coming by secret passages under the Earth and Sea, and riseth in this Island: which they believe, because it bringeth with it the leaves of many Trees, which grow in Hispaniola, and not in this Island; the Spaniards call the Isle, Arethusa The Isle c R. Tomson ap. Hak. to.3. of Hispaniola is much infested with Flies, or Gnats, whose pricking causeth wonderful swelling: also there is a Worm which creepeth into the soles of men's feet, and makes them grow as big as a man's head, with extremity of pain; for which they have no remedy, but to open the flesh sometimes three or four inches, and so dig them out. The Gnats f Mart. dec.7.9. are so troublesome, that the inhabitants do therefore build low houses, and make little doors, which they keep close, and forbear to light Candles. Nature hath to this disease ordained a remedy, namely, certain creatures, called Cucuij, which is a kind of Beetles. These have four lights, which shine in the night; two in the seat of his eyes, and two which he showeth when he openeth his wings. The people get these and bring them to their houses, which there do them a double service: they kill the Gnats, and give so much light, that men may see to read letters by the light of one; and many of them seem as so many candles. They had but three sorts of four-footed Beasts, & those very little. Now men are exhausted, and Beasts multiplied, in so strange manner, that one Deane, of the Conception, carrying a Cow thither, she was alive six and twenty years after, and her fruitful generation was multiplied in the Island to eight hundred. They are now grown wild, as their dogs also. They kill their Cows for the Hides: five and thirty thousand were transported to Spain when Acosta returned 1587. Before the discovery of this Island by Columbus and the Spaniards, these Islanders of Hispaniola were forewarned thereof by Oracle. Their g Mart. Dec. 1.l.9. Cacikes and Botritij (that is, their Kings and Priests) reported to Columbus, That the father of Garionebius, the present King, and another Cacike, would needs be importunate demaunders of their Zemes, or Gods, of future events, and therefore abstained five days together from all meat and drink, spending the time in continual mourning. The Zemes made answer, That there would come, not many years after, unto that Island a strange Nation, clothed, bearded, armed with shining swords, that would cut a man asunder in the middle; which should destroy the ancient Images of their Gods, abolish their Rites, and slay their children. To remember this Oracle, they composed a mournful Ditty, which they call Are●to, which on some solemn days they used to sing. Now concerning these Zemes (which could foretell that which they could not avert) and the superstitions of Hispaniola, h Mart. ibid. the Spaniards had been long in the Island before they knew, that the people worshipped any thing but i They worshipped the Sun, and prayed to it at sun-rising. the Lights of Heaven; but after, by further conversing and living amongst them, they came to know more of their Religion, of which, one Ramonus, a Spanish Eremite, writ a Book, and Martyr hath borrowed of him to lend us. It is apparent by the Images which they worshipped, that there appeared unto them certain illusions of evil spirits. These Images they made of Gossampine cotton hard stopped, sitting, like the pictures of the Devil, which they called Zemes; whom they take to be the mediators and Messengers of the Great God, which they acknowledge One, Eternal, Infinite, Omnipotent, Invisible. Of these they think they obtain rain, or fair weather, and when they go to the Wars, they have certain little ones which they bind to their foreheads. Every King hath his particular Zemes, which he honoureth. They call the eternal GOD by these two names, jocauna, and Gua●●aonocon, as their predecessors taught them, affirming, That he hath a father called by these five names, Attaberra, Mamona, Guacarapita, Liella, Guimazoa. They make the Zemes of diverse matter and form: some of Wood, as they were admonished by certain Visions appearing to them in the Woods: others, which had received answer of them among the Rocks, make them of Stone: some of Roots, to the similitude of such as appear to them when they gather the Roots, whereof they make their bread, thinking, that the Zemes sent them plenty of these Roots. They attribute a Zemes to the particular tuition of every thing; as sometimes the Pagan and now the Popish Romans: some assigned to the Sea, others to Fountains, Woods, or other their peculiar charges. When the Boitij consult with the Zemes, they go into the house dedicated to him, and with the powder of the herb Cohobba, snuffed into their nostrils, are distracted; after which, returning as out of a trance, he telleth, That the Zemes had spoken to him, and uttereth his revelations. They say, That a certain King, called Guamaretus, had a Zemes, whose name was Corochotum, which often used to descend from the top of the house, where Guamaretus kept him close bound: the cause of his breaking lose was either to hide himself, or to go seek for meat, or else for the act of generation: and that sometimes being offended, that the King Guamaretus had not honoured him diligently, he was wont to lie hid for certain days. In this King's Village were some children borne with two Crowns, which they supposed to be the issue of this Zemes. And when this Village was burned by the enemy, this Zemes broke his bands, and was found a furlong off, without any harm. He had another Zemes, called Epileguanita, made of Wood, being in shape like a four-footed Beast, which went often from the place where he was honoured, into the Woods. When they perceived that he was go, a great multitude gathered together to seek him, with devout prayers: and when they had found him, brought him home religiously on their shoulders, to the Chapel dedicated unto him. But after the Spaniards coming into the Island, he fled for altogether, and could never be found, whereby they divined the destruction of their Country. They honoured another Zemes, in the likeness of a woman, on whom waited two other, like men. One of these executed the office of a messenger to the Zemes, that had authority of Clouds, Winds, and Rain, and are at command of this woman: the other performed the like to the Zemes of the Waters, that fall from the Hills, that being loosed, they might break into Floods, and overflow the Country, if the people do not give due honour to her Image. Let us add to this relation of the Zemes of Hispaniola an accident in k Mart. Dec. 2.l.6. Cuba. A Mariner being sick, was there left on shore, who recovering, grew into favour with the King, and was employed in his wars with great success against the enemy: He attributed his victories to the Virgin Marie, whose picture he had in his bosom. The King by his persuasion rejected his Zemes, and dedicated a Chapel and Altar to this Picture, whither he and all his family resorted a little before the Sunset, bowing their heads, and saying, ave Maria, ave Maria, further they could not say. They be●et the same with jewels, and many earthen pots, some with sundry meats, some with water, round about the Tabernacle, which they offered in stead of sacrifice, as before they had done to their Zemes. Being demanded, why they did thus, they answered, lest it should lack meat, for they believe, that Images may hunger, and do eat and drink. They told of this picture, That being carried with them into the Wars (as they use to bring their Zemeses with them into the battle) this made the Zemes of the enemy turn his back, yea, a woman (a lie, or a Devil) descended in the sight of them all to play the Bellona for her followers; and in a contention betwixt them, whether the Zemes or this Lady were more excellent, two young men of each side were bound, and whether Deity should loosen her party, that should be their God. Both invoke, the Devil appeared in ugly shape, and by and by a fair Virgin, whereat the Devil vanished (do you believe it?) and the Virgin with touch of a rod loosed her man's bands, which were found on the other adverse party, being now double-bound. Thus can the Devil transform himself into an Angel of Light at Loretto, in Hispaniola, and where else soever he can be entertained; the name of Saints, and promise' of Heaven, shall further his hellish designs. They had festival Solemnities in Hispaniola l Dec. 7.10. to their Zemes, whereunto the Kings summoned their subjects by public Criers: and they, neatly dressed after their manner, and painted with diverse colours of herbs, resorted thither, with their arms, thighs, legs, adorned with shells, to make Music in their dancing. Thus they presented themselves before the King, who sat drumming at the entrance of the gate. When they were to sacrifice, they purged themselves first, thrusting down a sacred hook into their throat, and by vomit emptied their bodies. After, they went into the King's Court, and all sat in a ring about the Idol, crosslegged like Tailors, and wry-necked for reverence, praying, that their sacrifice might be accepted. The women in another place, when the Priests gave warning, fell to dancing and singing the praise of their Zemes, and offered Cakes in baskets, concluding with Songs in praise of their ancient Kings, & prayers for future prosperity. After this, both sexes kneeled down, and offered their Cakes; which the Priests receiving, cut in pieces, giving to every man a portion, which he kept untouched the whole year, for a holy Relic, esteeming that house in danger of Fire and Whirlwinds, that is not preserved with this reserved piece of Cake. They seemed sometimes to hear a voice from their Zemes, (whether by the illusion of the Priests, or the Devil) which the Priests interpreted by their behaviour: for if they danced and sung, all was well: but if they went sorrowfully, the people went forth sighing, and gave themselves to fasting, even to extreme faintness with weeping, until they thought their Zemes reconciled. Touching the original of Man, thus they fable. There is in the Island a Region called Caunana, where they feign that mankind came first out of two Caves of a Mountain called Cauta: and that the biggest sort of men came forth of the mouth of the biggest Cave, and the lest sort out of the lest Cave: this Cave they name Amaianna, the greater, Caziba●agua. Before men might come out of the Cave, the mouth thereof was kept and watched nightly, by a man whose name was Machoshael, who departing further to look abroad, was by the Sun (the sight of whom he was forbidden) turned into a stone. They feign the like of others turned into trees, for going so far a fishing in the night, that they could not return before the rising of the Sun. A certain Ruler also, called Vagoniona, sent one forth of the Cave a fishing, who by the suns surprisal, was turned into a Nightingale, which therefore in the night bewaileth his misfortune. Vagoniona sore troubled with this loss, leaving the men in the Cave, brought forth the women and sucking children, and leaving the women in an Island of that Tract, called Mathinine, carried the children away with him, which being oppressed with famine, fainted; and remained on the banks of a certain River, where they were turned to Frogs, and cried toa, toa, as children with them use to cry for the dug. And hence also come those pitiful cry of the Frogs in the Springtime. As for Vogoniona, he by special privilege was not transformed: wandering in divers places, he descended to a certain fair woman, whom he saw in the bottom of the sea, and received of her bright plates of Latin, and a kind of stones which their Kings greatly esteemed. Another Cave they had (for the former tale is endless, as superstition commonly is) called jonana boina, adorned with pictures of a thousand fashions. In the entrance were two graven Zemes, whereof one was called Binthaitel, and the other Marohu. Out of this Cave they say the Sun and Moon first came to give light to the world. They made religious concourse to these Caves, as men go on Pilgrimage to Rome, Compostella, or jerusalem. They had a superstitious conceit of their dead: who (they thought) walked in the night, and eat the fruit Guannaba (which is like to a Quince) and that they would deceive women, in taking the shape of men; making, as though they would have to do with them, and suddenly vanish away. If any feeling a strange thing in his bed, made doubt whether it were a dead body, he might be resolved by feeling on his belly, because these ghosts could take all other members of man's body, but not the navel (as some with us imagine that the Devil can take the whole shape of a man, only his claws excepted): these dead men, they say, often met them by the way, and if a man were not afraid, they vanished; but if he were afraid, they would assault him, and many hereby have been taken with the loss of their limbs. These superstitions were left them by tradition in rhythms and songs from their forefathers, which it was lawful for none to learn, but only the King's sons. They sung them before the people on solemn Feasts, playing on an instrument like a Timbrel. Their Boitij or Priests instruct them in these superstitions: these are also Physicians, making the people believe that they obtain health for them of the Zemes. They tie themselves to much fasting, and outward cleanlineffe and purging; especially where they take upon them the cure of great men: for than they drunk the powder of a certain herb, which brought them into a fury, wherein they said they learned many things of their Zemes. Much ado they make about the sick party, deforming themselves with many gestures, breathing, blowing, sucking the forehead, temples, and neck of the patiented; sometimes also saying that the Zemes is angry for not erecting a Chapel, or dedicating to him a Gro●e or Garden, or the neglect of other holies. And if the sick party die, his kinffolkes by witchcraft enforce the dead to speak, and tell them whether he died by natural destiny, or by the negligence of the Boitij, in not fasting the full due, or ministering convenient medicine: so that if these Physicians be found faulty, they take revenge of them. They used in ministering their Physic, to put certain stones or bones in their mouths, which if the women can get, they keep religiously, believing them to be profitable for them in travel, and honour them, as they do their Zemes. When their Kings died, they buried the best beloved of their concubines with them, who also had other women buried for their attendants, together with their jewels and ornaments. They had in the sepulchre beside them a cup full of water, and some of their Casavi-bread. Having thus wearied you with this long stay in Hispaniola (by which ye may guess of the neighbouring islands) we will hast homeward, and not touching in any Island by the way (for we could but touch and away) we may adventure, notwithstanding the wont danger, upon Bermuda. Danger hath made it now not so dangerous: nocuments have been documents. For while some have been wracked there, they have made virtue of Necessity, and so well observed the coast, that skill hath almost secured that which Nature had seemed to set there in defiance, both of Habitation and Navigation, to both which it is now subjecteth by our Nation. It was called Bermuda of that ship which first discovered it: m Boter●. it is also called the Island of Devils, which they suppose inhabit there; and the Enchanted Island: but these are enchanted conceits. Sir George summers hath deserved that it should bear his name, by his endeavours thereabouts testified in life and death. He with Sir Thomas Gates, as before is said, were wracked on the Island, which loss turned to some gain, as if GOD would give them this into the Virginia-bargaine. Before in the year 1593. Henry n Henry May ap. Hak. tom. 3. May, an Englishman, in a French ship was wracked thereon, and hath given us some discourse thereof: more fully hath Sylvester o Syl. jourdan jourdan,. one of that Virginian Company, one of the company of those worthy Knights, in a Treatise of that shipwreck, and the discovery of Bermuda. The commodities whereof he reckoneth, variety of fishes, plenty of hogs (which it seemeth have escaped out of some wracks) divers first-fruits, Mulberries, Silkworms, Palmitoes, Cedars, Pearls, Ambergrife: But the most strange thing seems the variety of fowl, of which they took a thousand of one sort in two or three hours, being as big as a Pigeon, and laying speckled eggs, as big as Hen's eggs, on the sand, where they come and lay them daily, although men sit down amongst them.. When Sir Thomas Gates his men have taken a thousand of them, Sir George summers men have stayed a while by them, and brought away as many more. Another fowl there is, that liveth in holes like Cony-holes; their eggs like in quantity and quality to Hen-eggs. Other birds were so gentle, that whistling to them, they would come and gaze on you, while with your stick you might kill them. Other eggs they had of Tortoises, a bushel in the belly of one, very sweet: they took forty of them in a day: and one would serve fifty men at a meal. Two were there borne, and other two married, to take the most natural possession thereof for our Nation; which now in hope of good success hath there planted an habitation. That wracked company built there a ship and a pinnace, and set sail for Virginia. From hence and thence I am now passing in an English ship for England, where to pass away tediousness of the Voyage, I will entertain my Reader with a discourse of the more than tedious and fastidious Spanish cruelties. CHAP. XU. Of the Spanish cruelties in the West-indieses: and of the perverse conversion of the Indian's unto Christianity. FOrasmuch as the Papists do usually glory in the purchase of a new World unto their Religion, and would have men believe, that since this Scripture-Heresie hath made new Rome to tremble now, no less than Hannibal did her Pagan-Mother, they have a new a Alan. Cop. velpoti●s N. Harpsfield, Dialogi, ut te●atur ●o. Hart. supply with much advantage in this Western World of America; and they make this their Indian conversion, one of the Marks of b Bellar. de Not. Ecclesie. lib.4. Costeri Enchirid. the trueness and Catholicisme of their Church: it shall not be amiss to observe the proceed of the Spaniards in these parts. And herein we will use the witness of men of their own Romish Religion. josephus c Acosta lib. 4. de procurand. ind. salute. ca.3. Acosta, a jesuite, writeth, that the Indian's conceive an implacal ●●hatred against the faith, by the scandal of the Spaniards cruelties: and that they ●●●ue baptized some by force. Vega d And. vega de f. & operibus q. 3. accuseth them of Baptising without making them know the faith, or taking knowledge of their life. He that will read what they lately have done in Spain with the remnants of the Moors, may perhaps satisfy himself with the reasons of Friar e F. Damia●o Fonseca delgiuflo scacciamento de Moreschi da Spagna. Fonseca in defence thereof. But for the poor Indian's, Bartholomaeus de las Casas, f Bar. Cal. Hispan. Crudelt●at. a Dominike Friar, of the same order with Fonseca, and after a Bishop in America, hath written a large and unanswerable Treatise of the enormous cruelties, and unchristian Antichristian proceed in the new World, the sum whereof is this, that the Indian's were a simple harmless people, loyal to their Lords, and such as gave no cause to the Spaniards of dislike, till they by extreme injuries were provoked: they are also docible and pliant, both to good doctrine and living. To these Lambs, saith he, the Spaniards came as cruel and hungry Tigers, Bears and Lions, intending nothing those forty years (he wrote this An. 1542.) but blood and slaughter, to satisfy their Avarice and Ambition: in so much that of three millions of people, which were contained in Hispaniola of the Natural inhabitants, there scarce remained at that time three hundred. Cuba, and the other islands had endured the like misery, and in the firm Landten Kingdoms, greater than all Spain, were dispeopled and desolate, and in that space there had not perished less than twelve millions by their tyranny; and he might truly say that fifty millions had paid Nature's debt. In the Island Hispaniola the Spaniard had their first Indian habitations, where their cruelties drove the Indian's to their shifts, and to their weak defence, which caused those enraged Lions, to spare neither man, woman, nor child: they ripped up the great-bellied women, and would lay wagers, who could with most dexterity strike off an Indian's head, or smite him asunder in the middle: they would pluck the Infants by the heels from their mother's breasts, and dash out their brains against the stones, or with a scoff hurl them into the River. They set up gibbets, and in honour of CHRIST and his twelve Apostles (as they said, and could the Devil say worse?) they would both hung and burn them. Others they took, and cutting their hands almost off, bid them carry those letters (their hands dropping blood, and almost dropping off themselves) to their Countrymen, which (for fear of the like) lay hidden in the Mountains. The Nobles and commanders, they broiled on gridirons: I once (saith our Author) saw four or five of the chief of them thus roasted, which making a lamentable noise, the nicer Captain bade they should be strangled, but the cruel tormentor, chose rather to stop their mouths, so to prevent their outcries, and to continued their broiling till they were dead. They had dogs to hunt them out of their coverts, which devoured the poor souls: and because sometimes the Indian's, thus provoked, would kill a Spaniard, if they found opportunity, they made a law, that an hundred of them should for one Spaniard be slain. The King of Magua offered to till the ground for them fifty mile's space, if they would spare him and his people from the mines. The Captain in recompense deflowered his wife, and he hiding himself, was taken, and sent into Spain; but the ship perished in the way, and therein that admirable g P. Mart. mentioneth this grain of gold: and likewise the Spanish cruelties; though not so largely as Casas● grain of gold, which weighed in the first finding, being pure, three thousand and six hundred Crowns. In the Kingdom of Xaraqua in Hispaniola, the Governor called before him three hundred Indian Lords, which he partly burned in a house, and put the rest to the sword, and hanged up the Queen, as they did also to Hiquanama the Queen of Hiquey. Of all which cruelties our Author an eye-witness affirmeth, that the Indian's gave no cause by any crime, that had so deserved by any law. And for the rest that remained after these wars, they shared them as slaves. They which should have instructed them in the Catholic faith, were ignorant, cruel, and covetous. The men were spent in the mines, the women consumed in tillage, and both, by heavy burdens which they made them carry, by famine, by scourging, and other miseries. And thus they did in all other parts wheresoever they came. In the Isles of Saint john, and jamaica, were six hundred thousand Inhabitants, whereof then when the Author wrote this, there were scarcely left two hundred in either Island. Cuba extendeth furthest in length of any of these islands. Hear was a Cacique named Hathuey, which called his subjects about him, and showing them a box of Gold, said, that was the Spaniards God, and made them dance about it very solemnly; and jest the Spaniards should have it, he hurled it into the River. Being taken and condemned to the fire; when he was bound to the stake, a Friar came and preached heaven to him, and the terrors of hell: Hathuey asked if any Spaniards were in heaven, the Friar answered, yea, such as were good; Hathuey replied, he would rather go to hell, then go where any of that cruel Nation were. I was once present, saith Casas, when the Inhabitants of one town brought us forth victual, and met us with great kindness, and the Spaniards without any cause slew three thousand of them, of every age and sex. I, by their counsel, sent to other Towns to meet us, with promise of good dealing, and two and twenty Caciques met us, which the Captain against all faith caused to be burned. This made the desperate Indian's hung themselves (which two hundred did, by the occasion of one man's cruelty): and one other Spaniard seeing them take this course, he made as though he would hung himself too, and persecute them in the regions of Death, which fear detained some from that selfe-execution. Six thousand children died, saith our former Author, in three or four months space, while I was there, for the want of their parents which were sent to the mines: they hunted out the rest in the mountains, and desolated the Island. Neither did the other islands speed better. The Lucaiae they brought to an utter desolation: and shipping multitudes of men for the mines in Hispaniola, wanting food for them; the third part commonly perished in the way; so that an unskilful Pilot might have learned this way by Sea, by those floating marks of Indian carcases. This Spanish Pestilence spread further to the Continent, where they spoilt the shores, and the Inland Countries of people. From Dariena to Nicaragua, they slew four hundred thousand people with dogs, swords, fire, and divers tortures. Their course h Mark this way of converting Infidels. of preaching was, to sand, under pain of confiscation of lands, liberty, wife, life, and all, to acknowledge GOD and the Spanish King, of whom they had neves heard. Yea, they would steal to some place half a mile of the City by night, and there publish the King's decree in this sort, being alone by themselves. You Caciques and Indian's of this or that place (which they named) Be it known to you, that there is one GOD, one Pope, and one King of Castille, who is Lord of these Lands, Come quickly and do your homage. And then in the night, whiles they were asleep, fired their houses, and slew and took captives at their pleasure, and then fell to search for Gold. The first Bishop that came into these parts, sent his men to be partakers of the spoil. A Cacique gave the Spanish Governor the weight in Gold of nine thousand crowns; he (in thankfulness) to extort more, bound him to a post, and put fire to his feet, and forced him to sand home for a further addition of three thousand. They not satisfied, persisted in their tormenting him, till the marrow came forth at the soles of his feet, whereof he died. When any of the Indian's, employed by the Spaniards, failed under their heavy burdens, or fainted for want of necessaries, jest they should loose time in opening the chain wherein he was tied, they would cut off his head, and so let the body fall out. The Spaniard rob the Nicaraguans of their corn, so that thirty thousand died of famine, and a mother eat her own child: five hundred thousand were carried away into bondage, besides fifty or sixty thousand slain in their wars: and now, saith Casas, remain four or five thousand, of one of the most populous Regions of the World. Hear did Vaschus i P. Mart. Dec. 3. lib. Cortes accustomed himself to have four Kings attend on him. Dec. 8. lib. 3.2. He burned sixty Kings, their heirs looking on. give at one time four Kings to be devoured of dogs. In New Spain, from the year 1518. to 1530, in four hundred and fourscore miles about Mexico, they destroyed above four millions of people in their conquests by fire and sword, not reckoning those which died in servitude and oppression. In the Province of Naco and Honduras, from the year 1524. to 1535. two millions of men perished, and scarcely two thousand remained. In Guatimala, from the year 1524. to 1540 they destroyed above four or five millions under that Alvarado, who dying by the fall of his horse, as is before said, complained (when he was asked where his pain was most) of his soule-torment: and his City Guatimala was with a threefold deluge of earth, of water, of stones, oppressed and overwhelmed. He forced the Indian's to follow him in his Expeditions, in Armies of 10. or 20000. not allowing them other sustenance, than the flesh of their slain enemies, maintaining in his army shambleses of man's flesh. In Panuco and Xalisco their state was much like; one made eight thousand Indians wall about his Garden, and let them all perish with famine. In Machuacan they tortured the King that came forth to meet them, that they might extort gold from him. They put his feet in the stocks, and put fire thereto, binding his hands to a post behind him; and a Boy stood by basting his roasted feet with oil, another with a crossbow bend to his breast, and on the other hand another with dogs; of these tortures he died. They forced the Indian's to deliver their Idols, hoping they had been of Gold, but their golden hope failing, they forced them again to redeem them. Yea where the Friars had in one place made the Indian's to cast away their Images, the Spaniards brought them some from other places to cell them. In the Province of Saint Martha they had desolated four hundred and fifty miles of land. The Bishop wrote to the King, that the people called the Spaniards Devils, or Yares, for their Diabolical practices; and thought the Law, GOD, and King of the Christians, had been authors of this cruelty. The like they did in the Kingdom of Venezuela, destroying four or five millions, and out of that firm Land, carried to the islands for slaves at times, in seventeen years, a million of people. But why do I longer trace them in their bloody steps; seeing our Author that relates much more than I, yet protesteth that it was a thousand times worse. Or what should I tell their sparing no persons, plucking the child from the breast to quarter it to his dogs? torturing Kings with new devices, borrowed either from the Inquisition, or from Hell? cutting off the noses and hands of men and women that lived in peace with them? selling the father, mother, child, to divers places and persons? lying with the women (as one of them bragged) that being with child, they might yield more money in the sale? How was Nature become degenerate in these prodigious monsters? Even the Nature of things might be abashed with the sense of this unnatural senselessness. The Tiger would but devour his prey, and not curiously torment it; the Lion sometimes spares it; nay their dogs have sometime been less dogged, than their doggish Devilish matters. How may we admire that long-suffering of GOD, that reigned not a flood of waters, as in Noah's time, or of fire, as in Lots, or of stones, as in joshuas, or some vengeance from Heaven upon these Models of Hell? And how could Hell forbear swallowing such prepared morsels, exceeding the beastliness of beasts, inhumanity of wont tyrants, and devilishness, if it were possible, of the Devils? But these you will say were k Nulla sides pi●tasq. viris qu● castra sequuntur. Lucan, soldiers: let us leave the Camp and look to their Temples. There perhaps you shall see their Priests reading, praying, and (this they most glory of) preaching to convert the Indian's by their word and works. Ask Colmenero, a Priest of Saint Martha, who being asked what he taught the Indian's, said that he devoted them with curses to the Devil, and this sufficed, if he said to them, Persignin Sanctin Cruces. You have heard what good Divinity the Dominican preached to Atabaliba, King of Peru (which wanted not her wants of millions by their cruelties, as well as the former). They teach them (saith l Accost. de Proc. Ind. sal.l.4.c.3. Acosta) a few prayers in the Spanish tongue, which they understand not; and they which are more painful, a Catechism without explanation. Their teaching is but a jest and shadow to get money: they follow dicing, hunting, whoring; in so much that Baptism is scorned, and the Indian's are forced to it against their wills: and a sincere m Io. Metell: Seq. prefat. in Osor. and upright judge was wont to say, that if he came into Spain, he would persuade the King to sand no more Priests into America; such is their dissoluteness. They have indeed three Archbishoprickes; that of Dominico, which hath six Suffragane-Bishops; the second of Mexico, which hath seven; the third of Los Reyes, to which are subject three Bishops: yet these teach the people vices by their practice and ill example; in so much that the Indian's (saith Casas) are of opinion that the King of Spain (which hath such subjects, as the Spaniards show themselves) is himself most cruel, and lives on man's flesh; and that of all Gods, the GOD of the Christians is the worst, which hath so bad servants, longing for their own Gods, of whom they never received such ill, as now by this of the Christians. The Spaniards cannot endure the Indian's to hear a Sermon, thinking it makes them idle (as Pharaeoh said n Exod. 5.8.17. of the Israelites) and captious: they learn them Usury, lying, swearing, blasphemy, repugnant to their Nature. Thus did a Cacique o Benzo lib. 2.cap.16. describe a Christian to Benzo, by the unchristian course of the Spaniards. Christian (saith he, looking Benzo on the face) what are Christians? They imperiously demand Mays, honey, Silk, Raiment, an Indian woman to jye with them; they call for Gold and Silver, they will not work; are Gamesters, Dicers, Wicked, Blasphemers, Backbiters, quarrelers: and concluded, that Christians could not be good. Benzo said, that evil Christians did such things, not the good ones: he replied, where are those good, for I never saw any but bad. He was threescore and ten years old, and spoke Spanish perfectly. Benzo saith, that they would not look on the Christians, but curse them, and as before is said, called them p Virarochie. Sea-froth. He being very inquisitive to see what they thought of our faith, reporteth, that some of them taking a piece of Gold, will say, Lo here the Christians God: for this they kill us, and one another, for this they play, blaspheme, curse, steal, and do all manner of villainies. * Cap. 1.8. A Franciscan publicly said, that there was neither Priest, Monk, nor Bishop, good in all India: and the Priests themselves will say, they came thither for gain. A Caciques' son which was towardly in his youth, and proved after dissolute, being asked the reason thereof, said, Since I was a Christian I have learned to swear in variety, to dices, to lie, to swagger, and now I want nothing but a Concubine (which I mean to have shortly) to make me a complete Christian. These indeed are the miracles that the Spaniards work in the Indieses, saith our Author: I asked an Indian once if he were a Christian; he again asked me if he should be the Bishop's Groom a dozen years to keep his Mule. Others of the Indian's, save a little washing and some cold ceremonies, know nothing of our religion. The Indian's have lived at more quiet with the Spaniards, since the King proclaimed them free; yet still hate them: and for their Christianity, Franciscus q F. à Vic. Rel. 5. De Indis. à Victpria protesteth, that it doth not appear to him, that Christian Religion had been propounded in meet sort to the Indian's: Miracles he heard not of, but on the contrary, scandals, villainies, and many impieties. This is the Preaching and Conversion the Romists boast of, and gull our European world with musters of their miracles, and thousands of their Profelites, which we rather pity then envy. How the case is altered, since that new generation of the Ignatian brood hath taught (especially the Spaniards, whose they are, and whom they serve) a better Catholicisme; let Arnauldus * Arnauld. against the jesuits. tell you: he saith, that they have indeed wrought miracles amongst the Indian's: among which he reckoneth Converting the Pagans', by butcherly subverting and ●●oting them out. In Hispaniola, by keeping the husbands and wives in divers works asunder, the old generation being thus worn out, and a new prevented. In Peru they had public places of torture within the Marches, wherein they might put a thousand at once, by tortures to draw forth confessions of their hidden treasures: such as escaped, hanged themselves in the mountains, and their wives by them, with their children at their feet. By their dogs at land they worried them: and in their Pearle-fishing exposed them to the ravening Sharks, themselves more dogged and sharking then the brute creatures; by fire and sword consuming twenty millions of the people. I would give the Devil his due, and therefore would not ascribe all this to those later Locusts, the jesuits: who are yet accounted the most cunning and zealous Architects, in setting up the roof of that aspiring Spanish Monarchy, these and the like bloody foundations notwithstanding; and therefore may be called Accessories after. As for the Spaniards, we see them, by testimony of their own, accused of the same things. And how the Ignatians wash their hands (not from, but in) blood, our Europe can testify. What Devil brought the Inquisition (his fair daughter much resembling his accursed presence) I know not: our Countrymen, r Miles Phil. job Hort. ap. Hak. Philips, Hortop and others, knew to their cost. But what should we speak of the Spanish cruelty to others? Look on their dealing with each other in civil broils: thus dealt they with Columbus, rewarding him with chains, and sending him prisoner to Spain, by that way which he first of all, and for Spain, had discovered. What Roldanus and his rebellious faction did in Hispaniola, and Vaschus in the Continent, Martyr relateth. But the bloodiest butcheries passed in Peru: where Covetousness, which before had joined, now divorced the hearts of Pi●arro and Almagro; and after that, that nearer conjunction of the head and body of Almagro; s See Gomara, Apollonius, Benzo, etc. of these civil wars in Peru. revenged in the persons of all the Pi●arri, which again retorted the like vengeance upon the Almagrists; their ghosts seeming, or some hellish Furies rather, to be loosed on that Perwian stage, and to have brought like mischiefs to the beholders and actors in this Tragedy. Vengeance seemed to have broken forth of Atabalibas tomb, armed with sword, fire, halter's, chains, yea the Spaniards themselves offered themselves her officious vassals, to become cruel Executors of her bloody Will, in mutual executions upon themselves. The awful names of Viceroys, Governors, and Captains, were no less subjecteth to imprisonment and death, than the poorest soldier. But for these civil uncivil cruelties amongst themselves, they require a good Orator to describe them: and those former tyrannies upon the Indian's, are beyond all oratory and description. Thunders from heaven had need be the voice to utter such hellish and unheardof massacres, Devils from Hell were fittest scribes, with the fiery characters of their infernal worke-houses to register them, the reading whereof might astonish the sense of the Reader, amaze his reason, exceed his faith, and fill his heart with horror and uncouth passions. For me, I want fit words to paint them in their black colours, my hand with reluctation trembleth at the writing, my tongue faltereth in the speaking, and wholly I seem to myself surprised with distraction, and not to be myself, whiles the view of this Spanish Medusa transformeth me into a stone: the rather when I think such should our English Conversion have been, if in that dismal year 1588. England had as well succeeded to them as the Indieses: or if since, our Catholic Preachers had prevailed in their Powder-proiects, in the year 1605. who for a Temple, chose a Vault, that their works of darkness might be done in the dark, and their workhouse might be nearer to Hell, thence to borrow at hand supplies of devilish devices, and in nearer familiarity to consult with the Devil: for words they had prepared a sulfurous breath, the smoke whereof might darken the Heavens; the fire might rend the trembling and astonished Earth: the noise might make the Hearers past hearing, and being, together: Once, those Hellish Cerberi by such preaching, had intended there to have opened the mouth of Hell upon us, which should have swallowed our Laws, our Religion, our Sun, Moon, and morning-star (the King, Queen, and Prince) Our fairest Sky of fixed and well ordered lights, then shining in their greatest splendour of Parliament-brightnesse. The Giants of old were said to be the sons of the Earth, but these, as they were engendered of Earth, so had they incestuously violated that their mother (whether you understand it in a literal or mystical sense) and begotten in her womb this Hell-monster of their bloody Catholicisme; they had designed the time of her Travel, and themselves would have been the Midwives; the Devils had bidden themselves as Gossips, and at that opening of the earths womb in her fiery travel, would have sent that way into the world (to attend the babe) all the blacke-guard of Hell, Treason, Superstition, Atheism, Ignorance, Fire, Sword, and all Confusion, in a revolution of a worse Chaos, then that t The words of Moses, Genes. 1. interpreted, without form and voided: Tohu and Bohu of old could have effected. Than should it have been no marvel, if Rome, France, Spain, or any other had exercised tyranny or cruelty, seeing all must have come short of the first Cruelty, which our English Catholics had executed, to open the floudgates of blood unto them. And all this was the Catholic cause, & these the Preachers, or the Ushers rather to the Preachers (for the jesuits will be angry if we take from them their bloody privilege) of this new Catholicisme, which the Devil (till now he is an older and cunninger Serpent) had never learned himself, not could learn others, till he had gotten Ignatian Ushers in his hellish School. But whither is your Pilgrim transported? Friend, I draw near my port, and leaving America behind me, still read with this blood; now also having England in sight, which (as from a greater height) was near to a more dangerous fall: and in this subject, which is of the Spanish Cruelties, not written in hatred of their Nation, because they are Spaniards, but of their Pseudo-chatholike Religion, under show whereof, they there did, and here would have executed those butcheries: and for thankfulness to GOD for our later Deliverance, of which the time when I relate these things (being the return of that very u November 5: day, wherein those things should have been effected) justly demandeth my best testimony: I have thus told out my Story. And now me thinks I see the shores of England, from which my lingering Pilgrimage hath long detained me: I hear the Bells, and see the Bonfires, with public acclamations of thankfulness for that Deliverance, all singing their Hallelujahs, and saying, x Psal. 118.24. This is the Day which the LORD hath made, we will rejoice and be glad in it. And now I see a better sight than all my Pilgrimage could yield, Christian Churches, without Heathenish, jewish, or Antichristian pollutions: a Royal King, truly entitled Desender of the Faith: a learned Clergy, wise and Honourable Counsellors; peaceable and loyal Commons; in a word, England presents itself to mine eyes, representing to my mind a Map of Heaven and Earth, in the freedom of body and soul, yea where our subjection and service is freedom (which I have not elsewhere found in all my Perambulation of the World) I feel myself herewith ravished, and in a joyful ecstasy cannot but cry out: y Matth. 17.4. It is good for us to be here (in the true Church and Suburbs of the true heaven): Hear than Reader, let me rest me, till I see whether thy kind acceptation of this, will make me willing to accept another and nearer (but harder) European Pilgrimage. Trin-uni Deo gloria. A TABLE OF THE PRINCIPAL MATTERS CONTAINED IN THE FIVE FIRST BOOKS, WHICH ARE OF ASIA. A AAron, the High-Priests garments. 115 Abadas or Rhinocerotes. 400 Abagarus, King of Edessa. 64 Abas, the Persian Sultan. 324 Abassi, or Pope of the Idolaters. 363 Abdalla, Mahomet's father. 203 Abdalla, a jew, circumcised Mahomet. 200 Abdias, Bishop of Babylon, Ps. 385 Abduti, licentious persons. 416 Abdalmutalif, Mahomet's Grandfather. 205 Abraham's burning. 46 Abraham, whether an Idolater. 93 mentioned by Ethnic History. 94 when born. ibid. his children. ibid. Religion of his family. ibid. Abraham's well. 63 his house at Mecca. 223 Abydus. 277 Achmat, the present Sultan. 241 his Court and manners described. 243 Acharacha. 279 Adam, the greatest Philosopher and Divine. 11 Adam Baba, a Pilgrimage. 459 Adam's hill. ibid. & 15 Adam's stature. 459 Adams pillars. 30 Adonis lamented. 77 Adultery punished. 210. 348. 389. 390. 595. 400. Ahabs' longing. 114 Aisca. 205 Aissa, Mahomet's wife. 204 Aitonus, his Petitions. 341 Alcoran. 206, & d. Alfurcan. ibid. Alcoran copies reform. 227 Alcoran-Authors 228 Albanian Priests and Sacrifices. 291 Albania. ibid. Aleppo betrayed to the Turk. 234 Alexander. 190 Alphons. Albuquerque. 389 Amber. 434 Amazons. 268 Ammonites. 84 Amurath slain. 236 Amboina, an Island. 452 Amida. 442.447 Anathema against the Samaritans 130 Anana's, and other first-fruits and herbs. 431 Angels Creation, & C. 6 Angels of health. 156 Angels attending. 170 Angel of death. 179 Annedotus, a Monster. 48 Antiochia. 50 Antiochus Epiphanes. 73 his death. 74 Antippi, Turkish Priests. 267 Anthropomorphitae. 11 Ape worshipped. 426 Apes sacred. 399 Apes like men. 454 Apes tooth. 426 Apes gathering pepper. 386 Apocrypha authorised. 147 Apollonius Tyanaeus 389 Arabia. 187. & d. Araxes. 289 Arbaces. 294 Arbore de Rais. 432 Arbore Triste. ibid. Arbacanphos, jewish garment. 162 Ark of Noah. 33.34.36.288 Archelaus, Priest of Diopolis. 270 Ariannes'. 273 Armenia. 287 Armenian customs. 290 Armour charmed. 455 Armot. 192 Arneoste, a Giant. 296 Armillus or Antichrist. 180 Arot and Marot. 209 Arsaccs, a Parthtan King. 297 Artaxares. 305 Articles of Christian faith proved by the Ta●●ud. 146 Asia. 44. 273 Asia Minor. 268 Assyria. 64 Assyrian Idols, etc. 65 Assumption of Enoch. 30 Asmulin. 316 Astaroth, or Astarte. 56.77.78 Astyages. 294 his dream. 295 Atergatis, a goddess. 79 Attalus 278 Attributes of GOD. 2.3 Attys. 284 Authentic ancient Authors jewish. 144 Authors of Arithmetic and Astronomy. 81 Authors of letters. 76.78 B BAal, interpreted jupiter. 56 Baal and Bel. 47. general names of Gods. 55 Baalams' policy. 32 Babylonia. 45 Babylon, the City. 49 Babel, Eastern, Western. 146 Bagded, a City. 62.196 Bajazet 236 Bajazet killed by a Deruisar. 262 Bairam, Turk's Easter. 221 Baiting in the way to Paradise. 445 Balm, Balsamum, Balmtrees of Gilead. 91 Balsame-fountaine. 457 Balls worn in the yard. 390.395.450 Bannaras, atowne; their superstitions. 402 Banda, an island. 436 Banta, an Island. 453 Baratta, annoysome fly. 430 Bar-mitzuah, 160 Bariuchne, a huge bird. 181 Bats very big. 418. 4●0.454.456 Beads. 424 Beasts go & come by a bell. 371 Beasts fear Man 37 Beastliness of the Babylonians. 57 Behemoth. 181 Beelzebub. 47.56.208 Bel, chief Idol● of the Babylonians. 55 Bel and the Dragon. 57 Belesus, supposed Daniel. 60 Belgrade won by the Turks. 237 Bellarmine, of Confession. 446 Bengala, a Kingdom. 400 Benchochab proved Barchosba. 134 Benedictions jewish. 163 Betelle. 417.432.422 Berosus. 35 Bezar-stone. 433 Birds of Paradise. 430.452 Birthday honoured by the Persians'. 313 Bitumen. 52 Bisnagar. 423 Blaspbemy abhorred by Turks. 249 Blindness of the jews. 146 Blood restrained. 436 Bloud-eating forbidden. 36 Boat of one piece. 394 Boate-dwellings. 396 Books opened. 174 Book of Enoch. 31 Bombasine Cotton. 330 A Bosarman. 328 Their deceitful practices. 443 Bonzij, religious men. 442.444 Bones of Babylas silenced the Oracle. 71 Borneo. 436 Botelius his desperate voyage. 408 Brachmanes. 383.386 Bramanes. 411.414 Brama, and Bramanes. 391 Bramene-stallions. 419 Brandon's Legend. 13. 170 Bread of Battata-rootes. 436 Bride's maidenhead. 414 Breastplate of the Highpriest. 115 Burying-place. 411 Buriall-dogges. 334 Burnt-offerings. 111 Burning hill. 457 Butcher in Cyprus enriched. 170 Butcher jewish. 177 Bulls with white manes. 361 C CAbades. 307 Cabal, a beast. 436 Caballists. 229 Cadi. 269 Cadilescher. 265 Caesar's jest of Herod. 101 Cairo. 221 Cain. 28.29 Calanus, his dying. 384 calicut. 418 Calipha of Baldach. 63 Calipha. 194 Calendar, Religious Turk his habit. 260 261 Calcas and Mopsus. 282 Cambaia. 387.407 Cambaians' Treachery. 387 Cambletes, a Lydian King. 278 Cambyses. 302 Cammas Story. 270 Cancrone Tartar. 337 Grand Can. 352. & d. Grand-Cans Embassage. 354 Canarijns and Corumbijns. 415 Canaan & Cananite. 84 Canaanites Pillars. 85 Candaules. 279 Candle-masse-Feast. 420 Candle of distinction & other Ceremonies. 171 Cannibals. 388 Cannaei, a jewish Sect. 129 Cappadocia and Cappadocians. 269 Cappadotions' blood, poison to a Snake. ibid. Cappadocians infamous. 270 Captivity of Israel and juda. 117 The Carovan. 221 Carmel, a Mount, & an Idol. 72 Cardinals dissenting about the Sabbath. 104 Carts drawn by Bulls. 407 Castabala. 269 Castle conquered by Christians. 307 Catalogue of Phenician Kings. 81 Catechising by the jesuits. 43 Cataracts. 549 Cathai. 343 Cats loved by Turks. 248 Canchin-China. 387 Cells of the Septuagint. 149 Cellenus, Mahumets' Scribe. 202 Ceremonies, at birth of a Iew. 156. In going to stool. 161. at meals, 166. at going to bed. 167. about the sick & dead. 178. Turkish. 253 Ceremonies Chinian. 377 Chalcedon. 271 Chaldean Computation of Times. 58 Chaldaean Priests, and their Opinions. 53. & d. Cham, first author of Irreligion after the flood. 45 Chamber-Moralls jewish. 167 Chederles, like S. George. 263 Chersonesus aurea. 441. 457 Chiramim and Chiratibin, Turkish Angels. 249 China. 343.366. China and Chinois. 367. Their King's Revenues. 369. their Customs. 374. Proud people. 376. & Sodomitical. ib. Catalogue of their Kings. 378 Christ called Belzebub, why. 80 Christians slandered as Incendiaries. 71. removed by Oracle out of jerusalem. 133 Christian Religion verified by the jews. 136 Christian expedition against the Turks. 233 Chronologers variable opinions. 139 chronology jewish. 138.139.140 Chuthaean. 130 Cilicia. 284 Cinnamom. 191.433 Circunctsing of a Iew. 157. &. d. Of Turks. 255. Of Arabians. 191 Circumcised people. 450 Cities in Palestina. 90. In Persia. 337. Of Asia Minor. 269 Cloisters in Meaco. 444 Cloves & Clove-trees. 433.451 Cocke-crowing. 161 Cocks of the Game. 450 Cocke-Sacrifice. 175 Coelicolae. 129 Colossus at Rhodes. 438 Columbus, his Ecclipse-Policie. 452 Colchis, or Mengrelia. 291 Comana, a City. 269 Combabus acquitted of Adultery. 68 Combendaxis, inventor of japonian Letters. 444 Computation of times jewish. 101 Confession at Ocaca. 446 Confusion of languages. 40 Consolations for the coming of Messiah. 181 Continual sacrifice ceasing. 133 Conversion of the jews. 183 Consecration Conditions, and office of the Highpriest. 115 Coquo- tree, a Copia-cornu. 432 Corban explained. 121 Corne-borders hanged. 239 Correa, his oath. 399 Corybantes, or Curetes, jupiters' Priests. 283 Cosmographical terms. 43 Counterfeit Moses leading the jews to drowning. 136 Country of Couch. 403 Cowardice punished. 394 Cranganor, a Kingdom. 421 Crayfish. 454 Cr●ssus'. 298 Creation of the world. 5. Of compound bodies. 8. Of fish, foul, beasts. 9 Of Man 11 Creed of the modern jews. 149, & d. Crocodile. 404. sacred. 399 Crows very bold. 430. fed. 419 Cruelty of the jews. 135. Of a jewish customer. 137 Crucifix, curious. 463 Crucli customs. 425 Contrary Customs. 441 Cublai-Can. 341 Curdi. 292 Curse, used by the Turks. 138 Cyprus, 439. sorb●●den the jews. 135 Cyrus. 62.295 302. Cyzicus. 277 D DAgon the Idol. 79 Dairi, a Prince. 44● Damianus his desperate at tempt. 238 Damascus, the Etymology. 74 won by. Tamerlane 75 Daphne described. 70. 71 Day, how divided by the Hebrews. 101 Darius, his march against Alexander. 315 Debts recovered. 419. to be paid in the other world 443 Debt detested in Persia. 314 Degnal, the Turks Antiprophet. 249 Degrees of School in Turkae. 265 In China. 367 Deiotarus, a King. 270 Depth of the Sea. 435 Derceto, a Goddess. 70 Deruis, a Religious Turk. 261 Dermaine. 404 Desperate dying. 426 Devil deluded and bribed by the jews. 176 Devil adored. 398.444 449. appearing. 443. possesing 423 devils Father. 398 Deumo, an adored Devil, 419.424. Diamonds digged, 409 Diana of Ephefus. 280 Diceplay detested. 441 Diet of a jewesse giving suck. 159 Dij Consultores. 53 Differences between Persians' and Arabians in Religion. 325 Difference of the Pharisee and Sadducee. 123 Difficulties cleared, Num. 3. 114. Luke 6.1.104.132. Discourse of the Sea. 434 Diseases prevented by fire. 384 Dispersion of the jews. 136. & d. Dispensation to marry sealed on the shoulder. 427 Distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 404 Dishes of dead men's skulls. 404 Disciples of Aidar. 326 Dionysius and Urania, Arabian deities. 191 Diopolis. 269 Division of the scriptures by the jews. 143 Diving for Pearl. 431 Diviners of Scythia. 333 Divination in Lycia. 285 Dogs as big as Asses. 362 Dolphin, loving a boy. 57 Doves sacred. 70 Dove of Gold set miraculous●lye 167 Dositheus and Dositheans. 131 Dreams touching Hali. 327 Drought in Cyprus. 439 Drunkenness detested by Turks. 246. and Persians. 328 Drum in steed of Bells. 452 Drusians in Syria. 75 Dutroa an Herb. 432 E Eagle's very great. 353 Ears large. 403.421.460 stretched with jewels. ibid. Earth, what. 6 Earthquake. 382.447 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Weekers. 132 Ebubezer. 194 Ecbatana. 293.294 Eclipse of the Sun. 427 Eclipses much feared. 452 Education of a Iew. 160 Ehje, a name of GOD. 4 Elements 388 Elephant, how taken. 390.395. white. 395. kind to his Master. 399. of rare under standing. 395.429 Enemy to the Elephant. 433 Elxai, his opinions. 127 Elias invocated. 171 Elgazzuli, reconciling Mahumetane Sectaries. 229 Elcorb, or Elcoth. ibid. Elauted. ib. Ambassadors, little respected in China. 376 Ambassadors to the Pope from japon. 448 Emia, or Eme, a bird. 430 Empyreal heaven. 6 Ephesus. 280 Equinoctial all the year. 413 Ermina, Mahomet's mother. 203 Esseni, Essees. or Hessees. 124 132. their opinions & manner of living. ibid. Evening Prayer. 167 eunuchs first made by Semiramis. 60 Europe bounded. 42 Excision of Females. 478 Exordium with Innocation. 1 Exposition of Genes. 1.1. 5 Excommunication of 3 kinds 97 Exposition of the Law. 143 Ezra, h● ten Commaunaements. 168 FLETCHER FAble of the Angels choosing wives. 31 Of Oannes or A●nedotus. 48 Fall of Man 22 False-prophecy of Pire. 399 Famine. 242.393. & d. Farfur, King of China. 37● Fasts of the jews. 109 Fast of Reconciliation. 107.175 Fasting. 415. with miraculous effect. 168 Fathers of Nations. 38. & d. Fathers eaten of their children. 339 Faults of Holymen, how profitable forus. 93 Feasts; of the fire. 69. at Daphne. 73. of Gibon. 444. among the jews. 103.172. of Lots, or Phurim. 109. 177. of Tabernacles, 107, 173 of dedication or lights. 109. 177. of jephte and judith. 110. of the Law finished. 176. of the Peguans. 398. to the devil. 400. to Ganges. 422 Feasting at Nera. 453 Feasting with miraculous effects. 170 Female jew, how named. 159 Fimbria, his vaunt. 276 Fire, death to blow it. 314 Fiery sword. 14 Fiery flies. 454 Figtree in India. 14.431. & d. Fish sacred. 64 Fish well bought. 170 Fish-eaters. 57 Fish monsters. 431 First-fruits. 111 Flesh permitted to be eaten. 13 Flood universal. 34 Football. 454 Fotoques and Camis. 442 Fountain of Miriam. 171 Fountain of Oil. 324.330 Forbidden fruit. 14 Frankincense. 191 Freewill in Adam. 21 Old French like old English. 41 Funeral. 256.329.333.339.360.374.399.400.422.424.447.453. Furlong, how much. 49 G GAlli, or gelded Priests. 68 96 Galatia, or Gallograecia. 270 Gallery resembling heaven. 53 Galilee bounded. 91 Galleys like dragons. 453 Ganges the River. 400. & d. Gaulonites, a lewish sect. 125 Ganza, a kind of money. 96 Gaza, a great River. 389 Gemara, part of the Talmud. 141 Genguis, a sect. 443 Geographical terms. 44 Georgi 290 Germans, a sect in Ind. 383 Giamailer a religious Turk. 260 Gaints ancient and modern. 32.33 Gifts and Sacrifices, how they differ. 111 Gyges'. 279 Ghiomara, her fact. 271 Ginger, how it groweth. 433 Girdle of the jew, necessary. 160 Glassy sand. 78 Gnidus. 283 GOD. 2 God-making or canonising. 46 Golden Chest, pestilent. 52 Golden Calves. 117 Goa, a town. 413 Golso di Bengala. 400.436 Goquis, priestlike fiends. 445 Go●theni, a Samaritan sect. 132 Gospel preached to the judians. 385 Government of the Israelites. 95 Gowty-legd Generation. 429 Gordius and Midas. 274 God of the Scythians. 332 Grace at meat 166 Greek letters. 81 Gymnetae, & Gymnosophistae. 384 H HAdrianople. 252 Hagag king of Irak. 199 Halmus. 289 Hamsem darkness. 292 Hanimants' leap. 426.429 Hanging instead of burial. 355 Harlots. 300. cut a sunder. 320 Harpagus. 295 Hasidees, among the jews. 117 their ten ducties. 118 Hair consecrated. 70 Heavens 3. in Scripture. 6 Heaven refused by the Indian's because the Spaniard was there. 446 Head of the jew must be covered. 160 Hebrews, of whom so called. 93 Hell described by Mahom. 218 Hemerobattists. 126 Helle. 291 Heraclius 308 hermits Mahumetane. 230 Hercules and Hylas. 273 Herod conetous & prodigal. 101 Herod's barbarous cruelty. 96 Herod, his sumptuousness in building. 100 Herodians. 128 High places in Scripture. 99 Highpriest. 115 Hillel and Sammai. 123 Hills called Gate. 412 Hinnom or Topheth. 84 Hogs with horns. 430 Hog sacrificed. 450 Hole broken up, pestilent. 53 Hollanders in East-indieses. 391 Holy land, bounded. 89 Holy water. 398 Holgois, witches. 449 Homer's statue at Smyrna. 282 Homage. 399 Hopes of the jews Conversion. 183 Horses offered to the Sun. 54 Horse eaten. 358 Horse flesh, & mare's milk. 355 Horses in request. 456 Horn good against poison. 401 Horns growing like plants. 433 Hospital of Cassachi. 226 Hospitals of Turks. 252 Hospital sore brute creatures. 403.410 Humiliations five. 175 Hungary spoiled by Solyman. 238 Hystaspes. 384 I JAH. 3 jamahey or jangoma. 400 janissaries ordained. 236 janambuxos, a sect. 443 japhet, eldest son of Noah. 38 japonian àffaires. 448 jarchas, the Brachman. 386 jason. 291 java maior. 455 Iberians. 290 Idolatry, the causes of it. 47 The Chaldeans●s Idols. 56 Idolatry of the Israelites. 116 Idolatry of the Chinois. 373 Idols of the japonians. 447 Idol, with three heads. 372 Idols made of felt. 347 Idols in Pegu. 397 Idol very rich. 424 Idols names expounded. 129 Idumaeans. 83 JEHOVAH. 3 jesuttes. 330. 440. resembling the Rabbins. 142 jerusalem, besieged from Olivet. 146. destroyed. 133. sown with salt. 92. built on three hills, by whom. ibi. jewel restraining blood. 433 jews meddle not with Samaritans. 131 jews slaughtered. 62. deceived. 437. every where banished. 137. in Poland. ibid. forbidden jerusalem. 134. hated in Zante. 138. their misery. 133 jews and Gentiles. 88 jew in the jakes on the Sabbath. 104 jews witness against the Atheist. 88 jews & Stews suffered in Rome 137 jewesse in travel. 157 jewish jubilee, Civil, Mystical. 108 jews conversion, how hindered. 183.184 islands of japon. 441 Island of Devils. 453 Ilium, or Troy. 275 islands of Asia. 436 Island mortal to men. 438 Island mortal to women. ibi. islands of Maldivae. 437 Isle of Eden. 15 Image of. Ganges. 401 Impropriations in England. 113 Images detested by Turks. 251. 247. reprehended by the Persian Magi. 312 Incest of the Arabians. 190.191 Incontinency of the Turks. 246 Index expurgatorius. 32 India in general. 381 Indian's, seven sorts. 382. lived widely. ibdem Inventors of Arts. 29 joghi, religious persons. 411. jonia. 280 jonia Temples. 282 joppes. 81 jordan the River. 90 joseph● testimony of jesus. 146 Ishmael the Sultan. 120. & d. jubilee. 421 judge punished. 303 judgement-day, according to the Turks. 257 judas the Galilaean Rebel. 125 jugglers. 460 julian the Apostata. 135. his scoff. 19 his end. 71 jupiter. 273. Aratrius. 77 Ivory pin. 414 jurisdiction of the jewish Sanhedrim. 96 KING KAbala of the jews, why, & how given. 140.145 Calendar of jewish Feasts and Fasts. 110 Carraim, a jewish Sect. 117.123 Keter, a Crown. 151 Cows sacred. 411.415.428 Kings chosen out of slaves. 401 King inaugurated. 422 King turned Bonzi. 443 King of Malabars devotion. 418 King of Fegu's greatness. 391 his tyranny & cruelty. 393 King of Siam, besieged, betrayed. 388. & d. King sacrificing himself to his Idol. 421 Kings of Syria. 72. & d. King's Wife kept by her parents. 399 Kitay. 339 Kiou, a City. 340 Kneel. 219 Knighthood abased. 414 Knights-seruice. 388 L LAc, or hard-wax. 391 Laches, measure of Time. 406 Languages confounded. 40. which was first. ibid. Lake of Sodom. 82.83 Latrone-Patrones. 113 Law-Lecture, the solemnity of it. 168. & d. Law, Moral, judicial, Ceremonial. 94 Law. 141. divided into Precepts 613 151 Law of the Babylonians, abominable. 55 Leaf living. 450 Leaves to writ on. 394 League-making. 190.333.399.450 Legacy to Epicures. 61 Lent among the Turks. 254 Letters of Queen Elizabeth to Shaugh Tamas. 322 Leviathan. 181 Levites. 115. dispersed among the Tribes. 95. had liberty to marry in any Tribe. ibid. had more than all Ecclesiastical livings in England amount to. 112 Life of creatures spared. 412. redeemed. ibid. Light. 8 Light to the World. 427 Lignum aloes. 387 Lilis, her Legend. 156 Loadstone, by whom found out. 43 Lordsday. 103 Lousy charity. 412 Lycia. 284 Lydians first coiners. 278 Lying detested by Persians. 314 Lies for the Whetstone. 182. M MAchamut invered to poison. 408 Merry Madness. 390 Madura, an Island. 456 Maffaeus his charity. 442 Magi. 310. their speech to Alexander. 385. their opinion. 313 Magic diversekinds'. 310 Mahomet, his life. 199. described. 201. his villainies & miracles. ibid. Privileges. 204. Kindred called Emyri. 221. Sepulchre. 226. Successors. 227. his four Generals. 194. compared with Ali. 317 Mahumet, his Conquests and Wars. 236 Mahomet, Amurath's son, his fratricide, etc. 241 Mahumetane professors. 230 Mahumetans. 453.455 Madmen, counted saints. 231 Maids marriageable, sold. 66 Maid nourished with poison. 408 Malabar. 418 Malacca, Centre of Eastern traffic. 389 Macazar. 458 Male Milch-nurse. 160 Man in his first state. 11 Manasses the Highpriest. 130 Mandanis his resolution. 384 Mandarines of China. 370 Man-eaters. 399.451.454.455 Mangu-Can baptised. 341 Map of Eden. 14 Maran-atha interpreted. 97 Marriages. 403.415 Marriage of a jew, at what age. 160 Marriage of the dead. 350 Marriage dissolved. 427 Marriage-chamber of Tigris and Euphrates. 62 Mark and the other Evangelists reconciled. 101 Mariches strange beasts. 387 Mardocheus, Esthers nurseling. 160 Marking of men & women. 403 Maruthas, a Chrisitan Bish. 306 Morocco. 195 Mashothaeins, & other sects. 128 Masalians, a lewish sect. ibid. Massagetae, their manners. 334 Mathias the Archduke. 243 Mausolus. 283 Mazoreth, and Masorite points. 148 Mecca. 221 Meaco, a City. 444 Meat-offrings of the jews. 111 Medicine for 63 diseases of the Gall. 165 Medina. 226 Medes. 295 Meander. 273 Meizin, or Muetden, the Sexton. 253 Mehemet slain by a Deruiser. 263 Melchisedech, supposed Sem 45.114 Men baited with dogs. 454 Mentiri, & Mendacium dicere 44 Mendicant sect in India. 383 Mengrelia, and Mengrelians. 291.292 Meon first K. of Phrygia. 273 Merchants of Sian bountiful 387 Mercury, called Taautus, or Thoyth. 76 Mesopotamiaes. 64 Messiah, how yet expected. 179. his marriage. 182 Metamorphosis of Parasatico's daughter. 432 Methodius, Ps. 46 Michael, and his Horn. 180 Miesalcus. 289 Mice. 192. in Senacheribs' Army. 61 Midas. 275 Midianites. 83 Miracles before the Messiahs coming. 179. & d. Mischnaios, Part of the Talmud. 141 Miracle of Nature. 14 Mithridates. 271. Nourished by poison. 408 Moavi. 230 Moab bounded. 83 Great Mogor, a Monarch. 405 Moors, why so called. 188 Moon, honoured by the Turks. 247 monogamy. 404.417 Molucco's. 451 Moluccians. 452 Moloch, or Milchom. 84 Monsters in Plinic and Solinus. 385.549 Months among the jews. 102 Monks of S. Gregoric in Armenia. 36 Monarchy Assyrian. 60 Money, a mighty Mass gathered by David. 98 Monastery at Vintane. 459 Mourners, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 129.135 D. Mortons' just Praise. 145 Morning-prayer among the jews. 161.163. & d. Mohel, or Circumciser. 157 Mosul, a patriarchal See. 66 Mosques, or Meschits, Turkish Temples. 250 Mossynaeci. 272 Mountain burning. 451 Mountain removed. 63 Mountain of Pardons. 224 Muavias'. 194 Musk. 361 Mufti, or Mophtis. 265 Mummia. 189 Musaph, or Curaam, Turks Law. 244 Mustaed-Dini, Persian chief Priest. 326 Mustratzem starved amidst his treasures. 63 Mysia. 277.278 Mystery of CHRIST on the Crosse. 12 N NAbbathaeans. 190 Nairo, a Sect. 420.422.423 Names of GOD, how attributed. 3. according to the Rabbins, 720. 4 Names of Saturn and Coelum, to whom applied. 46 Names interpreted. 410 Narsinga. 423 Nannacus. 273 Anatolia, or Anatolia. 268 Nature urgeth Religion. 26 Nazar-Coto, an Idol. 406 Nazaraeans, a Sect. 127.128 Nazarites in Israel. 116 Nechir & Remonchir, Turkish Angels. 257 Necromancers of Tartary. 350 Needle, Nero's Idol. 70 Neighbour, how understood by the jews. 160 Nerzini, a Martyr. 261 Nethinim, or Gibeonites. 116 New-moon, feast of the jews. 105.174 New-yeares-day. 174 Niceness of the jews. 161. in praying. 163 Nice. 271 Nine, the number. 338 Ninive. 64.65. destroyed. 66 Ninus first set up Images. 47. his Sepulchre. 65 Nisroch, the Idol. 65 Nigidius Figui●, his Wheel. 9 Noah. 288. a real Preacher. 33. called janus. 45 Noira, a kind of Parrot. 430 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 North-starres, out of sight. 454 Numbers applied by Mahomet. 215.216 Number of jews destroyed. 134. Slaves. ibid. Nutmeg-tree. 433 Nymph●um, a sacredcave. 72 OH OAth. 415 Oaths of the Alcoran. 211. of the Persians'. 328 of the Pharies. 121 Obedience. 143 Obeliske erected by Semiramis. 51 Oblations of the jews. 111 Ocaca. 446 Odia, a City. 388 Ogyges interpreted Noah. 46 Old man of great age. 409.417 Old folk sold to be eaten. 455 Old man nourished with the milk of his wives. 456 Olympus, seat royal of the first Ottoman. 271 Omphale. 278 Ophir. 388 Opinions of the Sadducees. 123. Samaritans. 131. Pharisces. 119.120. Original Sinne. 23 Oracle of bearded Apollo. 69 Oracle at Daphne. 71 Oracle by sacred youths. 389 Orontes the River. 72 Original Scriptures, not corrupted. 147 Ormus. 437 Orders of Religion. 260.373. & d. Orcanes, first Founder of Hospitals, & Religious houses among the Turks. 235 Offens, and Esens, all one. 127 Other men. 122 Ottoman, or Osman beg. 235 Owl observed of the Tartars. 338 Ozmen. 194 P PAchorus. 298 Pagodes, or Idols. 414.459 Palladium. 275 Panchaea. 192 Painting the skin with hot iron. 450 Paper-cloth. 456 Palestinae. 91 Papa, how used in the Primitive Church. 122 Paradise, where. 13. of Aladeules 64. of Aloadin 317. of the Turks 208. described by Mahomet. 218 Paring of nails. 169 Parent's authority in Marriage. 12 Passeover among the jews. 105 paschal Lamb. 106 Passeover, how at this day celebrated. 172 P●●thia and Parthians. 297 Parthians God. 299 Pases, an Enchanter. 312 Paphlagonia. 272 Pardaw, a Coin. 401.410 Parts of the World, six. 42 Patane, a City. 389 Patience practised. 383 Patenaw, a Kingdom. 403 Patrone-latrons. 113 Pearls very big. 451 Peace-offering. 111 Penance and displing. 175 Pegu 391. described. 394 Peguans supposed original. 398 Peguan discomfited by the River. 389 Peppertrees. 386. Pepper. 433 pencil Gardens. 50 Pergamus. 278 Pentecost. 106.173 Perturie punished. 385 Peremptory pride. 383.411 Perimal, king of Malabar. 230 Periaconconas fratrici●●. 323 Persian worshipping. 328 Persian Kings education, etc. 309 People in the divine nature. 4 Phalli, or Priapi. 68 Pharisecs, why so called. 119. seven sorts. 121. their strict observations. ibid. Phoenicia. 81 Philippinae. 436.449 Philo, his tale of Images. 85 Philosophy banished. 63 Phylacnteries, or Totaphoth. 120 Phraates. 299 Phrixus: 291 Frenzy strange. 282 Phrygia. 273 Phocas. 308 Pilgrimage. 70.396.401.221. & d. 406. 425 Pinetree. 278 Planting in Virginia. 43 Plutarch's conceit of the word Sabbath. 104 Plutonium. 283 Plague not seared by Turks. 248 Pismires put men to their shifts. 430 Poor provided for. 374 Pontus and Bythinia. 271 Polygamy. 419.450 Poo, Poo. 420 Pompey & Ptolomey took advantage of the jews by the Sabbath. 104 Poll-money, or personal offerings. 112 Prayer, suspended by strife. 167 Precepts among the Chinois. 372 Preparation to the Sabbath. 169 Pramnae, a Sect Indian. 384 Priests Turkish. 264. punishment to strike them. 267 Prayer, and washing of the Turks. 245 prophesy of the Turks ruin. 249 Prayer, Turkish. 257 Priapus. 277 Prusa, Seat of Ottoman Kings. 235 Precepts affirmative. 154. & d. Negative. 152. & d. Priests of Macazar. 45 & Prophet deceiving the Samaritans. 131 Procession. 459 Preface to the jewish Relation. 87. & d. Prophesy deceiving. 60 Promised Seed. 27 Proselyte, who, how made. 95 Psammeticus. 273 Punishment of offenders in China. 370 Punishment private. 399 Purgatory, jewish. 150 Purification after Childbirth. 159 Pythagorean error. 411.415 Q QVabacondonus, 441. 442. his letter. 448 Queen of Pat●ne. 390 Questions of the Sabbath. 17.18.103. of Miracles. 80. of confession. 446 Questions propounded to Mahomet. 215 Quilacare, a City. 421 Quinsay, a City. 367 R RAchiah, Gen. 1. expounded. 8 Rabbimust be believed. 142 Rabbins Exposition of Scripture. 142 Rabbins and Trent-Councell. 143 rabbin killed by his zealous scholar. 148 rabbinical Reasons why jacob was buried in Canaan. 151 Rabbins Exposition of Gen. 3.12. 170 Rain, like Ashes, and like women's hair. 447 Rainbow, the causes thereof. 37 Rainbow on a wall. ibid. Ram of Abraham. 259 Rats of India. 430 Red Sea. 438 Rechabites in Israel. 118 Rebellion 391. of the jews 135 Religion defined. 16 Redeeming the first-born. 159 Religious men of Siam. 387 Religion of the Great Mogor. 406 Religious persons. 417 Religious Rites of the Persians'. 313 Reisbuti. 407 Remainder of GOD'S Image in Man 25 Resurrection, how conceited by the jews. 151 Revenge of a Christians death. 329 Revenues of the King of China. 373 Rheubarbe at Succuir. 361 Rhinoceros. 400 Rhodes, the Island. 438 Rimmon, the Idol. 70 Rites and Sacrifices of the jews. 111 Rivers of Paradise. 14 Romadan, a month. 213 Rome founded in fratricide. 28 Ruby very rich and rare. 460 S SAbbath, why changed 19 Christian, when beginning 103. the Etymology 104. Superstitiously kept by the jews. ibid. too strictly kept. 132 Sabbath-days journey. 105 sabbatical year. 108. Stream. 104.437 Sabbath-obseruations. 170. & d. works 171. Supplication of the Sabbath. 170 Sacrifice of the jews of eight sorts. 111 Sacrifice to the Devil. 394.460 Sacrifice daily morning and evening. 103. double on the Sabbath. ibid. Sacrifices. 28. Turkish. 245 Sacrifice unbloody. 384 Selfe-sacrificers. 425 Sacrilege in jest. 74 Saddai, an Attribute of GOD. 4 Sadduces. 122 Salamander. 430 Salomons servants. 85 Salomons Sepulchre. 134 Saints Turkish. 200 Samatra, the Commodities there. 457 Samaria. 92. the Etymology. 128 Samaritans, time-servers, 130. their Epistle to Antiochus, ibid. troubled with a Noli me tangere. 131. their Sects. ibid. Samaritans' bread. 130 Sampsaeans, Sunners, or Sun-men. 127 Samarcand, City of Tamerlane. 356 the Samoyeds. 365 Sangenotocoro. 446 Sanhedrin, and other jewish judges. 95 & d. Sapores crowned King in his mother's belly. 306 Sardanapalus 60. his Death and Epitaph. 61 Sardis. 283 Saracens 193. their worship. 220 Sarus, measure of Time. 48 Satagam, a City. 404 Scaligers deserved title given by M. Selden. 56 Scala, a Book expounding the Alcoran. 215 Schesche, naked beggars. 403 Schools and Degrees, jewish. 122 Schools. 56 Scythia and Scythians. 331.332. No Swine there. 333 Scribes. 126 Scythismus. 46 Sea-Crabbes, very big. 431 Sea-Dogges. 401 Sea-sights. 453 Sea, discoursed of. 434. & d. Sealed Book. 146 Sebuia and Sebuians. 132 Sects among the jews. 117. of many sorts. 128. in Malabar. 420. & d. of Turks. 279 Sechaidar, head of the Sophian Sect. 319 Selim. 237.239 Sema, or Sarama Perimal. 418 Semiramis. 294. five days ruling. 65 Sentida, an Herb. 433 Septuagint. 44 Sermon at Circumcision. 159 Seres, a people. 335 Serpents. 362 Serpent, made a God. 77 Seraphims six wings, why. 3 Sergius the Monk. 200 Seriffo of Mecca. 222 Sermon of the Santones. 225 Servants ruling. 55 Seventh month festival. 106 Sesostris, 190 Severus, truly severe. 71 shaven Shavers'. 443.444 Ships with two prows. 457 Sheep of Arabia. 192 Simia, Limia, Chimia, three Sciences. 361 Sins mortal. 246 Sinai. 189 Sin of our first Parents. 21 Sickfolke strangled and eaten. 454 Siam, a Kingdom. 387 Simile, of beholding God. 5. of Barrel of Letters. 9 of men like Counters. 73. of Shipwreck. 9 of a falling Star. 135. a. Reg: 7. 7. 146 Skulls in stead of money. 457 Sleepers seven. 210 Slaughter of Persians' & Turks. 240 Socotera. 438 Sodom, the sins thereof and punishment. 82 Soldiers only wearing weapons. 374 Sophi, what it signifieth. 327 Sophian Sects. 325 Sorcerers. 362 Sorceries of the Turks. 248 Solyman. 237 Soul out of Purgatory. 178 Sombrero, of Coco-leaves. 396 Sow killed by mahumetans. 454 Spaniards wicked life. 449 Sparrows. 294 Spirit moving on the waters. 7 Spiders. 291 starchamber. 114 Stone at Abraham's house. 223 Stone, engraven by Solomon. 147 Stone, worshipped. 428 Stone, called the Lamp. 69 Store of water, store of wealth. 161 Style of the King of Bisnagar. 427 Stratagem of Semiramis. 382 Suckell Counsel. 403 Sun and Moon worshipped. 451 Suits and Supplications, how preferred. 394 Sun, bigger than the Earth. 9 Succoth-Benoth, interpreted. 56 Superstitions in the Philippinae. 449 Swine's flesh abhorred of Turks. 246 Swine-porters. 134 Sirique tongue. 148 Synagogues jewish. 100 Synagogue-Offices sold. 177 Syria. 67 Syrian Goddess. 67 T TAbernacle in Israel. 97 Table for each guest. 441 Taicosama, his impious arrogancy. 442 Tailed people. 454.457 Talls. 176 Talmud. 141. preferred before the Bible. 142 Talopoys, Religious persons. 392.397 Tamer of Devils. 443 Tamarlan. 357 Tanais. 289 Tangrolipix. 233 Tantalus. 273 Taprobane, which is ●. 460 Tarsus. 284 Tartar. 335 Tartar's worship, Superstitions, Sorceries, conditions, funerals. 348 Targum of the jews. 144 Taugast, a City. 231 Tauris, a City. 324 Teeth guilded. 457. died black. 499 Tek●pha, a time jewish. 102 Temple at jerusalem, how long in building. 98. burnt by Titus. 99 destroyed quite by Adrian. ibid. miraculously hindered from rebuilding. ibid. Two jewish Temples more. 100 Temple of Caesar. 100. 101. of Belus. 51. of Bellona. 269. of the Moon. 64. of Hierapolis. 68 of Venus. 78. of Amida, 447. of a Lizzard. 447. in Mount Garrizim. 130. of Bacchus. 387. of the Sun. 386. of Sophia. 250. of the Pagodes. 415. 416. of an Ape. 418. at Cyzicus. 277. of Diana. 280. & d. of the Scythians. 332 Tephillim, a jewish, ornament. 162 Ternate. 451. devotions there. 452 Terra Diaboli. 292 Thalmudists. 123 Theft punished. 334.451 Theudas, a jewish Rebel. 125 S. Thomas. 424 Saint Thomas Christians. 421.438 Tibareni. 272 Tidea. 288 Tides, very violent. 396 Tithes. II Due jure Divino. 112. 4. sorts. ibid. Toothache. 386 Topheth 84 Torrent sudden and violent. 563 Tortoises very great. 431 Torlaquis, or Durmisluys. 162 Tongues of the Gods 53 Tower of Babel. 52 Trinity. 4. 7. manifested at jordan. 90. worshipped. 416 Traditional Law. 143 Transplanting of Colonies. 129 Traditions of the Pharisees. 120 Translations out of Hebrew into Greek. 148 Treasury at jerusalem, rich. 112 Treachery of the King of Tangu. 394 Tree of Life. 19 of Knowledge. ibid. of roots. 432. half poison, half Antidote. 434. Poison and Antidote. 457. reckoned for Gods. 385. Called Tuaca. 451 Tree-lodgings. 389.396 Trial of Religion, and of the first language. 40.406 Trial of chastity by fire. 552 Trying of blades. 455 Troy. 275 Tarridi, Bishops. 442 Turks, Etymology. 231. beginning. 232. tributary to the Tartar. 234. and friends to them. 242. Enemy to the Persian. 326 FIVE VAlley of Hinnom. 84 Voramus. 232 Varella, or Idol Temple in Pegu. 369 Vengeance pursuing the jews. 135 Venus called Mylitta. 55. of divers diversely named. 313. worshipped in likeness of a Navel. 430 Venus and Adonis. 78 Vermin kill the Elephant. 434 Verteas, Religious persons. 410 Vessels of the Temple at jerusalem. 134 Victuals in Pegu. 394 Vines very fruitful. 91 Viper, sixteen cubits long. 384 Virgins prostituted. 361 Unicorns. 400.454 University at Bagded. 63. at Coia in japon. 444. of the Bonzii. 443.444 Vo, or Dairi, title of a Prince. 441 Vows in sickness. 426 Usurers. 351 Vulgar Latin translation. 147 W Brickwall of Adrianus Vineyard. 134 Wars between Siam & Pegu. 393 Warm winter, very fierce. 413 Washing-Tradition. 166 Watching of the dead. 328 Water-Coque. 437 Water, washing away sin. 404. very clear. 452. breeding a worm in them that drink it. 356 Wheel of Figulus. 9 Whale conjured. 431 D. Whites challenge. 145 Wicked man adored. 444 Wives of the Turks. 245. of the Tartars. 349. Prostituted to strangers. 360. bestowed on other men. 300. exchanged. 419. immured with their dead husbands. 424. buried with them. 425 kill themselves. 456. burned. 385.386.402.409.415.428.456.457. the manner of it. 423 Winds keeping set times. 413 Winter and Summer at once in a Climate. 412 Wood, very heavy. 455 Woman, the Image of the Man 12. equal to him in soul. ibid. Women, Turkish. 254 Women to be hired. 390.395. and sold. 455 Wonders of Nature. 330 Works of God. 45 World's Creation. 5 World had a beginning. 9 Good works of the Turks. 248.250 Writing. 389 X XA or Scha, a Persian Title. 410 Xaca. 442 Xamabusis, Pilgrims. 445 Xavier. 448 Xerxes. 303 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a feast of the jews. 109 Y Year among the Hebrews. 102 Year of jubilee. 108 Z ZAchiah, a River in Hell. 216 Zarmanochagas, his Epitaph 384 Zeal for Temples. 130 Zeal of the Turks. 247 Zelotae, notable Villains. 126 Zela, a City. 270 Zeilan a delicate Island. 558 Zizis, a jewish wearing. 162 Zipporah, why called a Cushite. 188 Zopyrus. 58.303 Zuna, Law of Mahomet. 244 Znnzim, a Pond. 224 A TABLE OF THE PRINCIPAL MATTERS IN THE FOUR LAST BOOKS, WHICH ARE OF AFRICA AND AMERICA. A ABdul Mumen. 520. Curios error concerning him. 521 Abibaiba, a King which dwelled on a tree. 693 Egypt why so called. 469 called still Mesre and Misir. ibid. The bounds thereof. ib. Why called the Land of Cham. 471 The●r first temples & kings. ib. Fountain of Pagan Idolatries. 470 Their worship of Onions, Leeks, Beasts, Beetles, Water, fire, etc. 472. & seq. Priests of Egypt, and their rites. 473.478. Why they worshipped Beasts, 472 Their Apis, and other sacred Bulls. 475.476 They worshipped differing beasts in divers Cities. 477 Egyptian Temples. ibid. Feasts. 479. Oracles. 480 Inventions. ibid. Vices. 481 Egypt divided into three parts. 483 Egyptian Califas and their succession. 487. Sects. 488 Chronology of Egypt. 489 Egypt won by the Sultan's, and by the Turks. 487 Aellas, young Nuns in Peru. 731 A●usamil an Island, where they worshipped a Crosse. 685 Adrimarchidae. 496 Aethiopia, why so called. 547 Divided into Asiana & Africana, and this into superior. Inferior. 548 The ancient Ritei●●ere used. 553 Their mortal God, and ●●● mortal. 554 Progeny of their Kings from Solomon. 556 Circumcision of men and women. 562 fasts. 563, houses, household, and rites. 564 Schools and Universities. 570. Their Emperors: See Presbyter john. Their close keeping the royal issue: see Amara. Aian, Adel, and Adea. 572 Africa, why so called. 463. how bounded. 464 The Snows, Lakes, and living creatures therein. ibid. Manners of the Africans. 502 Alarchons' Discovery of the South Sea. 651. he ●eined himself the son of the Sun. 651 Alicunde a huge Tree in Congo. 582 Alexandria. 486 Algiers a sink of Pirates. 505 Amara, a Hill in Aethiopia, most admirable in Nature and use. 565. & seq. The Palaces & Temples therein. 566 The Monasteries, Library, and Treasury. 567 Who first employed it for safe keeping of the issue Royal. 568 Amazons reported to be in Monomotapa. 577 In divers places of America. 700.712.739 America, why so called. 602. and why the West Indies. ibid. By whom discovered. ibid. How it becomes habitable, being under the Line. 604 What makes it cold in that situation. 605 Divided into high, low, and mean. 606 The incredible riches thereof. 611.612 Not known or foretold of the Ancients. 609 Compared in good and bad with our world. 6 Ambize or Angulo a strange Hog-fish. 583 Andes in Peru. 722 Angola a populous Kingdom. 581 Their rites ibid. & 582 Andrew Battle his observations in Angola, Congo, Loango, etc. 581. & seq. Ammon and his Oracle. 494 The same with Ham or Chamlet 495. his Image and Temple. ibid. Amasis' King of Egypt. 467 Hannibal his exploits. 498 Antaeus. 507. 508. Antipodes. 603 Anzerma and their Rites. 703 Anzichi, the cruelest Cannibals in the world. 588 Their Circumcision and other rites. 589 Apis. 475.476 Apes, a Giantlike kind. 466. another strange kind. 563 Appoponaca, purveyor for Nuns in Peru. 731 Arabians in Africa. 500 &. 528 Their proceed by the sword and preaching. ibid. Divided into 3. Tribes. 529 Armouchaquois in New France. 629 Their Aoutem that is, devils, and Aoutmoin, or Conjurers. ibid. Armadillo a beast seeming armed. 614. &. 700. Ascension lost in Cambaya. 579 Arguynare islands. 597 Araucans' wars with the Spaniards. 716 Asclepius his works. 474 Atibaliba, King of Peru. 718 his imprisonment and ransom. 719. death. 720 Atlas & the wonders thereof. 508 Atlantes and their customs. 496 Azanhagi, their simplicity. 538 They hide their faces no less than their Privities. ibid. B BArbary why so called, and the limits thereof. 497 The civil wars therein. 524. & seq. Now possessed by an Hermit or Saint. 526 The Inhabitants of 5. sorts. 530 Now divided into Brebers' & Alarbes. ibid. Their manners and customs. 531 Plague violent there. 534 Barbarussa his exploits and life. 504. & seq. he won Tunis. 499 Baduini, Mongrel Mahumetans. 575 Baldivias' golden purchase. 706 Barbacini. 540 Beldigian, Title of Presbyter john. 559 Benomotapa. 575. The rites. 576. Emperor. 577. Injury to the Portugals and their wars. 578 Benin Kingdom. 540 Bermuda. 746. Bever. 466 Beginnings two, of good and evil. 473 Biledulgerid. 533 Blackness in negroes, whence. 545.546 Blemmyae. 496 Blind guide conducted by sent. 536 Bona the City where Augustine was Bishop. 497 Botelius his admirable Navigation. 579 Borno. 544 Budomel. 539. their enchantment and other customs. ib. their simplicity. ibid. Brasil, why so called. 704. the creatures therein. ibid. their gallantry. 706. they have no numbers beyond five. 705. their Customs. ibid. their Maraka. 709. wars and man-eating. 707. drunkenness, and Petum. ib. Aygnan or Devil. 708. Caraibes and Paygi 709. marriages. 710. entertainment. ibid. C CAiro the founder, and other observations thereof. 485.486 Calos, the cozening, conjuring King thereof. 647 Cambyses his Egyptian conquest. 482. his Aethiopian Embassage. 550 Caribes or Cannibals. 703. their customs. 739 Canada, and their Religion. 627.628 Camels, their kinds and Nature. 464 Carrapa, 704 Canary islands. 597 Candace, name of Aethiopian Queens. 552 Canopus. 484. Cape of good Hope. 538 Catadhi, the Cataracts of Nilus. 549 Caphraria and Caphars'. 578.580 Cairaoan, chief seat of African Mahumetisme. 500 Carthage, her Antiquities and Ruins. 498. the bloody sacrifices therein. 501 Cartiers voyages. 626. & seq. Cat killed, an unpardonable offence in Egypt. 472 Cevola, or Cibola discovered. 648 Chemmis a town in Egypt. 471 Chemim a seditious preacher in Barbary. 509 Chichimecas first dwellers in New Spain, and their manners. 659 Chili, and the strange Frosts and Earthquakes therein. 715.716 Chololla, chief place for Religion in Mexican Empire. 656. Their Temples, Gods, etc. 657 Chekoke a strange Idol. 587 College on Mount Beni jerso in Barbary. 516 Colleges in Fez: See Fez and so of other Cities. Confession and Confessors in Peru. 732 Converting of the Indian's by subverting, or perverting them. 749 Condores, ravening fowls in America. 615 Creatures of America. 614. & d Coava a River in Africa. 591 Congo a Kingdom in Africa. 580.582 Converted to Christianity. 584. their ancient Religion. ibid. their trees and first-fruits. 585. Cow in Hisponiola the Dame of 800. 743 Cortes his birth & life. 643 his discovery of the Mexican Dominions. 654. his wars with Tlaxcallan 656. coming to Mexico. 657. Conquest thereof. 658.659. his cruelties. 748 Cothregalis his Northwest Discovery. 620 Columbus his discoveries. 612 Crocodiles. 467.583.692 Cuba. 740. Cubagua, PearleIland. 739 Cucuij, shining Beetles. 742 Cumana and their customs. 695 Their hunting, dancing, drinking. 696 Their Piaces or Priests. 697 Cusco rich City. 726. chief for Religion and Empire in Peru. 730 Curemaghas, and their customs. 711 D DAbaiba, a River goddess so called. 702 The strange superstitions there. ibid. Dant, a kind of wild kine. 465 Dariena, & the customs there. 692 davis his Northwest voyages. 623 Drakes Discovery of Nova Albion. 650 Dragons with wings. 467 Dog, not so dogged as his Master. 465. Dogs in Hispaniola grown wild. 614 Dogs of America bark not. ibid. Dominica a Caniball-Iland. 740 Dunda, white progeny of black parents. 587 E EDgarus rowed by Kings. 472 Emirelmumenin, Title of the Morocco Kings, what it signifieth. 528 Empalanga a strange beast. 466 Eudoxus his Navigati. 599 FLETCHER Fashions out of Fashion 655 Feathers, and the rare workmanship of the Indian's with them. 615 Fez, kingdom in Barbary: the limits. 508. terrtorie of Fez. 509. the city Fez. 510. & d. the Colleges, Hospitals, and Temples there. ibid. Infamous Innkeepers therein. 512. their marriages, funerals, schools, diviners, witches, etc. 512. 513. sects, and learned men. 514. 515. hatred of Courtiers. 516. their circumcision, Priests, fasts, etc. 517. their Mufti and other religious persons. 518 marriages. ibid. Fetisso & Fetissero the priest and idol of Guinea. 542 Fishing with a fish. 740 Flying fishes. 597 Fonduras or Honduras wasted by the Spaniards. ●86 Foqucres or Hetemites in Barbary, their reputation and hospitality. 518 Florida why so called 642. the diverse discoveries and habitation thereof. ibid. The Spanish cruelties to the French, and their revenge. 643 Floridians' life, and religion. ibid. & 644. their hunting, sacrifices. 645. their dances and feasts. 646. strange lightning there. 647 Frobishers voyages. 617.621 G GAgo and Gube●. 544 Gaoga. ●bidem Galani, their rites. 734 Gambra. 540 Garamantes. 496 Giants in New Spain. 660. in Magellan Straitss and Chica. 713. ncere Virginia. 640 Giacchi, a bloody peop'e without habitation. 589. their continuance without generation. ibid. their sorceries. 590 Goia, first Inventor of the Compass. 609 Giraffa, or Camelopardalis ● strange beast. 464 Goyame's a Province of Aethiopia. 564 Ghoyabula a rare flower. ibid. Guaca, name of the Idols & Idol Temples in Peru. 729 Guastecan. 665 Guiana, and the Discoveries thereof. 699 Guaynacapas incredible treasures. 721 Guascar his son, slainely Atabaliba. 719 Giashoppers a great plague in Africa. 468 Guatima's, the strange destruction thereof by an Earthquake. 685 H HAmientes. 495 Hamet his victory at Morocco. 526 Hanno and Himilco their Navigations. 499 Hackcluyts praise. 653 Haytlor Hispaniola discovered. 613 Hathuey, a Cacique, wouldrather go to Hell with his forefathers, then to Heaven with the Spanird●. 748 Hea, province of Morocco: the rites thereof. 518 Hercules Pillars, & his combat with Antaeus. 507 Hesperides. 508 Hiremites of Africa rich. 506. Hind, the ship of Sir Francis Drake which compassed the world. 603 Hiarchas. 561 Helen● Island. 595 Hispaniola, the history thereof. 739. & d. their Zemes. 744 their opinion of man's Original. 745 Hieroglyphikes. 553.480 Hogs in America with navells on their backs. 615 Hochelaga. 627 Hudsons Discoveries North and Northwest. 624 Hyaena, a strange beast. 468 I IAmayca. 740 jambolus his Navigation. 594 Imbuma, a snake 25. spans long. 467 Imbunda a root used to try offenders. 587 islands two, one of men, the other of women. 594 Inguas of Peru. 720 jewel in Aethiopia, richest in the world. 567 jews in Monomotapa. 556 India, a name of large sense. 558 john King of England his impiety. 521 Isis, why so called 472. Her Legend. 471. The Table of her rites. ibi. jucca, a root whereof bread is made. 616 jucatan, why so called. 684 Their Circumcision and Idolatry. ibidem. Their Oracles and Sacrifices. 685. Their writings and books of leaves. 683 KING KA●raim, Scripture-Iews in divers places of Barbary. 519 L LAbyrinth of Egypt. 467 Ladrones, islands, and their rites. 738 lamas or Pacos, sheep of Peru like Asses. 615 Saint Laurence Gulf. 626. Island, see Madagascar. Lerius lived in, and wrote of Brasil. 705 Lepanto, sea-fight. 505 Library greatest in the world. 567 Libya. 535 Libyarchae etc. ibid. Lions, and their properties. 465 Loanda, and the strange waters therein. 586 Loango, and their rites. 586.587 M MAdagascar Island. 595 Mahometan Religion in Africa. 531. Difference from other Saracens. 532 Madera Island. 598 Magellane straits. 713 Malta or Melita. 598 Maragnon, greatest river in the world. 692 Morocco, a kingdom. 518. a province therein. 519 Morocco an University: The stately Castle there. 521. the City. 520. Often taken in the civil wars. 525. And now lastly this year. 1612. by the Saint, Side Hamet. 526 Marine family there reigned. 509. Ended by the Seriff. 523 Madoes Discoveries (supposed) of the West Indies. 610 Mangle, tree of rare observation. 616 Mays, how used for bread and drink. ibi. Marco de Niza his Discovery. 648 Mansor King of Barbary. 509 Saint Martha. 693. Indians near it. 694 Manetho Egyptian Highpriest, and his chronology. 489 Machlies, Maxes, Macae, Megavares. 496 Mauritania Caesariensis. 503 Tingitana. 507 Mauri, Maurusijs, & Massaesuli: their names. 499 Messa, and the Whale-●one-temple. 519 Meta Intognita. 622 Memnon's speaking Image. 483.551 Mexico, when first inhabited. 660. so called of Mexi, their captain. ibid. Built on a lake by direction of their Idol. ibid. Prodigious reports of their first plantation. 660. 661. Chroncle and Coronation of their Kings. 6●2. & d. Their Religion, Idols, Temples, Sacrifices of men. 666. to 685. they had 2000 gods. 667. Ridiculous Rites. 669 Their funerals, marriages, etc. 674. Schools, & Colleges. 682. Write and Books. 683. Understanding each other by whistling ibidem. Wheel for Computation of Times. ibidem. Belief of the Soul. ibidem. Burial pomp. 677. Ridiculous opinions of the Sun. 678. Their diverse Feasts. 679. & d. Sacrifices many and monstrous. 668. exceeding devotion. 669. Procession and Communion. 679. and 681. Sacred young men, & Maids; or Nuns. 671. & d. The state of Mexico under the Spaniards. 665 Men attired and worshipped there, like that Idol unto whom they were after sacrificed. 667 Meroe now Guegere. 549. why so called. 550. Their rites and Table of the Sun. ibi. Ours in America of diverse metals, how used. 607 Monkeys wittiness. 614 Momacomas Nuns of Peru. 731 Mogores monument. 580 Mokissos'; Idols of Angola. 581 Morumba, and the magical trials. 588 Mor●e, or sea-●xt● killed. 626 Motezuma King of Mexico: his presents to Cortes. 654 his receiving him to Mexico. 657. his devotion. 664. Moeris an Egyptian lake. 467 Mosambique. 573. Mu●●mia, and which is true. 467 Muleasses, King of Tunis. 499 N NAuatalcas. 660 New world, why so called. 601 Newfoundland. 625 New France. 626 New Mexico. 650 Nova Albion. ibid. New Guinea. 714 New Spain, their first Inhabitants. 659 Peregrination of seven Nations thither. 660 New Granada. 702 Negroes, that will not be seen nor heard. 538 Niger River. 537 Nigritarum Terra. ibid. Nicaragua, their Rites. 686 the Vulcan or fire-hill. ibid. the King's questions to the Spaniaras. ibid. their hooks 687 Nilus, whence it floweth, and cause of the yearly overflowing. 470 Mouths of Nilus. ibid. Niloscopium. 470. & 552 Number de dios. 692 Nubae & Nubia. 545 Numidians. 534 they soon loose their teeth. ibid. holesomenesse of their air. ibid. OH OBeliskes. 471 Onias his Temple in Egypt. 485 Orenoque, one of the greatest Rivers in the world. 692 Osiris the Egyptian God. 470 his Legend. 471 the mystical sense. 473 ostrich a foolish bird. 468 Oxen of strange shape. 649 P PAchacama, a rich Temple in Peru. 730 Pamphilo de Naruaz. 658 Paps great. 495 Paucura, their Tuesday sacrifices. 733 Paria, the discovery thereof. 698 Peru discovered, and conquered. 717. & d. their opinion of their original. 720. 723 their Inguas or Emperors. ibid. the greatness of their Empire. 721. The Natural wonders in Peru. 722.723 their records and registers. 724. marriages. ibid. Division of their conquered Provinces to the Gods, the King and the people. 725. their riches. 726. their Gods. 727 opinion of thunder, Stars, Rivers, hills, fountains, and worship of them. 727.728. opinion of the Creation and Flood. 729. of the dead. 738 their Fasts. and Funerals. ibid. Sacrifices and Priests. 731. Communion-Feast, and monthly Feasts. ibid. Rich Sepulchers. 737. Monasteries and Nunneries. 731. Sorcerers, Confessors and Sacrifices. 732. 733. Pillars for computation of time. 734. their year, Knights, Feasts, etc. ibid. Pinchao, golden Image of the Sun in Peru. 730 Pharaoh, the title of the Egyptian Kings what it signifieth. 471 Phallus, Phallogogia, etc. 471 Pherons' recovery of his sight. 472 Pizarro, his discovery of Peru. 717 his exploits therein. 718 taking of Atibaliba. 719 Murdering of him. 720 Murdered by young Almagro. ibid. Plato's travels. 551 Plata, river of incredible greatness 692. by the Indian's, called Parana 711. Rites of the neighbouring people. ibid. Potozi, richest mine in the world. 606 Popocatepec a burning hill, and the wonders thereof. 657 Popayon and Pasto. 704 Powhatan, Virginian Emperor. 641 Priests in Mexico and their order. 672 their unotion. 673 Presbyter john in Asia and in Africa. 557 Three great monarchs in three places of the World so termed. 558. why called Priest - john. 559. and Prestegian. 550. his title. 561. the Provinces subject to him. ibid. he changeth his name at Coronation. 562. his election and Coronation. 568. 569. his marriage in the posterity of the three Magi. 569 Powder-treason. 751. & d. Pyramids of Egypt. 472 Q QVahutimoc King of Mexico. 659 Quetzaalcoalt, god of gain. 667. his Feast, Chapel, and Sacrifices. 682 Quezalcovatl, God of the air. 657. his Temple. 670 Queen of Saba. 555. 556 Quiloa. 537 Quicksilver, the nature thereof. 608 Quivira, the strange oxen and sheep therein. 649 Quippos, records of Peru. 724 Quir, his Discovery of Terra Australis. 715 R Rain, turned quickly into worms. 596 Rain of ashes. 726 Rhamses his exploits. 472 Read sea why so called. 592. description thereof. ibid. & 593 River of hot water. 740 Roldanus Ximenius his rebellion. 614 S SAba, Queen of it. 555. her issue by Solomon examined. 755.756 Saba the City. 571 Samaritans. 594 satires and Sphynges. 466 Sasque sahanockes, Giants. 640 Scaligers error, touching Presbyter john. 558 Scherues, and their rites. 712 Scorbuch or Scurvy. 630 Sebastian, King of Portugal stain. 524 Sebastian Cabot. 602.620 Sea of weeds. 596. white. 740. read. 592. spotted. 740 Senaga, River. 538 Serpents of divers kinds, quantities and qualities. 467 Serapis, his Temple. 483 his miracles and mysteries. 484 Seriff or jariss, Kings of Barbary, their history. 522. & seq. Sesostris, and his exploits. 472 Sheep of Africa fruitful. 466. some in America, like asses. 615. 722. Some as Big as horses. 6●9 Shame, a castle, why so called. 516 Simandius, his sumptuous Sepulchre. ●71S Sodomites religiously maintained in California. 65●. in Peru. ●30. Sofala, supposed the mines of Solomon. 573 Socotera. 594 Spanish cruelties in America. 747 Their new way to onuert Infidels. 748 Speaking when the hart was out. 669 South sea discover by Vlloa and Alarchon. 651 Souriquois in New France. 628 Stadius, a Captue in Brasil. 705 Sus a Provinc in Morocco. 519 T TAble which Moses broke, a pace reserved still in Aethiopia. 556 Tarandis, a beast changing colour, is the Chameleon. 467 Tempest, strange. 563 Tednot in Hea, their hospitality. 518 Terra Australis discovered. 715 Tenarife. 597 Temesna, a Province of Fez. 508 Tezcuco, their cruel Sacrifices. 658 Tescalipuca, the Mexican God of Penance and providence. 670 His temple, cloisters, Monks and Nuns. 691 His Image and ●● mysteries thereof 666 His Feast, relics, Lent, bloudi Procession, and other services. 680.681 Thebes, a City of Egypt. 471 Thermutis, supposed wife of Moses. 551 Saint Thomas Island. 596 Tivitivas, a people which in Winter devil on trees. 699 They eat nothing set or sown ibid. Tomincios, the lest bird in quantity, of gr●●●est m●nder in the world. 615 Tombuto. 544 Tlaloc, God of the water at Mexico. 666 Tlaxcallan, a great city, which helped Cortes to conquer Mexico. 656 Tribute of the West-indieses to Spain. 665 Trismegistus Mercury, his writings 474 Tremisen. 503 Tripoli of Barbary. 502 Trogloditae. 496 Trees in Saint Thomas, and Hierro which yield rain. 598 Turks forces in Africa. 507 Tunis in Barbary. 497. won by the Turk. ibid. Tuppin Imbas, or Tovou Pinambaulsijs, people of Brasil. 706 Tania, valley of Emeralds. 693 Typhon, and mystery thereof. 473 V VAsques de Coronado, his Discovery. 648. Vnezuela and the rites there u●●. 694. Cape Verde and the ●●●dss. 596. the rarities in the sea adjoining. ibid. Vincentius his Sermon to Atabaliba. 708 Viracocha. 723. Sacrifice to him. 725. why that name given both to the Spaniards ●●d their Idol. 726. 72● Virginia, the name and discoveries thereof. 631. & d. the cause of our ill success. 632 ●●● Commodities thereof. ●●●. 635. The divers peoples and Signiories there. 635. their Religion. 637. & d. their bodily habit and attire. 641 Vitziliputzli chief God of the Mexicans. 660. his leading them to Mexico by strange signs. 661. his forewarning of the fall of that Empire. 664. his Image. 666. the monstrous Sacrifices of man made to him. 668. his Priests. ibid. his Temple. 669 Vlbas' Discovery. 651 Vircan Priest-Iohn in Asia. 558 Vni●●neses in Goyame's. 564 Vrab● 693 W Water dearly bought. 536 Y YVcca, see jucca. Yucatan, see jucatan. Z ZAnhaga desert. 536 Zambra, City royal of Ethiopia. 571 Zaire, greatest River in Africa. 583 Zembre, Lake whence it and Nilus flow. 590. 591 Zebra, admirable beast. 466 Zemes, Idols of Hispaniola. 743. 744 Zempoallan, and their fashionlesse fashions. 655 Zeni, brethren, their Navigations. 618 FINIS.