PURCHAS his PILGRIMAGE. OR RELATIONS OF THE WORLD AND THE RELIGIONS Observed in all Ages and places Discovered, from the CREATION unto this PRESENT. CONTAINING 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, Proceedings, 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 Humane industry, in the same. The fourth Edition, much enlarged with Additions, and illustrated with Maps through the whole Work; And three whole Treatises annexed, One of Russia and other Northeasterne Regions by Sr. Jerome HORSEY; The second of the Gulf of Bengala by Master WILLIAM METHOLD; The third of the Saracenicall Empire, Translated out of Arabic by T. ERPENIUS. By SAMVEL PURCHAS, Parson of St. Martin's by Ludgate, LONDON. Vnus Deus, una Veritas, LONDON, Printed by William Stansby for Henry Fetherstone, and are to be sold at his Shop in Paul's Churchyard, at the Sign of the Rose. 1626. TO HIS MOST EXCELLENT MAJESTY, Charles BY THE GRACE OF GOD, KING OF Great Britain, France and Ireland, Defender of the Faith, &c. YOur Majesty's goodness hath invited this boldness, in accepting my late Voluminous Twins of Pilgrims; then also vouchsafing to ask of this my Pilgrimage, whether it were there annexed, and wherefore it was not (a sufficient provocation to This Edition and Dedication;) that I mention not Your Piety, which cannot deny hereditary respect, where your Royal Father (of ever blessed memory, the King of learned and Learning's kings) manifested so much favour, as to make it Ordinary of his Bed chamber; where upon occasion of those later Volumes then presented, he questioned the difference, and professed freely that he had read this work seven times, giving thereof a present testimony in his learned discourse and censure. No less did he promise touching the Pilgrims, which he made his Nightly task, till God called him by fatal sickness to a better Pilgrimage and of a more enduring Kingdom; even the last day in which that Sun yielded his present rays to this City, sending an Honourable messenger with a favourable message of his gentle approbation and encouragement. Such a testimony is a King of Testimonies, and no less reward to the Author, than commendation of the Work to his worthy Heir, and to all English Readers. Once; it hath produced this my present adventure on your Majesty, being otherwise ambitious, that as myself, so all mine may there acknowledge subjection and reference. I might add also that some Additions here inserted, had more fitly been ranked in those Pilgrim files, which in more special propriety attended your Royal standard. And although these times seem more to savour of Arms then to favour Arts (inter arma silent Musae) yet Our Muse is not of the softer sock, but more Masculine, an armed Pallas, not bred in Poetical mystery, but borne a real History, containing actions, factions, fractions of Religions and States through the whole World of Place and Time; not nicer effeminate fictions of idle-busy fanciful brains. However, may it please your Majesty to accept his well-intended endeavours, who hath borrowed of thousands to furnish this one Work of and to the World, and to admit the Pilgrims hearty acclamation of joy, joy, to Your happy Inauguration, with prayers that the virtuous goodness of King JAMES may be succeeded and exceeded in the greatness and virtues of Great Britain's Great Charles. AMEN. Your unworthy Subject, Samuel Purchas. TO THE MOST REVEREND FATHER IN GOD, GEORGE BY THE DIVINE PROVIDENCE, LORD Archbishop of CANTERBURY, Primate of all ENGLAND and Metropolitan, one of his Majesty's most Honourable Privy Council. Above thirteen years are passed since first your Grace's auspicious name graced the Frontispiece of this Pilgrimage, which promising the World and her Religions in four Parts, hath (only and that four times) performed One. And as a late Queen ambitious of Sovereignty to all her Sons, found the Mathematicians which had foretold it, true, but her hopes false, that falling out by fatal succession in one Kingdom which she had expected and endeavoured in diverse: so hath this our Firstborn with successive improvements been so often the sole heir and successor to himself. Now the Fourth time doth this Pilgrimage glory in your Grace's benediction, and although my travelling brain hath not been delivered of those promised Pilgrimages, yet bathe it by a strange superfaetation procreated & lately presented to kiss your Grace's hand, four twins of Pilgrims, which did not indeed formally pay the former debt, yet presumed to yield that which should be as useful to the World in the knowledge of her remoter parts. These issues exhausting their Parents procreative powers, his hastened age expects & exacts Rest for the rest; and now for This, having been often quarrelled for forcing men by frequent Additions in later Editions to renew their purchase of Purchas his renewed Pilgrimage, though he durst not bestow a Child's portion on it, yet would he not send it forth without a Father's blessing. The Three Treatises annexed had found fitter place with my Pilgrims, had they then comen to my hands: but their rarities merit a place, yea a welcome, in what place soever. For the Author, if his reiterated pains; if his here borrowing of above thirteen hundred Authors of one or other kind, in I know not how many hundreds of their Epistles, Treatises and Relations; if his weekly redoubled cares of the Pulpit, daily and hourly of a weak body and not strong family; if the Argument itself being of Religions (though irreligious) to a most Reverend and religious Prelate; if the world's approbation pressing it to so often view and censure; if None of these, if All of them may not excuse so often resumed presumption on your Grace, yet is he forced by necessary duty, and the sum of all duties. Thankfulness. Yea this I am sure will be full excuse, if not commendation, of that which I have four times obtruded, the testimony of our late deceased Sovereign of happy memory (the King of literature also) King JAMES, who showing me it by him in his Bedchamber, said, that he had read it seven times: Whereto if I should add his judicious questions of diverse particulars therein, his ready and mild satisfaction, his ample commendation, copious discourse, piercing wit, admirable memory, gentle affability, I might seem to some emulous carpers to magnify myself, in relating that truth which rather indeed doth illustrate to all posterity his worth then my worthiness, God and God's greatest Vicegerents, delighting rather to show Grace then to admit Plea of Merit. It pleased his Majesty to inquire further of the different scope of my Pilgrimage, & my then presented Pilgrims, which here also for the Readers sake I think fit to answer; that These Brethren holding much resemblance in name, nature and feature, yet differ both in the object and subject: This being mine own in matter (though borrowed) and in form of words and method: Whereas my Pilgrims are the Authors themselves, acting their own parts in their own words, only furnished by me with such necessaries as that stage further required, and ordered according to my rules; here is a Pilgrimage to the Temples of the World's City, religionis ergo, with obvious and occasional view of other things; there is a full Voyage, and in a method of Voyages, the whole City of the World, propounded together with the Temples; here the soul and some accessories, there the body and soul of the remoter World, with (98) her rarer furniture; this from the ear, that from the eye, this briefer notes, that the Text itself. How ever, such was his Majesty's favour as to add for my further encouragement, his promise to hear at large all those Pilgrims, which was nightly also performed, until his fatal sickness called him to enjoy a nightless day in the heavenly Kingdom. Even the last day on which this City saw him, it pleased him with gracious approbation of the former, to impose another task on me, by an Honourable messenger, with promise of reward, which had almost in a dangerous sickness buried me, and was buried (with those hopes) in his Majesty's grave; whose Funerals this City hath been forced ever since to solemnise, with armies of Mourners pressed by Pestilence, to attend & follow His Corpse with their own: And if some living remains of him had not shined in his Son King CHARLES, in that Sunset, what a Chaos of darkness had befallen us, which lost that day, and yet saw no night? And long may your Grace shine as a Star of greatest magnitude, attending near our happy Charles-wain, and ever may that Royal Race be the Lodestar of our Church and State under the Sun of righteousness, even so long as Boötes shall attend on that bright constellation. May it please your Grace to pardon this talkative boldness, and to permit me also to mention your late favour, and seconding that Royal testimony, when notwithstanding the dreadful infection, your gracious affection admitted free communication with me, intended a free and bountiful Collation on me, and extended so large a collaudation to those my Pilgrims; neither by their voluminous prolixity deterred from reading them; nor then deterring my suspended scrupulous thoughts by your judicious severity, but with ingenuous sincerity yielding a testimony so able and ample, that though I blush to record it, yet I now repent not of so vast undertake, which such judgement deemeth so profitable, that the studious in this kind of literature need go no further: which was the scope of those voluminous Collections, to conjure as it were all Travelling spirits into that one Pilgrim-centre, and at once to make the World Eyewitness to itself. Let me glory further that my Volumes are admitted into your Grace's Library, and myself an appendix of your family and Your Graces unworthy Chaplain, S. P. To the Reader. AND now, READER, The PILGRIM comes unto thee the fourth time, with whom he dares 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 People's 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 Humane Providence, Rarities of Art; and whatsoever I find 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 jewish 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 the 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 controversies, yet in some convenient sort) from the ancient times, and by degrees descending to the present. If thou demandest what profit may be hereof; I answer, that here Students of all sorts may find matter fitting their 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, Polities, 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 where 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 superstitious 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 find 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 Country-villages, where on the week days they cannot have occasion, or company, for public prayers & therefore if they read only the Service on holy days, 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 practice 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 self-inflicted whip, fastings, watchings, vows of obedience, poverty, and single life, and their not sparing their limbs, and lives for their will-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. Bodily exercise profiteth little, 1. Tim. 4.8. 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 Chaldean, Egyptian, and other Fountains of Paganism, as in the later task we shall have more occasion to show. here every English man 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 scarcely, any other Christian Nation, so much knowledge of his judgements. And yet how seditious are some? how profane are others? how unthankful the most? That beastly Sin of Drunkenness, that biting Sin of Usury, that Devilish Sin of Swaggering, ruffling in deformity of clothes, like monstrous Chimeras, and barking out a multiformity 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, in stead 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 diversly, according to the differing Copies which I followed, which thy discretion will easily conceive. 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 whereof 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 Epitomised 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 insist 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 here and there a Controversy; both for illustration of History; and in season, and out of season, to show my affectation 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 Apostasies, 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, Philastrius and Augustine, have gone before us in their large Catalogues of Heresies and false Opinions. I appeal unto any indifferent Reader (for some not Readers, nor indifferent, I respect not, whose Authority, perhaps, would be but indifferent, if they must first win it by being Authors of so big, I dare not say, so great volumes) if there be any, either Idolatries, or other impieties, in this work of mine expressed beyond theirs which here out of the Scriptures are mentioned; Stews in the Temple, humane Sacrifices to Moloch, Tamuz his mourning, Sodomites, Incests, with other fleshly, worldly, beastly, Devilish monsters of iniquity, obtruded under Religions Sacred Mantle, amongst the Amorites, Egyptians and jews, before the coming of Christ: or greater darkness and more hellish than when the Light itself was made manifest, and the Darkness comprehended it not: Herod's butcheries, judas his treachery, the blasphemies of the Scribes, Priests, and Pharisees, and the crucifying of the Sonne of God by men, for men: or since, if as stinking, loathsome, monstrous abuses have not been offered to the Christian Name in worse impostures and pollutions, by the Nicholaitans, and other incarnate Devils, recorded by those Fathers and other Ecclesiastical Authors, than any of those here in this book observed: to which, if that which Epiphanius hath written of the Gnostikes alone, fully and particularly, be considered, all these Ethnic and Mahometan superstitions would comparatively be justified: So true is that old saying, Corruptio optimi pessima; and of the Truth itself, Sodom and her daughters not comparable to jerusalem with hers; and of the justest judge, that it shall be easier at the day of judgement for Those then These. And what indeed 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, & 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. THE CONTENTS OF THE SEVERAL CHAPTERS AND PARAGRAPHS IN THESE 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 Persons, 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. 13 CHAP. IIII. Of the word Religion: and of the Religion of our first Parents before the fall. pag. 17 CHAP. V. Of the fall of Man: and of Original sin. p. 21 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. p. 30 CHAP. VIII. Of the repeopling of the World, and of the division of Tongues and Nations. pag. 34 CHAP. IX. A Geographical Narration of the whole Earth in general, and more particularly of Asia. pag. 39 CHAP. X. Of Babylonia: the original of Idolatry: and the Chaldaeans Antiquities before the Flood; as Berosus hath reported them. p. 44 CHAP. XI. Of the City and Country of Babylon: their sumptuous Walls, Temples, and Images. pag. 47 CHAP. XII. Of the Priests, Sacrifices, religious rites and customs of the Babylonians. pag. 51 CHAP. XIII. The Chaldaean and Assyrian Chronicle, or computation of Times with their manifold alterations of Religions and Government in those parts until our time. pag. 59 CHAP. XIIII. Of Ninive, and other neighbouring Nations, pag. 65 CHAP. XV. Of Syria, and the ancient Religions there: of the Syriàn Goddess, and her Rites at Hierapolis: of the Daphnaean and other Syrian Superstitions. pag. 67 CHAP. XVI. Of the Syrian Kings, and alteration in Government, and Religion in those Countries. pag. 73 CHAP. XVII. Of Phoenicia, and of the Theology, and Religion of the ancient Phoenicians: of their Arts and Inventions. pag. 76 CHAP. XVIII. Of Palaestina and the first Inhabitants thereof, the Sodomites, Idumaeans, Moabites, Ammonites, and Canaanites, with others. pag. 83 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. 89 CHAP. II. OF the Hebrew patriarchs, and their Religion before the Law: also of their Law and Polity. pag. 95 §. I. Of the Patriarchs, and Religion before the Law. ibid. §. II. Of the Law of Moses, the twelve Tribes, and of Proselytes. pag. 96 §. III. Of the Hebrew Polity, and civil Government. pag. 97 §. IIII. Of the jewish Excommunications. pag. 100 CHAP. III. OF the Religious places among the Israelites: their Tabernacle, Temples, Synagogues. pag. 101 CHAP. IIII. OF the jewish computation of Time: and of their Festival days. pag. 105 CHAP. V. OF the Festival days instituted by God in the Law. pag. 108 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. 113 CHAP. VII. OF the ancient Oblations, Gifts, and Sacrifices of the jews: of their Tithes, and of their Priests, and persons Ecclesiastical, and Religious. pag. 115 §. I. Of their Oblations, Gifts, and Sacrifices. ibid. §. II. Of Tithes, and their manner of Tithing. pag. 116 §. III. Of their Personal Offerings, and of their and our Ecclesiastical Revenues. pag. 119 §. IIII. Of their firstborn, Priests, Levites, and other Religious persons. pag. 121 CHAP. VIII. OF the diverse Sects, Opinions, and Alterations of Religion, amongst the Hebrews. pag. 123 §. I. Of their ancient Divisions and Idolatries. ibid. §. II. Of the Karraim and Rabbinists, and of Hasidaei. pag. 125 §. III. Of the Pharisees. pag. 126 §. IIII. Of the Sadducees. pag. 129 §. V. Of the Hessees. pag. 130 §. VI Of the Scribes. pag. 132 §. VII. Of many other jewish Sects and Heresies, pag. 133 CHAP. IX. OF the Samaritans, pag. 136 CHAP. X. THe miserable destruction and dispersion of the jews, from the time of the desolation of their City and Temple to this day. p. 140 §. I. Of the destruction of the jews under Titus. ibid. §. II. Of the destruction of the jews under Adrian. pag. 141 §. III. Of other their false Christ's and seducing Prophets. pag. 143 §. IIII. Of the miserable dispersions of the jews. pag. 144 §. V. Of the estate of the jews, and their dispersed habitations in the time of Ben. Tudelensis. pag. 146 §. VI Of some jews lately found in China, and of their late accidents in Germany. pag. 150 §. VII. Of the jews sometimes living in England, collected out of ancient Records by Master john Selden of the Inner Temple. pag. 151 CHAP. XI. A chronology of the jewish History from the beginning of the World, briefly collected. pag. 153 CHAP. XII. OF the jewish Talmud: and the composition and estimation thereof: also of the jewish learned men, their succession, their Cabalists, Masorites, their Rabbins, Universities, Students, Rabbinical Creations, their Scriptures, and the Translations of them. pag. 155 §. I. Of the Talmud. ibid. §. II. Of the ancient jewish Authors, and their Cabalists. pag. 161 §. III. Of the Rabbins, the Rites of their Creation, the jewish Universities, and Students. pag. 164 §. IIII. Of the Scriptures and their Interpretations. pag. 168 CHAP. XIII. OF the Modern Jews' Creed, or the Articles of their Faith: with their interpretation of the same: and their Affirmative and Negative Precepts. pag. 170 §. I. Of their Creed. ibid. §. II. Of the Negative Precepts expounded by the Rabbins. pag. 174 §. III. Of their Affirmative Precepts. pag. 175 CHAP. XIIII. OF the jewish opinions of the Creation, their Ceremonies about the birth of a Child: of their Circumcision, Purification and Redemption of the first borne, and Education of their Children. pag. 177 §. I. Of their Exposition of Scripture a taste in Gen. 1.1. ibid. §. II. Their Dreams of Adam. pag. 178 §. III. Of their jewesses conception and travel, and of Lilith. ibid. §. IIII. Of the jewish manner of Circumcision. p. 179 §. V. Of the jewish Purification, Redemption and Education. pag. 181 CHAP. XV. OF their Morning Prayer, with their Fringes, Phylacteries, and other Ceremonies thereof. pag. 183 §. I. Of their behaviour before they go to the Synagogue. ibid. §. II. Of their Zizis and Tephillim and holy Vestments. pag. 184 Of their School or Synagogue, Rites, and their Matins. pag. 185 CHAP. XVI. OF their Ceremonies at home, after their return, at their meals, and otherwise: and of their Evening Prayer. pag. 188 CHAP. XVII. THeir weekly observations of Times, viz. Their mondays and Thursdays, and Sabbaths. pag. 190 §. I. Of their mondays and Thursdays. ibid. §. II. Of their Law Lectures. pag. 191 §. III. Of the jewish Sabbath. pag. 192 CHAP. XVIII. THe jewish passover, as they now observe it; and other their Feasts and Fasts. pag. 194 §. I. Of their passover. ibid. §. II. Of Pentecost. pag. 195 §. III. Of the Feast of Tabernacles. 196 §. IIII. Of their new Moons; and New years day. ibid. §. V. Of their Lent, Penance, and Reconciliation Fast. pag. 197. §. VI Of their other Feasts. pag. 199 CHAP. XIX. OF their Cookery, Butchery, Marriages, Punishments and Funerals. pag. 200 §. I. Of their Cookery. ibid. §. II. Of their Butchery. pag. 201 §. III. Of their Espousals and Marriages. ibid. §. IIII. Of Conjugal duties. pag. 203 §. V. Of Divorce, and other Marriage observations. pag. 204 §. VI Of the jewish beggars, Diseases and Penances. pag. 205 §. VII. Of their Visitation of the sick, and Funeral Rites. pag. 206 CHAP. XX. THe jews Faith and Hope touching their Messiah. pag. 207 §. I. Of the Signs of the coming of their Messiah. ibid. §. II. jewish Tales of monstrous Birds, Beasts, Fishes and Men. pag 210 §. III. Their Messiah his Feast. pag. 211 CHAP. XXI. OF the hopes and hindrances of the jews conversion. pag. 212 CHAP. XXII. THe later Inhabitants of Palestina and the parts adjoining, since the dispersion of the jews till this day. pag. 214 §. I. Of the Christian times before the Saracens. ibid. §. II. Of the Saracens and Turks in Palestina. pag. 215 §, III. Of the exploits of the Franks and other Western Christians in Palestina. pag. 214 §. IIII. Of the Azopart and Assysine. pag. 218 §. V. Of the Dogzijn and Drusians, and other Pagans there. pag. 220 §. VI Of the unchristian Christians. pag. 222 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. 223 CHAP. II. OF the Saracene Name, Nation, and proceeding in Arms: and the succession of their Chalifaes. pag. 229 §. I. Of the Saracens before Mahomet's days, ibid. §. II. Of the Saracenicall beginnings and proceedings under Mahomet, and his Successors, of the Maraunian Race. pag. 232 §. III. Of the Abasian Chalifaes, their City Bagadet, with many Persian, Indian, and other occurrences under them. pag. 236 §. IIII. Of their Titles, Greatness, and Learning. pag. 240 CHAP. III. THe life of Mahumet, Mohammed, or Muhammed the Saracen Lawgiver. pag. 241 §. I. Mahomet's life after the Histories of Christians. ibid. §. II. The Saracen Story of Mahomet's life. pag. 244 CHAP. IIII. OF the Alcoran, or Alfurcan, containing the Mahometan Law: the sum and contents thereof. pag. 248 §. I. Of the composition of the Alcoran. ibid. §. II. The doctrine of the Alcoran brought into common places. pag. 251 §. III. The Saracens opinion of their Alcoran. pag. 258 CHAP. V. OTher Mahumetical speculations, and explanations of their Law, collected out of their own Commentaries of that Argument. p. 259 CHAP. VI OF the Pilgrimage to Mecca. pag. 267 CHAP. VII. OF the Successors of Mahomet, of their different Sects, and of the dispersing of that Religion, through the World. pag. 274. CHAP. VIII. OF the Turkish Nation: their original and proceedings. pag. 278 §. I. Of the Turkish name, and first original. ibid. §. II. Of the Turkish Kingdom in Persia, and their other Conquests. pag. 279 §. III. Of the Ottoman Turks, their original and proceedings. pag. 281 CHAP. IX. A Continuation of the Turkish Wars and affairs: together with the succession of the Great Turks, till this present year 1616. p. 284 §. I. Of Solyman the Magnificent. ibid. §. II. Of Selim the Second, and Amurath the Third. pag. 285 §. III. Of Mahomet the Third. pag. 287 §. IIII. Of Achmet which now reigneth. pag. 288 §. V. Of Sultan achmet's Person, Family, Government, and greatness of State. pag. 291 §. VI An Appendix touching the Succession of Mustapha twice, and of sman's murder, and other civil, uncivil late Combustions. pag. 293 CHAP. X. OF the opinions holden by the Turks in their Religion, and of their Manners and Customs. pag. 297 §. I. Of their eight Commandments. ibid. §. II. Of other their opinions and practices in Religion. pag. 300 §. III. Of the Turkish manners, their civil and moral behaviour. pag. 303 CHAP. XI. OF the religious places amongst the Turks: their Meschits, Hospitals, and Monasteries: with their liturgy and Circumcision. pag. 306 §. I. Of their Temples: a description of Saint Sophies. ibid. §. II. Of their Hospitals and Monasteries. pag. 308 §. III. Of their public Prayers, and Church-rites. ibid. §. IIII. Of their Sabbaths, and of their Lent and Easter. pag. 310 §. V. Of the Turkish Circumcision. pag. 311 CHAP. XII. OF the Sepulchers, Funeral Rites, and opinions touching the dead, among the Turks. pag. 312 CHAP. XIII. OF the religious Votaries amongst the Turks, and of their Saints, Sects, Miracles, and hypocritical holiness. pag. 314 CHAP. XIIII. OF their Priests and Hierarchy: with a digression touching the Hierarchy and misery of Christians subject to the Turk. p. 319 A digression touching the Hierarchy, and miseries of Christians under the Turk. p. 322 CHAP. XV. OF the Regions and Religions of Asia Minor, since called Anatolia and Turkey. pag. 325 CHAP. XVI. OF Asia proprie dicta: now called Sarcum. pag. 330 CHAP. XVII. OF jonia and other Countries in that Chersonesus. pag. 336 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. p. 343 §. I. Of the Armenians and Turcomanians. ibid. §. II. Of Iberia. pag. 346 §. III. Of Albania. ibid. §. IIII. Of Colchis or Mengrelia. pag. 347 §. V. Of the present Mengrelians and Georgians. ibid. §. VI Of the Circassians. pag. 348 §. VII. Of the Curdi. pag. 349 CHAP. II. OF the Medes. pag. 349 CHAP. III. OF the Parthians, and Hyrcanians. pag. 352 §. I. Of Parthia. ibid. §. II. Of the Hyrcanians Tappyri, and Caspians. pag. 355 CHAP. IIII. OF Persia, and the Persian State, in the first & second Persian Dynasties. pag. 356 §. I. Of the beginning of the Persian Monarchy by Cyrus. ibid. §. II. Of the Successors of Cyrus: and of Cambyses. pag. 358 §. III. Of the succeeding Monarchs until Alexander's Conquest. pag. 359 §. IIII. Of the Persian chronology. pag. 360 §. V. Of the second Persian dynasty. pag 361 CHAP. V. OF the Persian magnificence, and other their Antiquities. pag. 365 CHAP. VI OF the Persian Magi. pag. 369 CHAP. VII. OF the Religions, and other Rites of the ancient Persians. pag. 373 §. I. Of their Gods and Superstitions out of Herodotus. ibid. §. II. Of the same and other Rites out of Strabo. pag. 374 §. III. Of the same, out of Christian and other Authors. pag. 375 §. IIII. Of the Persian Education & Schools. p. 376 §. V. Of the Persian Luxury, and Marriages, Funerals, &c. pag. 377 CHAP. VIII. OF the alteration of the State and Religion in Persia, under the Saracens. p. 378 §. I. Of the Saracenicall Conquest and Schism in Persia, the third dynasty. pag. 378 §. II. Of the Tartars ruling in Persia, which was the fourth dynasty. pag. 379 §. III. Of Ishmael Sofi, first founder of the present Persian Empire, or fifth dynasty. pag. 381 §. IIII. Of Shaugh Tamas, the Persian troubles after his death. pag. 385 §. V. Of Mahomet Codabanda, and his Sons Abas. pag. 386 §, VI An Appendix touching the present Persian King, out of Sir Anthony Shirley. pag. 388 CHAP. IX. OF the Sophian Sect, or Persian Religion, as it is at this present. pag. 390 §. I. The differences betwixt the Turk and Persian, with the zeal of both parts. ibid. §. II. Of the spreading of the Persian opinion. pag. 391 §. III. Of their Rites, Persons, Places, and opinions Religious. pag. 392 §. IIII. Of Nature's wonders, and the jesuits lies of Persia. pag. 395 CHAP. X. OF the Scythians, Sarmatians, and Seres, and of their Religion. pag. 396 §. I. Of the Scythian Name, People, Region, Language, and manner of Life. ibid. §. II. Of the Religion, Divination, and other Scythian Rites. pag. 397 §. III. Of particular Nations in Scythia, their Acts and Rites. pag. 398 §. IIII. Of the Seres. pag. 400 CHAP. XI. OF the Tartarians, and of diverse Nations which they subdued; with their Pristine Rites. pag. 401 §. I. Of the beginning of the Tartarian Nation. ibid. §. II. The great Exploits of Cingis or Cangius the first Tartarian Emperor. pag. 403 §. III. Of Occoday the next Emperor, & Cuine Can. pag. 405 §. IIII. Of Mangu Can and his Successor Cublai. pag. 406 CHAP. XII. A Continuation of the Tartarian History, and the question discussed, whether Cathay and China be the same: and the journey of Benedict Goes by land from Lahor. pag. 408 §. I. Of the Tartarian succession to our days. ibid. §. II. The question discussed, whether Cathay be the same with China. pag. 409 §. III. The long and dangerous journey from Lahor a City of the great mogul to China, by Benedictus Goes. pag. 413 CHAP. XIII. OF the Religion of the Tartars, and Cathayans. pag. 415 CHAP. XIIII. OF the festival solemnities, and of the magnificence of the Grand Can. pag. 419 CHAP. XV. OF the alteration of Religion among the Tartars: and of diverse Sorts, Sects, and Nations of them now remaining. pag 421 §. I. Of the Precopite or Crimen Tartars. ibid. §. II. Of Tartary Deserta. pag. 423 §. III. Of the Zagathayan Tartars. pag. 425 §. IIII. Of the Cathayan and Mogol Tartars, &c. pag. 426 CHAP. XVI. OF the Nations which lived in, or near to those parts, now possessed by the Tartars: and their Religions and Customs. pag. 428 CHAP. XVII. OF other Northern people adjoining to the Tartars. pag. 431 CHAP. XVIII. OF the Kingdom of China. pag. 435 §. I. Of the Names, Provinces, Cities and situation thereof ibid. §. II. Of the Commodities of China; and commodious Rivers and Shipping: with two Maps, one made by Hondius, the other taken out of a China Map made there by the Chinois. p. 436 §. III. Of the Cities and Castles in China: and of Quinsa. pag. 439 §. IIII. Of their Persons, Attire, and many strange Rites. pag. 443 §. V. Of the Mechanical Arts in China, their Printing, &c. pag. 445 §. VI Of their Language, Writing, Astrology, Philosophy and Physic. pag. 446 §. VII. Of their Ehickes, Politickes, and Degrees in Learning. pag. 448 §. VIII. Of the King, his Court, Issue, Revenue, and Majesty. pag. 451 §. IX. Of the Magistrates, Courts, and Government. pag. 454 §. X. Of their punishments divine and humane; and a Catalogue of their Kings. pag. 457 CHAP. XIX. OF the Religion used in China. pag. 460 §. I. Of their Gods & Idols in former times. ibid. §. II. Of their present Gods and Idols. pag. 461 §. III. Of their three Sects: and first of that of Confutius. pag. 462 §. IIII. Of the Sect Sciequia. pag. 463 §. V. Of the third Sect Lauzu pag. 464 §. VI Of their Superstitious Divinations, and curious Arts. pag. 466 §. VII. Of the Marriages, Concubines, and other vices, and errors of the Chinois. pag. 468 §. VIII. Of their Temples. pag. 470 §. IX. Of their Funerals. pag. 472 §. X. Of Strangers, and foreign Religions in China. pag. 475 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 of the ancient Rites there observed. pag. 477 §. I. The limits, and the ancient people and invasions of India. ibid. §. II. Of their Philosophical or Religious Sects, pag. 478 §. III. Many doubtful and fabulous reports of the Indians. pag. 481 CHAP. II. OF later Indian Discoveries, and an Apology for the English Trade in the East Indies. pag. 483 §. I. Of the Portugals and Dutch. ibid. §. II. Of the English Trade there; many Arguments in defence of it. pag. 484 §. III. Answer to objections made against the Indian Trade and Society, with other Arguments for it. pag. 486 §. IIII. The conclusion with commendation of the Mariner, &c. pag. 487 CHAP. III. OF the Indian Provinces next adjoining to China. pag. 488 §. I. Of Cauchin, China, Camboya and the Laos. ibid. §. II. Of the Kingdom of Siam. pag. 490 §. III. Of the Kingdom of Malacca. pag. 493 §. IIII. Of Patane and the neighbouring petty Kingdoms. pag. 495 CHAP. IIII. OF the Kingdom of Pegu, or Brama, and the subject and neighbouring Kingdoms. pag. 498 §. I. Of the greatness of the King of Pegu. ibid. §. II. Of the destruction & desolation of Pegu, p. 500 §. III. Of the Peguan Rites and Customs. p. 502 CHAP. V. OF the Religion in Pegu, and the Countries sometime subject thereto. pag. 505 CHAP. VI OF Bengala, and the parts adjoining: and of the holy River Ganges. pag. 508 §. I. Of Bengala. ibid. §. II. Of Ganges and the Superstitions there observed. pag. 509 §. III. Of Patane, Couch, Orixa, Botanter, Candecan. pag. 511 §. IIII. Of Arracan and the Wars betwixt them and the Portugals. pag. 512 CHAP. VII. OF the Great Mogor, or Mogol. pag. 515 §. I. Of the Mogors Countries; and of Melabdim Echebar. ibid. §. II. Of the Conquests and death of Echebar, and of his Son and Successor Selim, now reignening. pag. 517 §. III. The Relations of Captain Hawkins Ambassador there. pag. 520 §. IIII. Of the settling of the English Trade in these parts, and of the two Sea-fights betwixt ours and the Portugals. pag. 524 §. V. Of the travels of diverse Englishmen in the Mogul's Dominions. pag. 529 §. VI Of the Rasboots, and other people subject to the mogul, and of their Countries, Religion, and Rites. pag. 534 CHAP. VIII. OF Cambaya, Decan, and the neighbouring Nations. pag. 536 §. I. Of the Cambayans. ibid. §. II. Of the Kingdoms of Decan. pag. 539 §. III. Of the Banian and Cambayan Superstitions. pag. 540 CHAP. IX. OF the Indian Nations betwixt Cambaya and Malabar; & their Religions. pag. 542 §. I. Of the seasons of the year: and of the parts next to Cambaya. ibid. §. II. Of Goa, the Heathens and Christians living therein, and the Country about. pag. 544 §. III. Of the Indian Bramenes both Secular and Religious. pag. 547 CHAP. X. OF the Regions and Religions of Malabar, pag. 549 §. I. Of the Kingdom of Calicut. ibid. §. II. Of the King of Calicut. pag. 551 §. III. Of their differing Sects. pag. 553 CHAP. XI. OF the Kingdom of Narsinga and Bisnagar. pag. 555 §. I. Of their Funeral and Idolatrous bloody Rites. ibid. §. II. Of the Kings and Bramenes in this Kingdom. pag. 558 §. III. Of many other strange Rites: and of Saint Thomee. pag. 560 CHAP. XII. OF the Creatures, Plants, Fruits, and Drugs in India. pag. 563 §. I. Of their Beasts and living Creatures. ibid. §. II. Of the Indian Trees, Fruits, and strange Plants. pag. 566 §. III. Of Spices and Drugs pag. 569 CHAP. XIII. A General Discourse of the Sea, and of the Seas in and about Asia. pag. 571 §. I. Of the true place, form, greatness and depth of the Sea. ibid. §. II. Of the Saltness and Motions of the Sea. pag. 573 §. III. Of the original of Fountains, and other commodities of the Sea. pag. 574 §. IIII. Of the varieties of Seas, and of the Caspian and Euxine. pag. 575 CHAP. XIIII. A Brief survey of the islands adjoining to Asia: also, some fancies of the sabbatical River, and enclosed jews. pag. 577 §. I. The islands from japan to the Persian Gulf. ibid. §. II. The Persian Gulf, and of the passage down Euphrates thither, the sabbatical stream, and enclosed jews. pag. 579 §. III. Of the Red Sea, Sir H. middleton's taking, and of Rhodes and Cyprus. pag. 582 CHAP. XV. A Larger relation of some principal islands of Asia, and first of the islands of japon. pag. 586 §. I. A Preface touching the jesuits, and a description of japan, with some of their strange customs. ibid. §. II. The Voyages of some English to japan, and their abode there. pag. 588 §. III. Of the government and courage of the japonians. pag. 590 §. IIII. Of their Sects and Bonzian Colleges. p. 593 §. V. Of their Feasts, their bloody Pilgrimages and Confessions. pag. 595 §. VI Of their Idols, Temples, Funerals. pag. 597 §. VII. Of the strange Earthquakes and Tempests in japon, with some other observations. pag. 599 CHAP. XVI. OF the Philippina's. pag. 602 §. I. Of the Spanish islands, & others adjoining. ib. §. II. Of the Moluccoes, Banda, Amboyna, and Selebes. pag. 604 §. III. Of the javas, & other adjoining islands. p. 609 CHAP. XVII. OF Samatra and Zeilan. pag. 612 §. I. Of Samatra. ibid. §. II. Of Zeilan. pag. 616 §. III. The conclusion of this Asian Pilgrimage. pag. 618 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. 619 §. I. Of the Name and Limits of Africa. ibid. §. II. Of the Beasts, wild and tame. pag. 621 §. III. Of Crocodiles, Serpents, and other strange Creatures. pag. 623 CHAP. II. OF Egypt and the famous River Nilus: and first Kings, Temples, and Monuments, according to Herodotus, Diodorus, and others. pag. 626 §. I. The names of Egypt, and of the River Nilus. ibid. §. II. The division of Egypt, and the great works of their ancient Pharaos. pag. 630 CHAP. III. OF the Egyptian Idols, with their Legendary Histories and Mysteries. pag. 635 §. I. Of Osiris and Isis, their Legends of the Creation, &c. ibid. §. II. The causes of consecrating their Beasts, and the mystical senses of their Superstitions. p. 636 §. III. Of Hermes Trismegistus. pag. 637 CHAP. IIII. OF the Rites, Priests, Sects, Sacrifices, Feasts, Inventions; and other observations of the Egyptians. pag. 638 §. I. Of their Apis and other Beasts, Serpents and other Creatures worshipped. ibid. §. II. Of their Sacrifices, their jewish Rites, and of their Priests. pag. 641 §. III. Of their Feasts and Oracles. pag. 643 §. IIII. Of the inventions and disposition of the Egyptians. pag. 644 CHAP. V. OF the manifold alterations of State & Religion in Egypt by the Persians, Grecians, Romans, Christians, Saracens, & Turks. p. 647 §. I. Of the Persians and Grecians acts in Egypt, and the famous University and Library at Alexandria. ibid. §. II. Of the School and Library at Alexandria. pag. 648 §. III. Of their Devotions in these Times. p. 650 §. IIII. Of the modern Egyptians, of Cairo and Alexandria, pag. 652 §. V. Of the Saracens, their Acts and Sects: of the Mamalukes and Cophties. pag. 657 CHAP. VI THe Egyptian chronology, out of Manetho High Priest of the Egyptians, and others. pag. 660 CHAP. VII. OF the Oracle of jupiter Ammon; and of Cyrene: and diverse people's adjoining, mentioned by the Ancients. pag. 665 CHAP. VIII. OF that part of Barbary, now called the Kingdom of Tunis and Tripoli. p. 668 §. I. The name Barbary: the Kingdom of Tunis, and Antiquities of Carthage. ibid. §. II. Of Cairaoan, and the Kingdom of Tripoli. pag. 673 CHAP. IX. OF the Kingdom of Tremisen, Algiers, and other places, anciently called Mauritania Caesariensis. pag. 675 §. I. Of Tremisen, and of the ancient Maurusijs. ibid. §. II. Of Barbarussa; of Algiers and the parts adjoining. pag. 676 CHAP. X. OF the Kingdom of Fez, part of Mauritania Tingitana. pag. 679 §. I. Of the Poetical and Historical Antiquities, and part of Temesna. ibid. §. II. Of the City Fez, as it was in Leo's days, and the customs of the Inhabitants. pag. 682 §. III. Of their Diviners and Sects, and other parts of the Fezan Territorie. pag. 686 §. IIII. Of the five other Provinces of this Kingdom, and some later observations. pag. 668 CHAP. XI. OF the Kingdom of Morocco, with a discourse of the Kings thereof, and of the Seriffe, Xarif, or jarif, and his posterity now reigning in Barbary. pag. 690 §. I. Of the Kingdom, Kings, and City of Morocco. ibid. §. II. Of the Kings of the Seriffian Family. p. 695 §. III. Of the civil Wars in Barbary, and of some other parts of that Kingdom. pag. 697 CHAP. XII. OF the Arabians populations, and depopulations in Africa, and of the Natural Africans; and of the beginnings and proceedings of the Mahometan Superstition in Africa: of the Portugals Forces and Exploits therein. pag. 701 CHAP. XIII. OF Biledulgerid and Sarra, otherwise called Numidia and Libya. pag. 706 CHAP. XIIII. OF the Land of Negro. pag. 709 §. I. Of the River Niger, Gualata, Senaga, and Guinea. ibid. §. II. Observations of those parts out of Cadamosta, and other ancient Navigators. pag. 712 §. III. Other observations of later Times by Engglishmen and others. pag. 715 §. IIII. Of the Marriages Manners, Religion, Funerals, Government, and other Rites of the Guineans, collected out of a late Dutch Author. pag. 717 §. V. Observations of the Coast and Inland Countries, out of Barrerius and Leo, and of the cause of the Negro's blackness. pag. 721 THE SEVENTH BOOK. Of Aethiopia, and the African islands: and of their RELIGIONS. CHAP. I. OF Aethiopia Superior, and the Antiquities thereof. pag. 725 §. I. Of the name and division of Aethiopia. ibid. §. II. Of the Nations near the falls of Nilus, and of Meroe. pag. 727 CHAP. II. A Continuation of the Aethiopian Antiquities, and of the Queen of Saba. p. 730 CHAP. III. OF Presbyter john: and of the Priest-Iohns in Asia: whether that descended of these. pag. 734 CHAP. IIII. RElations of the Aethiopian Empire, collected out of Aluares, Bermudesius, and other Authors. pag 738 CHAP. V. RElations of Aethiopian rarities, collected out of Friar Lewis a Spanish Author. pag. 743 §. I. Of the Hill Amara. ibid. §. II. His liberal reports of the Library, and incredible Treasures therein. pag. 744 §. III. Of the Princes of the blood there kept, and of the Election of the Emperor. pag. 745 §. IIII. Of their Schools and Cities. pag. 747 CHAP. VI RElations of Aethiopia by Godignus, and other Authors lately published, seeming more credible. pag. 749 §. I. The several Countries of Abassia, their Situation, Inhabitants, Rivers, and Lakes. ibid. §. II. Of the Soil, Fruits, Creatures, Seasons and Climate. pag. 750 §. III. Of their Customs in Private Life and Public Government, and their late Miseries, pag. 751 §. IIII. Of the Sabaeans, and their Queen which visited Solomon. pag. 753 CHAP. VII. OF other Countries between the Red Sea and Benomotapa. pag. 754 §. I. Of Adel, Adea, Zanzibar & Melinde, ibid. §. II. The Portugals Exploits in Mombaza, and of the Imbii. pag. 755 §. III. Of Quiloa, Sofala, and Ophir. pag. 756 §. IIII. Of Monoemugi, the moors, Baduines, Caphars, in these parts. pag. 757 CHAP. VIII. OF Benomotapa, and the parts adjoining. pag. 759 §. I. Of the Empire of Monomotapa. ibid. §. II. Of Caphraria, the Cape of Good Hope, and Soldania. pag. 761 CHAP. IX. OF the Kingdom of Congo, and the other Kingdoms and Nations adjoining. p. 765 §. I. Of Angola. ibid. §. II. Of Congo. pag. 766 §. III. Of their Heathenish Rites: also of their strange Trees, and of the I'll Loanda. pag. 768 CHAP. X. OF Loango, the Anzichi, Giachi, and the great Lakes in those parts of the World. pag. 770 §. I. Of Loango. ibid. §. II. Of the Anzigues. pag. 772 §. III. Of the Giacchi or jags. ibid. §. IIII. Of the Lakes and Rivers in these parts of Africa. pag. 773 CHAP. XI. OF the Seas and islands about Africa: the ancient and modern observations, Navigations and Discoveries. pag. 775 §. I. Of the Red Sea, and why it is so called. ibid. §. II. Of the chief Towns and islands in the Red Sea. pag. 777 §. III. Of Socotora, Madagascar, and other islands on the Eastern Coast of Africa. pag. 778 CHAP. XII. OF the islands of Africa, from the Cape hitherwards. pag. 781 §. I. Of Saint Helena, Thomee, Cape de Verd, and diverse others betwixt them, and of the Weeds and Calms of those Seas. ibid. §. II. Of the Canaries, Madera, and Porto Santo, pag. 783 §. III. Extracts taken out of the observations of the Right Worshipful Sir Edmund Scory Knight, of the Pike of Tenariffe, and other Rarities which he observed there. pag. 784 §. IIII. Of Malta, and the Navigations about Africa. pag. 788 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 named America: and the West Indies: with certain general Discourses of the Heavens, Air, Water, and Earth in those parts. pag. 791 §. I. Of the names given to this part of the World, and diverse opinions of the Ancients concerning the Torrid Zone. ibid. §. II. Of the nature of Metals in general; of Gold, Silver, Quicksilver; and the plenty and Mines thereof in America. pag. 795 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. 798 §. I. Whether the Ancients had any knowledge of America, and whence the Inhabitants first came. ibid. §. II. Of Christopher Colon, or Columbus, his first Discovery, and three other Voyages, pag. 801 §. III. Of the Beasts, Fowls, and Plants in America. pag. 804 CHAP. III. OF the Discoveries of the North parts of the New World, and toward the Pole, and of Green Land, or New Land, Groenland, Estotiland, Meta incognita, and other places unto New France. pag. 807 §. I. Of the Discoveries made long since by Nicolo and Antonio Zeni. ibid. §. II. Discoveries made by Sebastian Cabot, Cortregalis, Gomes, with some notes of Groenland. pag. 809 §. III. Discoveries by Sir Martin Frobisher. pag 811 §. IIII. Discoveries by john Davis', George Weymouth, and james Hall to the Northwest, pag. 813 §. V. Of King JAMES his New-land, alias Greene-land: and of the Whale and Whalefishing. pag. 814 §. VI Of hudson's Discoveries and death. pag. 817 §. VII. Of Buttons and baffin's late Discoveries. pag. 819 CHAP. IIII. OF newfoundland, Noua Francia, Arambec, and other Countries of America, extending to Virginia. pag. 821 §. I. English Discoveries and Plantations in newfoundland. ibid. §. II. The Voyages and observations of jaques Cartier in Noua Francia. pag. 823 §. III. Late Plantations of New France, and Relations of the Natives. pag. 825 CHAP. V. OF Virginia. pag. 828 §. I. The Preface: Sir Walter Raleigh's Plantation, and the Northern Colony. ibid. §. II. Of the Southern Plantation and Colonies; and many causes alleged of the ill success thereof at the first. pag. 831 §. III. Of the Soil, People, Beasts, Commodities, and other observations of Virginia. pag. 834 §. IIII. Of the present estate of Virginia, and the English there residing. pag 836 CHAP. VI OF the Religion and Rites of the Virginians. pag. 838 §. I. Of the Virginian Rites related by Master Hariot. pag. ibid. §. II. Observations of their Rites by Captain Smith and others. pag. 839 §. III. Of the sasquesahanocks, with other, and later observations of the Virginian Rites. pag. 842 CHAP. VII. OF Florida. pag. 845 §. I. Of the Acts of the Spanish and French in Florida: and of the Soil and Cities. ibid. §. II. Of their Customs, Manners, and Superstitions. pag. 847 §, III. Of the more Inland parts of Florida, discovered by Nunez. pag. 849 §. IIII. Other observations of Florida. pag. 851 CHAP. VIII. OF the Country situate Westward from Florida and Virginia towards the South Sea. pag. 853 §. I. Of Cibola, Tigues, Quivira, and Nova-albion. ibid. §. II. Of New Mexico, and Cinaloa. pag. 855 §. III. The Discoveries of Vlloa, and Alarchon, on the Coasts of the South Sea. pag. 856 CHAP. IX. OF New Spain, and the Conquest thereof by Hernando Cortes. pag. 858 §. I. Of the first Discovery by Cortes and others. ibid. §. II. Cortes his expedition to Mexico, and entertainment by Mutezuma. pag. 860 §. III. The Conquest of Mexico. pag. 862 CHAP. X. OF the ancient Inhabitants of New Spain, and the History of their Kings. pag. 864 §. I. The Mexican Exodus and first founding. ibid. §. II. The History of eight of their first Kings. pag. 865 §. III. Of Motezuma, and other Rarities of the Mexican Story. pag. 867 CHAP. XI. OF the Idols, and Idolatrous Sacrifices of New Spain. pag. 869 §. I. Of their Gods. ibid. §. II. Of their Sacrifices of Men. pag. 871 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. pag. 873 §. I. Of their Temples. ibid. §. II. Of their Nuns, Friars, and other Votaries. pag. 874 §. III. Of their Priests, and the many Rites belonging to their Function. pag. 876 CHAP. XIII. OF the supputation of Times, Festival Solemnities, Colleges, Schools, Letters, Opinions, and other remarkable things in New Spain. pag. 879 §. I. Their Calendar and Conceits of Time, and some of their Feasts. ibid. §. II. Their Feast of Transubstantiation, Lent, bloody Processions, and other holy Times. p. 880 §. III. Of their Schools, Letters, and other their opinions. pag. 883 CHAP. XIIII. OF other places betwixt New Spain, and the Straits of Dariene. pag. 885 §. I. Of jucatan, Acusamil, Guatimala, and Hondura. ibid. §. II. Of Nicaragua, their Plenty, and exceeding Superstition. pag. 887 §. III. Of the strange Creatures in these parts; of Nombre de Dios; and the Spanish miseries at their first Plantation. pag. 888 THE NINTH BOOK. Of Cumana, Guiana, Brasil, Chica, Chili, Peru, and other Regions of America, Perwiana, and of their RELIGIONS. CHAP. I. OF the Southern America, and of the Countries on the Sea Coast betwixt Dariene and Cumana pag. 891 §. I. Of the great Rivers in these parts, and of Dariene. ibid. §. II. Of Vraba Carthagena, and the Superstitions of Dabaiba. pag. 893 §. III. Of Tunia, Saint Martha, Venezuela, and Curiana. pag. 894 CHAP. II. OF Cumana and Paria. pag. 896 §. I. Of the people and strange Creatures in Cumana. ibid. §. II. Of their Vices and Superstitions. pag. 897 §. III. Of Trinidado and Paria. pag. 899 CHAP. III. OF Guiana, and the neighbouring Nations on the Coast, and within the Landlord. p. 900 §. I. Discovery of Guiana by Sir Walter Raleigh. ibid. §. II. Relations and Discoveries thereof by other Englishmen. pag. 901 §. III. Relations of these and the adjoining Countries by the Spaniards. pag. 904 CHAP. IIII. OF Brasill pag. 906 §. I. The Discovery and Relations thereof by Maffaeus, &c. ibid. §. II. More full Relations by Stadius, Lerius, and Peter Carder. pag. 907 §. III. Most ample Relations of the Brasilian Nations, and Customs by Master Anthony Knivet. pag. 909 §. IIII. Of the strange Creatures in Brasill, p. 912 CHAP. V. OF the Customs and Rites of the Brasilians. pag. 914 §. I. Of their Wars and Man-eating, and of the Devils torturing them. ibid. §. II. Of their Priests or Magicians. pag. 915 §. III. Of other their Rites, and a new Mongrel Sect amongst them. pag. 917 CHAP. VI OF the Countries from the River of Plate to the Magellan Straits. pag. 920 §. I. The Nations inhabiting near the River. ibid. §. II. Of Giants, and other Nations near the Straits. pag. 922 §. III. Of the Magellan Straits. pag. 923 CHAP. VII. OF Terra Australis and Chili. pag. 924 CHAP. VIII. OF the Conquest of Peru by the Spaniards, and of their Ingua's or Emperors. p. 927 §. I. Of Pizarro, his Discovery, and taking the King of Peru. ibid. §. II. The huge Treasure taken by the Spaniards. pag. 930 §. III. The Kings of Peru, their original, proceedings, and Treasures. pag. 931 CHAP. IX. OF the Country of Peru, Natural, Economical, and Political Observations. pag. 933 §. I. Of the Scite, Winds, Hills, Plains, Lakes, Raines, Seasons. ibid. §. II. Of the first Inhabitants, their Quippos, Arts, Marriages. pag. 934 §. III. The Regal Rites, Rights, Works, and of Ruminagui and Aluarado. pag. 936 CHAP. X. OF the many Gods of Peru, their opinions of the Creation, Flood, and end of the World. pag. 938 §. I. Of their Gods. ibid. CHAP. XI. OF the Religious Persons, and Places, Confessions, and Sacrifices in Peru. pag. 940 §. I. Of their Priests, Oracles and Temples. ibid. §. II. Of their Nuns, Sorcerers, Confessions, and Penances. pag. 942 §. III. Of their Sacrifices. pag. 944 CHAP. XII. OF their Fasts, Sepulchers, and other Perwian Superstitions. pag. 945 §. I. Of the Calendar and Holy days. ibid. §. II. Of the Funerals in Peru, and the places adjoining; and somewhat of the present estate of those parts. pag. 948 §. III. Observations of American Rites out of Hieronymo Roman. pag. 949 CHAP. XIII. OF the Seas and islands adjoining to America. pag. 950 §. I. Of the Ladrones, Margarita and Cubagua, and the Seas betwixt them. ibid. §. II. Of the Canibal-Ilands, the Whale, Thresher, Swordfish, Shark, and other Fishes, and observations of those Seas. pag. 952 §. III. Of Boriquen, jamaica, Cuba, and the Lucayaes. pag. 954 CHAP. XIIII. OF Hispaniola: and a touch homewards at Bermuda. pag. 955 §. I. The names, natural rarities, and creatures thereof. ibid. §. II. Of their Idols, Songs and Dances, Priests, Oracles, superstitious opinions and customs. pag. 957 §. III. Of the Bermudas, or Summer's islands. pag. 960 CHAP. XV. OF the Spanish cruelties in the West Indies: and of their perverse conversion of the Indians unto Christianity. pag. 962 EXtracts out of Sir Jerome Horseys Observations in seventeen years' travels and experience in Russia, and other Countries adjoining. pag. 973 RElations of the Kingdom of Golchonda, and other neighbouring Nations within the Gulf of Bengala Arreccan, Pegu, Tannassery, &c. pag. 993 THE CATALOGVE OF THE AUTHORS. I Have here mustered in thy view, Courteous Reader, those Authors which from mine own sight, I have mentioned in this Work. 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. In this, and all kinds, Sacred, Profane, Learned, Unlearned, Ancient, Modern, Good, and Bad; I have toiled myself to benefit thee. Many more might be added, which are cited in this work. But because I have borrowed them on others credit, and not seen them myself (and Many for other causes) I have not here mentioned them. The Letter F. signifies that we have a Fragment of the said Author, and Ps. brands him for a Counterfeit. The Sacred Authors, or Scribes rather, to the Holy Ghost, are Transcendents, and quite beyond this Predicament. We have also omitted the Apocrypha: besides those which have escaped us in the Collection. A ARchb. Abbot Doct. Abbot Abdias, ps. Christ. Adrichomius. R. Abraham Levita Ado Viennensis Abr. judaeus. Clement adam's Theod. Abucara Aelianus Aethicus Aesopus Aeneas Gazeus Abidenus, f. Aethiopic liturgy Agathias A. Gellius Alhacem Arabs Alcuinus Alcoran P. Aemilius Ambrose jac. Anton. Agatharchides, f. jacob. Andrea's Dan. Angelocrator Raimund de Agiles jul. African. excerpta. Alphonsus à Carthagena Sir William Alexander jacub Bensidi Aali, f. Alex. ab Alexandro Alex. Polyhistor, f. Adrianus Romanus Pet. Alcazeva joseph Acosta. Christophorus Acosta. Emanuel Acosta. L. Almeida Alex. Aphrodiscus Alexand. 6. Bulla Phil. Amadas Baptista Antonio Io. Alphonse. Fer. Alarchon Albumasar Alcabitius Alfraganus Albertus Mag. Apollonius F. Alvarez C. Agrippa Angiolello Alfredus Pedro de Alfaro Petrus Apianus Barthol. Amantius A. Arivabene Bernardo Aldrete Petrus Alexandrinus Arabs Nobilis Appianus Apulcius Albricus Apollodorus Annius Aristoteles Arrianus Nicomed. Arriani Perip. Athenagoras P. Alvarez Albertus Aquensis Athenaeus Aratus Aretius Felice Astolphi Arnobius Augustinus Aristophanes Ausonius Auentinus F. Auienus Asser Menevensis Artemidorus Ephes, f. G. Arthus Dantisc. Athanasius T. Aquinas Ant. Arnauld Aristides, f. Aristaeus, ps. Auicenna B BAsilius Caspar Bartholinus Hermolaus Hermolaus Barbarus joannes Balakus Caspar Bauhinus Beda T. Beza I. Barros Baldricus C. Baronius Bellarminus Mar. Barletius. Du Bartas Fran. Balduinus josafa Barbaro Gas. Balby Daniel Baker. Martinus a Baumgarten Hist. of Barbary News from Barbary Baltasar Barrerius Berosus, f. Berosus, ps. Description of Benin Ph. Beroaldus Descript. of Bermudas Mat. Beroaldus I. Bale joannes Barretus. P. Bellonius G. Best. Cornelius Betramus P. Bertius Odoardo Barbosa Compagno di Barbosa L. Bayerlinckus Ed. Barker. An. Barker. R. Benjamin Tudelensis. I. Bermudesius Hier. Benzo Vin. Beluacensis Bardesanes Syrus, f. Bernardus T. Bibliander T. Blundevile I. Bodinus Sir T. Baskervile Biddulph P. Bizarus Arias Blandonius ja. Boissardus Boskhierus Dithmar Bleskens D. Bound H. Buntingus Brocardus I. Boemus G. Botero Benese George Braun B. Breidenbachius Tycho Brahe john Boccace B. Brisson Benedetto Bordone Guil. Brussius Edward Brerewood john Brerely Mar. Broniovius Theodorus de Bry. joannes de Bry. Israel de Bry. Boetius Stephen Burrough Christopher Burrough Herman. de Bree Steph. de Brito And. Boves A. Busbequius H. Broughton Bucanus Gu. Budaeus Burgensis Wencesl. Budovitz T. Brightmannus Mat. Burgklehnerus Buxdorfius Bullingerus Io. Brereton Archang. Burgonovensis. C M.T. Cicero C.I. Caesar. L. Carretus I. Caluinus. Cardanus G. Camdenus Otho Casmannus Victor de Carben Chrysostomus joannes Caius Seth. Caluisius Is. Casaubonus D. Carleton Io. Cantacuzenus joac. Camerarius Simon Cabasilas Ph. Camerarius Franc. Cabralis Dionys. Carthusianus Cato Annij, ps. Valent. Caruaglio Eman. Carualius Mat. Cameriota. I. Cassianus. Vincenzo Cartari Canar. Insul. descrip. jaques Cartier Rich. Car Chr. Carlisle Caelius Calcagnius G. Chaucer Lop. Castaneda Catholic Traditions cartwright's Trau. Charion Chron. jul. Capitolinus T. Cavendish Navig. Melch. Canus Laon. Chalcondyles Centuriae Magdeb. Cedrenus Chronicle of the Bible Circumference of the earth Gulielmus Choul Petrus Ciacconius Samuel Champlein Seb. Castalion Castaldo Leon. Chiensis Catullus Claudianus Clemens Alexand. D. Chytraeus Ceremoniae sacrae R.E. Nat. Comes Nic. di Conti Comito Venetiano Codomannus Card. Contareno Ambrosio Contarini Contugo Contughi Gil. Cognatus Ferdinandus Cortesius Cael. S. Curio Cornel. de Iudaeis Car. Clusius Christoph. Clavius Nic. Copernicus Q. Curtius Constantinus Porphyrogenitus Io. Copley Rich. Cheiny jaco. Cheyneius Ctesias, f. Melch. Cotignus Hen. Cuyckius Bar. de las Casas Vrb. Calueto Chronic. Saracen. Chronic. Graec. Al. Cadamosto Hermannus Contractus R. chancellor And. Corsali R. Coverte R. Clark Gaspar de Cruz Alan. Copus Vasq. de Coronado P. Cieza Cyprianus Nic. Challusius Christoph. Columbus Comestor Oswaldus Crollius Costerus Th. Coryat Ed. cliff I. Chilton L. Coruinus Nonius Cugna. N. Cusanus Mart. Crusius. D DAmascius, f. Diodorus Siculus Ant. Dalmeida Davidis Aeth. lit. N. Damascenus, f. Io. Davis' Lamb. Danaeus Dicaearchus Diogenes Laertius Dion Nicaeus Dion Cassius Dares Phrygius, ps. Dictys Cret. ps. D. Downam Drusius Dionys. Afer Dionys. Halicarnasseus Dorotheus Nic. Doglioni Durandus Durantus Dutch History Mat. Dresserus Dionys. Areopag. ps. Hermannus Dalmata Wol. Dreschlerus Sir Fr. Drake Nau. Draudius G. Ducket janus Dousa Dorbel Georg. Dousa P. Diaconus Claude Duret. Dutch Discourses, Navigations, &c. E GAspar Ens Paulus Eberus R. Eden Echeb. R. Mog. lit. Elias Cretensis Epiphanius Eldad Danius Enoch ps. f. Emanuel R. lit. Baptista Egnatius Arthur Edwards Tho. Ellis Ennius f. Thomas Erpenius Ephes. Concil. Io. Etrobius Erasmus Bern. Escalanta Euagrius Nic. Euboicus Euripides Giovanni da Empoli Eupolemus, f. Eustathius I. Euesham Eusebius Estates du Monde I. Eldred Th. Erastus Eugenius Ep. Sinai. F P. Fagius Marcilius Ficinus Io. Forsterus. Fortalitium fidei jac. Fontanus Io. Fox Georgius Fabritius Ralph Fitch L. Florus Phil. Ferdinandus julius Firmicus D. Fletcher Vbertus Folietta Garcia S. Figueroa Sebast. Foxius Lud. Fernandes L. Fenestella Io. Filesacus Rob. Fabian Damiano Fonseca Descript. of Florida Minutius Foelix Sebast. Ferdinandus Fran. Fernandes joannes Fernandes G. Fenner Florentius Wigorn. Hieron. a S. Fide Ab. France Noua Francia H. Fracastorious Lud. Frois Caes. Fredrick Gemma Frisius Froissart Martin Fumee Fulgentius I. Funccius D. Fulk Fulcherius Carnotensis Nic. Fullerus. G GAlileus Galilaeus Theod. Gaza juan Gaetan Balt. Gagus Franc. Gaspar Pet. Gallatinus Galenus Gauterus Vasco de Gama Genebrard Greg. Nissenus Gregor. Magnus Gregor. Nazianzenus Conrade. Gesnerus I. Gerardus Gennadius Patr. Sir R. Greenuile Nau. D. Gourgues Cornelius Gerardi Hesselius Gerardus Ant. Guevara Gesta Francorum Gesta Peregrinorum Sir H. Gilbert Glossa ordinaria Dam. a Goes D. Gilbert Geographus Nubiensis St. Gerlach Step. Gomes Petrus Gomes Ant. Geufraeus Ant. Galuano A. Guagninus Gaudentius Brix Bened. Goes Io. Goropius B. Hen. Glareanus Lud. Georgius Gramaye Gratianus R. Greenham F. Guicciardin B. Georgiovitz. P. Gyllius Grafton. Chron. Nicolaus Godignus Hubertus Goltzius Lopes de Gomara Nic. Gibbins Fra. de Gualle Lil. Gyraldus Gregentius Hieronymo Girava Petrus Guerra Aloisius Goveanus I. Gruterus Description of Guinea Nunno di Guzman Guibertus. H R. Hakluyt Hali Reg. Hamet lit. Steph. ab Hagen Hals Chron. Hobert Harcourt D. Hall Haiton Armen Th. Harriot Ed. Haies Ralph Hamor Sir john Hawkins Nau. Hen. Hawks I. Hart Antonio Herrera Martin de Herrada N. Hemingius Hegesippus, f. Hegesippus, ps. Herodianus Godf. Heidfeldius Heroldus Io. Hesronita Hesiodus Heliodorus Hieremias Pat. Const. Christoph. Hall Hist. Eccles. Constant. Holland. Navig. Sir Ch. Heydon Io. Hermannus Helladius, f. Hirtius job Hortop Herodotus Gent. Heruetus Helenae Aethiop. lit. Otho Heurnius Honterus Thomas Hill Nic. Honiger. Himerius, f. Horapollo Sig. Herberstein Ed. Hogan Fra. Hogenbergius R. Hoveden Io. Hondius Hospinianus D. Harding Horatius Homer R. Hooker Hieronimus Hugo de S. Victore A. Hyperius julius Higinus Garcias ab Horto Rob. Hues I IAcobus Rex Th. james john james Io. jane A. jansonius jamblicus japon Epist. 1606. 1607. &c. Pierre du jarric Ignatius Ignatij Conclave Ios. Gorionides ps. Thomas a jesu jornandes Emanuel jesseria Arngrim jonas josephus R. joseph Castil Paulus jovius Mich. Isselt G. Interianus Silvester jourdan A. Ingram Da. Ingram A. jenkinson Index Expurgat. Irenaeus Isidorus Hispalensis Isidorus Characenus Isocrates Io. Isacius josephus Indus Juvenalis justinus Mart. justinus Historicus F. junius junilius R. johnson B. jewel Isaac Levita. K B. King La. Keymis Bart. Kecherman Io. Knolls I. Keplerus R. Abraham ben Kattan L LActantius Ralph Lane W. Lambert Ios. Langius Rene Laudonniere Io. Lampadius Sir ja. Lancaster Lavaterus Laurentius japonius And. a Lacuna Wol. Lazius Legenda aurea Io. Leo Maurus Leo Hebraeus Leunclavius I. Lerius Philip. Leon. R. lit. Le. Lemnius Char. Leigh Io. Lock Nic. Longobardus Ed. Lively Mark Le Scarbot Livius Livij Epitome Lindanus I. Lipsius Hen. a Lindhout Tho. Lidyat T. Linton Mat. de Lobel Lucianus Lucretius Petrus Lumbardus T. Lopez Ph. Lonicerus Lucanus Nic. Lyra I. Linschoten Ignatius Loiola Lutherus M MAps very many Disc. del. Regno di Malaca Lewis del Marmol Macrobius Am. Marcellinus Val. Maximus Gab. Matosus Simon Maiolus Descrit. di Malta Maldonatus W. Malmesbury Nicol. Mameranus Manilius A. Masius Petrus Martinez A. Maginus Petrus Maschareina P. Mart. Flor. L. Marineus Sic. P. Mart. Mediolan. P. Maffaeus Moses Mardenus Nestor Martinengo Bapt. Mantuanus A. Marloratus joannes Mariana Cor. Mateliuius Martinius L. Madoc Nonius Marcellus Marcianus Heracleotes T. Masham W. Magoths Marcellinus Comes Michael Mayerus Meteranus Martialis Manetho f. Barthol. Marlianus L. Masonius Menander Ephes. f. Mercerus Io. Meursius Memnon f. Mermannij theat Meletius A. Menavino Mnasius f. Gonsales de Mendosa Ant. de Mendosa jaques Morgues N. Monardus Fra. Modius Hen. Morgan Sir Thomas Moor Mat. Westm. Mat. Michovius Pomp. Mela Baptista Montanus A. Mizaldus I. Myricius R. Moses Aegyptius Moses Bar. Cepha Tarik Mirkond Christop. Milaeus Episc. Mexicani Lit. Wol. Musculus P. Messia S. Munster D. Morton I. More Megasthenes f. Mons. Monfart Metasthenes ps. Sir john Mandevile Ar. Montanus Methodius ps. Method. f. Mercator Methodius Constant. Pat. P. Merula Ph. Mornaeus Ph. Melancthon T. Moresinus Fynes Moryson Manetho ps. N NAthaniel judaeus Iacobi Neccij Navig. I. Neander L. de la Nou. Nicetes Marco de Nisa T. Nichols john Nichol Nicephorus Greg. Nicephorus Cal. Nic. Nicolay Dom. Niger Nonnus Oliver Noort navig. Melchior Nuns Nicholas Nuns Christ. Newport Alvaro Nunez Concil. Nicenum O IVlius Obsequens Olivarius Adolphus Occo Lope Obregon Odoricus Opmeerus Officium jud. pro defunct Onuphrius Otto Frisingensis A. Ortelius Organtinus Orpheus Olaus magnus Origines Osorius P. Orosius Pedro Ordonnes Nic. Orlandinus sman's death Ouidius Gon. Fern. Ouiedo Andreas Ouiedus P Pausanias' M. Parker. Mutius Pansa W. Parry Petrus Paez Petrus Pasqualigus H. Pataleon Pagninus M. Paulus ja. Paludanus Fran. Pasius St. Parmenius Palaephatus Guido Pancirallus Parkhurst B. Pererius Perkins Conquista del Peru Fabr. Paduanus Christ. Pezelius Galeotto Perera Fr. Patritius Petrus Pena Pappus Persius A. Persio Henricus Penia C. Peucerus Pet. Cluni acensis Petrus Alphonsi Petronius Arb. Perseus Pius Pappa Philo judaeus Philo Antiq. ps. P. Pigafetta Martin Perez Ant. Pigafetta Philostratus Phrygio G. Phranza S. G. Peckham Phornutus Photius Pilgrimage to Mecca Pirke Aboth Nic. Perotto Nic. Pimenta Eman. Pinnerus La. Pignorius Mat. Paris I. Picus Mirandula Miles Philip. Philastrius joannes de Pineda Vinc. Pinzon Non. Pintianus Mel. Petoney Pij Quinti Bulla Plato Io. Philoponus, f. Plutarch Platina Plautus Io. de Plano. Car. Perondinus Plinius 1 Plinius 2. Richard Pots Poland Relations Letters of Turk & Poland Wars Polybius Polyaenus Precationes judaeorum julianus Pomerius Fran. Portus jacob. Pontanus joan. jou. Pontanus Thomas Porcacchi Poggius Florent. Protasius R. Arimae Porphyrius A. Possevinus Pomp. Laetus Hen. Porsius Io. Pory I. Bap. Porta Policy T. Emp. Ord. Polit. Turc. Postellus Politica Turcogr. Polyolbion Plotinus D. powel. Procopius S. A. Preston Am. Polanus Proclus Ptolemaeus Proceeding against Trators Aemilius Probus Trebel. Pollio Propertius Rob. Pont Prudentius Mich. Psellus Helias Putschius Fran. Pyrard. Q QVadus Fern. de Quir. R RAmusio I. Ramus P. Ramus D. Rainolds Sir Walter Raleigh Rabanus Rich. Rainolds Hen. Ranzovius Relat. di Persia Rel. de Regno Mogor. B. Rhenanus Mat. Raderus Mat. Ricci Mart. del Rio Io. Ribault. A. Riccobonus El. Reusnerus Rein. Reineccius Io. Ravelinus L. Riseburgius Chr. Richerius Richardus Frat. Richard. Florentinus Relat. of Relig. West. L. Regius Ribera D. Record. Pet. Ribadeneira Richard Rogers Regulae Soc. jesu Pet. Rebuffus Fr. Robertellus joannes Rosinus Io. Rivius L. Andreas Resendius Io. Rodrigues Thom. Rogers Christoph. Ruffinus Hieronymo Roman Cael. Rhodiginus Laur. Rhodomanus Rob. Retenensis Robert. Monachus ja. Rosier Rodericus Toletanus Henry Roberts Rodericus Santius Fran. Roberual Rhemistae W. de Rubruquis Ruffinus Is. Ruthenus W. Rutter Nau. G. Russelli Rupertus S SImon Sa Henr. Salmuth Pero Sancho Sabellicus George Sandys Franc. de Sagitta Salustius R. Samuel Maroc. Saconiatho F. Sampsates Isphachanes Io. Saracol Bart. Saligniaco Thom. Sanders Arias Sanctius Sardus Io. does Santos Saracenismi Anathematis. jul. Scaliger Lambert Schafnaburg. R. Savenquil Lit. R. Sazinosijs Lit. joan. Sambucus Mar. Sanutus Torsel. Liu. Sanuto. joseph Scaliger Sculax Carnandensis F. Sansovino Scala Mahometica H. Savonorola Scholiastae in Poetas N. Serarius Hen Schualengberg. I. de Sac. Bosco Sixt. Senensis Septemcastrensis I.M. Sequanus Marc. Seneca L. Seneca Philos. L. Seneca Trag. Schelteo john Selden Dionise Settle Andr. Schottus Sulpit. Severus Seder olam rabba Seder olam Zuta Servius Ios. Silvester Sibillae ps. & Sibillae f. Sir Philip Sidney Car. Sigonius Admiranda Sinens. Reg. Dial. Sinensis Nunho de Silua Sir Anthony Shirley Huld. Shmidel I. Sleidanus Sheldon Sigebertus Gemblacensis P. di Sintra Ios. Simlerus Sepher jezira Constant. Servius' Theoph. Simocatta Casp. Schwenckfield Silius jalicus Hugh Smith Gabriel Sionita Sebastia. Schroterus Cor. Schouten D. Smith Captain Smith Ael. Spartianus G. Spilbergius Socrates Sozomenus Sophocles Soranzo Solinus Mel. Soiterus Sir H. Spelman Ed. Spenser john Speed I. Stadius Stadius Brasil. Stobaeus I. Stow Bilib. Stobaeus Statutes Marianus Scotus Reg. Scot Edmund Scot Achilles Statius Sommario di pop. orient. Suidas Hieron. da S. Stephano Thom. Stevens Stephanus Byzant. Srabot Strabus Georg. Stampellus Henry Stephanus Surius Ludolph. Suchenensis Stuckius Suares I. Bap. Scortia Synod. Constantinop. Suetonius Io. Chr. Caluetus Stella Did. Stella Io. Mar. Stella Tileman. Stella Summa Saracen Sectae D. Sutcliffe. Edwardus Silvius Sulaka T TAtianus Corn. Tacitus Io. Tasnier Fr. Thamata Franc. Tarapha Theodoretus Theophilus, f. Theoph. Antiochenus Tertullianus Terentius Theophilactus Temporarius Thesoro Politico R. Aben Tybbon William Thorpe Thaiso Sinensis Lit. Theophrastus' Relat. del Temistitan Theophanes F. A. Thevet Thucydides Tibullus Ro. Thorn Timberley Ro. Tomson W. Towerson Trelcatius Tremellius Master. Transiluano Tripartita hist. Mer. Trismegistus Trithemius Nic. Trigautius' Increase of Trade Defence of Trade Toletus Adrianus Turnebus Cosm. Turrianus G. Tyrius G. Trapezunt Con. Trident. Turselius L. de May. Turquet Tyndarus joannes Tzetzes V LOp. Vaz Cor. Valerius Fr. Vaez joa. Vadianus joach. Vagetius F. Vatablus Caspar. Varerius Martin de Valentia A. Valignanus joan. Vasaeus R. Verstegan Com. de Vena L. Vertomannus Eman. de Veiga Io. Verrazano Verhuffi Navig. Viperanus Viaggio in Persia N. life of Virginia F. a Victoria P. Victor. S. A. Victor Victor Vticensis Nic. Villagagnon Gasp. Vilela Gerar. de Veer Virgilius Pol. Virgil Ant. du Virdier jacob. a Vitriaco Vitruvius Viguerius Voy du Villamont. L. Viues Fr. de Vllca R. Volateranus Vrsinus Lewis de Vrreta Fla. Vopiscus Americus Vesputius Ger. Io. Vossius W THomas Walsingham Lord De la Ware D. Whitakerus Alexander Whitaker D. Willet Whitney ja. Welsh Webs Travels T. Windam L. Warde Ward and Dansker Silvester Wiet Seb. de Wert Io. White Nau. D. White George Wilkins T. Wiars The World Descrip. of the World Henr. Wolfius Io. Wolfius Theol. Fr. Wendelinus Richard Whitborne Edward Winne Io. Wolfius, I. C. Wolf. Wissenberg. S. H. Willoughby, Nau. I. Wragge. X XEnophon Franc. Xeres F. Xavier Hier. Xavier. Z ZAbarella Hier. Zanchius A. Zachuth Zaga Zabo Zonaras Zevi Nau. &c. Zoroaster, f. Io. Zygomalas Theodos. Zygomalas Theod. Zuingerus. THE NAMES OF MANUSCRIPTS, TRAVELLERS, AND OTHER AUTHORS, the most of which are published in our Books of VOYAGES, which together with this Impression is made public. WIlliam Anthon. Samuel Argal Lit. Aleppenses. Thomas Bernhere Ambros. de Armariolo William Baffin Andrew Battle Brasill Treatise james Beversham Hen. Brigs George Ball Banda Surrenders Hist. Barnwell George Barkly Nic. Bangam Capt. Tho. Best Sir Tho. Button Rich. Blithe Chr. Browne Samuel Castleton Thomas Candish Na. Courthop Io. Chambers Io. Catcher Thomas Crowther john Crowther Peter Carder Thomas Clayborne Tho. Cowles William Clark john de Castro B. Churchman H. Challenge Thomas Carmer William Colston Patrick Copland Discovery of Chesipeak Richard Cocks Sir T. Dale james davies Benjamin Day Cassarian David Doctor Dee john davies Nicholas Dounton Capt. Dodsworth Thomas Dermer Edward 2. Litterae Tho. Edge john Eliot John Ellis Capt. Elkington Expeditions journal Peter Willamson Flores Rob. Fotherbie Christopher Fortescue Hum. Fotherbert Richard Finch William Finch Io. juan de Fuca Raleigh Gilbert Anthony Goddard William Goodlard Thomas Glover Walsingham Grisley William Gourdon Greenland Voyages Gronland Treatise john Guy james Hall john Hatch William Hoare W. Harborne Roger Hawes Antony Hippon Thomas Hanham Edward Harleigh Sir Richard Hawkins josias Hubert Ro. Hayes William Heley William Hawkins Sir Jerome Horsey Io. jordan Lewis jacktan Robert juet George jackson Richard Jobson Master Keble john Knights Tho. Knolles Antony Knivet ja. Lane Henry Lello john Leman Letters of diverse Eastern Kings Charles Leigh josias Logan Michael Lock Sir james Lancaster Nathaniel Martin Mexican history William Methold Sir Ed. Michelborne D. Duart de Meneses William Masham john Mildnall G. Muschamp Sir Henry Middleton David Middleton I. Milward john Newbury Ric. Nash William nichols Ogoshasama R. Lit. Walter Payton Abacuch Pricket jonas Pooley Patents diverse Martin Pringe john please George Popham G. Pettys Pedrucka R. Ach. Lit. George Percy Newp. Voy. to Powhatan William Parker E. C. taking Port Ricco. 2. Pilgrimage in Rhyme Lit. Presb. johan. As. Albert. de Prato William Pursglove Pachaturunuras Richardus Canonicus Master Rolph Sir Thomas Roe john Rutilio Nathaniel Salmon Rob. Salmon joseph Salbank john Selden john Sanderson A. Spaldwin Captain Saris William Strachie Thomas Sherwin Sir Ed. Scory Th. Spurway Rob. Swan Rob. Smith Francis Sparrie Edward Terry Thomas Turner William Turner L. Tribaldus Toletus kelum Throgmorton Alexandro Vrsino Virginia Voy. diverse Anonim. Ind. Voyages diverse Anonim. Declaration of Virginia George Weymouth Ed. Maria Wingfield john Wilson Th. Wilson Ralph Wilson William White Thomas Widhouse john Ward Nic. Withington Mat. wiles And many other Relations and Reports of Gentlemen, Merchants, Mariners, &c. RELATIONS OF THE WORLD, AND THE RELIGIONS OBSERVED IN ALL AGES AND PLACES DISCOVERED, FROM THE CREATION UNTO THIS PRESENT. Of the first beginnings of the World, and Religion: and of the Regions and Religions of BABYLONIA, ASSYRIA, SYRIA, PHOENICIA, and PALESTINA. THE FIRST BOOK. CHAP. I. Of GOD, one in Nature, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.8. Deus vnus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zan. de 3. El. p. 4. l. 1. cap. 3. three in Persons, the FATHER, SON, and HOLY GHOST. THE a Homer, Virgil, Ovid, &c. Poets were wont to lay the Foundations and First Beginnings of their Poetical Fabrikes, 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 Alpha and Omega; Apoc. 1.8. 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 All seeing 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 owe unto his Church, if at least this my Mite may be serviceable to the least of the least therein; that as he is in himself the Beginning and Ending, so he would be, in some measure, of this Work the Author and Finisher; that in the 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 * 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 whithersoever he goeth, and will not hear the voice of strangers. b 2. Cor. 12.11. In the next place, I hold it not unfit briefly to express somewhat of him, which indeed and throughly can never be expressed. For the wisest of the Prophets hath said of him and to him, that the a 1. King. 8.27. Heavens and Heavens of Heavens, are not able to contain him: and the chief, or at least he which was not inferior to the chief of the Apostles, as ravished with such a height, and swallowed in such a depth, cried, c Rom. 11.33. O Altitudo, O 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, d Prou. 30.2. Verse 3, 4. Verse 5. Surely I am more foolish than any man, and have not the understanding of a man in me: For I have not learned wisdom, nor attained to the knowledge of holy things. 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 Son's 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: Every word of God is pure: Of the other elsewhere, e Psal. 19.1. The Heavens declare the glory of f Rom. 1.20. God: 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. g Acts 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 be easily 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 h Acts 17.28. whom we live, move, and have our being. i D. Kings Lect. in jon. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hiero. ille Cicer. Nat. Deor. lib. 1. Nomen quia dat notitiam. Deus est nomen suum, & nomen eius ipse est: Drus. pret. lib. 1. 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 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 Son's 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 k 1. Io. 3.2. as he is, in this our infancy, hath manifested himself unto us, l 1. Co. 13.12. as through a Glass darkly, that we may with Moses have some glancing m 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, and being by others n Dionys. de Divinis nomin. P. Galatin. de Arcanis. l. 3. Zanchius de Nat. Dei. l. 1. Bullinger. de Origine erroris, lib. 1. Ar. Montanus. learnedly done already: Yet, to say a little, where the tongues of Men and Angels cannot say enough; the Scripture attributeth, or He in Scripture attributeth to Himself, Names, in regard both of Author and Object, Divine, sometimes (as they term it) in the o As true, wise, living, &c. concrete; sometimes in the p As truth, wisdom, life, &c. abstract; the the first signifying his Perfect subsistence; the other his Supersubsisting perfection; those more fitted to our capacity; these to his divinity: who eternally and essentially is, whatsoever he is said to be, or in himself to have. And, as lines infinitely differing in their Circumference, are one in the Centre, and the Sunbeams dispersed through the World, are in the Sun but one; and the same neither beams nor lines, but far more excellent in that indivisible and most perfect Unity: so, and more than so, all perfections of the creatures, are in the Creator more defecated and perfect; yea, one perfection and superexcellent Excellency; and this q In which sense, rismegist. affirmeth, Deus nihil est omnium, Deus est omnia: Deus nomen nullum habet: Deus habet omne nomen, Vid. Mars. Ficin. in Dionys. de D. N. Dionysius also calls him, Vnitas unitatis omnis unifica, super essentialis essentia, Intellectus nequàquam intelligibilis, &c. Empedocles described him a Sphere, whose Centre is every where, the Circumference no where, Sphinx. Heidfeldi. 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 comprehend. Who can take up the Ocean in a spoon? and yet these are both finite, and hold nearer proporrion than the great Creator, and the greatest of creatures. Yet is this glimpse of this bright shining Sun comfortable thorough 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 r Nomina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Heb. tria sunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drus. Tetragram. cap. 1. in itself considered, as jehovah, jah, Eheie: and some in regard of the persons which all have that one being, and every of which have all that being, which s Hook. Eccles. Polit. lib. 5. justin. resp. ad Orthod. quaest. 137. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Exemplum producit, Adami, Euae, Sethi, eandem essentiam hobentium humanam, existendi autem modum diversum, à terra, costa, semine. 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 (say some) is Elohim t Drusius taxeth Zanch. for intitling his work, De 3 Elohim, as improperly, saith he, as De tribus dijs. 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. Some again u Enuntiatio de Creatore per verba negativa est vera, per affirmativa autem partim in aequivocatione, partim in imperfectione. R. Moses Moreh. lib. 1. 57 affirmationes periculosae. are negatively spoken, others affirmatively: some properly, others by a figure. But this is indeed a thorny way, x De Deo etiam vera loqui periculosum. Arnob. in Psal. 91. August. de Trinit. lib. 3. cap. 3. 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 y. 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 z Rom. 12 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sobriety. Let us go to the Lamb to unclasp this sealed Book. For in him all the treasures of wisdom and knowledge are hid. Let us so know as we may be known, and so * Phil. 3.10. comprehend as we may rather be comprehended. Let us fear, love, believe, and serve him: and then GOD will a Psal. 25.9. teach the humble his way, and b joh. 7.17. & 17.3. They which will do his will, shall know of his doctrine. This is our way to eternal life, thus to know him, and whom he hath sent, jesus Christ: if namely we so learn c Ephes. 4.21. Christ, as the Truth is in jesus, if we d 1. Cor. 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 true holiness. Otherwise, we e 1. Cor. 8.2. know nothing as we ought to know; otherwise, we know nothing more, nor so much as the Devils know. f Prou. 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, g Exod. 34.6. JEHOVA, jehovah, strong, merciful, and gracious, slow to anger, and abundant in goodness and truth, &c. 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. jehovah (if we may so name it) the most essential (and after the jewish tradition, ineffable) h Of this name jehovah, see Drutij Tetragram. Ar. Montan. ante Naturae histor. pag. 37. & Pet. Galat. lib. 2. Drusius thinks that Galatinus was the first Author of this pronunciation jehovah; Castalion writeth it jova: the most both jews and Christians before forbore to name it: The Masscrites ascribed to it no points of it own, but of Adonai, and when Adonai goeth before or after it of Elohim. It is holden, that only the Highpriest, and that in the Temple, and on the day of Expiation might pronounce it, which to a private man, the jews esteemed the loss of eternal life. Steuchus thinketh that none can interpret it, and Paulus Burgensis, that none can translate it. The Chaldaens, Arabians, Grecians, Latins, and the New Testament itself, use instead thereof, The Lord. Montanus readeth it jehueh; and affirmeth that it was known both to the common Israelites, and to the neighbouring Nations, &c. but see themselves: I name it after the modern use for distinction. Zanchy and Gyraldus observe, that the name of God in all Nations is Tetragrammaton of four letters. In Dutch and English, they therefore double the last consonant, and learned Master Selden interpreteth the Pythagorean oath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Tetragrammaton, de D. Syris. Vid. R. Mos. lib. 1. cap. 60. P. Ric. ad praec. off. 20. Reuchlin de verbo mirif. lib 2. name of GOD, is not therefore only revealed unto us, that we may know him in himself and of himself to be i Heb. 13.8. Yesterday, to day, and the same k Apoc. 1.8. for ever, 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 Redeemer, which is known by his Name jehovah (as himself l Exod. 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 m Quae contradictionem implicant sub divina omnipotentia non continentur. Non pro defectu potentiae, sed quia non possunt habere rationem patibilis vel possibilis. Conuenientius dicitur, quod ea non possunt fieri, quam quòd Deus non possit facere. Ap. 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, n 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 in 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-sufficiency, and others. Yea in one Chapter o Gal l. 2 c. 13. 14. 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, 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: p 〈…〉 of whom all things are to be conceived, q Quicquid emnino de illo retularis, vim all quam ipsius magis & virtutem, quàm ipsum expl Quid enim dignum de en aut dicas, aut sentias, qui omn bus & sermonibus & sensibus maior est? Tertul. de Trin p 598. Quatuor à Deo removenda, corporeitas, mutabilitas, priuatio, & assimilatio ad Creaturas. R. Mos. Moreh. l. 1. 54. & 57 tanquam de Rege diceretur habente millies mille talon auri, quòd haberet centum talenta argenti. beyond whatsoever we can conceive. The Persons which communicate in this Divine Nature, are three r Deus unds in Trinitate, trinus in unitate. Arnob. in Psal. 145. : This is their own witness of themselves; There are three which bear record in Heaven, the Father, the Word, and the Spirit, and these three are one. This mystery was manifested in the s Mat. 3. baptism of Christ, and in our Baptism in the name of the Father, Son, and Holy Ghost. The Angels unto this glorious Trinity t Easie 6. Zanch. de 3. Elohim haec fusè. sing their Holy, Holy, Holy: the Scripture itself applying that which there may be interpreted of the Father, both to the Son, joh. 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 word of Moses, and other like plural appellations, Es. 44.24. and Es. 54.5. 2. Sam. 7.23. and 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 properties, 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 u Morn. de ver, C.R. F. Patric. P. Gal. l. 12 alijque plurimi. also, out of their own authentic Authors, whether they receive Scriptures, Rabbins, Philosophers, or any other. I intent only to anoint the door-posts of this house with this Discourse, that I may make a fitter 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, then conceived by reason: according to that of JUSTIN MARTYR, Vnitas in Trinitate intelligitur, & Trinitas in Vnitate noscitur: id vero quomodo fiat, nec alios scrutari velim, nec ipse mihi possum x justin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. satisfacere. Think of y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. one, a threefold light will dazzle thee; distinguish into three, and an infinite Unity will swallow thee. Vnus, & si dici debet, Vnissimus, saith z Bern. ad Eugenio. Bernard. 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 a D. Abbot. par. 2. Defen. pag. 9 Zanch. de N.D. lib. 5. cap. 1. 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 b Treleat. Zanch. de Na. D. l. 5. c. 1. 2. Decree of GOD touching the Creation of the World, 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 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. confusion, conversion, or separation. d 1. joh. 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, e Gal. 4.6. GOD doth also send 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 Everlasting 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 case and less peril. How much fitter is it likewise for our tender eyes in beholding the light of that Light, a jam. 1.17. The Father of lights, b 1. Joh. 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, decking and pruning himself, like Aesop's jay, Ne si sort suas repetitum venerit olim, Grex avium plumas, &c. 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 write 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 diverse of the Primitive, middle, and decayed times of the Church: a cloud indeed of Authors, both for their number, and the variety of their opinions, the most of them covering, rather than discovering that Truth (which can be but one) and more to believed in their confuting others, then proving their own assertions. Their store through this disagreeing is become a sore, and burden, whiles we must consult with many, and dare promise to ourselves no surer footing: yet cleaving as fast as we can to the letter, imploring the assistance of the Creator's Spirit, let us draw as near as we may to the sense of Moses words, the beginning whereof is, c Gen. 1.1. In the beginning GOD created the Heaven and the Earth. Wherein (to omit the endless and diverse 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 d Nothing but Nothing had the Lord Almighty, Whereof, wherewith, whereby to build this City. Du Bart. E nulla vel prima vel secunda materia, quae omni factioni, fabricationi, generationi, opificio, artificio, subijcitur Creatio fit etiam citra omne temporis momentum, quip à virtute infinita. jul. Scal Ex. 6. Hebraei statuunt discrimen inter Creare, formare & facere, 1. ex nihilo facere, 2. enti Cresto formam inducere, 3. membra singula ordinare: quae tamen indiscriminatim ponuntur. Es. 43.7. Oecolamp. in G. nothing, to which is required a power supernatural and infinite. The Time was the e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. hom. 1. in principio temporis, id est, simul cum tempore. Eadem joan. Philoponus in Hexam. ap. Photium 240. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c. Tempus non tam mensura metus quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permanentia & duratio corporum rerumque corporearam: aliorum est aeon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hermes sic suum instituit ordinem, Deus, aeon, mundus, tempus generatio. Deus aeona facit, aeon mundum, mundus Tempus, & tempus generationem. Thomas ait, simul cum tempore. Quatuor enim ponuntur simul creata, s. coelum Empyreum, materea corporalis, quae nomine terrae intelligitur, Tempus & Naturae Angelica. Sum. p. 1. q. 47. art. 1. Fagius vertit, x Deus principiò coelum & terram creavit, erat terra inanis & vacua. Nam simpliciter (ait) hoc voluit Moses non statim ab initio expolitum fuisse mundum, vt hodiè cernitur, sed inane coeli & terrae chaos fuisse creatum. beginning of time, when as before there had neither been Time, nor any other Creature. The work is called Heaven and Earth; which f Merula & Pererius interpretationem hanc Chrysostomo 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 g Calvin. in Gen. Muester, Luther, Artopaeus & Fag. ap. Marlorat. R. Nathmanni intelligit per coelum & terrae materiam tenuissimani & impalpabilem diuerse tamen naturae, ita vt coelum coelestis, terra terrestris fuerit. junius interpretatùr extimum illum huius universitatis ambitum, cum super coelestibus incolis illius & spiritualibus formis atque intelligentijs, tùm materiam illam primam ex qua terra ac res omnes coelestes ac terrestres factae sunt. De triplici Coelo vid. Ar. Montan. Nature observat. First matter; which others h Theodoret, Beda, Strabus, Alcuinus, Lyra, & 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, others, whom I willingly follow, i Zanch. de oper. Dei pers 1. l. 1. c. 2. Burgens. Polanus, Bucanus, &c. Paul. Merula Cosmogr. part. 1. l. 1. Perer. in Gen. interprets by Heaven, the heavenly bodies then made: and after perfected with light and motion; by Earth, the element of the Earth. extend the word Heaven to a larger signification, therein comprehending those three Heavens, which the Seriptures 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, the visible 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, k Col. 1.16. visible and invisible, perfected in l Gen. 2.1 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 m Gen. 32.1. good and n Gen. 3.1. bad, as occasion is offered in the following parts of his History. In the present, o 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 in feriour both to Angels and themselves. Moses proceedeth therefore to the description of the first matter, and the creatures thereof framed and formed. 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 Divine, p Zach. de operib. part. 1. lib. 1. cap. 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 q As Dionys. & those which Tritemius mentioneth, de Intelligent. coelest. which number 7. Orifiel, Anael, Zachariel. Raphael, Samael, Gabriel, Michael, all which in course and succession govern the world. Each 354. years and 4. months, &c. 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 describing 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, r 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 ear heard, nor the heart of man can conceive. Where the s Apoc. 21.3. Tabernacle of GOD shall be with men, and he dwell with them, and shall be t 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 void, 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 u Hebr. 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, x 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 void. This was the internal constitution: the external was, darkness upon the face of the deep. y By darkness and deep, Philoponus understandeth the Air and Water ap. Phot. 240 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, z Gibbins on Genes. not because 〈◊〉 was perfect waters, which was yet confused, but because of a certain resemblance 〈◊〉 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 * Hier. l. trad. Hebr. Trem. & jun. Basil. hom. 2. ex 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 * Merc. de Fab. mundi, & ante eum Tertul. ad Hermog. Theod. q. 8. in Gen. Caietan. de Angelis interpretatur R. Mos. ben. Maim. Mor. Neb. l. 1. c. 39 is of that mind: but l. 2. c. 31. he findeth the four elements in these four words here mentioned: Earth, Spirit, deep, and Darkness. some conceive, being things which yet were not themselves formed) 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, Which Democritus called the soul of the world, Hermes and Zoroaster, and Apollo Delphicus call a Patricius numbereth the links of this chain, in this order: Calor qui in t rra aqua, mistis est, ab aereo pendet, hic à coelesti, is à sole & astris: hic vero ab Empyreo: Empyreus à luminis calore: hic ab animario: hic ab intellectuali: hic à vitali primario: hic quoque à primario essentiali: hic itidem ab ideali, qui in Deo habitat & à Deo patre est deriuàtus. Pancos. l. 5. The interpretation of this mystical Philosophy ye may borrow of himself in his Panaug. Panarc. Pamsyc. Pancos. more agreeing with Zoroaster, Hermes, and some Platonics, than the Scriptures, which show that all things were immediately created in the beginning by God. Fire, the maker, quickener, and preserver of all things; and Virgil most elegantly and divinely singeth, seeming to paraphrase on Moses words: b Virg. Aeneid, l. 6. on which words Servius commenteth, Deus est quidam divinus spiritus, qui per 4. infusus elementa gignit universal Principio Coelum, ac Terras, camposque liquentes Lucentemque globum Lunae Titaniaque astra, Spiritus intus alit: totamque infusa per artus Mens agitan 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 creature which received natural form was the light, of which GOD said, Let there be light; a lightsome and delightsome subject of our Discourse, especially having lately passed such a confused and dark Chaos. But here (I know not how) that which then lightened the deformed matter of the unformed World, hath hidden itself: some c Vatab. & Marlorat. in Gen. interpreting this of the Sun, which they will have then created; some d Bas. hex. hom. 6. Greg. Naz. orat. 43. & Nicetas in eum. of an immaterial quality, after received into the Sun and Stars; some e Zanch. Hugo Lombard. Tostatus, &c. of a cloud formed of the waters, circularly moved, and successively lightning either Hemisphere, of which afterwards the Sun was compact; from which they f Merul. p. 1. l. 1 c. 4. differ not much, which think it the matter of the Sun, then more diffused and imperfect, as the waters also were earthy, and the Earth fluible, till GOD by a second work perfected and parted them. And (to let pass them which apply it to Angels or men) others g Damas. de f. orth l. 2 c. 7. Hugo Annot. in Gen. Gr. Nyssen. junius, &c. understand it of the fiery Element, the essential property of which is to enlighten. Yet are we not here passed all difficulties, whiles some h Vid. Plutar. de Plac. Philos. l. 2. Patrit. Panang l. 7. & Pancos. l. 15. & 22. (perhaps not unjustly) would persuade the world that Fire, as it is ordinarily in schools understood of a sublunary element, is with worse than Promethean theft stolen out of Heaven where it is visible, & imprisoned in this their Elementary World: whereas Anaxagoras, Thales, Anaximenes, Empedocles, Heraclitus, Plato, Parmenides, Orpheus, Hermes, Zoroaster, Philo, and others, the fathers of the Chaldean, Egyptian, jewish, and Grecian Learning, account the i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cuius partes condensatae, stellae, aether autem dictus ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burn, Stoicorum opinionem vid. Aug. de Ciu. Dei l. 8. c. 5. The Sun saith Philo, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Zanch. Sol. heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. ibi ignis: and another, Coelum ig is influens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est ignis & aqua Heavens and heavenly bodies to be Ethereal fire, to which our sense also will easily subscribe. And Patricius affirmeth that Ocellus Lucanus, one of Pythagoras his Scholars, was first Author of that former opinion, from whom Aristotle borrowed it, if it be not stealth rather, whiles he concealeth his name. diverse k Cardan. de sub l. 1. Merula Cos. l. 3. c. 2. Io. Pic. Mirand. de element. c. 3. Tycho Brahe de Cometa 1577. c. ult. & Kepler de stel. No. c. 19 Valla Fracastorius, Marpurg. Scultetus, &c. Deo Hebr. Dial. 2. Ignis negat antiquis notum elementum, & scitè interpretatur Poetarum illud Coeli patrem Aetherem, matrem esse diem vel lucem. late Philosophers also seem to have conspired to burn up that fiery Element, or rather to advance it above this sublunary Region into the Aethereal Throne. Let the Philosophers determine this when they do other doubts: in mean while let us, if you please, understand this Light of the Fire, whether Aethereal or Elementary, or both, or neither, as in diverse respects it may be. For neither was this Light then (as it seemeth) locally separated from that confused mass, and by expansion (which was the second day's Work) elevated into her natural place: and after that; it possessed the Sun, Moon and Stars, saith our sense, which thence receiveth Light, and there in the Aethereal Region seeth new Stars and superlunarie Comets, compact of Aetherall substance (as the most diligent l Tych. Bra. l. 1. de N. St. & 2. de Comet. Kepler. & Bariholinus 4. numerant novas stellas. vid. & Clau. in Sac. josc. & Casman. Ouranograp. & Cosmop. Hipparchi stellam. N. ap. Plin. &c. Observers have recorded) both procreated and perishing: so that that which before was neither Aethereal nor Elementary, whiles there was neither Aether nor Element perfected, after became Aethereal-elementary, as being happily the matter of the Sun and Stars of old, and of these later m Such as the new Stars. Fire is one of the four Elements of the World, but not placed beneath the Moon. Patrit. Pancos. l. 1. & 4. hath four infinite eternal (impious) Elements, Space, Light, Heat, and Moisture. appearances; and also filling the Aethereal World in the higher and lower Regions thereof, both above and beneath the Moon, with the Light here mentioned, and that vigorous heat, which as an affect or an effect thereof, procreateth, recreateth and conserveth the creatures of this inferior World. No marvel, if the Philosophers are still dazzled and darkened in this light, not yet agreeing whether it be a substance or quality, corporeal or incorporeal; when the Father of Lights himself thus convinceth us of darkness; Where is the way n job 38.19. Lucis Encom. (saith he) where light dwelleth? And, By what way is the light parted? And if we cannot conceive that which is so evidently seen, and without which nothing is seen and evident: how inaccessible is that Light, wherein the Light of this light dwelleth? Even this light is more than admirable; o Vid. M. Ficin. to. 1. de lum. & Patrit. Panaug. Leonem Heb. 3. dial. de Amore. De luce sic Cabalistae, Lux in patre luminum vera lux: in filio, splendour illu strans: in S. S. arden's fulgor; in Angelis splendens intelligentia & gaudium: in homine ratio: in Coelestibus splendor visibilis: in igne vitalis vigour: in perspicuis corporibus colour: in opacis vis generans: in centro calor exaestuans. Archang. in Cabal. dog. life of the Earth, ornament of the Heavens, beauty and smile of the World, eye to our Eyes, joy of our Hearts: most common, pure and perfect of visible creatures; first borne of this World, and endowed with a double portion of earthly and heavenly Inheritance, shining in both; which containeth, sustaineth, gathereth severeth, purgeth, perfecteth, reneweth, and preserveth all things; repelling dread, expelling sorrow, p job 38.13. Shaking the wicked out of the Earth, and lifting up the hearts of the godly to look for a greater and more glorious light; greatest instrument of Nature, resemblance of Grace, Type of Glory, and bright Glass of the Creator's brightness. This Light GOD made by his Word, not uttered with sound of syllables, nor that which in the beginning (and therefore before the beginning) was with GOD, and was GOD: but by his powerful q Verbum Dei voluntas est, opus Dei natura est. Amb Hex. 1. c. 9 Verbum hoc significat imperium, decretum & voluntatem Dei efficacem. Perer. effecting (calling things that were not, as though they were) and by his calling or willing causing them to be, thereby r Gibbins in Gen. signifying his will as plainly, and effecting it as easily as a word is to a man. That uncreated superessential light, the eternal Trinity, commanded this light to be, and approved it as good, both in itself and to the future Creatures: and separated the same from darkness (which seems a s Sic Basil. hox. hom. 2. & alij: ab Patritius Panaug. l. 4. Distinguit cor pora in lucida & opaca hac sèrie: à lucido corpore radij, hinc lumen; inde splendour, isthinc nitor: quibus opponit simili ordine corpus opacum tenebras, obscurationem, umbram, umbrationem, adumbrationem, &c. & tenebrae, ait, habent actionem, actie à viribus, vires ab essentia, &c. mere privation and absence of light) disposing them to succeed each other in the Hemisphere; which by what motion or revolution it was effected the three first days, who can determine? Fond it is to reason, a facto ad fieri, from the present order of constitution, to the Principles of that institution of the Creatures, whiles they were yet in making, as Simplicius, and other Philosophers (may I term them; or Atheists?) have absurdly done in this and other parts of the Creation. And this was the first days work. THE SECOND DAY'S WORK. IN the second, GOD said, Let there be a Firmament. The word Rakiah translated Firmament, signifieth t junius, Pagnine, &c. Fagius habet eo modo quo iulaea expanduntur, vel quo argentum malleo diducitur. Sic Mercer in Gen. expansum or expansionem, a stretching out; designing that vast and wide space, wherein are the watery clouds here mentioned, and those lights which follow in the fourteenth Verse, by him placed in expanso: howsoever some u jun. Merula. Io. Pic. Mirand. understand it only of the Air. The separating the waters under this Firmament from the waters above the Firmament, some x Bas. & Amb. in Hex. Du Bart. Muscul. in Gen. Th. Aquin. Beda Lombard, & Scholastici. interpret of waters above the Heavens, to refresh their exceeding heat, or of I know not what Chrystaline Heaven: some of spiritual substances, whom Basil confuteth, Origen (after his wont) Allegorically. Most probable it seemeth, that Moses intendeth the separation of those waters here below, in their Elementary Seat, from those above us in the clouds; to which David alluding, saith: He y Psal. 104.2, 3 hath stretched out the Heavens like a Curtain, and laid the beams of his Chambers in the waters. This separating of the waters is caused in the Airy Region, by the Aethereal, in which those forces are placed, which thus exhale and captivated these waters. That matter before endued with lightning quality, was now in this second day (as it seemeth) attenuated & extended above and beyond that miry heap of Earthywaters; and both the Aether and Aire formed of the z Sic Plato Plotinus vide in eos Ficin. 4. elementa statuunt (non sublunaria) sed ipsius Mundi universi. Coelum esse ignem; in stellis unà est quaedam terra Coelestis, in reliquo coelo aër vel aqua coelestis, &c. de materia Coeli consul. Zanch. & Casman. Ouranog. & Zabarel. same first matter, and not of a fift Essence, which some have devised to establish the Heaven's Eternity, both Twins of the Philosopher's brains. And wherein do not these differ from each other touching the Celestial Nature, Roundness, Motion, Number, Measure, and other difficulties, most of which are by some a Patrit. Pan. cos. lib. 7. 8, 9, 10, 11, 12, 13, 14. denied? Diversity of motions caused the Ancients to b Vide de his Christ. Clau. in Sac. Bosc. Keckerman. Syst. Astron. Magini Theor. &c. number eight Orbs; Ptolemie on that ground numbered nine; Alphonsus and Tebitius ten; Copernicus finding another motion, revived the opinion of Aristarchus Samius, of the Earth's moving, &c. Others which therein dissent from him, yet in respect of that fourth motion have added an eleventh Orb, which the Divines make up even twelve by their Empyreal immoveable Heaven. And many deny this assertion of Orbs, supposing them to have been supposed rather for c Illi (orbs) revera in Coelo non insunt, sed docendi & intelligendi gratiae roponuntur. Tycho Br. l. 2. p. 180. sic Keckerman, Bartholimus, alij. instructions sake then for any real being. And Moses here saith expansum, as David also calleth it a Curtain, which in such diversity of Orbs should rather have been spoken in the plural number. The Sidereus Nuncius d Gal. Gal. Sid. Nun. of Galilaeus Galilaeus, tells us of four new Planets, Jupiter's attendants, observed by the help of his Glass, which would multiply the number of Orbs further. A better Glass, or nearer sight and site might perhaps find more Orbs, and thus should we run in Orbem, in a Circular endless Maze of Opinions. But I will not dispute this question, or take it away by averring e P. Ricij de An. Coeli. Bodin. Theat. Nat. l 5. Patric. Ficinus Platonici. R. Mos. Ben. Maimon. the Stars animated, or else moved by f Arist. &c. R. Mos. l. 3. interprets ezekiel's Vision. 1. the wheels to be the Heavens, and the Beasts Angels. Intelligentiae. A learned Ignorance shall better content me, and for these varieties of motions, I will with g Inest syderibus ratio, sed Dei est illa, &c. Lact. l. 2. 5. Lactantius, ascribe them to GOD, the Architect of Nature, and Co-worker therewith by ways Natural, but best known to himself. Neither list I to dance after their Pipe, which ascribe a Musical harmony. i The Pythagor. R. Mos. Cic. Som. Scip. to the Heavens. THE THIRD DAY'S WORK. ANd thus were the Aethereal and Airy parts of the World formed: in the Third Day followeth the perfecting of the two lowest Elements, Water and Earth, which as yet were confused, until that mighty Word of GOD did thus both divorce and marry them, compounding of them both this one: Globe, which he called, Dry Land and Seas. I call it a Globe with the Scriptures, k Pro. 8.31. Es. 40.22. and the best Philosophers, l Plat. Aristot. Stoici. Cic de N. D. l. 2. Manil. Astron. l. 1. Record, &c. for which respect Numa built the Temple of Vesta round. Neither yet is it absolutely round and a perfect Sphere, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather, m S. lib. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strabo affirmeth, having (saith n Ios. Scal. in Manil. l. 1. Scaliger) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, depressed Valleys, extended Plains, swelling Hillocks, high-mounting Mountains, long courses of Rivers, and other varieties of Nature and Art, which all in so huge a mass rather beautify the roundness, then take it away. The Eclipse of the Moon later seen o In Drakes Voyage about the World, an Eclipse seen here, Septem. the sixteenth, before one in the morning, was seen by them in the Magellane straits. Sept. 15. at six in the evening. in the East then in the West, the round shadow of the Earth, which darkeneth it, the rising of the Sun and Stars, sooner in the p The Portugals sailing to China East, have their day twelve hours' sooner than we: the Spaniards to Manilla West, twelve hours later. So that both meeting there together, differ a day in reckoning: one's Tuesday is the others Wednesday. East than West, the unequal elevation of the Pole, and the Northern Constellations appearing to us, the Southern continually depressed: all these observing due proportions, according to the difference of places and Countries; yea, the compassing of the Earth by many Mariners, argue the round compass thereof, against Patritius q Pat. Pancos. l. 25. 26, 31. his difformity, or that deformity which other r Vid. Plut. de plac. ph. l. 3. Philosophers have ascribed thereto. The equality or inequality of days according to the nearness or farness from the Equinoctial, holding proportion as well by Sea as Land (as doth also the elevation of the Pole) and not being longer where s As at Saint Miguel and Panama, where the South Sea extendeth to the Philippinae. a quarter of the World is Sea, then if it were all Earth, do confute the pretended difformitity by Hills, Dales, Waters, compared t Eratost. thought the highest Hill to be but ten Furlongs; Cleomedes 15. which holdeth proportion (in their just Diameters) to the Earth, but of one to 3818. saith R. Hues de Globis. with the Diameter of this Globe, is not so much as the inequalicy in an Apple, or a carved Bowl, or quilted Ball, which yet we call round. And this diversity serveth not only for ornament, but for more largeness of Habitation, variety of Air and Earth, and for pleasure and profit. Thus doth this Globe swell out to our use, for which it enlargeth itself: and seemeth large to us, being in respect of the Universe less than little. How much thereof is covered with waters? How much not at all discovered? How much desert & desolate? And now many millions are they, which share the rest of this little among them? And yet how many thousands glory of the greatness of their possessions? All this Globe is demonstrable u By the like magnitudes of Stars in all places, by the shadows, Horizon, &c. Ambros. Hex. 4.6. to be but a point, and in comparison nothing, to that wide wide Canopy of Heaven; a man's possession but a point, and as nothing to the Earth a man of possessions, but a point, and in a manner, nothing to his possessions; and (as Socrates x Aelian. v. hist. lib. 3. 28. Horum agrorum possessione te effers, qui nulla pars sunt terrae? said sometimes to Alcibiades) few can show their Lands in an universal Map, where a whole Region occupieth a small room: and yet how covetous, how proud is dust and ashes of dust and earth, not withstanding the little we have while we live, and that less which shall have and possess us in a Prison of three Cubits being dead? Well did one y. Art of Medit. compare this our grosser and drossier World to an Anthill, and men the Inhabitants to so many Pismires, in the variety of their diversified studies, toiling and turmoiling themselves therein. Scipio seemed ashamed of the Roman z Sem. Scip. Plin. lib. 2. Haec est materia gloriae nostrae, haec sedes hic tumultuatur humanum genus, &c. quota terrarum parte gaudeat? vel cum ad mensuram avaritiae suae propagaverit, quam tandem portionem eius defunctus obtineat? Empire, as seeming but a point of the Earth, which itself was but a point. And yet how ready are many to sell Heaven for Earth? That largeness and continuance beyond all names of time and place, for this momentany possession of almost nothing, although they have Hell and Devil and all in the bargain? Let this moral observation entertain our Reader, perhaps tired in these rigid Disputes: and now let us return to the natural disposition and constitution of this Globe, in which the Earth was covered with variety of Plants and Fruits, which had been before covered with slimy waters. God commanded, and 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 GOD stablished 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, The Deeps which then covered it as a Garment, would now stand above the Mountains. At his rebuke they flee, who with fetters of sand (to show his power in weakness, with a Miracle in Nature) chaineth 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. THE FOURTH DAY'S WORK. NOw when ehe Lord had made both Plants, Trees, and Light, without the influence, yea, before the being of the Sun, Moon, or Stars, 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, * A jew at Rome asked a Philosopher, the reason, why the Sun shined every Wednesday: The Philosopher observing it true, but not assigning a cause, the jew said, It was, because the Sun thus honoured in his Birthday. Isaac Levita. 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. a Plut. de Plac. Phil. l. 2. Barthol. de Stellis, pag. 6. Many are the Dreams of Philosophers, some esteeming them Fire; some Earth, others Clouds, and others Stones, fired: Heraclides, and the Pythagoreans deemed each star a World. They are commonly holden Round, simple, lucide bodies, the most compact and condensate b Barthol. denyeth them to be of the same substance, pag. 101. and so doth R. Mos. Moreh. lib. 2. cap. 20. parts of their Orbs, or of that Aethereal Region, of, and in which they are: bright flames, not of this our fire which devoureth and consumeth (for the whole Ocean would not serve the Sun alone for a Draught, nor the Earth with all her store for a Breakfast) but quickening and nourishing. Let us a little consider of their Greatness, Swiftness, Number, Influence. For the first, Ptolomey measured the Sun's greatness 1663/8. times as much as the whole Terrestrial Globe: Copernicus, whom Scaliger c Scal. Opusc. in Epist. calleth Alterum aevi nostri Ptolomeum) 162. Tycho Brahe d De his vid. Tych. Br. de N. St. pag. 465. Pythag. ap. Phot. 100 Clavium in sac. B. Albumasar. introduc. Alfragan. diff. 19 & d. 140. The Moon is holden by Ptolomeus 39 times less than the Earth, by Copernicus 43. by Tycho 42. Albategnius and Alfraganus have added their opinions of the rest, therefore dividing them into six ranks or forms of differing magnitudes: wherein as they somewhat differ from each other, so much more from Tycho Brahe, that Learned Dane, whose costs and e 100000. Dolers in Praefat. Alphonsus spent on his Tables 400000. Ducats: or after Turquets story more. pains, in this Science are admirable. But Solomon (wiser than they all) had foretell, f Prou. 25. that the Heavens in height, and the Earth in deepness, and the King's heart, none can search out: that is, exactly and absolutely, as appeareth in the differing opinions, both of the Earth's g Clavius 7. numerat. Circuit and Diameter, and of the Altitude of the Heavens, and consequently of the quantity of the Stars, which must presuppose the former. They agree not in the order of the Planets, nor how many Semidiameters of the Earth the Heaven is elevated, which after Ptolemy's Hypotheses are 20000. after Tychos reckoning 14000. Hence it is, that the quantity and the swiftness h 42398437 1/3. miles in one hour, after Ptol. his Hypoth. as Patric. reckoneth, so that a Bird of like swiftness might compass the Earth 1884. times under the Line in an hour's space. He to salve this incredibility, deviseth a motion both of the Earth, and of the Stars, one from the East, the other from the West. is much more after the former, then after this later opinion, which doth better salve the incredibleness thereof, then feigning a Giantlike labour (as Ramus i Ram. Math. Scholar lib. 11. calleth it) of the Earth's continual rolling. The number k Barthol. de Stell. of Stars, some have reckoned 1600. others 1022. and Tycho Brahe more. The jews out of their Cabalists reckon 290160. Galileus his Glass hath made them innumerable, in descrying infinite numbers; otherwise not visible to us, and especially the Galaxia full of them. Yea, God himself propounds it to Abraham, l Gen. 15.5. (whom josephus calls a great Astronomer) as a thing impossible to number them. It is his own Royal Prerogative, m Psal. 147. Es. 40. He counteth the number of the Stars, and bringeth out their Armies by number, and calleth them all by their names. The end why GOD placed them in the Firmament, Moses expresseth, To separate the Day from the Night, and to be for signs and for seasons, and for days, and for years, and for lights in the Firmament of the Heaven, to give light upon the Earth. Their influence and effects are in Scripture n Hos. 2.11. jud. 5. job 38. Sic. Zan. de Op. & Arias Mont. Stellas Chochabim vocari ait, id est, virtutis receptacula. A. M. de Nat. mentioned: neither can any justly deny the same in the Elements and Elementary bodies: the Stoical Fate, the Chaldean, jewish, and Arabian Fancies, are now disclaimed even by those o Hen. à Lindhout. S. Ch. Heyden. vide Taisneir Ranzou. &c. fraus est, non ars, &c. Viues de Cor. art. l. 5. Learned, which maintain in our days judicial Astrology, or commend the same. Neither can it agree with Christian Religion, to subject the will of Man to any external natural force, nor with reason in matters contingent, and casual to make them natural Arbiters: nor will I easily believe that particular events can be foretell from general causes, especially in the affairs and fortunes of men. Where the numbers, substances, faculties, actions of these stars are weakly or not at all known unto us (as hath been showed) it is like as to say, how many and what kind of Chickens a Hen will hatch, when we see not all, nor scarce know any of the Eggs under her. The swiftness of the Heaven's Wheel, p Nig. Figulus, in the swift motion of a wheel, made two blots, which then seemed near, but at the standing of the wheel were far asunder. which even in the moment of observing, is past observing, the vanity of our Oracle-almanacs, which commonly speak doubtfully or falsely of the weather; the infiniteness almost of causes concurring, which are diversly qualified, the weakness of those q The twelve Houses, one for the Soul, another for Children, Fortune, Death, &c. Vid. Alcabit. Hali, Io. de Saxonia, &c. foundations, on which this Art is grounded; the force of hereditary qualities descended from Parents, of custom and education in forming men's manners; the disagreements of the Astrologers among themselves, the new from the old, and all from the Truth, as Experience in all ages hath showed: And lastly, the prohibition of the same by Scripture Fathers, Counsels, Laws; yea, the learnedest of the Chaldeans, and other Astronomers themselves, (as Eusebius r Euseb. de praep. l. 6. c. 8. R. Mos. in Ep. ad jud. Marsil. Contrary, saith Scal. to good manners, Philosophy, Geometry, christianity: they ascribe Christian Religion to Mercury, and Albumasar foretold it should continue but 1460. years, Abi. judaeus, of the coming of their Messiah, A. D. 1464. Arnaldus of Antichrist A D. 1345. In 1179. they all, Arabians, jews, and Christians, foretold almost a dissolution of the World by tempests to happen in 1186. with lie and all, &c. reciteth of Bardanes, and Rob. Moses ben Maimon having read all the Arabians works hereof, answereth the jewish Astrologers) are strong arguments against the star-gazers predictions. But let Picus Mirandula his twelve Books against Astrology, and joseph Scaligers Preface before Manilius be well weighed of such as dote on, or doubt of this Genethliacal ridiculous vanity, if not s Plot. En. 2. l. 2. & Mar. Fie. Merula. Fulc. Antiprog, &c. impious villainy, as those Authors and others t Ex his veteres Hyginus, Manil. & ex Arato German. Caes. Cicero, Auienus, &c. prove it, not by the errors of some Chieftains and Champions only, but of the Art itself, and the whole Senate of jewish, Saracenical, and Christian Astrologers together, hatching a lie. The signs and constellations which Astronomers observe in and on each side the Zodiakes, would be too prolix in this discourse already tedious: as likewise those alterations which some have observed in some stars. But those two great Lights, (the two eyes of the Heavens) the greater light to rule the day, and the less to rule the night, (which is called great, u Non tam aliorum comparatione magna, quam suo munere. Ambros. hex. l. 4 c. 6. vid Nazianz Orat. 34. not so much for the quantity wherein it is less than many stars, as for the operation and seeming to the sense) do command mine eyes to take more special view of their beauties. How willing could I be (like Phaton) to mount the Chariot of the Sun? which cometh forth as a Bridegroom out of his Chamber, and rejoiceth like a mighty man to run his race; King of Stars enthronised in the mids of the Planets, heart of the World, eye of the Heavens, brightest gem of this goodly Ring, father of days, years, seasons, meteors; Lord of light, fountain of heat, which seeth all things, and by whom all things see, which lendeth light to the stars, and life to the World; high Steward of Nature's Kingdom, and liveliest visible x For the beauty and operation; and the Sun, the beam (radius vnus est) and light so resemble the Trinity. Arr. Mont. de Nat. p. 182. Image of the living invisible God. And dazzled with this greater light, I would reflect mine eyes to that reflection of this light in the sober, silver countenance of the silent Moon; which (whether it have any native shining, though weak, as Zanchius and Bartholinus hold; or whether it be an aethereal earth y De his vid. Patric. Pancos. Saliger Exer. 62. Gal. Gal. Plut. de plac. with Mountains and Valleys, and other not elementary Elements, compact of the dregs of the aethereal parts; or whatsoever else reason, fancy, or frenzy have imagined thereof) is Queen of the Night, attended with the continual dances of twinkling stars, Mother of Months, Lady of Seas and z Soli caloris & illustrationis Lunae humectandi dilatandi, atque spirandi vis, Arr. Mont. Haec solis & aliarum planetarum fetum suscipiens, Mundo sibi vicino edit, à Mercurio accipit vim humores commiscentem, à Venere geniturae convenientem, à Marte robur & impetum, à Ioue noturalem spiritum, & rerum omnium fomentum, à Saturno compaginem & stabilitatem, à sole (qui omnimodam virtutem continet) foeturam & lumen, &c. Archang. in Cabalist. dogmata Io. Pici. Vid. Leon. Heb. de Amore Dial. 3 moisture, constant image of the World's inconstancy, which it never seeth twice with the same face; and truest model of humane frailty, shining with a borrowed light, and eclipsed with every interposition of the earth. But I am not Endymion, nor so much in Luna's favour, as to be lulled asleep in her lap, there to learn these mysteries of Nature, and the secrets of that happy marriage between these celestial twins. And it is high time for me to descend from these measures of time; the lamps of the World, and to behold the nearer works of GOD before our feet in the air and waters, which GOD on the fift day created. But the principal rarities to be observed in these creatures, we shall disperse in our scattered discourses through this Work, as occasion shall be offered; as likewise touching the beasts both Wild and Tame, and the creeping things created the sixth day. Thus was the Air, Water, and Earth, furnished with their proper inhabitants. a Ouid. Metam. l. 1. Sanctius his animal mentisque capacius altae, Deerat adhuc, & quod dominari in caetera posset. Natus homo 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, which must live by c Faith is the evidence of things not seen. Vbi vides, non est fides. faith, and not by sight: yet to prevent cavillers, we have other b Philo de F. M. & R. Meir. in Talmud. trac. Sanbed. 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 and mighty order and ordering of both, lead men unto a higher and more excellent d Natura naturans. Nature, which, of his e So Hermes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 diverse degrees, diversly communicated to so many forms and ranks of Creatures: We can no more ascribe these things to chance, than a Printers Case of Letters could by chance fall into the right Composition of the Bible which he Printeth; or of Homer's Iliads (to use f 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 seeth) 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 begginning, and together with thy body shall have an ending? How little a while is it, that the best g So Lucret. l. 5. Cur supra bellum Thebenum & funera Troiae, Non alias alij quoque res recinere Poetae?— recensque Natura est mundi, neque pridem exordia cepit. Deus nunquam usinus solus quam cum solus. Totus cum Deo mundus, non pluris est, quam Deus solus. Lux sanè solis radios ese emiitit, neque tamen ipsa lux minor evadit: Ignis promit de se calorem, nan tamen minorem quàm priùs, imo eundem in se retinet. Pat. Panarch. l. 8. Stories in every Nation, show the cradle and 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 Humanely 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. h Confess. l. 11. cap. 12. & 13. Aliud est videre, aliud ridere, saith Augustine. Labentius responderim nescio quod nescio. Quae tempora fuissent, quae abs te condita non essent? Nec tu tempora tempore praecedis, sed celsitudine semper praesentis aeternitatis, &c. i Tert. adverse. Prax. 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 k Prou. 8.30. delighting and rejoicing together. To communicate therefore (not to increase, or receive) his goodliness, he created the World, l Plin l. 2. c 4. quem Graeci m Pythagoras is reported the first which called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Merula. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Pliny) nomine ornamenti 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, Lactantius, and other Ancients, and especially by n De Veritate C. R. Mutius Pansa de Osc. Ethnicae & Christ. Philos. Viu. de Veritate Christianae fidei. Philip Morney, do plainly manifest. To him therefore, to Viues, and others, which have undertaken this task, by reason, and by humane 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 o 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 find fitter place afterwards. I will here add this saying of Viues, to such unnatural Naturalists, as upon slight and seeming natural reasons, call these things into question. p De veritate fidei, l. 1. c. 10. Quàm stultum est, de mundi creatione ex legibus huius Naturae statuere, cum creatio illa naturam antecesserit? Tum enim natura est condita quando & mundus, nec aliud est natura quam quod Deus iussit, alioqui minister esset Deus naturae, non Dominus. Hence was Aristotle's Eternity, Pliny's Deity ascribed to the World, Democritus, Leucippus, and Epicurus, their Atomies, the Stoikes Aeterna materia, PLATO'S Deus, exemplar & materia, as q Hex. l. 1. c. 1. Idem & Apuleius lib. de dogmate Platonis. Initia rerum tria arbitrabatur Plato, Deum & materiam rerumque format quas idaeas idem vocat, in absolutas informs, &c. Ambrose termeth them, or as r Plotinus Enn. 1. lib. 2. vnum or bonum, Mens, Anima, the Platonikes Trinity. others, vnum 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. s 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 a Mat. 18.10. always behold the face of the Heavenly Father, as not daring to pry too far into such Mysteries, advancing ourselves in those things which we never saw. b 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 hither to have been described) know it not, but content c Bernard sup. Cant. 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, d Algazel. Ap. Paul. Ric. de Coelesti agric. lib. 1. Homo est universi orbis epitome, & abbreviata mundi Tabella. an Epitome and Map of the World, a compendious little other World, consisting of a visible and invisible, heavenly and earthly, mortal and immortal Nature, the knot and bond of bodily and spiritual, superior and inferior substances, resembling both the e O Homo audacis Naturae miraculum, omnium miraculorum admirationem vincens, &c. Audendum est dicere Hominem Deum terrenum esse, Deùm vero Celestem. Hominem immortalem. Trismeg. Pimand. Dicitur homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia omnes mundi virtutes continet; nam sunt in mundo dij, quatuor elementa, bruta, plantae: habet homo rationem movendi, crescendi vim, &c. Aristides ap. Phot. 249. vid. etiam Leon. Hebr. dial. 3. de Amore, Fr. Georg. &c. work and the workman: the last in 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 or Grace: and this Nature also sustaineth a twofold consideration, of integrity and corruption: For f 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, eyeher 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 Persons, 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 g Quia rationalis creatura, quasi cum consilio facta videretur, junisius (vel, vt alij, Beda) in Genes. Philo attributeth it to the help of others, in making a Creature, not only partaker of divine virtues, but of vice also, which he could not derive from his Creator: not observing what Solomon saith (as is before) Eccles. 7. ult. 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 h Socr. l. 2. c. 25. the whole Trinity consult and agree together, to make Man: which i Cyril. Alex. count. jun. l. 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, k 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 l job 4.19. in this house of clay, and habitation of dust, yea, not a house, but a m 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 n Col. 1.15. Image of the invisible GOD, the brightness of his glory, o Hebr. 1.3. & the ingraued form of his Person. Man was not this Image, but made adimaginem, 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 p Epiph. haer. haer. 71. Anthropomorphite Heretics, and q Papists picture the Trinity, the Creation, &c. 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, r Philo. jod. de Fa. Mun. which seeth all things, remaining itself unseen, and having a nature in manner incomprehensible, comprehendeth the natures of other things: 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, s Terram haud reliquens in Coelum attolleris, illudque metiris Trismeg. Pimand. bringeth them to the Earth, lifteth up the Earth to the 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 t Gen. 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 bare. The will also, in free choice of the best things, in u 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, ( x Psal. 139.14. so fearfully and wonderfully made y Pronaque cum spectent animalia caetera terram, Os homini sublime dedit, &c. Ouid. ) and as the Organ of the soul, whose weapon it was to righteousness, had some shadow therefo. The whole Man in his natural Nobility beyond, and 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 z Pro. 16.4. made all things for himself: the subordinate end was Man's endless happiness, the way whereunto is religious obedience. Moses addeth, a Gen. 1.27. He created them Male and Female, thereby to show, that the Woman in Economical respect is b 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 c Gen. 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, d Whitak. de Script. quaest. 5. as some say, to this Mystery; or the signification rather of the e Habet sacrum eloquium proprietatem quandam ab aliis Scripturis differentem, quòd in ea primum per verba quae recitantur, de rebus quibuscam agitur: quae rarsum res vice verborum, ad significationem aliarum rerum proponuntur. 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 Humane Laws else) be fast joined. 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 f Ne animum advertas externo homini, integumentum est hoc. Anima sanè & anima aequalis est: in velaminibus 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 g 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, h 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 Flood more hath been added, and that in a more unworthiness through man's sin: let him consider, that since the Fall i 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 and nourishment: which, had they remained in this sickly and elder Age of the World, we should not need to envy Cleopatra's vanity, or Heliogabilus his superfluity and curiosity. And had not Man sinned; k Porphyrius according to the Pythagorean opinion, abhorreth the eating of living creatures especially because men before the flood were so long lived without such diet: Roffinus. 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 Earth, then to minister a greater abundance then before it had; and least 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 man did transgress by eating the flesh of beasts, as iniquity increased, it is uncertain. And yet it is likely, that when the Earth was l Gen. 6.11. filled with cruelty, as men escaped not beastly butchery, so beasts escaped not butcherly inhumanity; and men that stay not now for commission to eat man's flesh, would then much less ask leave to feed on beasts. Then did the godly Patriarchs live many hundred years m The fathers did not eat flesh before the flood, Orig. in Gen. hom. 1. 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, Shambles, 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. n Es. 11.6. The Wolf should have dwelled with the Lamb, the Leopard should have lion with the Kid, and the Calf, and the Lion, and the fat Beast together, and a little Child might lead them. 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, Noah's Ark. The place o Bas. hex. hom. 11. junil. in Gen. Pererius relateth the opinions of Bonaventure, Tostatus, Ephrem, Isidore: Also Vadianus Goropius, Beroaldus in Chronico, junius and others have largely handled this question of Paradise. 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, Genes. 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. Some do convert this History into an Allegory, as did the Manichees and the Originists, confuted by Methodius, as p Ambrose in his long Treatise, de Paradiso, leaneth too much this way, and Philo judaus also. Epiphanius witnesseth. q Epiphan. lib. Anchor. & contr. haeres. lib. 2. 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 veritatem, vt flumina, & arbores, & Paradisum putent Allegoriae legibus se debere subruere. Such Mystical, Mist-all, and Miss-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. r De Gen. lib. 8. c. 1. & de Civit. Dei, l. 13. c. 21. Augustine relateth three opinions, that Allegorical, which he confuteth: the literal, and that which followeth both the one and the other, as himself doth. The s Aug. de haeres. Hermians 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 & ascribe hereunto all the Earth, which was a Paradise, till sinne brought in a Curse. Thus holdeth t Wolfg. Wissenburg. Praefat. ad Dom. Nig. Gor. Bec. Becces. joat. Vad. de Paradiso. Likewise Hugo de S. Vict. reckoneth this opinion, totam terram futuram Paradisum, si homo non peccasset: totam factam exilium per pecca tum Annot. in Gen. Wolfgangus Wissenburg, Goropius also & 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, 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, as u Patric. Pan. Cos. lib. 20. truly perhaps as Patricius and others have found another World in the Moon, with men and beasts therein, of greater stature and longer life than here with us. Thus hath x Hist. Scholast. Petrus Comestor, and Strabus, and many Travellers in old times have traveled with this conceit of their Fool's Paradise, and brought forth a lie, as appeareth by their Legends. y Leg. aurea. That Saint Brandon sailed thither from Ireland, is as true as that he met judas 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) as that Legend telleth. It should seem the Man in the Moon called him, and showed him the way to this Paradise, or that z Anton. Diog. incredibil. de Thule. cap. 24. ap. Photium. Dinias, which (according to the Relations of Antonius Diogenes) travelling beyond Thule, went so far North that he came to the Moon, which seemed a shining Earth, where he saw many strange sights, as credible as the former: or else great Lucifer himself, who (as a later Traveller a Ignatij Concl. reporteth) hath lately bequeathed a lieutenancy to Ignatius and his Colony of jesuits in the New Hell, in that New-found-World of the Moon; the care of the foundation whereof he committeth to that jebusiticall society. But let us descend from this Lunatic 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. b Hugo Annot. in Genes. Hugo de S. Victore and Adrichomius are of this opinion; yea, the great Cardinal c Adric. Chron. Caietan. in Gen. 7. Bel. de Rom. Pont. l. 3. c. 6. & de great. primihominis. Caretane and Bellarmine 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 Travellers, 〈◊〉 description thereof by Geographers, will not suffer us to follow them (to the want of which Art, I mean Geographie, such fantasies, may be imputed) whereby also is confuted the opinion of them which place it under the Equinoctial Circle, as Durandus and Bonaventura. d Phil. Melano. & Carion. Others account 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 false interpretation of those Rivers to be Nilus, Ganges, &c. was the cause of this error; the e In Esa. 23.3. & jer. 2.18. 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 f See also Annot. Trem. & jun. in Gen. 1. 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, Pliny, and Solimus, 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. Reg. 19.12. and Easie 37.12. For the four Rivers he showeth them out of Ptolemy, Strabo, Pliny, Dion, Marcellinus, &c. 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, g 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, lib. 2. c. 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 a continuance of the World. It is more than probable, that herein these parts Paradise was, although now deformed by the Flood, and by Time consumed, and become a Stage of Barbarism. I have here for the Readers pleasure set before his eyes mercator's Map or Topography of Paradise. map of the biblical paradise PARADISUS Neither hath the place alone been such a pitched field of Opinions, but the fruit also which Moses expresseth to be the instrument and 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. h Gorop. Becan. Indoscythico. 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 Dutchland, for that was his language, if Becanus be to be believed.) About the River Acesines, bebetwixt Indus and Ganges (saith he) groweth that admirable Figtree, 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 i Car. Clus. Exoticorum. l. 1. c. 1. see l. 5. c. 12. of this History. Clusius that he himself hath 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 k Linschoten lib. 1. cap. 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 for birds. He telleth us l C. 55. To this agreeth that of Drusius Tetrag. c. 4. Apud Doctores Ehraeos si cus vocantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ruinae causam dederint primis parentibus. Sanè ficum fuisse illam arborem cuius fructu illis vesci non licebat, non malum, vt vulgus opinatur, via credidit antiquitas. of another Indian Figtree, growing rather like a Reed then a Tree, a man's height, a spanne thick, the leaves a fathom long, and three spans broad: The Arabians and Indians 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. m Lib. 5. cap. 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. And the Cabilists (saith n Rich. Epit. de Talmud. doct. Ricius) say, that Eve's sin was nothing but the wringing out of grapes to her husband; which yet he interpreteth allegorically. 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 eyewitness, o The Preachers travels. by the counsel of the Nestorian Patriarke 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. IIII. 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 freedenizon 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 & 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. lib. 3. cap. 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 Not. At. lib. 4. cap. 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 and sacrifices, that their children might be Superstites, survivors after them: or rather as Lanctantius, * Lactant. lib 4. cap. 28. Qui superstitem memoriam defunctorum colunt, aut qui parentibus suis superstites celebrant imagines corum domi, tanquam Deos penates. But they which diligently used and perused the things pertaining to divine worship, & tanquam relegerent, were called Religious. Religiosi ex relegendo tanquam ex elegendo elegentes, intelligendo intelligentes. * Religiosum à superstitioso eam distinctione discernit Varro, vt à superstitioso dicat timeri Deos, à religioso autem tautum vereri vt parents, non vt holles timeri, Aug. de Civit. lib. 6 c. 6. Saint Augustine better acquainted with Religion than Cicero, cometh nearer to the name and nature thereof, deriving it c De Civit. Dei. lib. 10. cap. 4. à religendo, of choosing again. Hunc eligentes, vel potius religentes, amiseramus enim negligentes, vnde & 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 d In fine. Vbi supra. acknowledgeth another original of the word, which Lactantius before him had observed, à religando, of fastening, as being the bond between us and GOD. Ad Deum tendentes, saith Augustine, & ei uni religantes animas nostras, vnde religio dicta creditur. Religet ergo nos Religio uni omnipotenti Deo. Lactantius his words are; Diximus nomen religionis a vinculo pietatis esse deductum, quòd hominem sibi Deus religaverit & pietatè constrinxerit, quia seruire nos ei vt Domino & obsequi vt patri, necesse est. Melius ergo (quàm Cicero) id nomen Lucretius interpretatus est, quia ait se religionum nodo exoluere. And according to this Etymology is that which M. Camden saith, * Remains of a greater work. Religion in old English was called Ean-fastness, as the one and only Assurance and fast Anchorhold of our soul's health. * De vocabulo Religionis vide Lil. Gyrald. hist. d. synt. 1. Suarez. de Relig. li. 1. & Stuckium de sacris & sacrificijs Gentium, qui Etymon dat etiam nominum, Cultus Ceremonia. Pietas, &c. Graec. Latin. Heb huc pertinentium. 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, soon 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 relegere, 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, quam divinam vocant, curam ceremoniamque affert. Religion is here described generally (whether false 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 Morn. de verit. Christ. relig. cap. 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 Sun, except he first see us, and give us both eyes to see, and light also whereby to discern him. Adam's happiness before his fall. 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 * Iustitiae originalis. Rom. 12.2. 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 GOD'S 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 immediately given by the Ministry 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 day's observation is natural (I mean the observing of 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 Calu. Fagius, Pagnin, Vrsin. Hospin. Martyr. jun. Zanc. Oecolam. Gibbins, besides Perkins, Bound, 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, l The heathens by the light of Nature had their weeks, as appeareth by naming the days after the seven Planets, and Satuday, 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 Noah, Gen. 8.10.12. by the necessity of a Sabbath, as well before the Law in the days of the Patriarches, as in the times of David or Solomon: by the perfection of the number of seven in the m Philo saith that some Cities kept a monthly Sabbath, numbering the seventh day from the new Moon. de 10. p. 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 agree on for their public devotions: which the Patriarches practised in their Sacrifices and Assemblies: the Heathens blindly, as other things in their Feasts. Thus saith Philo n Philo de Fab. Mundi. Clem. Strom. l. 5. & ad eund. Herumius. : This is a feast day; not of one City or Region, but of the whole world, and may be properly called the general birthday of the world: And Clemens Alexandrinus showeth out of Plato, Homer, Hesiod, Callimachus and Solon, that the seventh day was not sacred alone to the Hebrews, but to the Greeks also: and how mystical was the number of seven, not only among the jews, but also among the Heathens, both Philosophers and Poets? as Philo, o Philo de Fab. Mund. & de 10. pray Macrob. in in some. Scip. l. 1. cap. 6. Virg terque quaterque b. &c. Macrobius, and others have related. Hereunto agreeth the judgement of Aquinas, p Secunda secundae. q. 122. art. 4. Praeceptum de sanctificatione Sabbathi ponitur inter praecepta Decalogi, in quantum est praeceptum morale, non in quantum est ceremoniale. The Precept of sanctifying the Sabbath, is set amongst the Precepts of the Decalogue, as it is a moral, not as a ceremonial Precept. It hath pleased him, q 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 withal, 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 account the sanstification 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, r Vbi supra. Habere aliquod tempus deputatum ad vacandum divinis, cadit sub praecepto morali. Sed in quantum, &c. 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, and to prove that the Sabbath was born at Mount Sinai, as of s Cited by Del. de Imag. l. 2. c. 7. and by others. Tertullian, justin Martyr, Eusebius, Cyprian, Augustine, which deny the Sabbatizing of the Patriarches before that time, and account it typical; Why may not we interpret them of that Sabbath of the t So justin reasoneth against Tryphon a jew, & that jewish Sabbatizing & so the rest, if their testimonies be well weighed. jews, which we have thus distinguished from the Moral Sabbath, by those former notes of difference? Broughton in his Consent allegeth the Consent of Rabbins, as of Ramban on Gen. 26. and Aben Ezra upon Exod. 10. That the Fathers observed the Sabbath before Moses. And Moses himself no sooner cometh to a seventh day, but he showeth that u Gen. 2.2, 3. God rested blessed, sanctified the sum. 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 day's 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 x 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: Paul y Act. 20.9. stayeth his preaching to heal Eutychus: Christ patronizeth z 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 a Qualitas praeceptorum praesigit metam. Est v. g. mandatum, non furaberis, & est mandatum omni petenti te, da. Vtrumque quidem magnum quoniam utrumque divinum, sed de non furando, maius. Nonaequè displicent tenaces atque fures. Bern. de praecep. & dispensat. Barnard 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 b 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 then 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 c Refert. Tho. Rogers. fancies, as some obtrude under the name of the Sabbath, esteeming it a greater sin to violate this holy Rest, then 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; cannot 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 everlasting life: and 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 distract 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, Genes. 2. to be set down by way of anticipation, or as a preparative to the jewish Sabbath, ordained d Sethus Caluis. 2453. Bun. Opmeerus, &c. 2454. 2453. years after. If any shall ask, Why the same seventh day is not still observed of Christians; I answer, 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 * justin. Mart. Apol. 2. in fine. Die solis omnes convenimus publicè quòd is dies primus est, in quo Deus tenebras & materiaus cum mutasset, mundum effecit & quòd eodem die, jes. Christus conseruator noster à mortuis excitatus est. 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 divinum requirebat, vt vnus dies Hebdomade dicaretur cultus divino: non autem conveniebat vt seruaretur Sabbathum: itaque ab Apostolis in diem Dominicum versum e Congerit ibi testimonia Ignaty; Tertul. Clem. Orig. Athaenas. Ambros. Hieron. Gregor. Leonis. Hilarij. est. It was in the Primitive Church called the Lords day, the day of Bread and f Chrysost. Ser. 5. de Resurrect. 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, g Bell. de verbo Dei non scripto, lib. 4. cap. 7. Bellarmine, the great Patron of Traditions, showeth out of justin Martyr, who saith, Christus haec illis (Apostolis & Discipulis) tradidit, justin in fine 2. Apolog. He there also reporteth, That they had their Ecclesiastical Assemblies every Lord's day. The Rhemists, h Rhemish Test. which ascribe it to Tradition in Annot. Matth. 15. acknowledge the institution thereof, in Annot. 1. Cor. 16.2. Ignatius i Ignat. ad Magnes. 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 paces, &c. But let every Christian celebrate 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 * Erat ei in lignis caeteris alimentum, in illo autem, Sacramentum. Aug. de Gen. ad lit. lib. 8. cap. 4. 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 freewill; 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 fore-signified the danger, that he might continue 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 prevented: 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 monitorie signs to prevent that, which, even with these helps added, he did not eschew. CHAP. V. Of the Fall of Man: and of Original sin. 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 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. The * 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. Broughton's Consent, Praeter antiques August. Iren. Chrysost. &c. And Genebrard is exactly curious for the day & hour, if you will receive him. Sexto die diluculo treatus fuit: hora tertia Euae copulatus: hora sexta tentatus: hora nona eiectus è Paradise, in agrum Hebron, unà cum Eva exul pellitur, vbi & sepelitur, Genes. Chron. Woman (whether she had not yet experience of 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 joh. 8.14. The first sin of our first Parents. 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, and 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. Thus b Aug. Enchir. cap. 45. 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 angry for his Peacock as God (whose Vicar he was) for an Apple. Bal de vit. Pont. unbelief brought forth unthankfulness, unthankfulness, pride; from thence ambition and all that rabble of contempt of God's Truth; believing the Devil's 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, and their whole posterity for ever; and whereas, yet they had done so little service to GOD, they offered almost their first fruits to the Devil, having c Posse si vellent sed non velle vt possent. freewill 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; subiecting (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 unstaidness, Passion, 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 an infinite Majesty. Thus had they put out their light to obscure darkness: and if they were not presently cast into utter darkness, it was GOD'S mercy (not their merit) which suspended the first and natural death, to prevent that second and eternal. But spiritually the were even already dead in sins, as appeared by the accusations of their conscience; whereof Moses saith, d Gen. 3.7. Cognoverunt se nudos, quod exuti essent rerum divinarum contemplatione, &c. Athan. The eyes of them both were opened, and they knew that they were naked. Conscience, before Virtue's keeper, was now become Hell's Harbinger, than 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 e Spiritus reprimens, non 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 and 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 seared 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 Figleaf 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 f jer. 2.13. broken pits seek they that forsake the Fountain of living Waters. And yet when GOD cometh into judgement, and g 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 clavae 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 to cover, then to cure; to cover by charging others, then recover by discharging and discovering itself; as if h Simulata aequitas, duplex iniquitas. Hieron. 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 * Deus quasdam voluntates suas utique bonas implet per malorum hominum voluntates malas. De his qui faciunt quae non vult, facit ipse quae vult. Sicut naturam bonarum oped. Creator est, ita voluntatum malarum iustiss. ordinator, vt cum malè illae vtantur naturis bonis, ipse benè utatur etiam voluntatibus malis. Aug. 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. i Gen. 3.14. The Serpent hath a bodily curse in his future bodily difficulties, which still continue, for his instrumental and bodily employment. The k 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 l joh. 16.21. fruit borne into the World; and more than recompensed, in that they are m 1. Tim. 1. ult. saved by bearing of children, if they continue in the faith, and live in holiness 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, and 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 imperfect as 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 n Terra sesè supra ignem, coenun supra coelum attollit. Otho Heurnius Chaldaic. servants; the noblest part in him becoming a base Officer to degrade him, Reason itself dejected 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 o Vivi hominis Sepulchrum. with eating, drinking, sleeping, are degenerated into plants? And if he descend not lower, to become torpide and liveless, 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, or in a perfected imperfection, to his first nothing. What stone so hard as man's heart is relentless, 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, no 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 our selves, for those things which sometimes kill the body, and always (except a power, with whom all things are possible, prevent) the Soul: And yet, p Luc. 12.20. Thou Fool, this night may they fetch away thy Soul; and whose then shall these things be? And whose then, and where then, shalt thou be? Thou gainest fair to lose 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 and me, that by abusing it q Ignat. ad Magnes. Epist. Pius homo numisma est à Deo cusum: impius, ad ulterinum, non à Deo sed Diabolo effectum. we are like, and r Io. 8.44. are of our Father the Devil. That erected countenance to be still grovelling in, and 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 and all for the basest of the basest creatures! Well might this deluge of corruption move that s Diog. Laer. lib. 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. Well might the Greeks call this body of ours, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Plato in Gorg. quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sepulchre of the soul; the Latins Corpus, where by reason of man's fall from his first estate, the first syllable is fall'n off, Cor, the heart is gone, we are Vecordes, Socordes, only pus remains, corruption and filthiness; and do not we call it body, because both die, the soul also hereby infected, and that both deaths, internal and external? The Spirit, the better part of man, is spirit indeed, a puff and vain blast of emptiness, animus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a wind that passeth, that passeth the wind in vanity. But what needs all this? Why are we fallen into so long and tedious discourse of our fall? Even because some are fallen further, beyond all sense and feeling of their fall, and believed not that man was ever any other creature, than 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, and follow the second Adam unto a durable happiness. But how (may some ask, as t jul. Pelagian. Cap. August. the Pelagian did) came this misery to us? Non peccat ille qui genuit, non peccat ille qui condidit, per quas igitur rimas inter tot praesidia innocentiae fingis peccatum ingressum? Doth it agree with divine justice, that if the Fathers have eaten sour Grapes, the Children-teeths should be set on edge? I answer, We are Heirs of our Father, we need not seek some secret cranny, we see an open gate, u 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 x 1. john 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 y Aquin. 1.2. q. 75. art. 1. quaest. disp. de Malo. q. 1. 6. Dorbel. Viguer, &c. Schoolmen say, in sin are two things to be considered, the substance and the quality, essence and privation, the act and defect, whereof 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 easily 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, z Aquin. sum. p. 1. q. 48. art. 3. & in q. disp. de Malo. Mel: loc. Com. Nihil negatiwm est causa nihil privativi: quaedam sc. inclinatio creaturae ad suum illud nihil, vnde primum ortum & creatum est. Morn. de veritate, C.R. Quae sunt, ideo vocantur bona, quoniam à Deo qui est essentia ipsa exempler trahunt: haeretici veram essentiam malitiae tribuunt. Athan. count. Gent. Malum neque ens est, propterea nec omnino est malum, neque rursus omnino non ens. Sed & ab ipso non ente alienius est, & distantius quàm à bono. Si enim nihil esset, nulli noceret, &c. Dion. de D. N. vid. ad eum Ficim. & add Plot. de Provide. & Ramb. M.N. l. 3. cap. 11. as nequicquam naught, as not aught. Not that sin is simply norhing, Non negative, sed priuatiuè Nihil; 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 and improvement, and yet bought with that stock which our Parents left us: Our first Parents are to be considered, not as singular persons only, whereby they defiled themselves, but as the root of Mankind, which had received Original Righteousness, to keep or to lose to them and theirs, as a perpetual 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 a 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 humane 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 faculties of body or soul, but the conformity in that substance and faculties to the will of GOD, in b Ephes. 4.24. righteousness and holiness of truth. Not so much therefore are we here to consider the ordinary course of Nature, wherein c 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, d Ephes. 4.22. one old man, in whom we all sinned; of, and with the second Adam we are 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. f Per solum primum peccatum sublatum est bonum naturae, per alia peccata bona gratiae persona is Aquin. 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 somewhat to save or lose for us; all being already forfeited in this first sin. The Author then of Original Sin, e Col. 3.10. 1. Cor. 12. Rom. 5. is the Propagator of our Nature: his actual sin is originally ours, the Guilt being derived by imputation, the Corruption by natural generation. First, that Person corrupted Nature; after, Nature, infected our Persons. 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 GOD'S 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 contrary inclination to Evil, g Gen. 6.5. The imaginations of our hearts being only evil continually. No 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 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 h Heb. 12. 9. Father of Spirits, the i Ecc. 12.7. Gen. 2.7. Zac. 12.1. Ideaque ait Genebrard. Chron. l. 1. animam vocavit Adam Neshama, quasi min Shamaim, id est, den Coelis. For men of our Souls, which doth by infusion create, and by Creation infuse theme: corruptible Elements, being unable to procreate an incorruptible substance, or generation to produce in corruption. 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 humane 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, as k Lib. Sent. 2. Dist. 31. Lombard teacheth us, but to the Person; which, l Super Sent. Scotus saith, is filia Adae, & debitrix iustitiae originalis. And although the Soul be not in the seed, yet it is communicated to the Body (saith Aquinas) by a dispositive preparative power of the Seed, which disposeth and prepareth the Body to the receiving of the Soul, where it is received (after the m Vnumquodque, recipitur secundum 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 least all whatsoever in the Person is begotten: and though he doth not beget the substance thereof; yet, as it is n Zanch. de Red. l. 1. c. 4. 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 o Zanch. de Operib. ●●. 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, and incorporating thereof, may be counted in the middle way between Creation and 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 seminatem 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 here with 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 p 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 Charity 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, formed and deformed in one day; so interpreting the Psalm, * Psal. 49.12. That he lodged not one night in honour, but became as the beasts that a Broughton out of the Rabbins in his Consent. Perer. in Goe 1.6. perish. 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. 5.4. Dagon, whose head and hands were cut off by his fall; or like the stump of c Dan. 4.12. Nabuchodonosor. Tree, whose roots were left 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 lumbard's comparison, d Lib. 2. Sent. Dist. 25. he was like the man fallen e Luk. 10.30. among thiefs, 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 able f 1. Statu. potuit non peccare. 2. Non potest non peccare. 3. Premitur sed non vincitur: nondum habet posse omnino non peccare. 4. Non potest peccare, Lumb. ibid. 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, g Rom. 2.15. accuseth, excuseth, condemneth, or absolveth; that hereby GOD may be h Rom. 3.4. justified, and all the World inexcusibly sinful; and that hereby also a way may be left in GOD'S infinite mercy for Man's recovery. His intent was i We must understand that God though in the beginning he suffered man to fall, &c. 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. Defen. 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 to 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 subjected them to him. Doth not Nature teach the Son to honour his Father, and the Servant his Lord? k 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 l 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 Vulgar and rudest Idiots; yea, whereas 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 humane 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 ought 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 clothes on their bodies, never furnished their minds with Arts, never known any Law (besides Reason grown almost lawless) or Magistrate, but their Fathers: which, when they saw other men, could not tell whether they were m The Indians seeing the Spaniards mounted, thought the Horse and Man to be all one: they thought them also immortal, & 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 the deepliest 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 n Tibi, non sibi: interdiu, non noctu, D. King on jonas. 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 o Herod. l. 3. burned their dead Parents, the Indians incombed them in their own bowels: Darius could not by great sums procure the Grecians to the Indian, or these to the Grecian 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 this 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 p 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? & even while we write 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, q Petitio Principij. 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 r Calv. Instit. l. 1. Beast, Stock, or the basest Creature, then profess no Religion at all. The s Diagoras, Luhemerus, 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 t 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 u 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; and whereas GOD had made man before after his own Image, and lost him; he now promiseth to make himself after Man's Image to recover him: even that he, which in the x 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 y 2. Pet. 1.4. Ephes. 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 fore-signified 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 how he would be worshipped, as it were ordering and ordaining him the first Priest of the World, which function he fulfilled both in instructing his Wife and Children, in prayer with and for them, and in the rites of Sacrificing. His children accordingly z Gen. 4.3. in process of time, brought and offered their Sacrifices. As concerning Sacrifices, some hold opinion (according to their own practice) that a Perer. in Gen. l. 7. Potuit id Abel naturaliratione cognitum habere & tacito quodam naturae instinctu adduci, &c. Nature might teach Adam this way of serving GOD; as if Nature were as well able to find the way, as to know that she 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 b 1. Sam. 15 22. Obedience is better than Sacrifice, and to harken, better than the fat of Rams. ABEL, saith the Scripture, c Heb. 11.4. offered by faith, without which faith it is impossible to please GOD: but faith hath necessary relation d Rom. 10.17. to the Word of GOD, who otherwise will be e 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 their hope of the accomplishment: of which Nature could not once have dreamed, which hath rather f 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, one called g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gifts, or Oblations of things without life: the other Victims (so our Rhemists h Rhem. Trans. Mark. 9.49. Act. 7.42. 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 pour 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 i Some Rab. think, that Cain and Abel brought their Sacrifices to Adam, that he should offer them. Betram thinks, that they had a certain place designed for their sacrifices & holy things. 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 k Hieron. Tradit. Heb. in Gen. fire from Heaven, according to Theodotians translation, l Inflammavit super. as in the Sacrifices of Aaron, Gedeon, 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 m Aug. de Civit. Dei, lib. 15. c. 5. Earthly City, not that which he called after the name of his Son, n Gen. 4.17. Roma caput Mudi. 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 called herself Caput mundi, the head of the World (and indeed o job. 17.6.9.16. &c. the World is usually in Scripture applied to that seed of the Serpent, as it is opposite 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 whooredomes: that will not with her offer the 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 and accursed him, continuing his life, even for the same cause that other Murderers lose it, that he might live an example (which then in that unpeopled world by his death he could not have been) to the future generation; branded p 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 cursed q Gen. 3.17. the earth for Adam, he now r 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 s Vi stando Vesta vocatur. Ouid. 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 removing. 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) t 1. Tim. 5.6. dead whiles they live, moving sepulchers, the Devil's 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 u Calv. in Gen. Martyr. in Gen. Chrysost. hom. 20. Cornel. Betram. de polit. jud. c. 2. 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 & in whom they are: from hence, as Adam before out of Paradise, so Cain was, as it were excommunicated, expelled, & outlawed, and dwelled in the Land of Nod, which x 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: y Antiq. l. 1. c. 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. Afterward, his posterity being multiplied (his Wife, Epiphanius out of Leptogenesis calleth Shave, z P. Comest. hist. Scholar Comestor calleth her Chalmana, a Pseudo-Philo. in antiq. Bibl. Philo, Themech) he built a City which he called by the name of his son b Pseudo-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 and store-house of those spoils, which, josephus saith, he robbed 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 unto 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 c Even I myself knew one W. Collen of Broxted in Essex, whose posterity by one woman (which also survived him) was such, that his son reported to me, that there were 212. of them living at his funeral, and one of his daughters had above an hundred then of her Progeny. if that in Abraham's posterity, the seed of jacob in less than three hundred years was multiplied to so d 600000. men of war. great a people, it is like that the Cainites e joseph. saith that Lamech had seventy seven children , were no 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, and 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 dwell in Tents and keep Cattles; 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. His f Genebrard. in Chron. Sister Naamah is accounted by some Rabbins, the first inventor of making Linen and Woollen, and of vocal Music; yea, they make her the wife of Noah also. Thus let us leave this Family multiplying in numbers, in Sciences, in wickedness, savouring nothing divine, or at lest nothing but humane in their Divinity (therefore called the sons of men g Gen. 6.1.2. ) and 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, h The jews fable, that none of Adam's children which he had after Abel, till the birth of Seth, had the true form of a man, and that in that 130. years' space he begat Rochot, that is, Devils. R. Mos. Egyp. Doc. dub. lib. 1. c. 6. He interpreteth adam's begetting a child in his own likeness, of that instruction whereby Seth was taught, and became a perfect man, the others being beasts and Rochot, which in an Allegorical sense may be truly spoken, and so perhaps was meant. that is, not in that likeness of God, wherein he was created, but like unto himself, both in humane nature, & natural corruption, his name he called Seth, of whose posterity the whole world was by Noah repeopled. Unto Seth was born Enosh. Then began men, saith MOSES to call upon the name of the Lord. This some i 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 diverse families, k Luther in Gen. Tremell. Vatablus, Calu. in Gen. Perer. in Gen. l. 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, and God himself in both Testaments calleth his house a house of Prayer; the calves of the lips, and 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 l Some are of opinion that all those Fathers mentioned Gen. 5. were Ecclesiastical Fathers also, & Priests for divine worship: which function of Lordship and Priesthood united continued to the first borne many generations after the flood. Betram. pol. jud. cap. 2. the posterity of Adam, and his hundred years mourning for Abel; of Seth his removing after Adam's death to a mountain near Paradise, and such other things, more savouring of fabulous vanity in the falsenamed m Methodij Revel. Philo. de Antiq. Genebrard. Chron. ex Edit. Pet. Vict. Palma Caiet. Paris. An. 1600. Methodius, Philo, and others that follow them, I list not to write. And well might Genebrard have spared his pains in searching for the antiquity of Popery in this first Age of the World. Easily may we grant a Church then, truly Catholic, in the Posterity of Seth, instructed partly by Revelations, partly by Traditions, concerning the Creation, the fall, the good and evil Angels, the promised Seed, the Unity and Trinity, punishments and repentance for sin, public and private Devotions, and other like Articles gathered out of Moses: but for the Rabble of Rabbinical Dreams which he addeth hereunto, we had need of the implicit faith of some simple credulous Catholic too receive them: as namely, Purgatory resembled in the fiery Sword at the entrance of Paradise, freewill grounded on that which GOD speaketh to CAIN, Thou shalt rule over him (the prerogative of the elder Brother over the younger falsely applied to the rule of the mind over sinful lusts) the choice of meats in the first Father's abstinence from flesh, fish, and wine (as he saith) which had not been permitted to them, as it is to us: Traditions, when as yet they had no Scripture: Superstitious Obsequies to the dead, because the jews in their office for the dead call upon the n Officium lu. gentium, &c. interp. Genebr. Fathers which lie buried at Hebron (namely, Adam, Eve, and the rest) to open the gates of Paradise: Devotion to Saints, because the Cherubins were set between Paradise and Sinners; (as if their Saints were honoured to keep them out of Heaven) and not the bloody Sacrifices only in Abel's offering, but that unbloody Sacrifice (so they style their Mass) in the offering of Cain: (we envy them not their Founder) yea, he finds their Sacrifice of Orders in Gods executing the Priestly function, of Matrimony in Adam and Eve, of Baptism in the Breeches which they ware, of Penance because GOD said, Thou art dust, and to dust thou shalt return, of Confirmation in those words, She shall break thy head (the Truth will break their heads for so reading it) of Unction, in that Seth went to the Cherub which kept Paradise; and received of him three grains of the Tree of Life, whereof we read in the Apocalyps, the leaves shall heal the Nations; with those grains was an Oil made, Apoc. ult. wherewith Adam was annoyed, and the stones put into his mouth, whence sprang the Tree whereof the Cross of our Lord was made, hidden by Solomon in the Temple, and after in the Pool of Bethesda. Spectatum admissi risum teneatis amici? Did not Genebrard deserve an o Aquensis Archlepist. fuit. Archbishopicke? or if the observation be his, did not Petrus Victor Palma (which set him forth with such Comments) deserve the Palm and Victory for Peter's pretended Successors, which could find such antiquity for proof of their Catholicisme? Much good may it do their Catholic maws with such Dainties. Just art thou, O Lord, and just are thy judgements, which because they will not believe thy Truth, givest them over to such strong delusions, to believe so gross and palpable Lies. 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, and of that other of the Serpent, in the Posterity of Cain and Seth. The Family of Cain is first reckoned, and their forwardness in humane Arts, a Luke 16.8. as 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 b Martyr. in Gen. ex Rab. Solom. jewish Dreams, that Lamech was blind, and by the direction of Tubalcaine 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 firstborn in the Posterity of Seth, as enjoying the Principality and Priesthood, that so the promised Seed of the Woman (after such a World of years coming into the World) might justify the stableness of GOD'S promises, his Lineal Descent from Adam with a due chronology, being declared. After Seth, Enosh, Kenan, Mehalaleel, Iared was Henoch the seventh from ADAM, who walked with God, whom God took away that he should not see death. This before the Law, and 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 c Bellar. tom. 1. cont. 3. l. 3. c. 6. an Earthly Paradise, and that he and Elias should come and preach against Antichrist, and of him be slain, is a Popish Dream; the Scripture d Heb. 11.5. &c. saying, that HENOCH was taken away that he should not see death; of Elias, that he is e Luke 7.27. Matth. 17.12. already come in the person of john Baptist: the Spirit and 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 f Gib. ex Rab. Akiba. Racanati, Targum. supposed to be visibly done. He was a Prophet, and jude doth in his Epistle cite a testimony of his, g Perer. lib. 7. in Gen. thinketh that jude knew of this Prophecy by Revelation, and revealed the same to the Church. which either by h Perk. Resor. 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 and Dreams appearing unto the Patriarches; or else it was written and since is lost. Some hold it was penned by some jew under the name of Enoch. i De Civit. Dei. lib. 15. cap. 33. Augustine thinketh that the Book entitled Enoch was forged in his name, as other Writings under the names of Prophets and Apostles: and therefore calleth it Apocrypha (as k Eò quòd earum Scripturarum occulla origa non claruit patribus. In his autem Apocryphis etsi invenitur aliqua veritas, tamen propter multa falsa nulla est canonica authoritas. Hier. in Tit. c. 1. Jerome doth also) l Chrysost. Hom. in Matth. chrusostom and Theophilact account Moses the first Penman of Holy Scripture. Although it seems that Letters were in use before the flood, if m Antiq. l. 1. c. 2. josephus his testimony be true, who affirmeth that Adam having prohpecied 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. Some n Otho Heurn. lib. 1. ascribe this to Seth, as also the first naming of the seven Planets. The Science of Astronomy, they say, was much furthered by Enoch, who (saith Eupolemon) was by the Greeks called Atlas, to whom they attributed the invention thereof. o Plin. l. 7. c. 56. Pliny was of opinion that Letters were eternal. Howsoever, it is more than apparent, that the Book bearing enoch's name, is very fabulous, which, because the Tales therein profess antiquity (although they were later dreams) I thought it not unfit to borrow out of p Not in Euseb. Chron. pag. 244. Frag. Graec. ex l. 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 q Tertul. de Idololat. Tertullian citeth it. The words are these: And r A fragment of the Book of Enoch. 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, s This Fable arose of the false interpretation of Moses word, Gen. 6.12. The sons of God, &c. Let us choose us Wives of the Daughters of men of the Earth. And Semixas their Prince said unto them, I fear me 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 alter this our mind till we have fulfilled it, and they all swore together. These came down in the days of Iared 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, Chababiel, Orammante, Ramiel, Sapsich, Zakiel, Balkiel, Azalzel, Pharmaros, Samiel, &c. These took them Wives, and three Generation were borne unto them: the first were great Giants; the Giants begat the Naphelim, to whom were borne Eliud; and they taught them and their Wife's 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 iewelling. And they beguiled the Saints; and much sin was committed on the Earth. Other of them taught the virtues of Roots, Astrology, Divinations, &c. 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 bloodshed 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 GOD'S and Lord of Lords, &c. Thou seest what Ezael hath done, he hath taught Mysteries, and revealed to the World the things in Heaven, &c. Then 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 flood shall destroy the Earth, &c. To Raphael he said, Go Raphael, and bind Ezael 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, &c. 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 t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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, &c. 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 depart 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 u joseph. Antiq. l. 1. justin. Tertu. Athenag. Cyprian. Lactan. Euseb. Hugo de S. Vict. Strabus, Burgensis, Sulpitius Sever. sac. hist. l. 1. Clem. Alex. ap. Photium. This Fable of Angels, &c. the Saracens also retain, see lib. 3. c. 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 Tales. Notable is the diligence of the Purgatory Scavenger's, who in Viues 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. Euang. Lib. 5. cap. 4. as if they had been Viues his own words, to be left out in the Impression. The words, because they savour of the former error, have There placed, Non ergo Deos, neque bonos damonas, Gentiles, sed perniciosos solummodo venerantur. Quam rem magis Plutarchus confirmat, dicens fabulosas de dijs rationes res quasdam significare, à daemonibus antiquissimis gestas temporibus, & ea quae de gigantibus ac de Titanibus decantantur, daemonum fuisse operationes. Vnde mihi suspicio (saith Eusebius, but Viues is fined for it) nonnunquam incidit, ne ista illa sint, quae ante dilwium a gigantibus facta divina Scriptura tetigit, de quibus dicitur. cum autem vidissent Angeli Dei filias hominum, quia essent speciosae, elegerunt sibi ex illis uxores, ex quibus procreati 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 fabulosè de dijs conscribebantur. Lactantius x Lact. l. 2. c. 15 saith, that when the World was multiplied, GOD sent Angels to keep men from frauds of the Devil, to whom he forbade all earth contagion. These were by the Devil ensnared with women, therefore deprived of Heaven: and their Progeny of a middle nature betwixt Men and Angels, became 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 y Iob. 1.6. & 38.7. the sons of God: but that name is communicated to men, who z 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 a 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 Cain's Family: a provocation so mighty to evil, that strong Samson and wise Solomon are witnesses, that b Prou. 7.26. the strong men are slain by this weaker sex. This was the Serpent's policy at first, Balaam's policy after, Babel's policy now; c Sheldon in his Motives observeth these Marriages to be a great mean for propagating Popery. and Balaam's wages do move many still to make such Linsey-woolsey Marriages, that the d 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 least in their lives) of any Religion at all. I deny not that then there were Giants also in regard of bodily stature, e Gib. in Gen. 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 Goliath after the flood. Yea, such have been in all Ages: which (to omit other Ethnic Authors) f 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 life. Viues 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 g Giral. Camb. Hector. Boet. 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 Gigantomachia, 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 h Map of Virginia. Captain Smith reporteth; and especially about the Straits of Magellan, i Pigasetta. near which he found Giants, and in the same Straits were such seen of the k Oliver Noort. and Sebastia de Weert. Hollanders ten foot in height, whereas 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. l jul. Capitol. Heredianus. 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, &c. Which occurrents in Nature no doubt have given occasion to some of further fabling. Qui de magnis maiora loquuntur. m Plin. l. 7. c. 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. How soever 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 henoch's 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 Methushelash, 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, n Horat. Carm. (Aetas parentum peior avis tulit Hos nequiores, mox daturos Progeniem vitio siorem) 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 Israelites 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 esteem dainty, not for Religion, but for natural and civil causes. As at this day to the Tartars, Horseflesh is royal fare; 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, diverse doubts have been moved, through curiosity and unbelief 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 o Orig. hom. 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 Samsons Foxes, their heads are diverse 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 Cubite known to Moses in his Egyptian Learning, of three, six, or nine foot to the Cubite: as Origen and p Hugo de Arca Noe. lib. 1. Hugo do nor of the sacred Cubite, imagined twice as much as the common: nor of the larger stature and Cubits of men in those youthful times and age of the World. The length hereof 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 square to three hundred several kinds, many more than are known by relation of the most Writers, Aristotle, Pliny, Gesner, &c. which scarce reckon half that number, and but forty kinds or thereabouts that would take up any great q Such Creatures as breed of putrefaction, and which live in both Elements, perhaps were not in the Ark. 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 diverse necessaries. And if any accuse me for adding this of the roof to Moses description, I say, that so it is translated by r Tremel. & junius. some, Et in cubiti longitudinem consummato eius fectum superne, 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 Cubite 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 s Beccesel. Antiq. Antuerp. Goropius Becanus his Gigantomachia, whom in this point I would rather follow, then in many other his Becceselanical 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 undermine 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 miry lump, and all that huger World is contracted into a brief Epitome, and small abridgement in the Ark, even there but a few inches distant from death. Thus do all t 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. Heurnius applieth the Fable of Prometheus to NoaH, lib. 1. 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 u 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: Mnaseas among the Phoenicians, Berosus a Caldaean, 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 this 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 Caldaean 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 haved 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 x Euseb. Chron. Grac. Scalig. 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, Plutar. de Animant. comparatione. which Polyhistor there, and Abidenus citeth out of Berosus. Plutarch hath also written of this Dove, sent by Deucalion out of the Ark, which returning was a sign of tempest, and flying forth of fair weather. 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. Then did the b Hos. 2.21, 22. Heavens remember their wonted influence in the Elements: then did the Elements remember their natural order: GOD made a wind 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. ( c Amb. l. de No. Rupert. l. 4. Ambrose interpreteth this Wind of the HOLY GHOST. Rupertus of the Sun. The most of a wind, which yet naturally could not be produced from that wateris mass, but by the extraordinary hand of b Peter. in Gen. lib. 13. God.) Then did the Earth remember 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 seventh c An. Mund. 1656. the Flood. 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, Agustine e De Civit. Dei lib. 15. cap. 11. & dein. ad 13. ascribes to the first Coppiers of that Translation: others to their own set purpose, that they might contend with other Nations in the challenge of Antiquity: for that cause, and lest the often halfing of ages should trouble the faithless, saith Master Broughton, they feign Cainan, betwixt Arphaxad and Selah: in which account if g Luk. 3.36. Luke in his Genealogy had followed them, it is to be ascribed to them which would correct Luke by their corrupt translation of the Septuagint, f junius. Broughton. for h Beza, Annot. Luc. 3. some Copies of the Gospel have wanted it. The place is commonly thought to be Armenia. The Sybilline Oracles (if at least we may so call those eight books in Greek verse, translated into Latin by Castalion) do place i Sybil. Oracul. 1. Assurgit Phrygia mons, &c. Ararat quem nomine dicunt. Scal. Opusc. Ararat in Phrygia, and say, it is the Hill whence the River Marsyas issueth. But Scaliger censureth our Sibyls to be counterfeit, invented with zeal to up-hold the Truth by falsehood; in which our later Legendaries have followed them. k Gor. Bec. Indescythica, 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 l M. Paul. Ven. Naugracot. He imagined, that the place first inhabited after the Flood was Margiana, whence those Colonies passed that with Nimrod built Babylon. His reason is, because m Gen. 11.2. they went from the East to the Plain of Shinar, whereas Armenia beareth somewhat Westward from thence; As though that journey had been presently after the Flood, which was an hundred years after: in which space it is likely 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 of idleness, 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) Hils, 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 Hil 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 Caldean Paraphrast calleth n Tremel. & jun. Annot. Epiphan. lib. 1. contr. Haer. Kardu; Curtius, Cordaei montes; Ptolomaeus, Gordiaei: the people are called Cardyaei, or Gordyaei. In this Tract (saith Epiphan.) 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 o cartwright's Travels. in our days there standeth an Abbey of Saint Gregory's Monks near to this Hill, which was able to receive p 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 eyewitness, 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 an other flood. q In Chron. Graec. Eusebij & praeparat. Euang. l. 9 c. 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 gone out of the Ark; his first care was r Gen. 8.20. Religion: and therefore he s Ph. Ferdinandus citeth seven precepts of No; first, to observe justice: secondly, not to blaspheme: thirdly, not to uncover any man's nakedness: fourthly, not to kill: fifthly, not to eat a member of any beast yet living: sixthly, not to serve idols, seventhly, not to rob. Ex R. Ab. Ben. Kattan. he 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 savour 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 t Gibbins in Gen. 9 Cic. de Fin. lib. 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 or 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 u ut sit pecudum anima qualitatiuo, hominum vero substantiva. Aquin. Sanguis vehiculum animae. Aristot. de Gen. anima. l. 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 and 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 and 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, and 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 x Rom. 8.20. vanity, whereto man's sin hath subjected them. And thus much do y Gregor. Mag. hom. S. in Ezec. Melanc. Comest. some read in the colours of the z Rabbini tres Iridis colores referunt ad tres Patriarchas: sicut & Christiani quatuor clo oars ad 4 elementa. Gib. 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 a Iris Thaumant. filia. Child of Wonder, both for the natural constitution, and divine ordinance: not that there was before no such b Alcuinum & Chrysost. accusat Pererius huius opin. l. 14 in Gen. 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 the cloud meeting together, the variety of colours proceeding from the variety of matter; the fumish and drier part of the cloud yielding a purplish, the watery a greenish Sea-colour, &c. borrowing the roundness from th' 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 Bow to be seen, but as further witness of the natural 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 Watermil, 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 Cham, and japheth, who seemeth (as c junius & alij. Pererius contra lib. 15. in Gen. learned men gather by the d Genes. 10.21. Text) to be the eldest. Fabulous Methodius, contrary to Moses, speaketh of another Son jonithus after the Flood, whereas the e Gen. 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 Peoples do make the matter hard and harsh to us. Yet the Names of Nations in the Greek stories do in great part agree with the names of these first Patriarches, as f Broughton's Consent. M. 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. japeth, japetus: Gomer, or after the Septuagint Gammer: Camaritae, Cammerij, and Cimbri. josephus g joseph. Ant. l. 1. Trem. & jun. An. saith, That the Inhabitants of Galatia were of Gomer, sometimes called Gomarae. Master h Camd. Brit. Camden deriveth the ancient Gauls 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. i 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) Theobeli. 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 people 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 Moschius mons, and Moschos, and the Moscovites. From Thiras came the Thracians. The name Tros may cause men to ascribe the Trojans 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 pares: 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: k Herod. Melpom. The Arimphei also, 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's, 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 another 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 l Lib. 5. c. 1. Pliny, not far from Atlas. The Canaanites I need not mention: Moses planly describeth them. Of the Sons of Cush, Seba Author of the Inhabitants of Arabia deserta, Psal. 72.10. or after Montanius, Sabaea regio thurifera. Chavila is a name more forgotten, supposed to be Author of a People near the Persian Gulf. m Sabbetha Stabei super sinum Persic. & Messabbathae ex ijs oriundi. Arias Montanus. Sabbetha left the name to the Inhabitants of Arabia Foelix, where was the City Sabbatha with threescore Temples therein. Other People Arabia Foelix came of Raamah, where Ptolomaeus placeth Regama: the Garamantes also in Libya. Sabtheca was Author of the Sachalitae in Arabia Foelix. Nimrod the Son of Cush, some think to be Zoroastres, some Belus. Mizraim begat Ludim, the Inhabitants of Maraeotica praefectura, in Egypt: Anamim, the Cyreneans: and Lehabim, the Libyan: and Naphtuhim the Aethiopians near to Egypt, whose Town Napata is mentioned in Ptolemy; Pathrusim the Pharusians, Casluhim, at the entrance of Egypt, Cassiotis. Montanus interpreteth Ludim the Lydians; Ghananim, the Troglodytes; Lebabim, the Cyrenaikes Naphthubim, Africa the less; Chasluhim the Saracens; Caphthorim, 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 Cudusians or the Chaldaeans 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 Aram derive Armenia. aram's 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 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, Misijs and Misia, whom Iwenal calls Mesos. — de grege Mesorum. joctan begat Elmodad, of whom the Hill Emodus may seem named; of Shalah the Selebijs 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 was so called Aurea Chersonesus, where Pegu and Malacca now are: Montanus thinketh it to be Peru: Chavilah hath not left so plain impression behind. Montanus ascribeth to him India. Of jobab, Arias Montanus conjectureth Parias in the West Indies 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 this 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 and 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 Solecisms, 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 n Isidorus Etym. lib. 9 cap. 2. also Perer us, Osmerus, and other Commenters on Genesis, 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 o Vinculum humanae societatis est ratio & oratio. Neque vlla re longius absumus à nature serarum, &c. Cic. Officio. 1. 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, p 〈…〉 Come, let us make Brick for stone, and slime had they in stead 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, lest 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 and 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 fighting 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 q Ant. lib. c. 4. josephus (for the Sibyls which we have in Greek Verse, translated by Castalion into Latin, are but counterfeits, if 〈◊〉 Scaliger judge rightly Pseudo sibylline oracula, quae Christiani gentibus obijciebant x ramen è Christianorum officina prodijssent, &c. but that more ancient Sibyl) 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 〈…〉 Tower, and gave to each of them several Languages, whereof the city was named Babylon: According to that of Moses, r Scal. Ep. ad Casaub. s Genes. 11.9. Therefore the name of it was called Babel, because the Lord did there confound the language of all the Ear. From thence then did the Lord scatter them upon all the Earth. The Atheists and Naturality 〈…〉 the World to eternal, and conceive that all all men could not be of one cause of this diversity of sin caused. If such had been at Jerusalem, and heard the Apostle (not the expertest men in their own vulgar) speak all Languages: they 〈…〉 then have like was the power in a contrary effect to this of Babylon. Mans 〈…〉 this God's 〈…〉 that: the one came from Babylon, the other from Hierusalem, that old Hierusalem giving a taste and earnest of that, which the new Ierusalem shall once fully accomplish, when all shall be made new, and all shall be one and God shall be in all. It appeareth that these builders lost the vnderstanding of their own speech, and were endued with other Languages, whereto their Vnderstandings and Tongues were framed, in stead of that former What his former Language was, hath been doubted, either of ignorance, or of curiosity and selfe-loue. Theodoret esteemeth Syrian the first language t Theod. q. 59 in Gen. and that Hebrew 〈…〉 with Moses, u Scal. Opusc. Ep. ad Tomson. Joseph Scaliger affirmeth, that the Syrian Maronites attribute greater antiquty to the ancient Syrian, than to the Hebrew, which is all one, saith he, as if one should contend, that the Italian idiom were ancienter than the Latin. He concludeth, that the Bible was written in the most ancient Language, which at first was pure in Assyria, but by Merchandise and Wars corrupted. For Assyria, saith he, was first inhabited both before and after the Flood: and from thence were Colonies sent into Syria and Phoenicia,, which held their Language pure, by reason few Strangers had recourse to them till after the 〈◊〉 of the first Temple, as appeareth by Coins of the Tyrians and Sidonians, which are digged out and found daily. x Herodot. lib. 2. PSAMMETICHUS King 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 humane 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 y Relat. Regn. Mogor. joan. Oran. 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 z Loqui naturale est homini, hanc vero linguam aut illam, artis. Viues de trad. disc. l. 3. they ever speak, or would he ever addict himself to one certain Religion. a Indoscyth. Goropius by a few Dutch Etymologies grew into conceit, and 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 b Orig. in Num. 11. Hier. in Sophon. c. 3. Chrys. in Gen. 20. Aug. de Civit. Dei l. 16. c. 11. &c. 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: besides, it is not like, that Shem conspired with these Babylonians, and therefore not partaker of their punishment. Now it is very probable and almost manifest, that he was c See Brougton on that Argument. Genebrard. Chron. Gen. 10. 21. the same which after is called Melchisedech, King of Salem; betwixt whom and 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 and 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 others, have so named his Son? CHAP. IX. A Geographical Narration of the whole Earth in general, and more particularly of ASIA. TYPUS ORBIS TERRARUM map of the world, in two hemispheres Domini est terra & plenitudo ejus, orbis terrarum, & universi qui habitant in eo. Psalmo 24. יהוה 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 * Augustine. Hierom. Arnobius. Epiphan. Broughton, &c. Ancients, and later Writers, in defining the number of Nations and Languages through the World, reckoned by them seventy two. For who seeth 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 especially 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. a Excerpta barbaro. Latina apud Ios. Scalig. Eusebium. Africanus hath reckoned the seventy two by name. But how easy were it in these days to set down seventy two 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 diverse of those, there mentioned, did not speak the same Language (as in Chaldaea, Syria, and Canaan) b Gibbins in Gen. 11. with some diversity of 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 miraculously skilful in Languages) and by the Chaldaean and Syrian Monuments and Books, which some observe to come nigh to the Hebrew. c D. Willet in Dan. c. 1. q. 25. Doctor Willet reproveth Philo's opinion, That the Chalde and Hebrew was all one, because Daniel, an Hebrew, was set to learn the Chalde: or that the Syrian and Chalde, according to Mercerus opinion, was the same; yet grants, that in the first times the Syrian and Chalde little differed. d Scal. Epist. ad Toms. & ad Vbert. Scaliger (a fit man to speak of Languages, who could speak so many) saith, as before is observed, That in Assyria was the first, both Man and Language, even the same which thence passed with their Colonies into Syria and Canaan, where it remained pure, even then when in Assyria itself it was corrupted by intercourse of strangers. Abraham spoke this corrupted Syrian, which took place only in the Tracts of Euphrates, at the first: but after, both he and his Posterity used the Language of Canaan; so that Laban, whose Kindred, Country and Language was the same with e Gen. 31.47. abraham's, yet spoke another and differing Language from that of jacob, one calling that Galed, which the other calleth jegarsabadutha. Thus it appeareth by him, that the ancient Syrian, Assyrian and Chaldaean, were first that which is now called Hebrew, because the Hebrews observed and retained it, and only have left Books to us written therein (whom the Canaanites called Hebrews, as f Qui ex trans Euphratensibus partibus ad illos peniebant, Hebr. eos, hoc est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vocabant. Scaliger and Montanus affirm, because Abraham had passed over the River Euphrates unto them) but after degenerated first in the parts near Euphrates, where it was first spoken: and when the Tyrians and Sidonians had the Empire of the Sea, by reason of their Traffic, it proved impure there also, howsoever in the time of Elisa or Dido, the Phoenician or Punic, which she carried, into Africa, was pure Hebrew, as were also their Letters. The later Carthaginian Letters, were read from the left hand to the right, as the Latin and Greek, but those from the right hand; yet not the same which now are called Hebrew (but aught rather to he called jewish, as brought by them from their Babylonish Captivity) but the Canaan or Phoenician Letters, which the Samaritans still use, and wherein Moses had innovated nothing, as some will have him, neither in the Letters, nor in the Language, but used them as 〈◊〉 were long before his times. Wars and Traffic could not but further alter those Languages in continuance of time: which appeared most after the Captivity, when the jews spoke not Hebrew, but Syrian, and that also in likelihood more and more by time altered. Perhaps it was with these three Languages, as with the Franks g See Wolfgan. Laz. de Mig. gentium, lib. 3. Beat. Rhenanus, R. Verstegans Antiq. Language, when they first seated themselves in Gallia, and that which is now called, h The old French, and our old English are very like, both (in their original) Dutch. French; or the Saxon and the present English: for there were no less mutations and transmutations, by times and 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, and 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 Phoenician, Syrian, Persian, Arabian and Egyptian Languages testify. The division of Tongues was about an hundred years after the Flood, Anno Mundi; a thousand seven hundred fifty seven, as Caluisius and Buntingus account. Now that we have spoken of the first Authors of the principal and first Nations, let us survey the 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 i Of this see more Chap. 2. as a few motes of 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 time, by the Navigations of k F. Magellanes Spaniards, l F. Drake. T. Cavindish. English, and m Oliver Noort. Dutch, round about the same, is given us; Art and Experience consulting, and conspiring together, to perfect the Science of Geographie. For whereas the Ancients divided the World into three parts, n Some of them made but two; ascribing Africa to Asia, as Eratosthenes, Varro, Silius Italicus, or to Europe, as Lucanus l. 9 & Paulinus. Asia, Africa and Europe, and yet never 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 o A. Maginus. Geog. three other parts, no less (if not much greater) then the former, are added to them; namely, America, Mexicana, and America Perwiana, 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 p 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-magic 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 q Ortel. Mercat. Gem. Phrys. &c. from Africa by the Mediterranean Sea; from Asia by the Egean and Euxine, Maeotis, Tanais, and a Line from the Fountains thereof North-wards: on the North and West parts washed with the Ocean; which running by the Staights 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 Peruniana, are severed by the narrow straits 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 then discovered 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 new-found 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 r jesuitarum Epistolae. Thus did Fr. Xavier, and the rest of them. (themselves in their Relations being witnesses) they rather take evangelical courses of those, which here they count Heretics, and by laying open men's sin through the fall, and Divine justice, only by CHRIST satisfied, do beat down Infidelity with diligent Catechising: 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 by 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 Protestants, 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 Sucklings, by weakest means, when it pleaseth him. Let us therefore pray the Lord of the Harvest to send 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 s Lege Ortelij Aevi veteris descrip. & Maris pacisici. Geographers were ignorant of a great part of that threefold division: as appeareth by their own Writings. The use of the Loadstone, found out by john Goia of Melfi, an Italian (or as t P. Bellonij obseru. l. 3. c. 16. sic & Kecker. Problem. nautica. Vid. Pancirol. l. 2. c. 10. & ad eum Salmuth. Gilbert. de Mag. l. 1. saith, Some ascribe this invention to Paulus Venetus, as if he had brought it out of China 1260 some to Solomon, &c. Seb. Cabot first found out the variation of the Compass. Bellonius observeth, by one Flavius, 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, u Bar. dec. 1. l. 1. Asiae Osorius de Reb. Ema. lib. 1. Maff. l. 1. Hist. Ind. Dam. 4 Goes de mor. Aethiopum. Got. Arthus hist. and. This Henrie of Portugal, the great Discoverer, was son to Philip daughter to john of Gaunt by his first Wife: so that by the Mother's side he was English. Gen. Hist. of Spain. l. 17. Lew. de Mayern. Tarquet. 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 x Compliment of the Art of Navigation. 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 especially the great Travels by Land of Marcus Paulus, 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 Tropickes of Cancer and Capricorn in twenty three degrees and a half from either side of the Equinoctial, the Arctic and Baltic Circles in twenty three degrees and a half from the North and South Poles, or not much differing (which are usually set in Maps with red 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 nether half which we see not: the Parallels y Every Region where the longest day is half an hour longer or shorter than it is in any other Region, must be accounted in a several Climate from it; half whereof is a Parallel: so that between the Line and the Polar Circle are 48. Parallels, and 25. Climates on either side of the Equinoctial. Beyond the Polar Circles, this distribution is improper and less certain, the days increasing whole days, weeks, months, &c. See jac. Cheyneius Geog. lib. 1. c. 10. R. Hues de Glob. pag. 51. Keckerm. St: Geog. lib. 1. Records Cast. lib 3. Ptolemey and the Ancient are not herein to be followed. of Latitude from the Equinoctial towards either Pole: The Climes or Climates, which are the spaces of two Parallels: Also the terms of Poles, which are two, the Arctic, and the Antarctic; and the Axletree of the World (a right line imagined to pass from the one to the other, through the Centre of the Earth;) the Degrees, containing sixty miles (or after Cornelius de Iudaeis, sixty eight thousand ninety five paces and an half, and after other Authors otherwise, according as they have differed in opinion touching the measure of the Earth, or touching the furlongs, miles, and degrees, which they used in their computation; the variety whereof both ancient and modern among the Greeks, Romans, Arabians, Italians, Spaniards, and others; Master Hues our Countryman hath studiously collected: into ninety, of which degrees every fourth part of the world is divided, & amount in the whole to three hundred sixty. Also the Geographical terms of Litius, Fretum, Insula, Sinus, Continens, Promontorium, Isthmus, that is Shore's, straits, 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, with the use of Globes or Maps, as Master BLUNDEVILE, Master HVES and z Euclid. Io. de Sac. Bos. Clavius, Proclus, Simlerus, A. Mizaldus, B. Keck. Sistem. Geog. Ios. Langius Elem. Math. jac. Cheyneius Geog. R. Record. Castle of knowledge. Danaeus Cornel. Valerius Gem. Phrys. &c. 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 flesh unto his bones, and use unto his Theory or Speculation, whereby both that skill may be confirmed, and a further and more excellent obtained. Geographie without History seemeth a Carcase without life and motion: a ut n. historia est oculus prudentiae politicae, ita Geographia est oculus & lumen historiae. Eod. Meth. c. 1. Cosinographia complectitur sub se tetam Physicam, Astronomiam, & Geographiam. History without Geographie moveth, but in moving wandreth 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 shoulders, 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 & as 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. HONDIUS his Map of ASIA. map of Asia ASIA ASIA (after b A. Maginus Gotarous Arthus Histor. Ind. Orient. Cornel. de Iudaeis. 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 divided 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. More 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, betwixt the frozen Sea and the Caspian: thirdly, That which is subject to the Turk, all from Sarmatia and Tartary Southwards, between Tigris and the Mediterranean Sea: fourthly, The Persian Kingdom, between the Turk, Tartar, India, and the Red 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 & 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, Mahumet; 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. lib. 16. Strabo addeth, as far as the Pontic Sea. But is usually reckoned an entire Country of itself, which c Ptol. Geogra. lib. 5. cap. 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 maketh Babylonia d Act. 7.21. a part of Mesopotamia: Ptolomey more strictly divideth them: whereunto also agreeth the interpretation e D. Willet in Dan. c. 1. q. 15. of the Land of Shinar, that it was the lower part of Mesopotamia, containing Chaldaea and Babylon, lying under the Mount Sangara. 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 Cain's posterity before the Flood, were called the sons of Men, as more savouring the things of men then of God: more industrious in humane inventions, then religious devotions: so by Noah's curse it may appear, and by the Nations that descended of him, that Cham was the first Author, after the Flood, of irreligion. Neither is it likely, that he which derided his old Father, whom Age, Holiness, 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 Civility. 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 rose by repentance. From this Cham came Nimrod, f Gen. 10.9. The mighty hunter before the Lord; not of innocent beasts, but of men, compelling them to his subjection, although Noah and Sem were yet alive, with many other patriarchs. 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 and after the Flood. The fable of g Saturnus filius Coeli, cui subsecuit viri jam. Saturnus cutting off his Father's privities, might take beginning of that act, for which Cham was cursed. Sem is supposed to be that Melchisedech King of Salem, the figure of the Lord, and the propagator of true Religion; although even in his posterity it failed, in which Abraham's Father, as witnesseth h Iosh. 24.2. joshua, served other gods. japhet's piety causeth us to persuade ourselves good things of him; Cham and his posterity we see the authors of ruin. Philo i Philo de Antiq. Method. Revel. 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. Abraham refusing to communicate with them (and good cause, for k The building of Babel was An. Mun. 1757. and Abraham was borne An. 1948. or after Broughton, junius, and others 60. years later. But the jewish Chronicles Sedar Olam Rabath and Sedar Olam Zuta, make it 340. years from the Flood to Abraham; interpreting the words of Moses (in his days, (phaleg's) the Earth was divided) of his last days in the end of his life. K. Abraham Levita numbereth from the flood to Abraham 292. years. he was not yet borne) was cast into their Brick-kiln, 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. l Chronic. before the Bible. Gen. 20.9. Others add, that Aram, Abrams, brother, was done to death for refusing to worship the Fire. Qui Bavium non odit, amet tua carmina Maevi. To come to truer and more certain reports, Moses saith, That the beginning of Kimrods Kingdom was Babel and Erech, m Erec. Scaliger interpreteth Arectei campi mentioned by Tibul. l. 4. as he readeth it. and Acad 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 Niniveh: 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 n Hugo de S. Vict. Ar. Montanus. Melancthon. Chron. Gramay. Asia. Otho Heurnius. most usually this is understood of Ashur, the son of Sem, who disclaiming nimrod's tyranny, built Ninive, which after became the chief City of the Assyrian Empire, to which Babylon itself was subjected 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 aethiop's, 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 the o Ps. 18.51. land of Cham. Saturnus aethiop's is Cush; Nimrod, Babylonicus, the father of Belus, who begat Ninus. But this cannot be altogether true: For Ninive hath greater antiquity than nimrod's 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. Eusebius p Chron. Gr. Edit. Scal. pag. 9 & 13. in the first book of his Chronicle attributeth the original of Idolatry to Serug, the Father of Nahor. Beda q Bed. Chron. saith, In the days of Phaleg Temples were built, and the Princes of Nations adored for gods. The same hath r Isid. Chro. But in Etim. 1.8. cull. he saith that after the jews account, Ishmael made the first Images of Earth, which the Gentiles ascribed to Prometheus. Isidore, Epiphanius s Epiphan. con. haer. l. 1. in initio. referreth it to Serug; and addeth, That they had not graved 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. Hugo de S. Victore saith, Nimrod brought men to idolatry, and caused them to worship the fire, because of the fiery nature and operation of the Sun; which error the Chaldaeans afterwards followed. These times, till Abram, they called Scythismus. The reason of their Idolatry, t Annot. in Gen. Eusebius allegeth, That they thus kept remembrance of their Warriors, Rulers, and such as had achieved noblest enterprises, and worthiest exploits in their life time. Their posterity ignorant of that their scope (which was, to observe their memorials which had been Authors of good things, and because they were their forefathers) worshipped them as heavenly Deities, and sacrificed to them. Of their u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God-making or Canonization, this was the manner: In their sacred Books or Kallenders 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 gone 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, and propounded his Images (made of diverse matter) as gods to be worshipped: but Abram broke his Father's Images. From Saruch 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 x Wisdom. cap. 14.14. Wisdom (supposed to be written by Philo, but because the substance is Salomon's, professing and bearing his name) which of all the Apochrypha-Scripture sustaineth least 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 servant's 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 allured, took him for a God, which a little before was honoured but as a man. The like affirmeth y Hieron. in Ose. 2. Cyp. de Idol. vanitate. Polid. lib. 1. de inventorib. Jerome, Cyprian, and Polydore de inventoribus; z Lactant. lib. 4 cap. 28. vid. Isid. Etym. l 8 c ult. 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 eorum domi, 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 a Omnia idola ex mortuorum errore creverunt. Hier. in Hos. 2. dead men they called Superstitious: but those which followed the publicly-received and ancient Deities, were called Religious, according to that Verse of Virgil. Vana superstitio veterumque ignara deorum. But by this rule (saith Lactantius) we shall find all Superstitious which worship false gods, and them only religious which worship the one and true GGD. The same * Lib. 2. c. 14. Lactantius faith, That Noah cast off his son Cham for his wickedness, and 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 and Prince received not of his Father the worship of GOD. But first of all other, the Egyptians began to behold and 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 and 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 & Incense so wandering from the knowledge of the true GOD, they became Gentiles. Thus far Lactantius. And it is not unlike that they performed this to their Kings, either b Bullinger. de Orig. erroris lib. I: cap. 9 in flattery, or fear of their power, or because of the benefits which they received from them, this being (saith c 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 d Ambros. in Epist. ad Roman. cap. 1. Ninus, who when his Father e Some think, and with probable conjecture, that Belus was Nimrod. Belus was dead, made an Image to him, and 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, and for this cause (saith f Lyra in Sap. 14. Pet. Comest. Hist. c. 40. Lyra) they called their Idols Bel, Baal, Beel-zebub, according to the diversity of Languages. g Cyril. l. 3. cont. Iulian. 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 h Tertul. de Idol. out of the Book of Enoch, before mentioned, is of opinion, That Idolatry was before the Flood. Thus to continue the memory of mortal men, and in admiration of the immortal heavenly Lights, together with the tyranny of Princes, and policies of the Priests, began 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, there giving answers and Oracles, and receiving Sacrifices; the i Oenomaus out of Hesiod. 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 agree the Parallels of Babylon and Rome in k Oros. 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 l Polyhist. in Euseb. Chron. citeth out of Berosus his first Book this report of himself; and Tatianus m 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 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; Xixuthrus 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. n Eragmenta haec extant in Ch. on gr. Buseb. lib. 1. per Scalig. Photij Bibliotheca in Helladio. Polyhistor addeth, that there came one out of the Red 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 Euedochus, Eneugamus, Enaboulus, Anementus. Pentabiblus (it seemeth) was then their chief City. That Oannes the first did write 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, &c. with many monstrous mixtures and confusions of creatures, whose Images were kept in the Temple of Belus. Over all these ruled a woman, named Omorkae, which signifieth the Sea, and by like signification of Letters, the Moon. Then 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 and beasts the Sun, Moon, and Planets: these things reporteth Berosus in his first Book; in the second he telleth of Kings (before mentioned) which reigned till the Flood: After the Flood also the same Polyhistor out of him showeth, That Sisuthrus having by Saturn's warning before, built an Ark (as is before said) and laid up all Monuments of Antiquity in Sipparis a City dedicated to the Sun, and now with all his World of Creatures escaped the Flood, going out of the Ark did sacrifice to the gods, and was never seen more. But they heard a voice out of the Air, giving them this Precept, To be Religious. His Wife, Daughter and 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: * The former Map of Paradise doth descripe the Topography of the Country of Babylonia. their sumptuous Walls, Temples, and Images. Leaving these Antiquities, rotten with Age, let us come to take better view of this stately City. a Herod. l. 2. Herodotus, b Philostr. de vit. Apol. l. 1. c. 18. Philostratus, c Plin l. 6. c. 26. Pliny, and d Solinus. c. 60. Solinus report concerning the compass of Babylon, That the walls contained four hundred and eighty furlongs, situate in a large Plain, four square, environed with a broad and deep Ditch full of water. e Diod. l. 3. c. 4. Diodorus 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 thirty hundred thousand Workmen employed therein. f See lib. 16. Strabo ascribeth to the compass three hundred and eighty furlongs: and g Curt. l. 5. Curtius, three hundred fifty eight, (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 two hundred Cubits, the thickness h Et duo in adversum misit per moenia currus. Propert. 3 fifty. They which say least, cut off half that sum. Well might i N. Lyr. in Dan. 4 Aristotle esteem it a Country rather than a City, being of such greatness, that some part of it was taken three days before the other heard of it. k Arist. Politic. l. 3. c. 2. Lyranus out of Jerome upon Easie affirmeth, that the four squares thereof contained sixteen miles a piece, wherein every man had his Vineyard and Garden according to his degree, wherewith to maintain his Family in time of siege. The Fortress or Tower thereof he saith was that which had been built by the Sons of Noah. And not without cause was it reckoned among the l Greg. Naz. in vit. Basil. Martial. Ep. 1. Nicetes & Non. in Naz. Wonders of the World. It had a hundred Brazen gates, and two hundred and fifty 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 cannot, be so tedious in these kinds of Relations. m Diod. Sic. l. 3. (or after the Greek. l. 2.) c. 4 Diodor. thus addeth of Semiramis; she built also a bridge of five furlongs. The walls were made of Brick and Asphaltum, and 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 three gates. The other in the East, on the other side the River, contained but thirty furlongs. In the lower Country of Babylonia she made a great square Lake containing two hundred furlongs; the walls whereof 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) with Brazen gates (now in his time remaining) four square: Herod. l. 2. each square containing two * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated a furlong, is but six hundred foot. furlongs, in the midst whereof is a solid Tower, of the height and thickness of a furlong: upon this another, and 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, Diodonus 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; another of Ops, weighing as much, sitting in a golden Throne, and at her feet two Lions, and just by huge Serpents of silver, each of thirty Talents: the third Image was of juno standing, in weight eight hundred Talents. In respect of this Idolatry, it is like that Dionys. calls Babylon a holy City. Her right hand held the head of a Serpent, her left, a Sceptre of stone. To all these was common, one Table of gold, forty foot long, in breadth twelve, in weight fifty 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 Drachmae Atticae, sixty three pounds, nine ounces and a 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 another huge one besides, for their solemn Sacrifices, the other being not to be polluted with blood, except of sucking things. In that greater Chaldaeans burnt 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 Pensile gardens, borne up on arches, four square, each square containing four 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 bare 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 n A rege Syro. Diod. a King, which herein seemed to lord it over the Elements, and countermand Nature, being himself the servant of his wife's appetite, who in this lowly valley wherein Babylon stood, would fain have some representation of her own hilly and mountainous country of Media. This King was Nabuchodonosor, as witnesseth o Beros. fragm. apud joseph. contra Appion. lib. 1. Vid. Scal. notas in haec frag. 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 pensile 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 p 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 indictment 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 bare rule over the Kingdom of men, giving the same to whomsoever he william. Well might he say, he had built it, in regard of this new City and Palace, with other miracles thereof: with more truth than some Expositors, which accuse him herein of a lie, for arrogating that which Semiramis did. His wife also, for whose love he did this, was (as q Scal. notae in frag. Berosi. Scaliger thinketh) Nitocris, mentioned by Horodotus; who also conjectureth that she was the Daughter of Aliattes, that Daniel intendeth her, Dan. 5.10. that she administered the Kingdom in the time of her husband's madness, and in the times also of Euilmerodach and Balsasar: a woman no whit inferior to Semiramis; that it may be said, Semiramis began Babylon, and Nitocris finished and perfected it, finishing and perfecting those works which Nabuchodonosor her husband before the time of his madness had begun. And for Semiramis, profane histories r Clarae Carihaginis arces, Creditur & centum portis Babylona superbam Foemineus struxisse labour. Claud. generally make her the founder of this City, and among others s Pseudo. Beros. l. 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 t Nec designatam urbem fundavit, lib. 4 found the City, which he had designed and set out, and Belus his son had u Fundamenta designata Babyloniae, oppidi magis quàm urbis erexit. Gen. 11.8. Aug. de Ciu. Dei. li. 18. c. 2 Ap. Euseb. Prep. lib. 9 Dan. ca 3. 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, leaving a name of their shame, in stead 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 Abidenus affirm. Hanc quidem putant condidisse Babylona, quam quidem potuit instaurare. Likewise Abidenus 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 humane 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 speaketh of one more sumptuous Image, than any mentioned by Herodotus and Diodorus, set up by this King threescore x Lyranus thinketh that the Basis whereon it stood, is included in this height: for (as Symetrians observe) the length of a man holdeth proportion but of six, and not of ten to the breadth. 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. y See D. Willet in Dan. 3. Ver. 14. c. 18. Lyranus, Hugo Cardinalis, Pererius, Pintus, Pellicanus, think that Nabuchodonosor set up this Image for himself, requiring divine honour to be given unto it, as Caligula since amongst the Romans; but by his expostulation, Will ye not serve my god? and the like answer of those three men: We will not serve thy gods, it seemeth to have been consecrated to Bel, or some other Babylonian Deity. Which because it was erected in the plain of Dura (this is thought to be Dera in Susiana, mentioned by Ptolomey) z Ptol. Geog. l. 6. cap. 3. Daniel might have good occasion of absence from thence, whose office was to a Praefectus praetorio. sit in the gate of the King, at Babylon. b Strabo. l. 15. Strabo out of Megasthenes (whom Annius hath set out as truly as he hath done Berosus, save that he lisped in the name, and called him Metasthenes) saith of this King, c Metasthenes Annij. The true Megasthenes write about fifty years before Berosus, having traveled all the East, about the end of Alexander's reign. whom he nameth Nabacodrosor, 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. * 2. King. 19.9. But to return to our pensile Gardens, which Diodorus and Curtius attribute to a Syrian King (which was no other but this Conqueror of Syria, d Syria comprehendeth in it (after the largest sense) Babylonia also. See cap. 15. & Plin. l. 5. c. 12. Nabuchodonosor) and both they and Strabo do at large describe and account 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 remaineth in his days: and that Belus was inventor of Astronomy. This Temple was the same with the Sepulchre of Belus, which Strabo saith, was rased 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-work, a furlong, or six hundred foot in height, and each of the foursquares containing as much. Arrianus e Araian. de rebus gestis Alexand. lib. 3. affirmeth that Alexander had the same purpose 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. f Ar. lib. 7. At his return homewards Belus in thankfulness (it seemeth) sent his Chaldaean Priests to meet him, and forbid 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 miles' 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-work of 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. Mentioned also by Sir, Ant. Shirley in his travels into Persia. Thus master Eldred, and 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. Whereas this is nearer Tigris: Isidore affirmeth, that first after the flood, Nimrod the Giant founded Babylon, which Semiramis the Assyrian Queen enlarged, and made the wall with Brick and Bitumen. The height of the Tower was five thousand one hundred seventy four paces, g Verstegan. Anriq. c. 1. Verstegan addeth, the passage to mount up was very wide and great, winding about on the outside: the middle and inward part for the more strength being all massy: and by Cart, Camels, Dromedaries, Horses and Asses, the carriages were borne and drawn up: and by the way were many Lodgings and Hosteries both for man and beast; yea fields also for grain and pasture; if ye can believe it. But it is now, as we see, come to confusion. Also there are yet beyond Tigris some ruins of a Temple, which is called the Temple of Bel, with high iron gates, as is reported. Dominicus Niger h Domin. 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 flowed 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 Travellers, which suppose those ruins to be the monuments of Babylon's burial, and confound against this later world, with the reports of Babel's Tower. The Bitumen of slimy pitch which they used in stead of Mortar in their building is as Dominicus Niger 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 i R. Fitche. Hak. Voy. tom. 2. 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, almost full thereof: and herewith they pitch their boats. The water, as my friend master Allen (who lived in Bagdat diverse months) told me, is warm, and accounted medicinable, for which cause he hath drunk largely thereof: the liquid pitch floateth on the top of the water, like clotted Cream, to use his own phrase. The Country of Babylonia hath been the most fruitful in the world, k Herod. lib. 2. yielding ordinarily two hundred, and in some places three hundred increase: the blades of the Wheat and Barley about four fingers broad. l Plin. Nat. hist. lib. 18. cap. 17. Pliny, somewhat otherwise: They cut saith he) or mow their corn twice, and seed it a third time in Babylonia, otherwise it would be nothing but blade: and yet so their barrener laud 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 rosenny 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, favouring of that pitchy slime. In the City anciently, it seemeth that in every Garden of any Citizen of sort, were rils made out of the River. The ruins from the Tower aforesaid to Bagdat (which some call Babylon) and 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 Rhodiginas tells, Cel. Rhod. Lec. Antiq l. 8. c. 12. 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 m Ammian. l. 23. hath the like History of the Image of Apollo Chomeus at Seleucia, which was brought to Rome, and there placed by the Priests in the Temple of Apollo Palatinus: and when as a certain hole which the Chaldaean Wise-men 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. n Philost de vitu Apol. l. 1. c. 18. Philost. aid Viu. de trad. dis. lib. 5 Magna Homeri mendatia maioribus mendacijs corrigil. Et postea, c●isdem Apollonius penè totus sigmentum est valiosum ac blaspemum, &c. Philostratus reporteth (but who will believe his reports?) of Apollonius, that he saw at Babylon such stately Palaces, as scarce agree 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, &c. He came also into a Gallery, the roof whereof was made bowing like the heavens, and covered with Saphire, so to resemble Heaven, and the Images of their gods, made of gold, were there son. 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 Diod. 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, 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 Northernly are seen, which they attribute to the living: those Southernly 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 Sun's Eclipse they have diverse opinions, and dares not utter their opinion thereof, nor foretell the time. The earth they conceived to be hollow like a boat. R. Moses Ben Maimon out of a book entitled de Aagricultura Aegyptiorum, R. Mos. Moreb. l. 3. c. 30. Vid. eius Epist. ad Masil. jud. attributeth like things unto them: that they believed the Stars were gods, and that the Sun was the chief God, and next to him the Moon: that the Sun ruleth the superior and inferior world. And concerning Abraham, that he was borne in a land which worshipped the fire, which when he reproved, and his Countrymen objected the operations of the Sun, he answered that the Sun was as the Axe in the hand of the Carpenter. But at last the King cast Abraham into prison, and when as there he still continued the same disputes and opinions, the King fearing hurt to his people, banished him into the utmost bounds of Chanaan, having first spoiled him of all his good. This contradicteth the History of Moses, and of the old and new Testament, which commend Abraham's faith, in voluntary forsaking of his country at the command of GOD, Gene. 12. Heb. 11. and not by compulsion of man, although it reacheth not to the former c Mentioned, supra. c. 10. absurdity, which ascribeth this to the time of Nimrod. And whether Abraham was an Idolater before that his calling, is handled d Lib. 2. c. 2. else where. But to return to our rabbin (highly e Ios. Scal. in Epist. ad Casaubon Omnia allius Magistri opera tanti facio, vt solum illum inter judaos desiise nugari dicam admired by a most admired Author) he saith, that hence Abraham grew renowned through the the World, all Nations honouring his memory, except some Heathens, as the Parthians on the left hand, and Indians on the right, which were remainders of the Chaldaeans, and called Zabii. These Zabii, Scaliger also saith were Chaldaeans, so called a vento Apeliote, as one might say, Eastern-men, or Easterlings: and addeth, that the Book so often cited by f So the jews call the said R. Mos. of the first letters R. M. B. M. Rab. Mos. Ben. Maimon. contracted Rambam. Rambam, concerning their Religion, Rites, and Customs, is yet extant in the hands of the Arabian Muhamedans. Out of this book our Rabbi reciteth their opinions: that Adam was borne of man and woman, as other men; and that he was a Prophet of the Moon, and by preaching persuaded men to worship the Moon, and that he composed books of husbandry: that No also was a husbandman, and believed not in Idols. For which the Zabii put him in prison, and because he worshipped the Creator. Seth also contradicted Adam in his Lunary worship. They tell also that Adam went out g These fables were some rubbish of Paradise, the trees and Serpent therein, &c. In his Epistle to the Marsilian jews, he writeth of Books which mention jambasor, Tzareth, Roani, and say they were before Adam, and that Sombascher was Adam's master: and of the Indians, which say they have Cities 100000. years old, &c. of the Land of promise, which is towards India, and entered into Babylon, whither he carried with him a tree still growing with branches and leaves, and a tree of stones, and leaves of a tree which would not burn, under the shadow of which tree he said ten thousand men might be covered, the height whereof was as the stature of a man. Adam also had affirmed in his book of a tree in India, the boughs whereof being cast on the ground, would stir like Serpents; and of another, which had a root shaped like a man, endued with a kind of sounding voice differing from speech; and of a certain herb which being folded up in a man's clothes, would make him walk invisible, and the smoke of the same, being fired, would cause thunders: another tree they worshipped which abode in Niniveh twelve years, and contended with the Mandrake for usurping her room, whereby it came to pass that the Priest or Prophet, which had used to prophesy, with the spirit of that tree, ceased a long time from prophesying, and at last the tree spoke to him, and bade him write the suit between her and the Mandrake, whether of them were the more honourable. These fooleries, saith he, they attributed to Adam, that so they might prove the eternity of the world, and Deity of the Stars. These Zabii made them for this cause Images of gold to the Sun, of silver to the Moon, and built them Temples, saying, that the power of the Planets was infused into those Images, whence they spoke unto men and taught things profitable. The same they affirmed of those trees which they apropriated to each of them with peculiar worships, rites, and hallowings, whereby that tree received a power to speak with men in their sleeps. From hence sprang magical divinations, auguries, necromancy, and the like. They offered to their chief god a Beetle, and seven Mice, and seven Fowls. The greatest of their books is that of the Egyptian service, translated into Arabic by a Moor called Enennaxia, which containeth in it many ridiculous things; and yet these were the famous wise-men of Babylon in those days. In the said book is reported of a certain Idolatrous Prophet named Tamut, who preaching to a certain King this worship of the seven Planets, and twelve Signs, was by him done to a grievous death. And in the night of his death, all the Images from the ends of the world came and assembled together at the great golden Image in the Temple at Babylon, Of this mourning for Tamut or Thamuz, See Ezek. 8.14. & vid. infra. c. 17. which was sacred to the Sun, and hanged between the heaven and the earth which then prostrated itself in the midst of the Temple with all the Images round about, showing to them, all which had befallen Tamut. All the Images therefore wept all night, and in the morning fled away each to his own Temple. And hence grew that custom yearly in the beginning of the monerh Tamut, to renew that mourning for Tamut. Other books of theirs are mentioned by him, one called Deizamechameche, a book of Images, a book of Candles, of the degrees of Heaven, and others falsely ascribed to Aristotle, and one to Alformor, and one to Isaac, and one, of their Feasts, Offerings, Prayers, and other things pertaining to their Law, and some written against their opinions, all done into Arabic. In these are set down the Rites of their Temples and Images of stone or mettle, and applying of Spirits to them, and their Sacrifices, and kinds of meats. They name their holy places sumptuously built, the Temples of Intelligible forms; and set Images on high mountains, and honour trees, and attribute the increase of men and fruits to the Stars. Their Priests preached that the Earth could not be Tilled, according to the will of the gods, except they served the Sun and Stars, which being offended, would diminish their fruits, and make their Country's desolate. They have written also in the former books, that the Planet jupiter is angry with the Deserts and dry places, whence it cometh that they want water and trees, and that Devils haunt them. They honoured Husbandmen, and fulfilling the will of the Stars, in tilling the ground: they honoured Kine and Oxen for their labours therein, saying that they ought not to be slain. In their festivals they used Songs, and all Musical instruments, R. Mos. l. 3. 31. & 33. affirming that their Idols were pleased with these things, promising to the doers long life, health, plenty of fruits, rains, trees, freedom from losses, and the like. Hence it is, saith R. Moses, that the Law of Moses forbiddeth these rites, and threatneth the contrary plagues to such as shall observe them. Tehy had certain hallowed beasts in their Temples wherein their Images were, before which they bowed themselves and burned incense. These opinions of the Zabii, Cap. 38. were holden also by the Aramites, Chanaanites, and Egyptians. They had their magical observations in gathering certain herbs, or in the use of certain metals, or living creatures, and that in a set certain time, with their set rites, as of leaping, clapping the hands, hopping, crying, laughing, &c. in the most of which women were actors; as when they would have rain, ten Virgins clothed in hallowed garments of red colour, danced a procession, turning about their faces and shoulders, and stretching their fingers towards the Sun: and to prevent harm by hail, four Women lay on their backs naked, lifting up their feet, speaking certain words. And all Magical practices, they made to depend of the Stars, saying, that such a Star was pleased with such an incense, such a Plant, such a metal, such words, or works, and thereby would be as it were hired to such or such effects, as to drive away Serpents, and Scorpions, to slay worms in nuts, to make the leaves fall, and the like. Their Priests used shave of the head and beard, and linsey wolsey garments, and made a sign in their hand with some kind of metals. The Book of Centir prescribeth a woman to stand armed before the star of Mars, Moloch and Saturn's sacrifices of humane bodies. See Cap. 18. and a man clothed in woman's attire painted, before the star of Venus to provoke lust. The worshippers of the fire made men believe that they which would not cause their children to pass through the fire, should lose them, and easily persuaded them thereunto as a thing easy, saith the Rabine, for they did not burn them (although herein both divine and humane testimonies make me believe the contrary.) From hence, saith he, descended the customs, observed by women, in holding and moving their children over the fire or smoke. They had their diversities of Processions; and when they hallowed a tree to an Image, one part of the fruit thereof was offered, and the other eaten in the house of the Idol: the like they did with the first fruits of every tree; making men believe that otherwise the tree would become unprofitable. They had their magical enchantments in the planting or grafting of trees, with observations of the stars, incenses, words: but this most Diabolical, that in the hour when one kind was to be engrafted into another, the science which was to be engrafted, should be holden in the hand of some beautiful woman, Aversa Venus. and that some man should then carnally, but unnaturally, have knowledge of her, the woman in that instant putting the science into the tree. They used also to make circles when they planted or sowed, and went about the same, some five times, because of the five planets, some seven, in regard of the Sun and Moon, added to that number. For this cause the jew not unprobably thinketh that mixtures in garments, seeds, and the like, were forbidden by the Law of Moses, with other rites any way resembling these. They further worshipped Devils, believing that they appeared to men in the forms of Goats, and therefore called their Devil's Kids, and held it unlawful to shear or to eat their kids: but especially they abhorred the killing of Kine, but performed much worship to them, as they also do in India to this day. They sacrificed Lions, Bears, and wild Beasts, as is mentioned in the Book Zeuzit. They held blood in much abomination, accounting it a great pollution, and yet did eat it, because (they said) it was the food of Devils, and they which did eat it, should have communion with them: and that they would come to such and reveal unto them things to come. Some, whose nicer stomachs could not endure to eat it, received the same, when they killed a beast, h Idem citat P. Ric. in explic. precept. neg. 220. ex R. Mos. Gerundensi. in a Vessel or in a ditch, and did eat the flesh of that Sacrifice, being placed about that blood, thinking that the Devils did eat the blood, and that thus by this as it were eating at the same table, was entertained betwixt them and the Devil's mutual familiarity and society. They believed also that in their sleeps, the Devils came and revealed secrets unto them. Concerning a menstruous woman their custom was, that she should sit alone in a house, and that the places where she set her feet should be burned; whosoever talked with her was unclean, yea if he but stood in the wind of her, the wind from her did pollute him. Likewise these Zabians thought, whatsoever went from their bodies was unclean, as nails, hair, blood; and therefore Barbers and Surgeons were holden polluted: and after cutting off their hair, used much washing for expiation. But it needeth some expiation that I insist so long in these narrations, and have need of some Barber or Surgeon to ease me of superfluities, if that can be superfluous which fitteth so to our project, and in the judgement of the learnedst of the jewish Rabbins in many ages, seemed the cause of so many prohibitions in Moses his Law, lest they should conform, themselves in religious observances to these superstitious Zabians. But let us now return to Diodorus, who affirmeth that the Chaldaeans numbered forty three thousand years, until the coming of Alexander, since first they had begun their observations of the Stars. These years Xenophon de aequivocis interpreteth of months; for so (saith he) the Chaldaeans 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 and superstitious Stargazing, especially in the Countries of Egypt, where not at all usually; and in Chaldaea, where diverse months i Eight months together Master Eldred, Hak. Voy. tom. 2. together, they have neither rains nor clouds. Strabo divideth the Chaldaeans into sects, Orcheni, Borsippeni, and others, diversly opinionate of the same things. Borsippa was a City sacred to Diana and Apollo. Pliny k Plin. l. 6. c. 26. Tertia Chaldaeorum Doctrina, &c. Scalig. thinketh them named Orcheni. &c. of the place, and not of difference of sects, as if there had been Universities or Colleges of Chaldaeans, the Orcheni were of Erech. Scal. notae in frag. Ber. addeth the Hippareni. Daniel l Dan. 2.2. See D. Willet. Comm. ibid. q. 7. & 29. reckoneth up four kind of Wise-men among the Chaldaeans: the first are called Chartummim, which were Enchanters; Ashaphim, Astrologers; Mecashpim, Sorcerers or jugglers, deluders of sense; and Chasdim, Chaldaeans, which, howsoever it were a general name of that Nation, yet was it appropriated unto a certain sect and profession of learning among them which seemed to excel the rest, and were their Priests, Philosophers, and Mathematicians, as you have heard. In the seven and twentieth verse of the same chapter are mentioned also Cachimim, Wizards, which by conjectures and casting of lots did guess of things to come: and Gazrin, of the word gazar, to cut; these opened, and divined by the entrails of sacrifices. The vanity of their divinations appeareth in that Prophet, howsoever they have been renowned therefore among the Heathens: as in the foretelling of Alexander's death, and before that, when * Q. Curtius. Darius had changed his Scabbard into the Greek fashion, the ruin of that Empire by the Greeks. When Faustina m jul. Capitolin. M. Ant. Philos. the Empress, wife to M. Antonius, had fallen in love with a Fencer or swordplayer, and being sick confessed the same to her husband, the Chaldaeans were sent for, who gave counsel to kill the Fencer, and that she should wash herself in his blood, and then accompany with her Husband: which was done and Commodus begotten, who in qualities resembled that Fencer upon this occasion (as the people reported) though other's esteemed him a Bastard. Plutarch n Plut. in vit. Mar. & Syl. showeth how vainly the Romans depended on their predictions. Thus juvenal reproves them: juven. Sat. 6. Chaldaeis sed maior erit fiducia, quicquid Dixerit Astrologus, credent à fonte relatum Ammonis. jove's Oracles no greater credit have Then sooth-saying of Chaldaee cozening knave. Many Edicts were after made against them. Otho Heurnius o Otho Heurn. Chaldaic. laboureth to bring the Grecian Philosophy from the Chaldaeans: yea Aristotle himself, as he had received the the Persian and Indian Philosophy by tradition of Pythagoras and Democritus, and the Egyptian and jewish learning from Plato, so was he instructed (saith he) in the Babylonian sciences by calisthenes. But Caelius Rhodiginus p Cael. Rhod. Lec. Ant. lib. 16. ca 4. and josephus Scaliger q Ios. Scal. praef. in Manil. think them rather corrupters of learning, whereof they had no solid knowledge, and that the Greeks attained thereunto by their own industry, without borrowing of the Chaldaeans. Peucer deemeth r Peuc. de Divinat. Theom. & Astrol. them too Philosophical, the perverters of Religion into Theorical speculations of Nature, and confuteth their five kinds of prognosticating. But their estimation could not have been such in daniel's time, if they had not been very learned: and somewhat was added, as we may well conjecture, to their learning by him, who by Nabuchodonosor was s Dan. 2.48. Praefectum antistitem super omnes sapientes Bab. constituit. Trem. set over them. For besides the gifts wherewith he was enriched, and the civil authority wherewith he was dignified, he was exalted also to this Ecclesiastical jurisdiction over the Schools of the Wise-men, (as after junius and Osiander, D. Willet hath observed) as it were their Superintendent: which though Calvin thinketh he refused, yet it appeareth by the title which the King t Dan. 4.6. Praefecte Magorum. after gave him, that he accepted it. In which his Superintendentship, saith our Author u D. Willet in Dan. 2. & jun. , such laudable sciences as might safely be learned, he promoted and furthered; such corruption and superstitions as were practised among them, he corrected and reformed: but such abuses as could not be taken away, he forbore, and kept himself free from them. And here have we a testimony of their Hierarchy, which Nature taught these and all people, contrary to the Novelty of Parity. In the days of Hezechiah, when the Sun went backwards, it appeareth how studious the Chaldaean Nation was, in that x 2. Chro. 32.31. their Princes sent their Ambassadors into judaea to inquire thereof. Yea the Delphian Oracle, as Theodoret citeth it out of y Theod. de curand. Graec. affec. ser. 1. Porphyry, ascribing the finding out of that learning which leadeth to the gods, not to the Greeks, but to the Egyptians, Phoenicians, Chaldaeans, and Hebrews; in which the Chaldaeans (as that Father out of Daniel observeth) were furthered by the Hebrews. Some z Philostrat. de vita Apol. lib. 1. do call the Babylonian Priests, Magi: but because they were by this name best known, and most esteemed among the Persians, which in that vicinity of Regions had as near Neighbourhood in Religions, we will speak of these Magi, in our Persian Relations. And it is thought that the Persian Magi came from these Chaldaeans. Mornaeus a Ph. Morn. de Verit. C. R. reckoneth among the Chaldaean opinions, that of Oromases, Mitris, and Ariminis, that is to say, GOD, Mind and Soul: which he applieth to the Christian doctrine of the holy Trinity. The Oracle of Apollo, pronounced the Chaldaeans and Hebrews to be only wise. The Chaldaean opinion concerning judicial Astrology, was not received of all the Chaldaeans, as Strabo reporteth. And Bardesanes Syrus, the best learned of the Chaldaeans (it is Eusebius b Euseb. de pra. par. Eu. l. 6. c. 8. testimony) 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, &c. a man is ordered by Nature, as the beasts are. But man having also a reasonable soul, and freedom of will, is not subject to that natural servitude; which at large he proveth by the diverse customs of men, both in diverse, and in the same countries, in diet, government, and Religion; as the Reader, willing to read so worthy a discourse, may find related at large in Eusebius. Alexander Polyhist. c Euseb. de praepar. l. 9 c 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, and was the inventor of Astrology among the Chaldaeans. He by divine precept went into Phoenicia, and taught the Phoenicians the course of the Sun and Moon: and when the Armenians, warring upon the Phoenicians, had taken his brother's son prisoner, he by a band of his servants recovered him, and freely dismissed the captives, which he had taken. He after lived with the Priests at Heliopolis in Egypt, and taught them Astrology; confessing that he had received that Art by succession from Enoch. He added 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 Phoenicians 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, and the excellency of the science in itself. But this stargazing destiny, judicial, Conjectural, Genethliacal Astrology, Reason and experience, GOD, and Man have condemned. Vr signifieth light, which agreeth to the Fire, the Chaldaeans deity, d Ammian. l. 23. Plutar. de fancy in orb Lunae. which the Persians and Chaldaeans feigned to have received from heaven, and 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 their fiery god e Suidas in Canopo. Ruffin. hist. eccl. lib. 2. , to contend with any other gods of the godless Heathen: an Egyptian encountered and overcame them thus: he caused his Canopus to be made full of holes stopped with wax, and hollow in the middle, which he filled with water: and the Chaldaeans 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 f Alex. ab Alexand. l. 6. c. 26. Onion which they worshipped. They observed diverse wicked Sciences of divining, by Fire, Aire, Water, Earth, consulting with the dead, and with wicked spirits,— Chaldaea vocatis Imperat arte dijs, saith Claudian. Every day the King g 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 (Athenaeus h Athen. lib. 14. cap. 17. citeth it out of Berosus) on the sixteenth Calends 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 Jeremy (Apocrypha) rippeth up their idolatrous Rites, Idols, Processions, bearing Idols on men's shoulders, the people before and behind worshipping: their Priest's collusions 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; g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be interpreted, with cords about them: which better answereth to Herodotus his report. so evenly they accord. The Chaldaeans invocate their Belus, to do miracles also, saith he, invocating a dumb Idol to give speech unto another, which himself wanteth. But above all, one Beastly rite was in use among them. The women, saith he, i Bar. 6.42. sit in the ways girded with ᵏ cords of rushes, and burn straw: and if one of them be drawn away, and lie 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. l 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, Tanti tibi deam Mylittam imploro, that is, at this price, or for so much, I implore unto thee the goddess Mylitta (so the Assyrians call Venus m The Arabians called her Alytta, the Persians Mitra. The Babylonians called her also Alamhone. Lyl. Gerald. hist. Deor. Syut. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verum nomen Veneris (ait Sca. epist. ad Cas.) hoc est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) 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 and irksome penance, sometime a year, two, or three, before they can be discharged of their honesty and the law together, and hence might arise that former ambitious upbraiding in Baruch. Among their many Idols, n Bel, Belti, Nebo, Mero, Scheschach: sic Heurnius in Indigo. Bel bore the bell, not here alone, but in all the countries of Assyria, and 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 and the sin of the apostatical Synagogue. They o Ier. 19.5 jerem. 32. 1. Reg. 18. & 16. 2. Reg. 23. & 10. Ose. 2. Es. 46. built unto him high places: or else in stead thereof used 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, and kissed him in token of subjection, used perfume and incense, observed to him holy days, cut and lanced themselves in his service, with other ecstatical furies, and religious frenzies, with ornaments of gold and jewels, invocations and immolations, yea of their own children; he had also his peculiar prophets and priests. These and such like doth the Scripture mention of this Babylonian Idol, whose contagion infected the East with a Catholic Idolatry that could plead Antiquity, Universality, and Consent, by evidence of Scripture-history (which later Babylon cannot do) and yet was but Catholic and general error. Bel was, saith Pliny p Plin. l. 6. c. 26. Oth. Heurnij Indicus. Aelian. Var. Hist. lib. 13. cap. 3. , Inventor sideralis scientiae, the inventor of Astrology, which (Heurnius addeth) he defiled with impure Magic, as did his daughter Semiramis, who warred upon Zoroaster, in envy of his greater learning: Bells magic appeared in his sepulchre, which Xerxes opening, found a vessel of glass, and therein a carcase swimming in oil, which reached not to the brim by a hand-breadth. In a little pillar just by was engraven, that he should dearly repent it, which opening the sepulchre, did not fill up the vessel: this Xerxes assayed to do in vain, and therefore departed very heavy, finding in his Grecian Expedition the truth of Bells prophesy. The like is said to happen, when Darius in hope of treasure q Herod. lib. 1. telleth this of Nitocris. Rod. Toletanus reporteth as strange a prodigy of Roderigo, a little before the Saracens invaded Spain, lib. 3. cap. 17. opened the sepulchre of Semiramis, he found a chest, which being opened, a venomous pestilence issued, that consumed the third part of men. Ribera affirmeth, r Rib. in Hos. 2. that diverse later Authors, and before them s In jerem. 32. Theodoret, 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. t Nic. Serar. 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. There were so many Baal's in Syria, saith u Drus Pra. pag. 225. Drusius, as there were Regions, and almost as many as Cities. The Moabites had their Chamos, the Ammonites Moloch, the Sydonians Astarte, in Gaza Maruan, in Hamath Asima, &c. all called Baal in like sort as the Europaeans varied the names of jupiter: as jupiter Capitolinus, jupiter Ammon, Stygius, Olympius, and the rest, many gods and many lords, saith Saint Paul x 1. Cor. 8.5. , yet in the Eastern Dialect we may read many Baalim, and in the Western many jove's, the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin Iouis the ancient nominative, jovis pater, jovispiter, and by contraction jupiter, (not as Tully, Lactantius and others, quasi iuuans pater) being all derived, that we may note this by the way, of that ineffable name which we pronounce jehovah. And had they not intended the true God, when they used Baal or jove absolutely without addition, neither y Hos. 2.16. Act. 17.26. had the Lord prohibited thou shalt call me no more Baali, that is, my Lord; nor Paul applied that speech of Aratus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We are his generation, having four verses before begun his book with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto the true GOD. Servius is z On those words of Virgi Implevitque mero pateram, quam Belus & omnes à Belosoliti, &c. Aeneid. 1. Author, that Belus the father of Dido descended of that ancient BELUS the first King of the Assyrians, which people worshipped Saturn and 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 a 2. King. 23.11. josias abolished, together with the Altars on the roof of Ahas his house, & the high places, where their god might see their devotions. Hierom, on that place of Easie saith, that Bel was Saturn, which Suidas confirmeth. Augustine b Aug. tom. 4. quaest. lib. 7. 16. Elias Cretens. Com. in Nazian. Orat. in Iul. 3. doth also take Bel and Baal for the same, Et Nicet. in Orat. 15. 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, &c. according to the diversity of places, wherein they worship, not Marie 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 hath confounded the Assyrian and Tyrian Bel, which by josephus c Scalig. Can. Isagog lib. 3. pag. 314. Scaliger, (who not unworthily is called d M. Selden Annot. on M. Drayton. Poliolb.. 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 reproved Jerome for making Belus, the father of Ninus, and the Virgilian Belus to be one. But in his notes on the fragments of Berosus and other ancient Authors, he saith, the Tyrians and Sydonians called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greeks made Belus: and so Mr. Selden also is of opinion, that these names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ only according to the propriety of the language, and not indeed: for the Grammarians observe, that the Chaldee words often lose that middle letter. Elias in his Thesbi observeth, that Baal signifieth the act of generation, which may well agree with those beastly Baal-rites before mentioned. Baal is read in the feminine gender Tob. 1.5. Rom. 11.4. In Photius is e Phot. Biblioth. in Damascio. 242. Sachoniatho (as after followeth cap. 17.) maketh Elius the father of Saturn. mentioned, that the Phoenicians and Syrians called Saturn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, EL, and Bel, and Bolathes. Lilius Giraldus f Lil. G. Gyr. hist. Deor. Synt. 2. out of Servius affirmeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Assyrian language signifieth the Sun, from whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived: some attribute this to the Phoenician tongue, in which Hal signifieth GOD. The Assyrians named Saturn and the Sun, Hel. The Indians called that Hercules, which Tully de Nat. Deor. numbereth the first Belus. But we find no end of these Labyrinths. D. Willet in his Comment upon g Cap. 1. q. 16. Eadem Polanus in Dan. cap. 1. Daniel hath these words: The Chaldaeans 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 Mithra, as justinus Martyr saith, Dialog. in Triphon. The Priests of this Idol were called Raciophantae, Observers of the Sun. Their third god was Nego, the Fire; so called of the brightness: this was carried about among them: the Priests were called Ortophantae. Their first goddess was Shacha, which was the Earth, worshipped also of the Romans, under the name 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: one of which was usually set over the rest, and royally clothed, and was called Sogan, that is, great Prince (our Lords of Misrule seem to derive their pedigree from hence.) This festival time was called Shache, whereof Babylon was called Sheshach, of keeping this Feast, jerem. 25.27. and 51.41. Their other goddess was Mulitia, which was Venus, whose Priests were called Natitae, or Natophantae. But the chiefest of their Idols was Bel. He also interpreteth h Quest. 16. those words, Dan. 1.4. Whom they might teach the learning and tongue of the Chaldaeans, of Schools wherein youth was brought up in good letters, 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 Indians had their Gymnosophists; and the Romans had their Colleges of Augurs. This Bell or Baal Idolatry passed out of Asia into Europe, even as far as these parts of Britain. For the Celtaes and Britanni worshipped Abellio, Belenus, or Belinus, as appeareth by inscriptions in Lipsius and Scaliger; and our famous Antiquary Mr Camden mentioneth an Altar in Cumberland, inscribed Deo sancto Belatucadro. And on the Coins of Cunobelinus, the British King, was stamped Apollo, or Belenus (which in heathen mysteries are the same with the Sun) playing on a Harp: and the name Cunobelinus makes evidently to our purpose. Heliogabalus is another Syrian idolatrous title for the Sun, as appeareth by an inscription Soli Alagabalo; for so also is that name written. Neither is Gabalus from any other derivation, the name of the Roman Emperor, Priest of that god, whose name he usurped, derived from the Hebrew Ahgol-Baal, that is, the Round or Circular Lord, either in respect of the Sun's Circular body and journey, or of that round stone which the Syrians conceited (as the Trojans of their Palladium, and the Ephesians of their Diana, to have divinely descended.) Such stones (as Mr Selden in relation of those things observeth) were the Baetaelia, or Betuli, of the Ancients dedicated to diverse deities, somewhat of fashion like fire, round and sharp upwards, the beginning of which Baetuli, some derive from Jacob's stone at Bethel. In the seventeenth Chapter of the second Book of Kings, is mentioned Succoth Benoth an Idol of the Babylonians. Beda interpreteth it the Tabernacles of Benoth, and so the word Succoth used, Amos 5.25. is by Saint Stephen, Act. 7.43. interpreted. And so doth the i Ra. in Gloss. ordin. Gloss on that part of the Kings interpret; where Lyra, k 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 Pleyades; as others did to the Sun, others to the Moon. Some l Wolph. in 2. Reg. 17. Selden in tract. de DIS Syris. apply it to the mystery of their Idol, (which Christ the Truth, truly saith of himself) protecting his worshippers, as a Hen her chickens. My learned friend, Mr Selden hath gathered by the signification of Succoth Benoth (the Tabernacles of the daughters) that thereby is meant the Temple of Venus, Mylitta or Urania, where the daughters of the Babylonians sat, as before is said, to perform their filthy devotions; yea, by an easy deduction he deriveth the name of Venus from this Benoth: B and u, easily exchanged, the modern jews pronounce θ like σ Venos; Suidas also calls her Binos. And in Africa was a City called Sicca Venerea, a name transported by the Punikes from this Siccuth, or Succoth Benoth, where was a Temple of like nature, in which the women purchased their marriage-money by prostituting their bodies. It seemeth the Idolatrous Priests carried the Tabernacle of their Idol on their shoulder, in apish imitation of the true Priests and Levites: for so Amos saith, m Amos 5.26. Ye carried Succoth, or Sicchuth your King, Chiun your Images, which Drusius n Drus. in Amos. interpreteth Moloch and Hercules. 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 breake-fast. 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 humane History, or other Ecclesiastical Authors, as o Zanc. Confess. Zanchius religiously holdeth, yet for this fragment of Daniel, it is accounted p Whittak. de Scrip. quaest. 1. cap. 9 the work of Theodotion a bad man, who foisted it into his translation. And not only the Reformed Churches account 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 q Bellar. de verbo Dei lib. 1. c. 9 hath observed: and he is fain th' tell us of another Daniel, of the Tribe of Levi, ro maintain the credit hereof. But Jerome in the Preface of his Commentaries styleth them, Belis Draconisque fabulas, quas veru auteposito, eoque iugulante subijcit, ne videretur apud imperitos magnam partem voluminum detruncasse: and allegeth Eusebius, Origen, Apollinarius, and other Ecclesiastical Doctors, which were of his mind, and thought 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 Thisbe, with Cyparissus and such like, I leave them r Metamorph. 4 & 10. Ovid and the Poets. It seemeth worthy relation that fell out at Assus, a Babylonian City, where a Dolphin so loved a boy, that following too far after their wonted sport, he stuck fast in the sands: s Solinus, c. 18. which Alexander interpreting to be omious, 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 offspring: for whose sparing, their fellows may eat the more flesh, with which those of old, and these later, may not (forsooth) pollute themselves. t Quint. 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 uppermost, till nothing was left to cover their shame, or forbid their shamelessness. 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. here was Alexander, manly and victorious army made effeminate, unfit after to have encountered with a strong enemy. u Coelius Rhod. lib. 8. cap. 11. Some ascribe the loose 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 Cap. 10. showed the prodigious chronology of the Chaldaeans, reckoning the reigns of their Kings before the flood, 432000. years. They tell also after the flood of diverse Dynasties or governements in this Country of Babylon. First, b Scalig. Can. Isag. lib. 2. & 3 the c The Chaldean dynasty Chaldaeans, Euechoos reigned 6. years, Chomusbolos 7. Poros 35. Nechubes 43. Abios 48. Oniballos 40. Zinziros 45. He being dispossessed by the Arabians, d The Arabian dynasty. Mardocentes began the second Arabian dynasty, and reigned 45. years, and after him Sisimardichos 28. Abias 37. Parannos 40. Nabonnabos 25.— 41. The space of these two Dynasties is reckoned four hundred and forty years. Thus Scaliger relateth: but in my mind, as the former was beyond all possibility of truth (which they tell of before the flood) so this hath no great likelihood, at least for so long space before Belus, with whom the most histories begin their relations, and Scaliger his e The Assyrian 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 Nynias 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 Spartheus, 42 17 Aschatades, 38 18 Amyntes, 43 19 Belochus, 25 20 Balatores, 30 21 Lamprides, 30 22 Sosares, 20 23 Lampraes, 35 24 Panyas. 43 25 Sosarmos, 37 26 Mithaeos, 42 27 Teutamoes, 27 28 Teutaeus 44 29 Arbelus, 42 30 Chalaos, 45 31 Anabos, 38 32 Babios, 37 33 Thinaeos, 30 34 Dercylus, 40 35 Eupacmes, 38 36 Laosthenes, 45 37 Pyritiades, 30 38 Ophrataeus, 21 39 Ephatheres, 52 40 Acracarnes, 42 41 Tonos 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. Arsaeos 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 Magi 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, Arsaces the Persian rebelled) Seleucus Callinicus 20. Seleucus Ceraunus 3 Antiochus Magnus 36. Seleucus Philopater 12. Antiochus Epiphanes 11. Antiochus Eupator 2. Demetrius Soter 12. Alexander Bala 10. Demetrius Nicanor 3 Antiochus Sidetes 9 Demetrius D.F. 4. Antiochus Gripus 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 Darius: but especially in the times of the Medes, whose dynasty was much disquieted: sometime the Scythians (saith i Oros. 1. c. 19 Orosius) and sometimes the Chaldaeans, 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 Chaldaeans are said to war (in the reign of Panyas) against the Phoenicians, which argueth that they were then free. The Scripture and other Histories speak of Phul, Teglath-Phalasar, jareb, Sargon, Salmanasar, Senacherib, Asar-haddon: 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 Chaldaean dynasty, from whom, for this restitution of liberty, the Chaldaeans began their Astronomical computations: he reigned 14. years, Nassyus 2. Chinzerus and Porus 5. Dilulaus 5. Mardokempadus 12. l Called Merodach. He sent Ambassadors to Hezekiah. Arkeanos 5. Interregnum 12. Belithus 3 Aporonadicus 6. Herigebalus 1 Nesnoemondacus 4. Interregnum 17. jearaedin 13. Saosducinus 9 Kiniladacus' 14. Nabopollasarus 29. (In the seventeenth year of his reign, he sent his son Nabuchodonosor in Syria with an Army.) Nabuchodonosor 30. Euilmerodach 6. Neregasolarus 5. Nabonidus 17. This was a Mede by lineage (not as some m Scal. notae in frag. Beros. say King of the Medes,) son of Xerxes a Mede, but borne at Babylon, and by conspiracy raised to the kingdom: not invading Babylon with Cyrus, but reigning in Babylon, till Cyrus deprived him. Megasthenes calls him a Mede, and the Scripture Darius Medus. Cyrus came against him in the nineteenth year of his reign, and eleven years before the seventy of the Captivity were ended; in which space Cyrus had enough to do to besiege and conquer Babylon, and Borsippa where Darius was. 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 & 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 n The second Pesian dynasty. second Persian dynasty continued till the Mahometans deprived them. The first, Artaxerxes reigned 12. years. Sapores 31. Ormisdas 1 Wararanes 3 Wararanus 2.— 17. Wararanet 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. Zamaspes 4. Cabades again— 30. Cosroes Magnus 48. Ormizda 8. Casroes 39 Siroes 1. Adeser 7. Months, Barasas 6. Months, Baram 7. Monethr, Ormizda jezdogird 3 In all 402. The Saracens succeeded, whose names and times you may see in our o 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 servitude it groaneth till our days. I dare not take upon me to be umpire and decider of those many alterations 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 History 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 opiponets, 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 p Caelius. R. lib. 17. 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. However, 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 Pererius affirmeth, reckons them Persians; josephus, Assyrians. Pererius himself thinks them vassals, and tributaries to the Assyrian: Genebrard suspects the History of the Assyrian greatness: and truly, not altogether unjustly: neither do we read in all the History of Mosce and joshua, of any Kings in those parts, for aught can be gathered, yielding 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 killing her, giving occasion or 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 i Assyrians. When Teutamos reigned, q Diodor. Sic. lib. 3. cap. 7. Diodor. lib. 3 testifieth 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 twenty thousand 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 r justin. lib. 1. Orosius. li. 2. 1. 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 Chaldaean Priest, Captain of the Babylonians, who by his Chaldaean 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 four hundred thousand, whom Sardanapalus overthrew in battle twice; but being still animated by s Some think this Belelus to be Daniel, whom the Babylonian King called Belteshazzar. Broughton's Consent. Belesus predictions, which (said he) the gods by the Stars fore-signified; and by corrupting of the Bactrian Army, sent to succour the King & adjoining themselves to the enemy, they at the third battle overthrew the forces of Sardanapalus, led by Salamenus his wife's 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 fitly 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 eunuchs 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 them, and forgave him; adding the praefecture of the Babylonians, according to promise. t Phrygio. Carion. 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 Ninive; 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 u Euseb. Chron. per Scalig. Scaliger in his Notes upon Eusebius) with a double ll. Sardanapalus, a name fitting to his effeminate life. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify the same, whence are those words of Cicero 3 De Repub. Sardanapalus ille vitijs multo quam nomine ipso deformior. Sardanapalus built Tarsus and Anchiale (saith Eusebius) 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, x Strabo lib. 14 with this Assyrian Epigram; Sardanapalus, the son of Anacyndaraxis, built Anchiale and Tarsus in one day; and thou O 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 greedy mind Consumed: how much (alas) how sweet, left I behind? Learn this (O 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. y 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 Mundi 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 Harodotus z Herod. lib. 2. telleth, that Senacherib King of the Arabians & 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 Senacherib, which did eat his Soldier's quivers, and the leathers of their shields, and armour, insomuch, 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. Funccius of Osiander made Nabopollasar and Nabuchodonosor to be one and the same, and diues 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 a Sc. canon. l. 3. seventeenth year Nebuchadnezzer (so the Masorites miss-call 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. b Berosus apud josephum contra App. lib 1. Caluisius. He began his reign Anno Mundi 3354. and in the year 3360. destroyed jerusalem. In the year 3386. Euilmerodach his son succeeded him, whom Neriglossoorus (as Scaliger c 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, and 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 Baltasar mentioned by Daniel, D. Willet holdeth otherwise, Com. in Dan. 6. 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. Mund. 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) d joseph. Antiq. l. 18. c. 12. Asimaeus and Anilaeus, brethren of the jewish Nation, grew mighty, and haughty withal, forgetting GOD and themselves, which caused the Babylonians to conspire against them, and (after the death of the brethren, with thousands of their partakers) and slew in Seleucia fifty thousand of the jewish Nation. Neerda and Nibisis 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) became jewish Proselytes. Seleucia e Seleucia was built by Seleucus Nicator on a channel, digged out of Euphrates into Tigris. Plin. l. 6. cap. 26. 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 f 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 jerome's time, g 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 Ios. Scaliger h Scal. animaduers. in Euseb. pag. 126. affirmeth in the year, after the jewish account 4797. and after the Christian, 1037. Master Fox hath a little i Act. & Mon. ex M.S. Cariens. pag. 211. lengthened the date and fate thereof, showing that Almaricus King of jerusalem rased and ruined it, and that it was never after inhabited Ann. 1170. But in Benjamin Tudelensis his days, which seemeth to be somewhat before Almaricus, this City was utterly subverted, as in his itinerary is related, in these words: One days' journey from Gehiagan anciently called Resen, is old Babel, containing thirty miles space, now utterly ruined, in which the ruins of nabuchodonosor's palace are yet seen, not accessible for diverse hurtful kinds of Serpents and Dragons there breeding. There now k Sir A. Shirley. remaineth nothing but the small part of that great Tower, either of ornament, or of greatness, or of place inhabited. Before that time was Bagdet built by Bugiafar, as l I. de Bar. Asdec. 1. lib. 1. Barrius calleth him, or after m 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 Aegeira. Scaliger and n Lydyal. Em. Tem. vid. Ott. Fris. Chron. 1.7. cap. 3. Lydyate agree of this place (which in their Emendations of Time disagree so eagerly) that it was Seleucia, or built in the place, and of the ruins thereof: an opinion not so improbable, as theirs 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 o Lib. 3. cap. 2. our Saracenicall History. Authors p Joys le Roy. lib. 8. Knolls T.H. pag. 113. M. Polo Ven. Haiton Armen. agree, that Haalon the Tartar sacked it, about the year one thousand two hundred and threescore, 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 then necessity; this Assyrian and that Egyptian Caliph having but gesture and vesture, the Sultan's themselves enjoying both body and soul of this authority. In the year one thousand one hundred fifty nine, the River Tigris over-flowed Bagded, and desolated many Cities. Barrius q Decad. As. l. 1. 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 Gentile 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 r Rich. contra. Alcoran. cap. 13. a Friar Preacher saith, That here was a 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, in reading Aristotle and Plato, relinquished Mahomet. Marco Palo s M. Pa. lib. 1. cap. 7. 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 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 Caliph 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 daniel's imprisonment, with his terrible Gaolers, or fellow-prisoners, as Master Allen told me. A certain Merchant (the Discourse of whose voyage t Cap. 8. Ramusius hath published) speaketh of u This may be Vr of the Chaldees, whence Abraham passed first to Canaan. 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 Mahometan Moschee, and now called abraham's 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 x Volater. l. 11. Edessa, were chief Cities of Mesopotamia: at Edessa reigned Abagarus, betwixt whom and our Saviour passed (if we may believe it) those Epistles yet extant. At Carrhae y Spartian. in Caracal. 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 wife's Masters. As for this difference of sex, ancient Idolatry scarce observed it. For we read of the god Venus, which the Cyprians (saith Macrobius) accounted both male and female: and so doth Trismegistus mystically say of God himself. So is Baal in the Scripture sometimes masculine, sometimes feminine. He saith, that the Babylonians allowed marriages of parents and children. z Lib. 2. cap. 24. Cafe is two days' journey from Bagdet, a Cartwright. 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 b Curio Sar. hist. lib. 8. calleth Cufa, assigneth it to Arabia, and saith that of this accident it was called Massadale, or the house of Ali, slain here by Muani his Competitor. Mesopotamia is now called Diarbech. The c Maginus. chief Cities in it are Orfa, of seven miles' compass, famous, say some, for the death of Crassus. Caramit d Assyrias Latio maculavit sanguine Carras, saith Lucan. the mother City of the Country, of twelve miles' 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. This e Cartwright. his Paradise was like to that which you shall find in our Persian f Inf. l. 4. c. 8. & l. 2. c. ult. 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, &c. which (having had some taste of another 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 device. 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, &c. 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, another while divided, as each party could most prevail: and no less hard to reconcile the Ethnic and Divine History touching the same. Ptolemey a Lib. 6. cap. 1 straitneth Assyria on the North, with part of Armenia near the hill 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. Euphrates is a River very swift; for they which go to Bagdet, buy their boats at Birra, which serve them but one voyage, and sell them at Felugia for seven or eight which cost fifty, because they cannot return. But Tigris is swifter; Raph. Fitch. Hak to. 2. the Armenians bring victuals down the same to Bagdet, on rafts made of Goat's skins, blown full of wind, and boards laid upon them, on which they lad their goods; which being discharged, they open the skins and carry them back on Camels. Strab. lib. 11. Di nies. Asero Carm. Geog. Lucan. l. 3. Dionysius and Strabo tell of this River, that it passeth through the Lake Thonitis without mixture of waters by reason of this swiftness, which also giveth it the name; for the Medes call an Arrow Tigris. Lucan saith it passeth a great way under ground, and weary of that burdensome journey, riseth again as out of a new fountain. At Tygrim subito tellus absorbet hiatu Occultosque tegit cursus, rursusque renatum Fonte novo flumen pelagi non abnegat undas. The chief City in these parts was Ninive, called in jonas, b joh. 3.3. A great and excellent City of three days' journey. It had (I borrow the words of our reverend Diocesan) an c D. King on jonas Lect. 2. ancient testimony long before in the Book of d Gen. 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 preeminence 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 e Annius upon Beres. imagined (but their conjecture is without ground) that the four Cities were closed up within the same walls, and made but one, of an usual bigness. Some ascribe the building of Ninive to Ninus the son of Belus: Volaterran. Plin. 6. Nat. hist. 13. of whom it took the name, to be called either Ninus, as we read in Pliny; or after the manner of the Hebrews, Ninive. They conceive it thus, That when Nimrod had built Babylon, Ninus disdaining his government, went into the fields of Ashur, and there erected a City after his own name, between the rivers Lycus and Tigris. Others suppose that the affinity betwixt these names. Ninus and Niniveh deceived profane Writers touching the Author thereof, and that it took to name Niniveh, because it was beautiful or pleasant. Ar. Mont. junius & Trem. Others hold opinion that Ashur and Ninus are but one and the same person. And lastly, to conclude, the judgement of some learned, is, that neither Ashur nor Ninus; but Nimrod himself was the founder of it. But by the confession of all, both sacred and Gentile 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: Diod. Sic. Strabo. and as afterwards it grew in wealth and magnificence, so (they write) 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; Paulus de Pa’atio upon jonas. 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 besides with fifteen hundred Turrets. Thus far our reverend and learned Bishop. Diodorus f Diod. Sic. l. 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 agree with Moses narration of the building of Ninive, any more than Semiramis building of Babylon. Some write, That g Alien. var.: 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 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 h Wolph. in 2. King. 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 may well agree with that Latin Etymology, Sol quasi solus) and Atargatis, the Earth. Belus also was here worshipped, as witness Dion, Eusebius, and Cyrillus. Lucian i Luc. in jove Tragaedo. saith, That the Assyrians sacrificed to a Dove; the touching of which Fowl required much ceremony for expiation: Whereto accordeth the fable, that Semiramis k Metam. 4. was turned into a Dove. Concerning Adad and Atargatis, Macrobius l Saturnal. l. 1. 23. saith, That the Assyrians ascribe all power to these two. The Image of m Apud Macrobius. Ada, Deus: lego Hada 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est vnus, Chaldaeum & Syrum est. Drus. Praet. in Luc. 18. fortasse (ait Seldenus meus) deductum ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heb. jud ei enim vestibus suis inscriptum gerebant illud Deut. 6. Dominus vnus, &c. sic Archang. in Cabal. dog. Apollo vocatur Sol, quia sine multitudine & Sol quia solus: est coelestis ignis, ait Plato, omnia decoquens quae ad magni animalis cibum pertinent. Adad shined with rays or beams downwards, designing the Sun's 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 n 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 threatened o Nah. 2.6. opening of the gates of the River, and destruction to the Temple, as Tremellius 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 Phraortes 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 p Dorothaeus in his Synopsi, affirmeth, that by an Earthquake the lake which compassed the City drowned it, and a fire consumed the upper part thereof. destroyed, whose Riches, 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. Mr Cartwright, an eyewitness, hath beheld (he saith) the ruins of this City, and agreeth with Diodorus in the equality 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, haply for the nearness, Of Mosul and the Nestorians here, see Onuphrius in vita jul. 3. 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, rather a witness of the others mightiness, saith St. Anthony Shirley, and GOD'S judgement, then of any magnificence in itself. q G. Bo. Ben. part. 1. l. 2. Mosul is in fame for Cloth of Gold, and Silk, for fertility, and for the patriarchal Sea of the Nestorian Christians, whose authority stretched to Cathay and India. Merdin, a town on the same River, is also a patriarchal Sea of the Chaldees (or Mahometan Sect.) In Paulus Venetus his days r M. Paul, l. 1. cap. 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 aratry. Assyria (saith s Magin. Geogr. Magmus) is now called by Niger, Adrinsa; by Girava, 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 ᵇ telleth of a strange fashion, anciently used in Assyria; t I. Boem. l. 1. That the maids which were marriageable, 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 Assyrian 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, &c. CHAP. XV. 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 a Gen. 10.22. Shem, as before is said. And Strabo calleth the Syrians Arammaei. Hence also his ᶜ Arimi are derived, and Arami (lib. 13.) It is diversly bounded by diverse Authors: b Strab. l. 1. & l. 13. some confounding the names of Syria and Assyria. Eustathius doth reckon these five parts thereof, Commagena, Seleucide, Coelesyria, Phoenicia, and judea. c Mela de sit. Orb. l. 1. Mela extendeth it further, and d Plin. l. 5. C. 12. Pliny nameth as part of Syria, Palaestina, judea, Coele, Phoenicia, Damascena, Babylonia, Mesopotamia, Sophene, Commagene, Adiabene, Antiochia. And in this large sense doth e G. Post. Bar. Syr. descrip. Broc. descrip. Ter. sand. Postellus and Brocardus stretch it beyond Tigris Eastward from the Mediterranean Sea, and from Armenia to Arabia. But Dom. Niger, and before him f Lib. 5. C. 15. Ptolemie (whom we especially follow) make it to a but on the North upon Celicia, 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 g Lucian. de Dea 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 h Lib. 16. placeth it beyond the River in Mesopotamia) is by i Lib. 5. c. 23. Pliny accounted in Coelosyria, called also Bambyce, and, of the Syrians themselves, Magog; and by Ptolemie named among the Syrian Cities of the division Cirristica, 71.15 Longit. and 56.15. Latit. And Lucian who himself was there; ( k Gilb. 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 (deceyued in the name) mention the worship of Atargatis (called of the Greeks Derceto) in this place: Athenagoras in his Apology for the Christians, hath these words: Semiramis the daughter of Derceto, a lecherous and bloody woman, was worshipped by the name of the Syrian goddess: but Lucian (otherwhere a scoffer, here an Historian) at large describeth it, making this difference between This and That, Atargatis was half a fish, but the Syrian goddess wholly resembled a woman. There was another Hierapolis in Phrygia, wherein was a famous Temple of Apollo, with a Cave or Vault under it, deadly to all entrers but the Priests yea, to the birds also which flew over it. Damas. in vita Isidor. ap. Phot. 242. The City he thinketh to have received the name Hierapolis (Holy City) of these holy things here observed; in which respect it 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 solemn Feasts. 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, that 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 received 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, retain 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 Distaff, in some thing or other resembling diverse other goddesses, by the Egyptians, Indians, 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. Then 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 three hundred, some for killing 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 besides 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 two hundreth 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: they solemnised it in this sort. They felled great trees; and laid them in the Churchyard (as you may term it) and bringeth thither the 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 fet all on fire. They resort to this Feast out of Syria, and the coasts adjoining, and bring hither their Idols with them; and great multitudes resorting to the sacrifices, the Galli, and those other sacred wights beat 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 * Of the Knaveries of these effeminate Priests, in self-whippings, with whipstrings full of bones, and wounding themselves with weapons, their prodigious Sodomitical lusts, thefts, fortune-telling, and other abominations, see Apuleius Asin. Aur. l. 8. & 9 & Lucian's Ass, whence the former was taken. Even still amongst the religious men of the Turks, and others both Mahometans and Indians, these severe courses which themselves are used almost to a miracle in doing and suffering. So vain, so vile a thing is man, to illude the world, and himself, and to do homage to the devil, with such austere hypocrisies, which imposed in, and for the verity, might with the world's admiration, to God's glory, proclaim them holy Confessors and Martyrs; which buy hell at a dearer rate following self devotions and will-worships, than others (saving their selfe denying) get the gift of God eternal life. himself; and runneth thorough 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 in to the uburbes, cover him and his horse with stones, and may not enter into the Temple in seven days after: nor after the sight of any other carcase, in one day, but none of that family where one hath died, in thirty days; and then also with a shaven head. Swine they hold for unclean beasts. And the m Quid referam vt volitet crebas intacta per urbes Alba Palestinae sancta columba Syro? Tibul. lib. 1. Hence it seemeth the jews held Doves in that hatred, that he that kept Doves, might not be allowed for a witness, as being accounted a sinner. Ph. Ferd ex. R. Ab. been. Katton. yet Io. 2.16, are mentioned sellers of Doves in the Tempie, and they were an usual offering. Luc. 2. 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 n Euseb. de praep. l. 8. cap. 5. Derceto, half a woman, half a fish; that, for Semiramis which was metamorphosed into a Dove, o jul. Hyginas Fab. 197. julius Hyginus hath this fable, that an egg of marvelous greatness fell out of heaven into Euphrates, which the fishes rolled to land; on the same did Doves sit, and hatched thereout Venus, who was after called the Syrian goddess, at whose request jupiter granted the Fishes their heavenly constellation: and the Syrians for that cause eat not their Fish nor Doves, but number them amongst their gods. Their p Plutarch. de superstitione. superstition concerning Herrings and Daces was ridiculous, esteeming that the Syrian goddess did fill the bodies of such as had eaten them with biles an ulcers, causing also the forepart of the leg and the liver to consume. 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 cutteth 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. Then 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 diverse Cities diverse, called Doctors, because they expounded these mysteries: They have also one manner of sacrificing, to hurl down the beasts destined 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 Phoenicea. q Sueton. Ner. 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 r De Consolat. ad. Ap. calleth the Syrians an effeminate Nation prone 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. By'r I have little certainty to say of him. Some reckon among the Syrian Deities, Fortune, conceiving the mention thereof, Gen. 30.11. by Leah at Zilpa's travail: the word bagad which she useth, is usually in our translations and Tremellius, a troop cometh: but in the vulgar Latin, foeliciter, in Vatablus, auspicato, in Pagnine & Montanus, venit prosperitas. The Hebrew and Greek Interpreters understand it of an ominous and well-wishing presage; yea, some Comments (I know not whether Planet-like) express the Planet jupiter, called Mazal tob, whose influence helpeth in the opinion of Astrologers, as Munster noteth, to generation of children, according to the Rabines liberality, which will not have so much as the meanest herb on the earth, to want correspondence and intercourse with some or other star in heaven. Mazal signifies a star; hence their superstition mentioned to Mazaloth, 2. Reg. 23. And the jewish Astronomers calls the Zodiac the circle of Mazaloth, which name also their Cabalists ascribe to an order of Angels. Many things could I here annex out of a learned work, written by Master Selden of the Inner Temple, de DIS Syris, (which according to his, and the wont of all such as Nature hath made ingenious, and ingenuous arts truly liberal) he hath imparted to me, and now also to the world, a rich magazine and treasury of manifold learning, Divine and Humane, in multiplicity of tongues, arts, and reading, out of which I have borrowed in this and diverse parts of this work, no mean nor few jewels to adorn my book, and enrich the Reader. This Testimony I here once for all publish of that book, newly in the time of this Impression published, Of himself, we want not public proof of his due in that, which he hath given to the world; and the world in her more solid and lucid parts, cannot but reflect again upon the Giver, TITLES OF HONOUR, a man whose worth I confess, I rather admire than measure with my poor pittances of praise; which in this Gad or Fortune of the Syrians wanteth not his Bagad, foeliciter, or venit prosperitas, happily and prosperously observing many things to this purpose, out of the Chaldee Paraphrase, the Hebrew Rabbins, the Greek Septuagint, the Latins, Cabalists, Astrologians and others, which (being somewhat beyond our common Reader) I forbear to write, lest the contrary to leah's wish be wished to me. Certain it is that Laban's daughters had not quite lost all their Syrian superstition, as appears by Rachel's stealing her father's Theraphim, s Vid. l. 2. c. 8. Idols which (Kimchi and Aben Ezra think) were made according to Astrological superstition, capable of celestial influence and prediction, therefore stolen (as they conceive) that her father should not consult with them touching their way in this flight. G. Malm. de gest. reg. Ang. l. 2. c. 10 The like doth Malmsbury report of Gerbertus, which by inspection of the stars made an Idols head, with which he used consultations: (this was Silvester the second the Necromancer and Pope, An. Do. 998.) and the like tale is related of friar Bacon. That Dea Syria before mentioned, was worshipped in the times of the Roman Empire: here also in this Island, as appears by an inscription, which Sir Robert Cotton hath DEAE SYRIAE, and diverse altar-stones inscribed DEABUS MATRIBUS, mentioned by Master Camden; which are thought to be the same with the Syrian goddess, whose image was just the same with that of Berecynthia, or the mother of the gods, interpreted also the Earth, and Heaven: For it is no unusual thing with superstition, coelo terram miscere, to make a hellish confusion of all things: Yea, the Astaroth before mentioned, are thought to be the same with Syria Dea, and these Dea matres. This Astarte is also accounted juno, and the Moon (as her Bullhead with horns in stead of a crown, wherewith they paint her, argue) and Minerva and Venus, Io, and Lucina, and Mylitta, or Alytta, and Mitra, and Astroarche, and Coelestis, or Urania the Queen of Heaven, and all things, and nothing; jer. 44.18. 1. Cor. 8.4. for an Idol is indeed nothing in the world: but the very being thereof is but the distracted, vain, various, imagination, fancy, and frenzy of the Idolater. This is also the cause of ascribing difference or community of sex to their Deities, as this Astarte, sometimes feminine, sometimes masculine, as Venus likewise in some of the Greek and Latin Poets, and the Egyptians mystery of the Moon or Isis, with both sexes, as hath been already touched. Antiochia built by Seleucus, (to whom, in honour of his memory, in mount Casius they observed sacred solemnities, as to a demigod) some times 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 the least part of itself, being left but a small Village (saith t Cartwright. another) in the midst of its 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 u Zozomen. l. 5. cap. 18. Niceph. lib. 10. cap. 18. Euagr. l. 1. c. 16. Strab. l. 16. have plentifully written. It was ten 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 divine faculty with like name and force to that at Delphos. This also was furthered by the Legend of Daphne, x Ouid. Metam. lib. 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. y Ter. in Eunucho. Et quia consimilem luserat (saith amorous Chaerea, of jupiter in the Comic) Iam olim ille ludum, impendio magis, animus gaudebat mihi. Ego homuncio hoc non facerem? 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 pretence 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 on; the air with temperature, seemed to further Intemperance. The eye of the day, and 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 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 Daphnaeus, with a stately Image therein; the work (as was thought) of Seleucus: also Diana's Chapel and Sanctuary. julius Capitolinus writeth, that Verus a voluptuous Emperor spent four Summers here, and wintered in Laodicea and Antioch. jul. Capit. Verus. Severus (more truly answering his name) did to death certain Tribunes, by whose negligence the Soldiers here were suffered to riot. The Oracles added renown to the place, which were delivered out of these Daphnaean waters by a certain wind or breath. Adrian the Emperor is reported to have hence received the faculty of Divining, by dipping a Cypress leaf in the Fountain. julian resorted hither often for that purpose. But his elder brother Gallus, (whom Constantius had called to be Caesar, and after, saith Ammianus, for his outrages executed,) had in the time of his abode at Antioch, removed the bones of Babylas their Bishop, and 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 Oracles 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 command the Christians to remove those ill neighbours; which they did (saith Theodoret,) with a solemn procession, singing the Psalms, and dancing with the heart, of David, making this the burden and foot of each verse, Confounded be all they that worship graved Images: wherewith, julian enraged, persecuted the Christians. Euagrius affirmeth, that he built a Temple in honour of Babylas: how truly, I knew not. But the true God confounded both the Idol and Idolater, shortly after, calling the one to give account of his ill employed stewardship; uncertain whether by divine or humane 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, and must to hell again, by that hellish Character and impression, of so great fire, and as great darkness. Such is Hell, and such is ignorant Zeal: a fire, but no light. Zeal without knowledge resembled to hell. Apollo's Priest by no torments could be forced to confess any author thereof: and the officers of the Temple affirmed it was fire from heaven, which certain Countrypeople confirmed by their own sight. julian, to satisfy his rage, caused some Temples of the Christians to be burned. Nicephorus z 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 a Lambit. Apollinei nemoris nutritor Orontes. Claudiax. is a River which ariseth in Coelesyria, and payeth tribute to all the three brethren: 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 custom paid to the Antiochians, in fine poureth himself into ahe lap of Neptune, entering the Sea near to Seleucia. It b Strab. lib. 16. was called Typhon, until Orontes, building a bridge over it, caused it to be called by his name. They had here a tale of Typhon, 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 Minerva. In Laodicea was this goddess honoured, to whom they offered c Eus. de laudib. Constantini. & de praep. Eu. lib. 4. cap. 8. in yearly sacrifice, in old time a maid, after that in stead thereof a Hart. I may here mention also that, which Tacitus d Tacit. l. 2. hist. 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, and 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. Damascius in the life of Isidorus, mentioneth a Syrian goddess, Ap. Phot. Biblioth. 242. named Babia, of whom infants newly borne, were by the Syrians, especially at Damascus, called also Babia: perhaps they were esteemed under her tutelage; and our English word, Babes, may hence borrow the original. 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, a Nic. Damascenus speaketh of this war, Adad (saith Scaliger in his notes on that Fragment) was the common name of all the Syrian Kings: Hie am. saith Benhadad. Appian. Alex. de bellis Syriacis. 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 Mundi 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 loose, he held him with both his hands. He built sixteen Cities, called by the name Antiochia, of his father Antiochus: and six 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 Indians, 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. Anno 3667. Appian. ibid. 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 Theos 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 b Val. Max. 4. cap. 1. beholding to the Romans, that eased him of so weighty a burden, and lessened his cares of government: (for they had cooped him in a corner of his Kingdom beyond Taurus.) After this, he was slain: exhibiting in himself a true example of the world's falsehood, that playeth with Sceptres, and vyeth 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, ten, or an hundred. 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 glimpse of comfort. But to come to our History. Antiochus his son, surnamed Epiphanes, and after, Epimanes for his furious insolence, (who began his reign Anno mundi 3774.) was first sent to Rome in hostage, for security of his father's faith: and after that Seleucus his brother (which sent c 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 nabuchodonosor's Image, d Dan. 2. whose legs are interpreted to be this Syrian, and the Egyptian kingdoms, e Graserus interpreteth, and laboureth to prove these two legs to be the Eastern Empire, under the Turk, and Western under the Pope: refuted by D. Willet, in Append. ad Dan. both heavy and hard neighbours to the Church in judea, lying betwixt them: but more especially in his f Dan. 7.24. Visions in the seventh Chapter. Where, after other things, he foretelleth of the ten horns, g Trem. jun. in Dan D. Downam of Antichrist. D. Willet on Dan. 4. cap. 7. which are the eight King's afore-named and two Egyptian Ptolemus, Euergetes, and Philopater, in their times prevailing in Syria, and infesting judea. And the last shall subdue three Kings, which were Ptolemie 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 fore-signified, 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 h Caluis. Anno mundi 3781 and slew fourscore thousand people, robbed the Temple of eighteen hundred talents, and of the holy Vessels, polluted the Temple; forbade the Sacrifice, named it the Temlpe of jupiter 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 i Ath. l. 5. c. 4. Athenaeus 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 five thousand men, armed after the Roman manner: next followed five thousand Mysians, and three thousand Cilicians, with Crowns of gold: of Thracians three thousand, of Galatians five thousand, of whom, some had shields of silver. Twenty thousand Macedonians, and five thousand with shields of brass: after these, two hundred and forty couples of champions which should fight in single combat. There followed one thousand Pisaean horsemen, and three thousand of the City, the most whereof had Crowns and Vials of gold, other trappings of silver: Next came the band, called Socia, nothing inferior in pomp or number: then a thousand extraordinary, and another thousand in the band called Agema. Lastly, the barded horses fifteen hundred, all these in purple vestures, which many had embroidered, or embossed with gold: Chariots drawn with six horses, one hundred and forty drawn by four; one drawn by Elephants, attended with six and thirty other. The rest of the pomp is incredible and tedious: eight hundred youths with golden crowns: a thousand fat oxen, and three hundred persons to attend the sacrifices: eight hundred Elephants teeth. There were also the Images of all the gods, and 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. Then came a thousand Boys, each having a piece of plate of a thousand drams: six hundred with vessels of gold: eighty women were carried in chairs footed with gold, and five hundred in others, footed with silver, very sumptuously attired: two hundred of them out of basons of gold strewed odours. These spectacles lasted thirty days. A thousand (and sometimes twelve hundred.) Halls or dining rooms, were furnished for banquets, the King himself affecting too officious familiarity therein, visiting the tables of the baser people, yea, and that as a base Minstrel with music; not of the best instruments, but such as the poorer sort used for want of better, as learned Casaubonus hath on that place of Athenaeaus observed. So base is the Pride of Ambition, tempering a confused distemper; according (in a strange harmony) the harshest discord of proud-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 and second books of Maccabees seem to disagree: and, which is more strange, the second book in the first chapter saith, k Percusserunt ducem & eos, qui cum eo erant & diviserunt membratem, & capitibus amputatis foras proiecerunt, &c. 2. Mac. 1. he and his company were destroyed in the Temple of Nanaea in Persia: and in the ninth chapter saith that in Media, at Echatana, he was smitten with an uncouth disease, and a fall from his Chariot, whereof he died. Some l Mel Canus, loc. l. 2. c. 11. that would have this history. Oanonical, apply it to two Antiochi, as Lyra, and Rupertus, and after them Canus: but Bellarmine m Bel. de ver. l. 1. c. 15. seeing that they will not agree 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 Nanae a he fell but escaped (as n Gen. 14.16. the King of Sodom is said to fall, when Lot was captived, and yet was not slain) and after perished, as in the after part of the history is 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 red Hat with these labels. Well far that modesty of the Author o 2. Mac. 15.39. that confesseth his weakness: but Anathema to their anathemas that enact p Conc. Trident. contradictions to be Canonical. I omit the successors of Antiochus, to wit, Antiochus Demetrius, Alexander, (who took away the golden Image of Victoria out of the Temple at Antioch, in his necessity: jesting that jupiter had sent him Victory, and when he would have added jupiter q justin. l. 33. to his sacrilege, was chased away by the multitude, and after slain by Gripus.) The rest with the times of their reign are before expressed. r Supra c. 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 s Lib. 3. c. 12. 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 t Lib. 6. c. 6. slaves, and their Egyptian Soldan 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 t Es. 7.8. Easie affirmeth; called of julian, the City of jupiter, and eye of the whole East, Holy and Great, called also u Tzet. ad Lycophr. p. 100 the Trophy of jupiter, because he there had conquered the Titans. It is interpreted drinking blood, by x Hier. Com. in Ezec. li. 8. Hierom, who telleth (from the Hebrews tradition) that in this field Kain slew his brother; y Chytr. Onomastic. Chytreus expoundeth it saccus sanguinis, z Wolphij Com. in 2. Reg. 16. Genebrard, sanguinis mixtio. 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: a It was the seat of their Calipha in their first rising, and after that, of Noradine. see lib. 3. c. 2. and Noradine, Saladine, and the Turks, fitting 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 Dionysius there fleid off the skin of Damascus, which had cut up his Vines. The Turks now call it Leunclavius, and Chytreus testify, Scham, and so is the whole Region called in the Arabian Chronicle, whose extract you may find b li. 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 won 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. ʳ Haalon the Tartar, c Ch. Adrichom. Tehatrum Terra sanct. Tyr. bell. Sanct. lib. 17. Herold. conti. 6. See more of Damasc. inf. l. 3. c. 2. 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 carcases, 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 times of Noah, and the first Patriarches. 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 ˢ were mighty through GOD to cast down holds, d 2. Cor. 20.5. and bring into captivity every thought to the obedience of CHRIST, insomuch, that hence the ᵗ Christian World received first that name. e Act. 11.26. And, how sweet would thy name remain, O Syrian Antiochia, even now in thy latest fates, which first was christened with the name Christian, hadst thou not outlived thy Christianity, 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 Surveyors) 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. For the Readers delight we have here added out of Hondius, which he had contracted out of Ortelius) the Map of Paul's Peregrination, for the plantation of the Gospel. map of the ancient Mediterranean PEREGRINATIO PAULI In qua & omnia loca quorum fit mentis in acts et epistolis Apostolorum et Apocalypsi describuntur CHAP. XVII. Of Phoenicia, and of the Theology, and Religion of the ancient Phoenicians: of their Arts and Inventions. PHoenicia is the Sea coast a Strabo l. 16. of Syria, after Pliny, or that coast or tract bordering on the Sea from Orthosa (now Tortosa) to Pelusium. This Sea coast (saith Andrea's Masius) b Mas. come. in Ios. 5. was of the Greeks called Phoenicia, and of the Hebrews peculiarly styled Chanaan, and the Inhabitants Chananites. So the Spies tell Moses, the c Num. 13.30. Mat. 13.22 Mat. 7.26. Chanaanites dwell by the Sea. The woman in the Gospel which Matthew calleth a Canaanite, is by Mark named a Syrophoenicean: and the Septuagint in this place, for the Kings of Chanaan read the Kings of Phoenicea. And in the Scripture it is appellatively used for a d Es. 23.8. Os. 12.7. Pro. 31.24. Dionys. Aser. in vers. Merchant, because the Phoenicians or Chanaanites were famous for Merchandise, as appeareth both by divine and profane testimony. Most properly the Northerly part is Chanaan Phoenicia, the Southern Palestina, although it is sometime extended, as we have said even to Egypt. Dionysius (which maketh the Phoenicians the first Mariners, Merchants, and Astronomers) placeth Gaza and joppes in Phoenicia. Sachoniatho a e Euseb. de praep. Euang. lib. 1. ca 6. & 7. An Author commended by Porphyriae. li. 4. cont. Christ. but not thus ancient, saith Scal. In notis ad frag. 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, Sachoniatho, as he was generally learned, e Euseb. de praep. Euang. lib. 1. ca 6. & 7. An Author commended by Porphyriae. li. 4. cont. Christ. but not thus ancient, saith Scal. Innotis ad frag. so especially he searched out those things which Taantus, called of the Egyptians Thoyth, of the Greeks Mercury, the first Inventer 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, &c. 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 plants first, and from them the reasonable Creatures called Thophasunin, that is, the beholders of Heaven, formed in the shape of an Eggs. From Moth also came the Sun, Moon, and Stars. 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 Baau (which signifieth Night) were borne men, named f Seculum & primogenitus. Genus & Generatio. Age and Firstborn; Age, taught men to live of the fruits of trees: of these came Kind and Generation, who being troubled with heat, lifted up their hands to the Sun, which they took for a god, calling him Beelsamen (which signifieth the Lord of Heaven) whom the Greeks call jupiter. Kind begat Light, Flame, Fire. S This last by rubbing of sticks together found out fire: From these descended in succeeding generations those Giants, that left their names to the hills where they dwelled, Cassius and Libanus, that contended against their brother Vson, who first adventured the sea in the bodies of trees burned (in which manner the Indians, 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, Hunter and Fisher, which had two Sons, one of which was named Chusor a great Magician: From these descended Amynus and Magus, Authors of Sheep-cotes and flocks, or herds of Cattles. These were the Titans, Inventors of Arts, hunting, fishing, building, iron-works, 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, Baetilus, Dagon, and Atlas. But Calus 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) Caelus 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, Astarte, Rhaea, Dione. Then also were borne Typho, Nereus, Pontus, the Father of Neptune. Saturn suspecting his brother Atlas, buried him in the ground, and cast up an high hill over him: where, not long after, was a Temple erected to him. Dagon was inventor of Tillage; and therefore called g jupiter Aratrius. 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 Thalon, the Phoenician Priest, first did among the Phoenicians; 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 h Heurnius readeth it jud, signifying an only son. 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, i 2. King. 2.3. 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, 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. k Trem. & jun. The Phoenicians and Egyptians followed him herein, they calling it a happy Spirit of 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 l Euse. de praep. Euang. l. 1. Eusebius. In the time of those wars betwixt Saturn and Caelus was borne Hercules: to whom was a Temple of great Antiquity at Tyre. To Hercules were also celebrated games at Tyrus every five years, to which jason sent three hundred drams for a sacrifice. ᵐ Hiram in Solomon's time pulled down the old Temples of Hercules and Astarte, g 2. Mac. 4.19. and built new. He first erected a statue to Hercules, and in the temple of jupiter consecrated a golden n jose. Ant. l. 8. Pillar. The Sydonians also worshipped Astarte, in a stately and ancient Temple to her builded: whom o Luc. Dea. Syr. cum annotat. Gilberti Cognat. Vid. Scal not. in frag. some interpret Luna, p Pet. Mart. Comm. in 1. Sa. 7. some Venus, and one of her Priests, to q Ci. de Natur. dear. lib. 3. So Chytraeus, & before him Eusebius, and Plautus, in Mercator. The fable of Tamut is before recited, ca 12. and mentioned Ezek. 8.14. Lucian, Europa. She was worshipped of the Punickes (a Phoenician colony) by that name of juno. But Philo Bybliensis saith it was Venus, which may be all one: for Herodotus saith, Urania (which was also juno) was Venus; and Luna also after Lucian. And so it appeareth by her horny head wherewith Philo saith, she was painted: the Arabians called her Alilat, the Chaldaeans Militta. The same is called also Beltis, or Baaltis, and Belisama in an old Inscription, that is, juno Olympia, or Queen of Heaven; She ware on her head in stead of a Crown a bulls-head: whereby what else could be meant but the Moon, Queen of the night? as the Sun Baalsamen is King of Heaven or Lord of the day. But the manifold names given to the same Deities brought in confusion, and a numberless Polytheisme: nor can we well distinguish betwixt Minerva, juno, Venus, Luna, and other names of their misty mysteries. She is called also Astroarche, juno, Lucina, Ilithyia, which hath her mid-wife-mysteries, borrowed together with the name from the jewish Lilith, (of which we shall after speak) as the name Alilat also is. The Syrian goddess before related, and the Persian Mithra) which some derive of Mader, that is in the Persian also, a mother) is no other but this Astarte Urania, or as Tertullian calls her Coelestis, or what other name before mentioned you please to give her: which I know not how mystically, is also called Cybele, Berecynthia, and (with a confused mixture of Heaven and Earth) THE EARTH. Astaroth a word plural is exemplified in the European junones, mentioned in Inscriptions, and in those altars in Master Camden, and Master Selden, inscribed DEABUS MATRIBUS, diverse of which have been found in this Island, intended by them (as were also the Beli) which made vows, DIS SYRIS. Lucian saith, that he saw also at Biblos the Temple of Venus Biblia: wherein are celebrated the yearly rites of Adonis, (who they say, was slain in their Country) with beatings and woeful lament; after which, they perform Obsequies 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 coming swimming from Egypt to Byblos, and that without any humane direction: Of which Lucian reporteth himself an eyewitness. This is called the mourning for Thamuz, which junius interpreteth Osiris, whence the fourth month (commonly their Harvest) is called Tamuz. For Ists which instituted these rites, was their Ceres. Hierom interpreteth it Adonis; but it seemeth the difference is more in the name then the Idol or rites. Women were the chief lamenters, if not the only, as Ezechiel testifieth, and the proneness of that sex to tears, and to superstitious devotion also, (which they seem to acknowledge, whose praying stile is, Plutarch. Nicias Am. Marce. l. 22 &. li. 19 his wounding in his ripe age, saith he, signified the cutting off the ripe corn. Iu. Fir. de errore profan. relig. pró devoto foemineo sexu) likewise Ethnic Authors are witnesses. Plutarch saith, the women kept the Adonia, or feast of Adonis, every where through the City, setting forth Images, observing exequies and lamentation. Ammianus reported of this festival solemnised at Antiochia, at the same time when julian entered the City, then filled with howlings and lament: and elsewhere compareth the women which lamented the death of their young Prince, to the women which observed the rites of Venus in the feasts of Adonis. julius Firmicus affirmeth, that in most Cities of the East Adonis is mourned for, as the husband of Venus, and both the smiter, and the wound is showed to the standers by. For, Mars changed into the shape of a Boar, wounded him for the love of Venus. He addeth, that on a certain night, they lay an Image in a bed, and number a set bead-roll of lamentations: which being ended, light is brought in, and then the Priest anointeth the chaps of the Mourners, whispering these words, Trust in God for we have salvation or deliverance, L. Viues in Aug. de C.D. li. 8. c. 27. from our griefs. And so with joy they take the Idol out of the Sepulchre. Was not this mourning, think we, sport to the Devil? especially when this Adonia was applied unto the burial and resurrection of Christ, the Pageant whereof followeth the Good-Friday, and Lenten fast of the Papists. Yet is this worse than the former, not only because Corruptio optimi pessima, the best things by abusing are made worst; but also because the treason of judas and Peter's denial is proposed in action to the people's laughter, & inter tot eachinos & ineptias solus Christus est serius & severus, saith L. Viues, complaining of this great wickedness of the Priests (magno scelere atque impietate Sacerd.) but here and elsewhere often, Expungit Index Expurgatorius. when he telleth tales out of School, the good man's tongue is shortened, and their Index purgeth out that wherewith he seeketh to purge their leaven. But let us back from Rome to Biblos: Hereby runneth the River Adonis also, which once a year becometh red 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: r Others think this form of sheep to be a sheepish conceit of the R. R and ascribe this name rather to the multitude of sacrifices. 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 Cyniras. Astarte or Astaroth was worshipped in the forms of sheep, * not of the Sydonians only, but of the Philistims s 1. Sam. ult. also, in whose Temple they hanged the armour of Saul. And wise Solomon was brought by doting on women, to a worse dotage of Idolatry t 1. Reg. 11.5. with this Sydonian Idol among others. And not then first did the Israelities commit that fault, but from their first neighbourhood with them, presently after the days of joshua. u judg. 2.13. This Sidon, the ancient Metropolis of the Phoenicians (now called Saito) in likelihood was built by Sidon, eldest Son of Canaan, x Gen. 10.15. Ios. 16.28. and fell to the lot of Asher, c Chyrtaeus Onomast. whence it is called Great Sidon. It was famous ʸ for the first Glass-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 Prophets, Easie, 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 in Ezec. 26.7) in nothing more famous, then for helping Solomon under Hiram their King, z Anno mundi 2933. & d. to build the Temple, a hundred fifty five years before the building of Carthage. This Hiram ( a Ios. count. Ap. lib. 1. josephus reports it out of Dius a Phoenician Historiographer) enlarged the City, and compasses within the same the Temple of jupiter Olympius, and (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 red Sea round about Africa, and returning by Hercules pillars, arrived again in Egypt the third year after, reporting (that which Herodotus b Her. lib. 4. doubted of, and to us makes the Story more credible) that they sailed to the southward of the Sun: They were sent by Pharaoh Neco. Cadmus' a Phoenician 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 sepulchre of Memnon, having hard by it, the space of an hundred cubits, c joseph. debel. Iu. lib. 2. c. 9 Pli. 5.19. & 36.26. Sirab. 16. yielding a glassy sand: and how great a quantity soever 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. When Alexander the great employed the greatest of his force and cunning to win Tyrus, and to pluck it out of the arms of Neptune, a faster friend unto her then ever Hercules, or Heliogabalus had been; one of the Tyrians dreamed, that Apollo (so the Greeks call Heliogabalus) meant to forsake the City, who was therefore prevented with a golden chain, wherewith he was tied to the Image of Hercules (whom superstition honoured as their most assured Patron) from which golden thraldom Alexander freed him in the conquest of the City. Glorious Alexander, shall I admire thy greatness, to become a Patron and Freer of the gods? or rather the blindness and vanity of Superstition, which acknowledgeth such Patroness of freedom, whom friends can bind, or enemies free; so making somewhat more colourable Alexander's ambition of Deity, to whom his Fortunes had made former Deities indebted for liberty. d Drus. notae in lib. 1. Hasmon. Drusius is of opinion that diverse of these Phoenician Idols were derived from names used in the Scriptures, so interpreting the words in 1. Mac. 3.48. Taantus of the Phoenicians, and the Egyptian Thoth from Thohu, and Baau from Bohu, Bel from Baal, as Beelsamen; also Astarte, Asthoreth, from the store of sacrifices offered to her. e Euseb: de landib. Constan. orat & de Prep. lib. 4. cap. 7. Eusebius 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 dead sea) seemed to revive: such was their practice of impure lusts, intemperately using the Natural sex, and unnaturally abusing their own: worse in this then the Sodomites, that these intended sensuality; they pretended Religion. Constantine razed these suburbs of Hell, and destroyed both the customs, statues, and temple itself. f Aug. de Civi. Dei lib. 4. c. 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 g Lib. 2. c. 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 h Macrob. Saturn. li. 1. c. 21. 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 after putteth on her new apparel, saith i S. P. Sid. Arc. libr. 1. 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 k Strabo lib. 16. Plin. l. 5. c. 12. Strabo and Pliny, and Dionysius (as is said) are reckoned to the Phoenician. Their original is attributed to Misraim, whose posterity the l Gen. 10.14. vid. jun annot. Deut. 2.23. Casluhim and Caphtorim chased the Avims, which formerly had inhabited Palestina, and by dint of sword purchased their Country. 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 m judg. 16.23. 1. Sam. 5.2 mentioneth. What this Dagon was (saith n Comm. Petr. Mart. in jud. 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, Tryton: above his belly he was of humane shape, beneath like a fish. Such is Idolatry, divine it will not be, it cannot content itself with humane, but proveth monstrous; in the ugly and deformed Image, exhibiting the character of the true Author of this falsehood. When Cicero o Cic. de Natur. dear. lib. 3. saith, the Syrians worshipped a fish; it may be construed of this Dagon. Happily (saith p Petr. Mart ●. come. in 1. Sam. 5. Martyr) they intended Neptune, or I know not what Devil. q Trem. annot. in judg. 16.23. Tremellius thinketh Triton. That which in the tenth Chapter is spoken of that Monster Oannes fitly agrees to this Dagon: yea and all the legend of Atargatis and Derceto: for we need not repeat how little constant they are in the sexes of their r Drus. Quest. beb. lib. 1. qu. 82. gods, which they made male, female, or Hermaphrodites at pleasure. This may we see and say, when men are given over to themselves, when 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 baser than their Deities. Drusius deriveth not this Dagon of Dag a fish; but of Dagon, which signifieth Wheat, whereof Eusebius saith, Dagon invento frumento & aratro vocatus est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; & Philo Biblius, Dagon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, is called Wheat or Bread-corn. But Scaliger s Scal. not. in frag. blameth Philo for that interpretation, and agreeth to that fish deity: for Dagon (saith he) is one, and Dagan another. He addeth that they worshipped gods in the likeness of stones, which they called Baetul or Baitul, whence came the fable of the stone given to Saturn in stead of his children, to be devoured. This (as we have said) seemeth borrowed from Jacob's anointing the stone at Bethel. Saturn had many names, Il, Israel, Melcom. The Tyrians worshipped his star; Amos 5.26. not the planet Saturn, but Luicfer. They had their purifications in the midst of their gardens to Adad, of which is spoken before. When the Philistims had placed the captived Ark in Dagon's 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 Dagon's 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. Dercetos' or Dagon's Image Lucian t 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 called u Plin. l. 5. c. 25 Portigiosa;) in reverence of whom the Phoenicians were said to abstain from fish. Authors do also call this Idol Atergatis: and x Athen. l. 8. c. 6 Athenaeus reporteth, That the country-law 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 fore-staller 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 and silver: and the Priests all day long set before her true Fishes roasted and sodden, which after themselves did eat; and it is not to be doubted but the metal-maws of those Ostriges could also digest the other. Diodorus Sieulus y Niceph. l. 1. c. 5 That hard by a lake full of fish, x Diod. Sic. li. 3. cap. 2. 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, z Pet. Mart. in 2. Reg. 1. Grandfather to Herod the Great, hence called Ascalonita, was servant to Apollo's Priest. At Accaron was worshipped Ballzebub, that is, the Lord of Flies, either of contempt of his idolatry, so called; or rather of the multitude of Flies, which attended the multitude of his sacrifices, where from the sacrifices of the Temple at jerusalem, as some say, were wholly free: or for that he was their Larder-god (as the Roman Hercules) to drive away flies: or for that a D. Chytr. onomast. form of a Fly, in which he was worshipped, as Nazianzene against julian reporteth. He was called Swinthius, and as some say, Myiodes, and Myiagrus, howsoever one of these names cometh from Mice, and the other from Flies: such mouse-eaten, fly-blown divinity did they profess. Nec Muscam quarent deum Accaron, saith Nazianzene, of this Baal or Beelzebub. The Arcadians b Pausan. Arca sacrificed and prayed to Myiagrus, and by that means were freed from danger by Flies. Pliny c Plin. l. 29 c. 6. vide Lil. Gyral. Syntag. 1. & Anno Gent. Heruet. in Clem. pag. 45. reporteth, that at the Olympian games, they sacrificed a Bull to Myiodes; which done, clouds of Flies departed out of that territory. And in another place d Piln. l. 10.28. he showeth that the Cyrenians sacrificed to the god Anchor (haply the god Accaron here mentioned) when the multitude of Flies caused a pestilence, all which Flies thereupon presently died. The jews e Drus. prat. ad Mat. 10. Exsepher Misuoth gadol. jupiter stercoreus. in detestation of this Idol termed him Beelzebul, that is, dunghill, or dung-Iupiter. Yea Scaliger saith, f Scal. notae in frag. Beros. the name Beelzebub was in disgrace also, and that the Tyrians and Sydonians did not so call him; Baal or Belus, being a common surname to their gods, which they distinguished with some addition, as jupiter was named Beelsamen Lord of Heaven: but the Hebrews (and not the Phoenicians) in contempt called him Beelzebub or fly-Lord. This was jupiter Olympius. So Iuno was entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heavenly. She was painted at Carthage sitting on a Lion with a Thunderbolt in her right hand, in her left a Sceptre. But for Beelzebub, he was there Aesculapius or physic-god, as appeareth by Ahaziah ᵏ who sent to consult with him in his sickness. And perhaps for this cause the blaspheming Pharisies, g 2. Reg. 1.2. rather applied the name of this then any other Idol to our blessed Saviour, h Math. 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 i 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, which 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 antichrist's ensigns) k 2. Thes. 2.9. hath taught the Wolrd to worship the l Lipsijs virgo Halensi. &c. Lipsian, m Historia Lauretan. Turselini. Mat. 4.10. Lauretan, and I know not what other Ladies: not that Virgin, on Earth holy, in Heaven glorious; but their Idol-conceits, and idol-blocks of her. Our Lord hath taught us plainly in Matthew, to serve God only, without sophistical distinctions. As for the Heathenish and Popish, and all those other packets of miracles, which we receive by the jesuits annual relations from the East and West Indies; I esteem them with Doctor Hall (a hall of Elegance) That they are either falsely reported, or falsely done, D Hall dec. 1. Epist. 6. 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 n Bell. de notis Ecclesiae sic Tho. a jesu l. 8. alij. 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, maius ipse 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 Mat. 12.38. jews seek for signs, and are therefore called, p Mat. 24.24. an evil and adulterous generation; and not only 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; August. Tract. in 10.13. and we leave to you the stile of Mirabiliarij Miracle-mongers, which Augustine for like brags of things miraculously 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 (Prima ratem ventis credere docta Tyrus, saith Tibullus) and observed the North-star to that Sea-skill. The Sydonians are reputed first authors of Weights and Measures. q Herod. Terpsi. Herodotus affirmeth, that the Phoenicians, which came with Cadmus into Greece, taught the Grecians both other Sciences, and also Letters r Phoenices primi, famae si credimus ausi, Mansuram rudibus vocem signare figuris. Lucan. Haec gens literas prima, & didicit & docuit. Curt. vnde. & ab Ausonio Cadmi Nigra filia vocantur. which before that time they knew not. These letters after changed their sound and form, being by the jonicks principally learned, who called them Phoenician, and called their Skins or Parchments biblos (haply of Biblos in Phoenicia.) He saw the Cadmean letters engraven in a Temple at Thebes, much like the jonike, than the only Greek letters, out of certain old inscriptions, much resembling the present Latin Letters; and the auncienter 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. s Aminad. in Euseb Chron. pag. 103. & d. ad 113. Heurnius (I know not by what authority) saith, that the Phoenicians before the Israelites departed out of Egypt, used hieroglyphical letters, which he thinketh they learned of Abraham, the same with Seth and Henoch had used before. Moses (if ye believe it) received the first Alphabetary letters in the table of the Decalogue: and from the Hebrews the Phoenicians. t Otho Heur. Caldaicus. Out of an old book he citeth these verses which I thought not unworthy the transcribing, concerning the first Authors in inventors of letter. o Moses invented the Hebrew letters, the Phoenicians the Arctic, Nicostrata the Latin, Abraham the Syrian (he meaneth the Phoenician) & Chaldaean, Isis the Egyptian, Gulfila the Goatish. Moses u primus Hebraicas exaravit literas: Mente Phoenices sagaci condiderunt Atticas: Quas Latini scriptitamus edidit Nicostrata: Abraham Syras & idem reperit Chaldaicas: Isis arte non minore protulit Aegyptias: Gulfila prompsit Getarum quas videmus ultimas. He addeth also that the ancient learning which the Phoenicians had received from the Hebrews and Chaldees, passed into Europe by Cadmus who founded Thebes, and into Africa by Elissa (after her selfe-inflicted death called Dido, i Virago, a woman of resolution & courage) who fleeing Pygmalion, first seized on the Island Cothone, and nine years after took Tharsus, which the posterity of Gomer had there built, which she called Karthada, that is, Karthage. half city, because the one half thereof were Phoenicians: to which agreeth the testimony of Saluianus, that Carthage had in it Schools of liberal Arts and Philosophy. He citeth Aristotle's testimony of Hog a Phoenician Philosopher, whom he thinketh to be that King of Bashan which Moses conquered. Dyctis Cretensis (if his testimony be authentical) testifieth that the Grecian Gallants which besieged Troy, Dyct. Cret. lib. 1. chose Agamemnon for their General, Q. Septim. Rom. writing his name in Punic Letters. And this story was also written in Punic letters, as the Interpreter affirmeth. P. Aemyl. in L. Crasso. But how the posterity of Letter-inventors were by letters circumvented, it will not be an unwelcome stratagem to our Reader. When the Christian forces in the time of Ludovicus Crassus besieged Tyrus by sea and land, a Dove was seen to come flying, and deemed by expert men which had seen experience of the like, to carry letters to the besieged: whereupon a terrible shout was raised through the army, which rend the air with such violence, or else so amazed the silly Dove, They carry Doves from their houses or louvres into far places, & fastening a letter let them fly Drus. in Amos. that down she fell; They took her letter from her, wherein was contained that the Tyrians should be of good courage, and shortly relief should be sent. This took away and fastened another of contrary tenure to this swift carrier, which presently conveyed the same to her home at Tyrus, and with her counterfeit news caused the Tyrians to yield. Dionys. Alexandrinus called Tyrus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Antiquity. The Greeks, because they could not pronounce the letter Tsadi, called it Tyrus, for Sur, or Tsur, as it is there called. Of the Phoenician Kings here might be inserted a large History; but I fear tediousness. Their Catalogue is thus in Scaligers x Can. Isagog. l. 2. ex. M.E. Canons; first Abibalus, two years; Hierom, the son of Abibalas 38. years; Leazaros, 7. Abdestarius, 9 the Nurse's son 12. Astartus Dalaeastri F. 12. Aserymus, 9 Pheles, 8. months; Ithobaal, the Priest of Astarte, 32. years; Badezorus, 6. Margenus 9 Pygmalion, 47. In his time Dido fled into Libya. A long time after this reigned another Itobalus, 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. Hierom 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 y P. Mela lib. 2 c. 11. Plin. l. 5. cap. 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 Persens freed Andromeda. Mount Casius had in it the Temple of jupiter Casius, and Pompey's tomb. Albertus Aquensis relating the exploits of the Western Christians in that invasion of Godfrie of Buillon, saith that in the parts of Tyre and Sidon they were stung with a kind of Serpent called Tarenta, which caused them with intolerable burning, swelling, and thirst to perish. The remedies are strange, the touch of some Chieftains, in the army upon the wound, or this, vt vir percussus coiret cum muliere, cum viro mulier. CHAP. XVIII. Of Palestina, and the first inhabitants thereof, the Sodomites, Idumeans, Moabites, Ammonites, and Canaanites, with others. PHoenicia is stretched by some (as you may 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 do confine Phoenicia betwixt the River Valania and Mount Carmel. Thus hath a Brocard. descript. Terrae sanctae, Maginus Geogr. Brocard written, and after him Maginus; 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 take 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 both 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 Es. 16.49. reduceth to these four heads, Pied, 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 shame faced then those former Sodomites. Thus did d Es. 1.10. Easie speak to the Princes of Sodom (in his time) and the people of Gomorrha, 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 sodom's 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 with hold in unrighteousness. And if you will have the main character of difference betwixt these and those; the one are 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 Alpha and Omega of wickedness) where they suffer, (saith jude) * jude v. 7. 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 no 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? Discite iustitiam moniti, is the quintessence of all History. 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 swowne, 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 gaspeth forth from her dying entrails a stinking and noisome air, to the near dwellers pestiferous, sometimes voiding (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 out GOD showed himself a consuming fire, the LORD of anger, to whom vengeance belongeth; all Creatures mustering themselves in his sight, and saying, b joseph. de bell. jud. l. 5. c. 5. Cornel. Tacit. hist. lib. 5. These two describe it at large. Also Strabo, lib. 16. Plin. lib. 5. c. 16. besides the modern and elder Christians. Ptolemey placeth the midst thereof in 66. 50. & ●1. 10. l. 7. c. 16. 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 Authors. Brocard telleth of those Trees with ashes growing under Engaddi, by this Sea; and a vapour, rising out of the Sea, which blasteth the neighbour-fruits; and the i Gen. 14.10. slimy pits on the brinks of the Sea, which he saw. Neither strangers nor her own have access there, where Fishes (the natural inhabitants of the Waters) and Water-fowls (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. This is mentioned by Aristotle k Arist. Meteor. lib. 2. cap. 3. also, who saith that the saltness there of is the cause why neither man nor beast (though bound) can sink in it, nor any fish live therein; which yet in the salt-sea we see no otherwise. The Philosopher could see no further than reason, nor all that neither: but Moses guideth us beyond Philosophy to divine vengeance, which thus subverted Nature, when men became unnatural. 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. l L. ver. 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. Georgius Cedrenus in his Greek History written above five hundred and fifty years since, writeth, that he had seen this dead-Sea, and reckoneth thereof these marvels: That it produceth no quick Creature; that dead carcases sink therein; a living man can scarcely dive under water; lamps burning swim, but being put out, they sink; there are fountains of Bitumen; allume also and salt, but bitter and shining. Where any fruit is found, nothing is found but smoke. The water thereof is wholesome to such as use it, but differing from other waters in contrary accidents. Not long after his time Fulcherius Carnotensis (in the beginning of the Western kingdom in these parts) testifieth the untolerable saltness of this sea from his own taste: And that near the same is a hill, which in diverse places thereof is likewise salt, shining therewith like ice, and hard as stone: and ghesseth that the saltness of this sea proceedeth partly from that cause, partly from the intercourse which under the earth it holdeth with the greater sea. Compassing this lake on the South side, we came to a Village which they say is Segor, abounding with Dates, where the Inhabitants were black. And there (saith he) did I see apples on the trees, which when I opened, I found black and dusty within. * The like is read Sap. 10.7. Of whose wickedness even to this day, the waste Land that smoketh is a testimony, and plants bearing fruits that never came to ripeness, and a standing pillar of Salt, is a monument of an unbelieving soul. They left behind them to the World, a memorial of their foolishness, &c. And Moses, Deut. 32.32. their vine is of the vine of Sodom, and of the vine of Gomorrah, their grapes are grapes of gall, their clusters are bitter, &c. Which allegory must have his foundation in the natural disposition of those places and fruits. Later Travellers (as William Lithgow, and I have heard the like of Master Eldred) which have seen these parts, say; there are now no such fruits: which may come to pass by that alteration which so long space may cause, or else, because they visited not those parts which Fulcherius mentions. Lithgow adds, that the water of this dead Sea (contrary to the former report) bears nothing on the top, no not the weight of a feather. The water is blackish, and at sometimos presents terrible shapes; perhaps of bituminous matter congealed. There grows neither bush nor tree near to Sodom by many miles: and in his journey thither they passed such sands, that their Mulets could not bear them, and lighting they waded therein sometimes to the middle, and sometimes over head and ears, the Arabs also at the same time molesting them with arrows shot from places of more secure footing. 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, whom the children of Esau expelled, succeeding in their inheritance, is related by m Gen. 36. Deut. 2.22. Moses. It was subdued by David, according to the prophecy, The elder shall serve the younger. They rebelled under joram, the son of jehosaphat; as Isaak had also prophesied. From that time they continued bitter enemies to the people of GOD, n Ios. Antiq 13. 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, o 1. Sam. 15. destroyed by Saul. They were South from juda. p Iob. 2.11. Eliphaz 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 dwell in the Tents of Kedar, till I come to the Ismaelites. On q Moabites & Madianites. the East-side of the Lake of Sodom, is that Region which the Moabites (so often in Scripture mentioned) sometimes 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. r 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 jabbok 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 balac's promises so dazzled his eyes, that s Apoc. 2.14. he taught Balac to put a stumbling block 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 jealousy against them. But the zeal of Phineas stayed it; and Balaam, in his return homeward to his Country of Mesopotamia, was slain by the Israelites among the Madianites, partakers with the Moabites in Balaam's idolatrous project. These Madianites descended of Abraham, t Abraham's children by Keturah were authors of the Nations called filii Oriensis, the children of the East, which inhabited the parts of Arabia between the Moabites, Ammonites, & the Persians, & Chaldaeans, from Mesopotamia to the Persian gulf. Ar. Mont. Canaan. 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 Red Sea. Their mighty Army was miraculously destroyed by u judg. 7.20. the Sword of the LORD, and Gedeon. The Moabites were subjected to Israel by David, and so continued to the Kings of Samaria, till, that State being rent, 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. This his name, it seems, was borrowed of the hill Peor, mentioned by Moses, Where it is likely he had his Altars and Temple. x Orig. in Num. hom. 20. Origen saith, the name Baal-peor signifieth filthiness, but what filthiness he knew not: Solomon jarchi writeth, that they offered to him ordure, placing before his mouth the likeness of that place which Nature hath made for egestion. Saint Jerome y Hier. in Ose. 4. Isid. Etym. l. 8. Deut. 34. Psal. 106. thought him to be the same with Priapus, and worshipped of the women ob Obscoeni magnitudinem. And so Isidore. Moses mentions Bethpeor, whereby it appears he had a Temple. David ascribeth to his worship the eating of the sacrifices of the dead: such it is like as the Heathen offered in memory of the dead. But some z Seld. de D. Syr. ascribe these conceits of dung-offerings to jewish malice: and agree not to that Priapeian conjecture. In their Rebellion against jehoram King of Israel, he and jehoshaphat 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, The a 2. Reg. 3.27. King of Edom's son: which caused the Israelites to return. The Ammonites and Moabites might not enter into the Congregation of GOD, unto the tenth Generation, because a Deut. 23.3. they met not the Israelites with the bread and water in their way, when they came out of Egypt, and for hiring Balaam against them. Arias Montanus saith, That the Moabites were circumcised in imitation of the Israelites, but worshipped not their God, but their own Idols. The b The Ammonites succeeded the Giants called Zamzummims. Deut. 2.20. 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, &c. made it a valley. Their chief City was Rabbath, after called Philadelphia. These Ammonites had been troublesome to the Israelites, in the times of c jud. 11.5. jephte and of d 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 e P. Mart. in 2. Reg 2. Vatab. in Leu. 18. to be Saturn, whose bloody butcherly sacrifices are before spoken of. The word signifieth a King: as Mithra signifies a Lord: and it is like, that these Eastern Nations intended, (as the Phoenicians also in their Adad) that One and Great GOD, Rex deorum: although as to the King of visible creatures, these mysteries were applied to the Sun likewise. Certain it is that these Moloch-sacrifices passed hence into Africa, as there shall be observed. It was a hollow Image (saith f 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 g Aret. in Act. c. 7. ex P. Fag. refert. 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. The Talmudists h Lib. Sanhedrin. vid. P. Ric. praec. prohib. 40. & Rombam Moreh. Neb. l. 3. c. 38. would persuade men that they did not burn their children in this Moloch-sacrifice, but only the father took his children and moved them to and fro thorough the fire, none otherwise then at this time on Saint john Baptists day, when the Sun passeth thorough Cancer, children use to leap thorough bonfires. But both Scripture and Heathen Authors write otherwise. Moloch is also i jer. 19.5. called Baal. There was a valley near Jerusalem (sometime possessed by the son of k P. Mart. in 2. Reg. 2. Chytr. Onomast. 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 Corribantes and bloody Priests did use; or else for the spaciousness of it. l jer. 7.31, 32. Jeremy 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) m ut Aegyptij, Arabes, &c. circumcised. Canaan was the son of Cham, Father of many Nations, as n Gen. 10.15. Moses declareth, Sidon and Heth, jebusi, Emori, Girgashai, Hivi, Arki, Sini, Aruadi, 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. o Antiq. judaic. lib. 3. cap. 7. Arrias 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 Eastward 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. Aruadi enjoyed the Country next to the Wilderness of Cades. Zemari obtained the Hills, called of him Semaraim. 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 Policies 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 Augustine p Exposit ep. ad Rom. incheat. 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, there multiplied, and pierced further into Africa; where they possessed all that Tract, unto the Pillars of Hercules, speaking half Phoenician. They build 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 q Pseudo Philo 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 Oracles, directed them in their affairs, and wrought wonders: the work of Canaan, Phut, Selah, Nebroth, Elath, Desvat, of admirable workmanship, yielding light in the night, by virtue of certain stones, which could not by mettle 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 r judg. 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, s 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 Cavaanites that dwelled in the City, and gave it for a present to his daughter, Salomon's 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 t Nehem. 7.60. among the Israelites, which returned from the Babylonian Captivity, and accrued into one People with them. OF THE HEBREW NATION, AND RELIGION, FROM THE BEGINNING THEREOF TO OUR TIMES. THE SECOND BOOK. CHAP. I. The Preface of this Book: and à Description of the Region of Palaestina, 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 diverse 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 of all the Kindred's 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: d Psal. 147.20. He showed his Word unto JACOB, his Statutes and his judgements unto ISRAER: He dealt not so with any Nation, neither had the Heathen knowledge of his Laws: he was their prerogative, and they his peculiar: e Psal. 76.1, 3. In jewrie was GOD known, his Name was great in Israel: In Salem 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, g 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 h Ephes. 2.14, &c. 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, i 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 k C. Espens. in 1. Tim. 4. , was Emporium fidei Christiana, & Ecclesiae Mater: The Mart of Christian faith, and Mother of the Church. l Acts 13.46. Yea, it was 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. m Rom. 11.22. The fall of them became 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 deepness 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 gideon's Fleece, n judg. 6. which received the dew, when all the Earth besides was dry, and after, it was dry upon the Fleece only, when the dew covered all the ground. Sometimes they alone received all those Dews, Showers, Rivers, Seas of saving Bounty, and all the world besides was a parched wilderness. Now, o 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 p Rom. 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 he q Rom. 11.32. shut up all under unbelief, that he might have mercy upon all, that his free election might appear (not of works, lest 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 r judg. 8. shall sheathe their swords, which they have drawn out against GOD, in their own bowels, and Christian Truth shall prevail, and let our s Deut. 32.31. enemies themselves be judges. Out of their premises, which they maintain, as earnestly as thou (O 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 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 t The jew is a witness against the Atheist, that we feign not those prophecies of Christ, seeing the jew holds the prophesies dearer than his blood, and yet hateth Christianity more deadly than the Atheist. Peior persecutor in Christianos quàm Ethnicus, ait Hieron. in Abd. 1. 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 find. 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 shutest 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, u 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 (O thou Lord of all, hear and grant it) let all Christians be that which Moses prophesied, x 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 y 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 z The name of the country. called the Land of Canaan, after that the Posterity of Canaan, the son of Cham, had possessed it. a Moses subdued the Kingdoms of the Amorites on the one side, joshua the rest on the other side of jordan. 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 Ieroboam, 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 Benjamin, b Rom. 11.1. & 2. calleth himself an Israelite: and all Israel, saith he in that Chapter, shall be saved. After the Babylonian c Ios. Antiq. 11.5. justin. Mart. Apol. 2. saith, they were called jews of judas the son of jacob; but Elias in Thishi rad. jehudi, deriveth this name rom the Kingdom of juda, when the ten Tribes rebelled, saying, that the two Tribes were then called jews, and their language jewish, which is also the opinion of Saint Jerome, Com. in jonam, c. 1. 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; Ptolemey d Ptol l. 7. c. 16. calleth it Palaestina Syriae, and judaea, abutting it 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 North-east, 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 agree for the most part in substance. It is commonly holden e Hieron. Epist. c. 19 vix 160. mill. in longum spacio tenditur Pudet dicere latitud. &c. 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 Jacob's twelve sons; only Ephraim and Manasses, the sons of joseph, constituted two Tribes, and therefore had the double portion, descending of Jacob's 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 into a blessing. Reuben, Gad, and half the Tribe of Manasses, had their portion on the East side 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 Andraeas Masius, and others, have written on that Scripture. Laicstaine, More, Stella, Adrichomius, and Arias Montanus, have in Maps presented them to the eye. HONDIUS his Map of Terra Sancta. map of the Holy Land TABULA CANANAEAE protit tempore Christi et Apostolorum divisa fuit 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 f See l. 6. c. 2. Egypt. Some reckon g Adrichom. Praefat. in each Tribe, these as royal Cities: in Aser, Achsaph, besides Sidon and Tyrus: in Benjamin, Bethel, Gabaa, jerusalem, jericho: in Dan, Lachis, besides Acaron and Gath: in Ephraim, Gazer, Samaria, Saron, Taphua: in Gad, Rabath: in Isachar, Aphece: in juda, Arad, Bezec, 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 Zabulon, jeconan, Semeron. The like Catalogue he maketh of Episcopal Cities in this Land, while it was Christian. My purpose is not to write of all, but especially of such as are in some respect eminent. And first let me dip my Pen in jordan. This, saith Pliny, h Plin. l. 5 c. 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; julia's and Hippo on the East; on the South, Tarichea; and Tiberias on the West, made wholesome with his hot waters. The Fountains of this River are two, called i Ex fontis nomine atque declini descensu Jordan dictus. Ar. Mont. 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. k Ac si dicas (ait Mas. in Ios. 1) descendens è Dan. sic etiam Talmud. Here was the City Dan, so called of the Danites, before Laish, jud. 18.29. and Leshem, Ios. 19.47. But before this time, both the River had the same name, jordan, and the place itself at the foot of Libanus, whence the Fountain springeth, was called Dan, Gen. 14.14. when Moses wrote; except we believe Masius, that the Pentateuch and other Scriptures, were by Ezra after the captivity, digested into that form with those names, which we now have. Here was after built Caesarea Paneadis, called afterward of Philip the Tetrarch, Caesarea Philippi; and after that by Agrippa, Neronia. This joining of jor and Dan, is the beginning of the apparent stream: but the true l Ios. Bel. jud. l. 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 Usurer's wealth (for into that Phiale, pour 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 m Or, Maiedan Mas. in Ios. 1. 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 n Welssenburg. & Trem. 1 Chro. 12.15. jordan then to swell, and overflow his banks, in the first month, yearly (and made the miracle in Ioshua's o Iosh. 3. passage thorough it the more miraculous) but in Summer, it is almost dried up: and by reason of that matter which therein groweth, is a harbour for wild beasts. It is called the waters of Meron, half way 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; naaman's leprosy was here cleansed; and a greater Leprosy than naamans's is daily cleansed in the Church by the laver of Regeneration, first sanctified to that use in this stream, where the holy Trinity p Matth. 3. did first yield itself in sensible apparition to the world, thereby to consecrate that Baptism, whereby we are consecrated to this blessed Trinity, the Father, Son and Holy Ghost. In which respect q Vitrias. l. 1. c. 53. Adricom. 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 loath, as Pliny saith, to leave so fertile a Country, and lingreth as long as it may in r R. David. Psal. 24. ait in terra Israel Maria 7. fuisse, quae ibi suis nominibus recenset. lakes by the way, not only for that salt Sea, or hellish Lake, which shutteth up his guiltless waves in perpetual imprisonment, but also for those pleasures in the passage, the fruits of the earth, without exaction freely yielded, as Roses, Sage, Rue, &c. 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 s Brocard. by their art & industry, yielded three vintages in August, Septemb. October.) The t Num. 13.24. grapes of Eshcol, which could lad two men with one cluster, were not so famous as the Balm of Gilead u jerem. 8.22. & 46.11. , which the x Gen. 37.25. Trem. Ios. Antiq. 15.5. 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 liquour; whereof, besides the admirable effects in cures, other wonders are told by ancient and later Writers, too long here to relate. Bellonius y Bellon. lib. 2. cap. 39 will do it for me, if any list to read his Observation. 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-Foelix it groweth naturally, from whence some shrubs he saw in z Dioscorid. saith that it groweth in Egypt. Strabo also in Coelosyria, &c. 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 a 1. Chron. 21. See Tremell. notes on 2. Sam. 24.9. numbered them an eleven thousand Israelites, and of juda, four hundred seventy thousand, or as in 2. Sam. 24.9. five hundred thousand which drew Sword; and yet Benjamin and Levi were not reckoned in this number: and in the days of Ieroboam, b 2. Chron. 13. Abija King of juda, brought into the field four hundred thousand, and Ieroboam eight hundred thousand, and on this part were slain in one battle five hundred thousand 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 lose in a battle such multitudes, not to speak of impotent persons, women and children. But this multitude by civil 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 juda, because of his portion mixed with juda's, as Benjamins was adjoining thereto, to whom the Levites c 2. Chron. 9.14. like wise, and Priests forsaking their Cities, and all the religious Israelites annexed themselves) forsook d A great part of Benjamin, and Simeon was subject to David's posterity. 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 e 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 humane 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, f Ios. Antiq. 11.5. judaea, and the people jews, because the Tribe of juda had before inhabited those parts, or at least the principal of them, dilating themselves further, as they increased in number and power. But more especially judaea was the name of one g Palestina divided into 3. parts Galilaea 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, Coelosyria 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 h Plin. l. 5. c. 14. maketh Galilaea a part of it, and Peraea another part, separated from the rest by jordan. The rest he divideth into ten Toparchies; Ierico, 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, Paneas, Abila, Arca, Ampeloessa, Gabe. Those ten Towns of Decapolis, were Caesarca 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 diverse respects, diverse 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 Thiefs; an habitation of Mahumetans, or rather now not at all: for this which is now, is a new City, called by the Founder Aelia Capitolina i Hieron. in Ezech. 5. & Epist. 129. , built by Aelius Adrianus, who caused the plough to pass through, 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 k Description of old jerusalem: this was saith Jerome, in the midst of the world, and the navel of earth: having on the East Asia, on the West Europe, Africa, on the South, Scythia, &c. on the North. 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 Arauna, 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 severed. 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. Jerome in his 129. Epistle hath these words: Ipsa Metropolis tua prius jebus, postea Salem, tertio Hierosolyma, & nunc Aelia; As if it were called jebus, before it had the name of Salem, which is not so probable. Yea, Jerome himself in his 126. Epistle confutes josephus, and the vulgar opinion that Salem was jerusalem: and saith, that Salem was a Town near to Scythopolis which remained to his time, where also were still showed the ruins of melchisedek's Palace, the monument of her ancient and antiquate splendour. The like Saint Ambrose in his Commentary on Hebr. 7. The Kings thereof were anciently called Melchizedek, or Adoni-zedek, that is, Kings or Lords of justice, or of Zedek, which some will have the first name thereof, and Salem the second; this signifieth Peace. Righteousness l Psal. 85.11. indeed and peace did here kiss each other, when the m jer. 23.6. Lord our righteousness here preached peace, and was made our peace and righteousness, the true Melchizedek, whose Kingdom n Rom. 14.17. is righteousness, peace, and joy in the holy Ghost. It was after called jerusalem by addition of the word jereth, as some think, to the former name Salem. For so it is said of Abraham, o Gen. 23. 14. when GOD tried his obedience in here offering his son, he called the place jehovah iereh, the Lord will provide, from which and Salem by composition ariseth this name, so fitting both the City and mystery. josephus p Ios. de Bell. lib. 7. c. 18. saith, it was first called Solyma, and by Melchisedech named Hierosolyma, of a Temple by him there built, as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been the language of jerusalem: elsewhere q Antiq. l. 7 c. 3. he attributeth it to David, from an Hebrew derivation, which and other like Etimologies have caused Masius r josephus and Philo unskilful in Hebrew. Mas. in Ios. 10. Scal. Elench. Ser. to pronounce him ignorant of the Hebrew, and educated only in the Greek, as Scaliger somewhere affirmeth of Philo his companion in Nation, learning, and in that Grecian eloquence wherein they never had companions, neither of their own, nor scarce of any other Nation. The jebusites after possessed (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, their both dwelling and burial there; yet Adam, others say, was buried in mount Caluarie, 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 threescore foot deep, and two hundred and fifty broad. Nabuchodonosor destroyed it, Nehemias re-edified it, three and thirty furlongs in circuit: The Maccabees, Herod, and others, added to her excellence, till Titus besieged and took it; in which siege are said to have perished eleven hundred thousand people; and being now a Sepulchre of dead carcases, 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. Bernard de Breidenbach saith, he never saw any place which had a fairer prospect than jerusalem, presenting to the eye Arabia, the Plain of jericho, and the dead Sea. But what do we now in Aelia or the now jerusalem: whose rarities the journals of many s Beniam. Tud. Breidenb. Ludolph. Such. Brocard. vel Borchard. B. de saligniaco, &c. testify. Concerning the former, 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. t 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. §. I. Of the Patriarchs, and Religion before the Law. THe name of Hebrews some derive from Abraham, as if they were called Hebraei, quasi Abrahai. Arias Montanus a Mon. de Antiq. jud. Canaan, vel lib. 3. cap. 9 & ante. eum Hieron. in jon. 1. Idem Scal. Epist. ad Tomson. & add Steph. Vbertum. 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 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transiens vel transmittens. , 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 Chaldaea, and from Haran, deserved that name, and left it to his posterity. But c Ios. Antiq. lib. 1. cap. 6. josephus, d Aug. de Civit. Dei l. 26. c. 13. Augustine and others, more fitly (in my mind) 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 e Ios. Antiq. lib. 1. cap. 7. one God, Creator, and Governor of all things; and by this doctrine provoking the Chaldaeans against him, warned by Oracle, departed towards Canaan. Bellarmine f Bell. de Not. Eccles. l. 4. c. 9 so eagerly swalloweth this opinion, that he taxeth Caluine of heresy, for 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 g Ios. 24.2. objecteth to the Israelites their forefather's Idolatry, and nameth Abraham amongst them. And Genebrard h Genebrard. Chron. lib. 1. doth so interpret it; & Masius i Mag. in Ios. 24. in his Commentaries on that place, both zealous and learned Papists: yea, Lindanus k Lindan. in Panop. specifieth the Idolatry, and calleth him a worshipper of Vesta. l Suidas. 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, an Idolater, before God appeared in vision to him. He 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 m Quasi vero non tanto illustrior sit Dei gratia, quanto ipse fuit sceleratior, &c. Mas. in Ios. 24. do they else, but in abounding of man's sin, set out the superabounding grace of GOD? and are profitable, as learned Morton n Mort. Ap. p. 1. lib. 1. cap. 30. in his answer of this cavil, hath out of one of their own o Sixtus Senes. Bibl. 7. c. 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 flattereth, 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, and that in his time, his house continued in Damascus, and 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 p Antiq. l. 1. c. 8. addeth, that when famine drove him into Egypt q 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 Master Broughton in his Consent) was borne sixty years later than the common account; as appeareth r See the chronology, Chap. 11. by computation of terah's age, who died at two hundred and five years, and after his death, s Gen. 12.4. Abram went from Charan into Canaan, 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 three hundred fifty and two year after the Flood; whereas the common opinion reckoneth the two hundred ninety and two. 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, &c. 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 life time; 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 sometimes 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 t Sed malè dum recitas, incipit esse tuus. Martial. Mine, by evil reciting: Those Fountains are more open to all, then that any should need ours, or others Brooks, mixed with some miry earth (at least) in the passage: (and my intent is to be largest in relation of those things which are not in the Scriptures; only touching those things 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 to reform his Family in this respect; and after in Egypt they were corrupted with the Egyptian superstition, as u Ezec. 20.8. & 23.3. Ezechiel protests against them. The manner of Divine worship was not so straightly limited, as afterwards 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 through the Sea and Wilderness to the brinks of jordan, receiving in the x It seemeth, in the Wilderness before the law given, they had some set place for the solemn worship, as Betram observeth, c. 4. de Pol. jud. Ex. 16. & Ex. 18. and Moses at the first was King & Priest, having the first borne as inferior Priests under him. 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 y. 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. §. II. Of the Law of MOSES, the twelve Tribes, and of Proselytes. OF this Law, although Moses hath given us an absolute relation in 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 a Car. Sigon. de Rep Hebr. Betramus de Pol. jud. &c. and others have done; it shall not be, I think, over-tedious to the Reader. The Law is divided usually, into the b Lex moralis aeterna, judicialis quoad suas circumstantias &c. iam mortua, Caeremonialis autem mortifera. jun. de Pol. Mos. 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; c 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 killing letter, till Grace and Truth by JESUS CHRIST indicted and indented it in the fleshy Tables of the Gospel, as d joh. 13.34. Christ's new Commandment written it renewed hearts, and shall for ever be then graved in those spiritual Tables, when we that here are e 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 f 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. In the death of Christ these died, and had their consumption with his consummatum est, the judicials remaining ever since dead, the ceremonies deadly: only they were as it were for their more honourable funeral after that their death, detained some time above ground: and those ceremonies which before Christ were necessary, in the times of the Apostles, till the jewish Church might be instructed, became indifferent, but since merely unlawful; neither can it now but be sacrilegious to violate the sepulchers of the dead. This Nation was divided, as is said already, into Tribes, according to the number of Jacob's sons, amongst whom Levi had no portion (but the Lord was their portion, they serving at the Altar, and living of the Altar) but eight and forty 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 g judg. 17 7. to that Tribe with which they dwelled: and whereas others might not marry h Some say that only heirs were tied by that law: as though the death of diverse nearer might not make room for others further of, to inherit. , for fear of alienation of their inheritances, into another Tribe, this of Levi either had, or took liberty herein, as judg. 19 and 2. Chron. 22. joiada married the King's sister; and thus Elizabeth, wife of Zachary the Priest, might be Cousin to Marie the Mother of our Lord. The number of twelve remained yet entire, in reckoning of these Tribes, because 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 i Ar. Montan. in Matth. 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 diverse others also. The name Proselyte, as Drusius affirmeth, k 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 ought to be circumcised in the presence of three. And if by nature l P. Ricius de Caelesti agric. l. 3. & ad prac. 117. or accident he were before circumcised, and wanted that foreskin, yet did they cut him there, and made him bleed notwithstanding: and when his wound was whole, then before three witnesses was he baptised, in which ceremony they covered the whole body with water. This manner of baptising they used also in reconciling and receiving penitents, which had given scandal by notorious offences, in token of repentance, & newness of life, having first before this washing testified their humiliation by fasting and prayer. Of this washing they were so scrupulous, that m Clem. Alex. storm. l. 4. Clemens Alexandrinus testifieth, they were often washed in their beds. 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 P. Ricius and n Munster. in L. Precept. Mos. cum expos. Rab. Et in Euangel. Matth. Hebr. Annot. cap. 22. Munster, who add, that when any desireth to become a Proselyte, they propound to him the hardest things of the Law, with the promises of future happiness, as of the Sabbath, not eating fat, &c. 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. §. III. Of the Hebrew Polity and civil Government. THe government of this people was, as o Bet. de Pol. judg. c. 5. Exod. 18. Betramus thinketh, (before Iethro's advice had brought in those Governors of thousands, hundreds, fifties, and tens) under seventy Elders, according to the number of persons, which descended with p Num. 11.16. jacob into Egypt: and that the seventy assigned after to Moses for assistants in the government, were continued in their former office with further ratification and increase of gifts, and not newly instituted. Yea this number, he saith, governed in Egypt, howsoever Pharaohs tyranny did afterward much eclipse their authority, and were by Moses and Aaron assembled together, Exod. 4.29. So that the thirteen Tribes consisted of several Families, according to the number of the chief heads thereof mentioned by q Num. 3. & 26. Moses, to which the thirteen Princes of the thirteen Tribes being annexed, made up the number. His reasons let such as will, learn of himself. The government in that time of Moses was mixed the Monarchy being in Moses, but qualified with an aristrocraty in these seventy, and the other Officers before mentioned; a Democraty also appeared in the Assemblies so often mentioned. In lighter matters the Chiliarches, Centurions, Quinquagenarij, and Decurions judged: in more weighty, the seventy. Thus it continued in Ioshua's time, till they had conquered and inhabited Cities. And then each City had their Senate or Council of the Chiliarches, and other Officers beforenamed, proportionable to the greatness thereof. r Ios. Antiq. l. 4. cap. 8. josephus numbereth seven Elders, and two Levites in every City, which seemeth more to agree with his time then this former. Even in Bethlehem the least of the thousands of juda, Boaz s Ruth. 4.2. 1. Chron. 23.4. & 26.29. 2. Chron. 19.8. assembled ten Elders about the matter of Ruth. It seemeth that they had levites assisting in the judgements and Tribunals, as men learned in the Law: and so we read of the times of David and jehoshaphat. But I had rather send my Reader for these things to the Scriptures, and to the labours of Betramus and Sigonius: from all which it is also apparent, that the State was after Moses and joshua, managed by judges of diverse 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 Oracle ruled the State, being, as some think, an Aristocraty. There were also in the times of 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, as before is observed. They had accordingly their Counsels or Assemblies, either of the whole Nation, or of a whole Tribe, or of some one City. The kingdom of Israel, after it was divided from the house of David, continued the like form of government, as is most probable. After the Captivity, it appeareth by the Histories of Hezra and Nehemiah, that the chief sway was under the Lieutenant or Deputy of the Persian king, according to commission from him. Other Offices happily received some alteration in regard of their numbers and estate, weaker and less than in those former times of prosperity, so that what josephus hath written of seven Elders in each City, and those things which in the Talmud are written of their Polity, had now first (as some t Betram. c. 13. think) their beginning. Concerning this, because it is not so common, let me have leave for a larger discourse out of the Talmudical Sanhedrin, which thus recordeth. u Sanhedrin lib. Tal. jud. vid. Paul. Ric. de Tulmud & Galat. de Arc. l. 4. cap. 5. & 6. To these three Courts, Christ alludeth Mat. 5 22. Which place may hereby be understood. Matters which concern goods are determined by three; criminal cases by a Council of three and twenty. But such things as belong to a whole Tribe, a false Prophet, or the high Priest, by the great Council at jerusalem of seventy and one. The high Priest judgeth and is judged: he sitteth at Funerals on a little Seare, all the multitude sitting on the ground. The king judgeth not and is not judged, giveth testimony against none, nor none against him. He maketh Wars, but not without consent of the Sanhedrin: he may not have above eighteen wives: he ought to have the book of the Law written, and hanging about his neck. In civil causes, each of the Litigants chooseth a judge or Arbitrator x These Arbitrators were not those three judges before mentioned, but others besides. , and both these thus chosen choose a third. Of this Office are uncapable, Dicers, Usurers, and such as practise dishonest courses for gain: They also which are of near kindred to the parties, may neither be judges nor Witnesses. Their Companions or Adversaries may give testimony, but not judgement. Women and Servants might not be witnesses, Ios. Antiq 4.7. Nor a Thief, Robber, Vsuret, Publican, Child, or keeper of Doves. Ph. Ferdinand. This last Ricius doth not mention, but addeth a Gentile, fool, Deaf, Blind. The ancientest witness is first examined: and that from his own sight, or the debtors mouth, or else it is nothing. Thirty days after sentence given, the Defendant may allege what he can for himself. The odd number is the casting voice. In criminal causes decided by three and twenty, one odd voice absolveth, but there must be above twelve of the three & twenty to condemn; and when sentence is given, nothing may be alleged further for accusation, which for absolution is lawful. And he which hath spoken for the accused, may not after speak against him. Civil causes are examined in the day, and sentenced in the night; but criminal y They dealt otherwise with Christ, either for fear of the people, or that thus their tyranny, and his justice might appear, such a work of darkness to extinguish the light of the world, best fitting the night. only by day: and sentence of condemnation may not be pronounced the same day, and therefore on holy-days Eevens examinations are forbidden. Proselytes and Bastards may determine civil causes: Priests and levites with other Israelites, are required in criminal. These judges sat in a semicircle, z One wrote the absoluer's sentences, the other of theirs which condemned, whereto perhaps Christ alluded, Mat. 25.41. saith Drus. Praet. p. 52. having one Scribe or Register on the right hand & another on the left: In the Session-house were present besides, three orders of Students which sat on the ground according to their degree, out of which the number of the Senators were supplied when need was, so that one of the first order being made Senator, another was chosen out of the second order into his place, and out of the third in the room of the second, and out of the people into that third Order. The witnesses must testify only from their own sight, and that exactly, what a They used also other questions and circumstances, which I for brevity have omitted. seventh year of the jubilee, what year of that seventh, what month, what day of the month, and week, and in what hour and place he saw it. For to save or lose an Israelite, is as much as to preserve or destroy the frame of the World; if one witness be ignorant of any of those circumstances, or contradicteth another, his testimony is vain. None of the Students which sit by may be suffered to accuse, if they can say any thing in defence of the party they may. If they cannot find sufficient to absolve him that day, the Senators or judges scan that matter seriously, two or three together all night, using a spare diet. If twelve condemn, and the rest clear him, they add to the number of judges till they make up seventy and one to make further search. When sentence is pronounced, the condemned person is carried away, and brought again four or five times, to see whether he or any other can say any thing for his purgation. And if nothing be alleged sufficient to reverse the sentence, he is led to execution, b Ph. Ferd. reciteth eighteen crimes to be punished with stoning, ten with burning, six with strangling. P. Ric. 24. deadly uncleanenesses in the law, and twenty other by the Talmud. Ad. Praec. neg. 111. the Crier going before him and proclaiming the crime and sentence and accusers, that if any can then say any thing in his behalf, he may speak. When he cometh within ten cubits of the place of execution, he is admonished to confess his fault, and so he shall have part in the life to come: and if he know not the form of confession, it is enough for him to say; Let death be unto me the remission of all my sins. Being within four cubits, he is stripped naked all but his privities: if it be a woman, she is led forth in her clothes. The stoning place was built twice the height of a man, from whence by one of the witnesses he was cast down headlong, the ground beneath being set with flints; and if he died not with the fall, another of the witnesses smote him near the heart with a flint, which if it did not finish his death, the whole multitude cast stones at him. They might not condemn above one in one day, to death. He which was stoned, if he were a man, was presently hanged on a Gibbet, and after taken down and buried with other persons which had before suffered in like manner. When the flesh was there consumed, his bare bones might be laid in his own, or his father's Sepulchre. After this, his friends and kinsmen went to the judges and witnesses, and saluting them, acknowledged the justice of their fact. Besides this punishment of stoning, c He which was stoned for Blasphemy, was hanged till Sun set, and then his gibbet and he buried together. The stone which they used in his death, was also buried, likewise the Sword which they used in beheading and the linen cloth used in strangling, were buried. Drus. praet. l. 4. p. 139. Hierom speaks of a punishment used amongst them, to drown them with a stone about their neck. in Math. 18. they punished with the fire, sword, or strangling. The manner of burning was, to put the condemned person in dung up to the armholes, and one executioner on one side, and another on the other, graned him with a linen cloth about his neck, pulling the same till they forced him to gape, and then a bar or rod of burning metal was thrust down into his body. The sword was used in beheading. Strangling was done with a course piece of linen, pulled close about his neck, till he were dead. It would be too long to show what faults were appropriated to each of these kinds of execution. If a man had deserved two of them, he was to be punished with the most severe. In some cases of homicide, the guilty person was put in a little-ease prison, where he was forced always to stand, and was fed only with Barley till his belly rotted, and his bowels fell out. Any one might presently slay him which had stolen any of the holy Vessels, or blasphemed the name jehovah. The Priest which exercised his function, while he was polluted, was not brought to judgement; but other Priests, chosen to that purpose, led him out of the holy place and knocked out his brains. From the Sanhedrin was no appeal: They were also called Mehokekim, that is, Scribes or lawgivers, because whatsoever they delivered or writ was received for a Law. Their College, saith Galatinus d P. Galat. de Arcanis lib. 4. cap. 5. & 6. Scalig. in Ep. ad Casaub. saith, that Galatinus his work was a compendium of two huge volumes of Raimund. Sebon a Dominican, called Pugio fidei, yet extant in Collegeo Fuxensi Tolosano. , (who from their failing proveth that the Messiah is come) represented that Sceptre, by the holy Ghost in jacob promised to juda: and therefore not only under the Kings and judges did exercise judgement, but also when there was no King or judge in Israel. Of their quality it is thus written. They appointed none e They are said to go into Egypt to learn Sorceries, to know them that they might beware of them. Isaac Levita ad Epist. Rambam. (said R. johanan) but men of wisdom, stature, and of goodly 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; and skill in enchantment, to convince such Wizards. There were required the whole number of seventy and one, in determining the 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, and Serpent, were to be slain by the three and twent e. The great College called Sanhedre ghedola, consisted of seventy and one, the less of three and twenty. That odd number above seventy, was to supply the room of Moses, which was over those first seventy. Hereby Galatinus gathereth, that in the Council that condemned Christ, there was the whole number of seventy and one, which is true, if Herod had not before disannulled that society. The greater Sanhedrin ordained the less; for those seventy ordained all the Sessions of Judges, which in other Cities and Places ruled the people: and to this Court of the seventy 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 Star-chamber with us.) Other Courts or houses of judgement, they had diverse, of the three and twenty. One f Three Courts of judges in jerusalem, 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, and so to the rest, if occasion required (in order) to that in the Gate of the Mount, after to that in the Courtgate, and last to the Gazith Consistory, in which they sat from Morning till Night. On Sabbaths and solemn days they sat on the Wall. But when Herod obtained the Sceptre, he slew Hercanus 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 thou shalt 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 least after R. Ismal, 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, g De his vid. Erasti theses, Betramum, Sigonium, & Drus. Praet. l. 4. pag. 147. Where is mention of a Priest's daughter burned (for whoredom) with Vine-branches. Some say this power was taken away forty years before the City was destroyed: but Scaliger hath 61. when Archelaus was banished. Scal. Annot. in Euseb. pag. 182. as some think. But others maintain the contrary. Betramus taketh a middle course, that the jews might examine and condemn, but then were to present the condemned party to the Roman Magistrate for execution: except in the cause of stoning, wherein they took more liberty, as in the Acts of the Apostles, by Stephen and Paul's example appeareth. After their false 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. They had inferior punishments with the whip for smaller offences: In which the Law had stinted them at forty stripes, and they abated one of that number for fear of exceeding: as h 2 Cor. 10.24. Paul saith, He had five times received forty stripes save one. The i Drus. Praet. Pag. 271. whip was of Calf's leather, as Drusius affirmeth. Betramus saith, that they had in each City seven judges in money matters, whereof three were principal, two Levites, and one of the rest, from whence the number is said to be but three. They had also ten Aediles, Taskers or judges of the Market, one of which was of the Priestly Stock. They had in jerusalem an under-provost, or k Betramus de Pol. Ind cap. 13.2. Mac. 3.4. Captain of the Temple. In other Cities of their dispersion, they had Synagogues and Magistrates, as at Alexandria, Antiochia, Sardis and other Cities, where they had obtained privileges and immunities. That which is spoken of their threefold Consistory, consisting either of 3. or 23. or 71. Buxtorfius thus relateth, that that l Buxtorf abbreviat. Heb. dic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 3. was appointed in such habitations, which had under the number of 120. Householders, and that it behoved always two of the three to agree in their sentence. The other of twenty three was in greater Towns or Cities, and dealt in greater matters: the former in money matters, this in criminal, and in the Gates of the City, and was called the less Synedrium. The greater was at jerusalem, where the wisest was chosen to be Precedent of the Council, as successor to Moses, Caput Curiae (so they called him and Nasi) the wisest of the other 70. was adjoined as his Colleague, called Ab-beth-din, The Father of the Consistory. These two sat alone, somewhat separate from the rest which made a half circle, so that these two might see them all. The manifold mutations of their State by the Babylonians, Persians, Macedonians, Egyptians, Sytians, Romans, and civil wars amongst themselves, did both then change the face of Government, and have made it now to us obscure and uncertain. §. IIII. Of the jewish Excommunications. NOW concerning the jewish Excommunications, Drusius a 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. b Quod vocatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ait Elias in fine Thisb. ab co quod penetrate in 248. membra hominis. by the first they are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (of which is an example, Gen. 4.4.) excommunicated from the Ecclesiastical Assemblies. He which was thus Excommunicated was called Menudde, and the denouncers Menuddim. There were four and twenty causes for the which it was inflicted. If any died therein without repentance, they judged him worthy of stoning, and therefore stoned his coffin: whereof they c Drus. Praeter. lib. 4. pag. 136. & 2.3. lib. Musat. 121.2. give example in one Eleazar the son of Henoch. They might enter the Temple when they were excommunicated; but that they might enter the Synagogue is unlikely. Thus they write, d Musar. 95.1. Solomon made two doors in the Temple; one for mourners and excommunicates, the other for the newly married: At this, if any entered, the Israelites which came on the Sabbaths, and sat betwixt those doors, said; He whose name dwelleth in this house, glad thee with children, If any entered at the other door with his upper lip covered, they knew that he was a mourner, and said; He which dwelleth in this house, rejoice and comfort thee: If his lip were not covered, they knew that he was Menudde, Excommunicate, and said; He which dwelleth in this house, put into thy heart to hear the words of thy fellows, &c. When the Temple was destroyed, they decreed that the Bridegrooms and Mourners should enter the Synagogue, and the men which saw them rejoiced with the one, and sat on the ground with the other. 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, now commonly pronounced e Hova dit. Drus. (Preterit. N T. in fine) peoniciem significat, & affinitatem habe cum Ioue Gentilium, corruptum etiam est exlectione corrupta, &c. ideoque putat neminem pium eo uti posse: vide eius Tetragram vbi aliquanto mollius agit & fortasse melius. jehovah. 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 judg. 14. CHAP. III. Of the Religious places of the Israelites: their Tabernacle, Temples, Synagogues. IN the discovery of their ancient Religion, it seemeth fittest to discourse first of Places; secondly, of Times; Thirdly, of Rites; Fourthly, of Persons consecrated to Religion. And first of the first. Neither were the first men, a Hospinian. 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 hauling 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. Afterward Solomon built him an 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, &c. In the book of Exodus are lively declared. It was after (as we read in the book of b Iosh. 3.10.15. joshua) with great solemnity carried miraculously thorough jordan, by the Levites deputed to that service: And, after their conquest of the Country, c Iosh. 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 Heli 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-Edom, 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 d 2. Mac. 2.5. it was (saith the Author of the second book of the Maccabees) hiddne by jeremia the Prophet. But that Author is beholden to the Council of Trent for his credit: the jews themselves in that point, not believing him; e R. Samuel in lib. Sanhedrim. Higrosol cap. Elluben haggol. Pet. Galatin. l. 4. Genebrard. in 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 Vrim 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 f 1. 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; g 1. Chro. 22.14. namely, one hundred thousand Talents of Gold; ten hundred thousand talents of silver, and afterward three thousand Talents of Gold, and seven thousand Talents of Silver: to which was added, by the offerings of the Princes, ten thousand talents of silver, and more than five thousand talents of Gold, besides jewels, and brass, and iron, without weight, with Cedars and stones without number. The Gold amounteth after the common computation of the common talon, at six thousand crowns, to six hundred forty eight millions of crowns, and upward: the silver to about the same sum. But that which by us is undervalued (accounting to the talon but six thousand crowns, as some do) Master Brerewood in his learned work de ponderibus & precijs etc. raiseth to a higher sum; estimating the talon at four thousand five hundred pound, so that the hundred thousand talents of Gold, which David had provided for that work, amount to four hundred and fifty millions of our pounds: and his million of silver talents (each of which is three hundred seventy five pound) to three hundred seventy five millions: besides thirteen millions and five hundred thousand pounds in gold, and two millions six hundred twenty five thousand pounds in silver, afterwards by David offered to the same purpose: and by his Princes twenty two millions five hundred thousand seven thousand and five hundred pounds in gold; and three millions seven hundred and fifty thousand pounds in silver: * The sum of all was eight hundred sixty and seven millions, three hundred eighty two thousand five hundred pounds. That I speak not all other provisions of jewels, metals and timber, and the rest. Now all that Cyrus got by the * Plin. l. 33. c. 3. 1. Chron. 22.14. conquest of an Asia, is valued but at one hundred twenty five millions, if we sum his five hundred thousand talents, after the Egyptian account, which is a great deal more than Alexander found in the Persian Treasury (so much renowned) both at Susis and Persopolis, which (as Strabo hath numbered) were but thirty two millions, and seven hundred and fifty thousand pounds. That sum of David, I confess, had often troubled me, nor could I ever find satisfaction in that doubt. But in my opinion, Master brerewood's conjecture is probable, that the Hebrew word in that place doth not signify a Talon; or that the word Talent doth not always signify the same sum in Scripture: even as amongst other Nations it also varied, and sometimes was used for a small sum, as he showeth out of Homer, Pollux and others. Howsoever therefore, I will not so vilify this Talon here, as to esteem it with some * Eupolem ap. Euseb. Bud. de ass. but a shekel; yet I would take it (as the notation of the word may infer but for some massy piece of metal. 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 Nebuchodonosor. And after their reture, 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, h john. 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. But this error (if we understand them of the building of Zorobabel) proceeded from the jewish ignorance of the Persian i Vid Drus. Praet. prag. 150. Seder Olam. Rabath & S.O. Zuta reckon otherwise, with a greater absurdity, ascribing to Cyrus three years, to Assuerus (who they think, succeeded) fourteen: and then Darius, &c chronology, which knew no other Persian Darius but one, attributing to Cyrus one and thirty years, to Cambyses nine, to the Magi seven months: and in the sixth year of Darius which followed (as they accounted) was the Temple finished: all which amount to six and forty. They confound Darius Nothus (to whose times the most and best of our modern Chronographers, Scaliger, junius, Caluisius, Lively, and others refer this rebuilding of the Temple) with that former Darius the son of Histaspes, and from that second year of Darius Nothus, wherein the Edict was made for the Temple, doth k Scalig Em. Temp Ed. ult. in Prolegom. & lib. 6. Scaliger begin the reckoning of daniel's seventy weeks and a half (as he interpreteth) accounting from thence to the destruction of this Temple, four hundred fourscore and thirteen years and a half. 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 l jash. Antiq. lib. 12. josipp de bell. 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 m Egesip. lib. 1. Hegesippus, 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: but some account this Hegesippus a counterfeit. chrusostom n Chrysost. in joan. Hom. 22. more probably understands those words of the jews, Forty and six years was this Temple a building, of the Herodian Temple: and herein o Hospinian. de Temp. cap. 3. Caesar Baronius Tom. 1. Annal. An. 31. Scal. E. T. lib. 6. Scaliger, Hospinian, and the great Cardinal Baronius follow him: accounting exclusively from the eighteenth year of Herod's reign, which Funccius reckoneth An. M. 3947. to the year 3992. in which john baptised, and Christ uttered these words: in all which they conjecture that some what 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 gathered by josephus his own Testimony, that the building continued till the time of Nero, and in another place, where he affirmeth that the East porch, which Luke calls p Act. 5.12. Salomon's Porch, was still remaining of the ancient building; in the days of Nero. For thus he saith in the last book of his Antiquities, speaking of the times of Albinus, fourscore and three years after Herod began this work, as Scaliger reckoneth. Now the building of the Temple was finished. The people therefore seeing eighteen hundred workmen, which had before been wont to live by that building, idle, and unwilling that the money should be laid up, lest it might become a prey to the Romans: careful also to provide for the workmen: persuaded the q Agrippa. King to re-edify the East Porch, which closed up the outside of the Temple, hanging over a deep and narrow valley, borne up by a wall of four hundred cubit's height, and the length of every stone was twenty cubits, the thickness six; the work of King Solomon which first built the Temple. But the King, to whom Claudius Caesar had committed the building of the Temple, seeing that it required much time, great expense, &c. refused. Thus it is apparent, that all the Temple was not demolished till the final destruction thereof under Titus. Neither do the jews in the Talmud speak of any third Temple: Nor can the Prophecy of r Hag. 2.10. Haggeus 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 s Morn. de vevit. Christ. Relig. urgeth against the jewish Incredulity and Apostasy (which is necessarily demonstrated and evinced, whilst yet they continue 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 besides, 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. If any yet will rather think this Temple the work of Herod, than Zorobabel, as a thing which josephus by his own eyes might observe; Scaliger doth nevertheless salve that prophecy of Aggee. by distinction of the Building, and of the t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Continual Sacrifice: Saying, that if it had been ten times re-edified, yet the continual Sacrifice continuing, causeth that there is no interruption, and that it should still be called but one Temple. 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 u Dion Eicaeus 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 Marcell. x Amm. Marcellinus, lib. 23. , a Heathen Writer, witnesseth; That fire issued out of the Earth, y Metuendi flammarum globi prope fundamenta crebris assultibm erumpente, fecere locum exustis aliquoties operantibus in accessum. and burned both work and workmen: when as an Earthquake (which had before, saith z Sozomen. lib. 5 Zozomen, 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 Judaism, and to become Christians. chrusostom a Chrys. Hom. 3. contra Iudaeos. 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, lest any should impute it to the Christians, but under an Ethnic, when Christianity was persecuted. Thus much in effect, chrusostom, Gregory Nazianzen b 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 enuey against them, and c 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 d judg. 6.24. and to Manoah e judg. 13.19. ; or because of the Tabernacle at Gibeon, or of the Ark at jerusalem. The not reforming this toleration of high places is reckoned as an eclipse of jehosaphat's and Asas glory; which Ezekiah 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 Ieroboam 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 f Ios. 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 fitter occasion to say more, when we come to handle their Sects. Ptolemaeus Philometor g Ios. Ant. l. 13.6 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, indueed hereunto by a false interpretation of the Prophecy of Easie at Leontopolis, in the shire, as I may term it, or Nomus of Heliopolis: having Priests and Levites ministering therein, Easie. 19.19. 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 by 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. h Ios. 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 Kings with large revenues. Synagogues i Called also Proseuchae: so Iwenal, in qua tequaero proseucha? An Oratory. the jews had many, both in jerusalem, where are said to have been four hundred and fourscore, and all Cities of judea, and among the Gentiles where the jews were dispersed. When they first began to be builded, is uncertain. Cornelius Betramus k Cor. Bet. de Pol. jud. c. 16. & 18. thinketh; That the eight and forty Cities of the Levites had their fit places for Assemblies, whence Synagogues had beginning. In these Synagogues the Archisynagogi were in place of Levites and Prophets, sometimes diverse in the same Synagogue, as Sosthenes and Crispus in that of Corinth. which on festival days did perform the public pryers, and read the Law and the Prophets, expounding the same themselves, or authorising others hereunto; so that they which first were called Prophets, were afterward Scribes and Lawyers, and in the Synagogues Archisynagogi. They had authority also, as it seemeth, of jurisdiction in punishing offenders. The Cities of the Levites were as Nurseries of learning, and Universities for the studies of Divinity. And in the reformation of Religion by Elias and Elisha, 2. Reg. 6.1. the Schools of the Prophets were as Colleges, and the sons of the Prophet's students of Divinity, which had a Rector over them, as may seem by 2. King. 6. and other places: where also their gesture in hearing their Lectures appeareth to be sitting; and therefore their Schools or Academies were called Sessions. In their Synagogues also they kept both their Civil and Ecclesiastical Courts. The Synagogues of Foreigners * Act. 6.9. at jerusalem were also Colleges of Students. l 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 m 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 place of their dispersion unto this day. The order they observed in their Synagogues was this; They disputed and preached sitting: the * Ambros. in 1. Cor. 14. 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: and not only one did dispute or interpret, but others in order, not of the Elders alone, but of the inferior ranks also, if any thing were revealed to them: which Tradition of theirs, Saint Paul saith, he applied to the Christian Assemblies of those times. They used to pray in their Synagogues standing n Vid. Drus, praet. pag. 19 , as did also the Primitive Christians. 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 therein were two Statues, one of Rome, the other of Caesar. The sumptuousness of Herod's ambition in this City, Temple, Theatre, and Amphitheatre, &c. josephus' amply describeth. o Ant. l. 15. 13. He built another Temple at Panium, 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 Games, after the like Heathenish solemnity, in honour of Caesar, to be celebrated every fifth year at Caesarea. He built also the Pythian Temple at Rhodes of his own cost. He gave yearly revenue to the Olympyian Games, for maintenance of the Sacrifices and solemnity thereof: Quis in rapacitate avarior? Quis in largitione effusior? He robbed 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 talentts of silver; which filled him with hope of the like spoil; and entering it with his choice friends, he found no money but precious clothes; 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 p Ios. 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, no not his own son amongst the rest, as this his god jested of him, q Macrob. Saturn. l. 2. saying; That he had rather be Herod's Swine 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. IIII. 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 Sunrising to sun-setting, to which is opposed Night, the time of the Sun's absence from our Hemisphere: that comprehended both these, called of the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, containing one whole revolution of the Sun's motion to the same point of the Horizon or Meridian, in twenty four hours. This Natural a Plin. l. 2. c. 77. Fabrit Paduani. Catena temp. an. 28. Scal. de Emend. Temp. l. 1. 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 Galli in b Caesar. 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 d Hospinian. de fest Ethnic. l. 1.1 Hospinian) 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 * junius in Exo. 12. plane haec & plene. 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 Tremell.) half hours. Afterwards it was divided into hours, twelve 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 first, second, third, fourth, fift, sixt, seventh, eighth, ninth, tenth, eleventh, and twelfth hour, was answerable with our hours of seven, eight, nine, ten, eleven, twelve, one, two, three, four, five, and six, 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 first, second and third, or with us, the seventh, eighth, and ninth hours: the second; the fourth, fift, and sixt, or after our reckoning, ten, eleven, and twelve 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 the other Evangelists, f Marc 15.25. & 33. vid. Bez. annot. ib. 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 g john & 19 about the sixt hour when Pilate delivered him. Thus may the parable of the Labourers in the Vine-yard be understood, Matth. 20. and other places of Scripture. The night also was divided into four Watches, each containing three hours accordingly, They had three hours of Prayer, the third, the sixt, the ninth, as both the jewish and h Act. 2.10. & 3. vid. Drus. praet. in Act. 3.1. & 10.3. evangelical Writers mention: the first of which they say Abraham instituted, the second Isaac (it began when it was half an hour past the sixt hour, and continued till half an hour after the ninth: at this hour the Disciples of the Wisemen took their meat, which before this Prayer tasted nothing) the third began when the former left, and continued till the Evening. And this was observed both for their public and private Prayers, although it be not likely that the whole time was that way spent, especially in private devotions; for than their particular callings had been frustrate, and canceled by this exercise of the general. Seven days were a i Septimana, tes omnibus quidem Orientis populis ab vltima vsque Antiquitate usitata: nobis autem Europaeis vix tandem post Christianismum recepta. Scal. de Emend. T. l 1. Antiquiorest appellatio dierum septimane subnominib. 7. Planetarum quam horarum. Horae noua appellatio, a Graecis, &c. lib 7. & causab. ad Athen. l. 1. aliquanto post Aristot. tempora. week, whereof the seventh was called the Sabbath; others had no particular name, but were called the first day of the week, or the first day of (or after) the Sabbath, and so of the rest. The Christians called them k Scal. E T. l. 7. pag. 730. Feriae, as the first second or third Feria, for Sunday, Monday, Tuesday: the reason whereof was, the keeping of Easter week holy. For that being made in their Calendar the first week of the year, and by Law being wholly feriata, freed from working, and sanctified to holy uses; therefore the days also of other weeks received that name from this first week. Touching which there is a Law of Constantine the great, to keep both it and the week before it also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without working, which for the later was by custom obtained, and by a Canon l Can. 66. in Trallo. enjoyed, to spend it wholly in the Church with Psalms and Hymns and spiritual Songs. Yea, the ancient Christians observed a continual * Amb. Ser. 61. Instar. dominicae tota 50. dierum curricula celebrantur, &c. Vid. Hospin. de Fest. Christ. festival from Easter to Whitsuntide, in which they neither kneeled nor fasted. 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 course they contained, one thirty days, the next twenty nine, and therefore were constrained every second or third year to intercale, or add, as in a Leap-year one month of two and twenty days, and in every fourth year, of three and twenty days. This they called m Veadar, that is, and Adar, or Adar doubled. Veadar, because it followed the twelfth month Adar, for the supply of ten days, one and twenty hours, and two hundred and four scruples, which the twelve months of the Moon came short of the year of the Sun. And this they were forced to do for the observation of the Passover, and their other feasts. n Hosp: de fest. Scal. Em. T. l. 1. Before their Babylonian thraledome, four only of these months were known by proper names; the first called Ethavim, the second Bul, the seventh, which after was made the first, Abib; the eighth 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 fifteenth day of the Moon, after the Equinoctial Vernal, and their names follow, Nisan, jar, Sinan, Thamuz, Ab, Elul, Thischri, Marcheschuan, Cisleu, Tebeth, Schebath, Adar. Thus Hospinian; but Scaliger and Ar. Montanus in his Daniel, or ninth book of jewish Antiquities, say, 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, &c. Those names, which after they were known by, were Chaldean; and so Elias in Thesbi. They were all Chaldean or Persian names, not mentioned in any of the Prophets before the captivity, and they also name but seven. But in Thargum Hierosol. they are all expressed in their order. The japonites, Chinois, and Indians, have no names yet for their months, but name them by their order and number. The Romans also named some of their months by their order; others after their Emperors, as julius and Augustus, to which Domitian added, Germanicus for September, his own name for October, Commodus made an Edict, for the naming of August Commodus, September Herculeus, October Inuictus, November Exuperatorius, December Amazonius. The Hebrew year before Moses, began o Hospinian, Ar. Montanus in his Daniel & others begin the world in Autumn; but our English year doth (as also Scaliger did, who in the last Edition of Em. T. hath now altered his opinion, and agreeth with the former) suppose the world was created in the Equinoctial vernal. And of this opinion is R. jehosua, Basil, Ambrose, Jerome, Augustine, Beda, Isidorus, Damascene, and other later Divines, and Astronomers, whose reasons Hospinian jaboreth to confute & adhuc sub iudice lis est. at the new Moon next before 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. p Ios. Scal. de Emend. Temp. l. 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. Sic jonathan Paraph. Chal. Gen. 8. ult. Sementis in Tekupha Tisri, messis in Tek. Nisan frigus in Tek, Tabeth, aestus in Tek. Tamuz. 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 ninety one days, seven hours and a half. And they divided the said year into twelve equal parts, each containing days thirty, hours ten, and thirty minutes. They began 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 alter 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 Tisri, on the fourteenth of October, Tekupha Tebeth, on the fourteenth of January. In times past 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, not why, nor when it was instituted. So much Scaliger. If the new Moon happened afternoon, than the month and their New-moon-feast began the next day, and the year likewise, which began at the New-moon. They were so scrupulous concerning the Moon, that Clemens Alexand. out of another Author objects the worship thereof unto them. They think (saith * Strom l. 6. ex Petri Praedicationis libro. he) that they alone know GOD, not knowing that they worship Angels and Archangels, and the Month, and the Moon; and if the Moon appear not, they keep not that Sabbath, which they call The first, nor the New-moon, nor the Unleavened, nor the Feast, nor the great Day. This fabulous q Scal. prolegom. in Em. Temp. Edit. ult. Author cited by Clemens understood not himself, saith Scaliger; for they still observe the appearance or first sight of the Moon, not to ordain the solemnity thereby (which was done by a certain rule) but to sanctify it: and therefore as soon as they saw the New-moon, they say Good luck (or a good sign) be it to us and to all Israel. The same also do the Muhamedans observe. By the first Sabbath he meaneth the Newyears day, called a Sabbath, because it was holiday: by the Feast, Pentecost; by the great-Day, that of Tabernacles. Although in regard of use, some days were more holy than other, yet had every day appointed r Exod. 29.38. Num. 28. Levit. 23. sacrifices 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 passover, Pentecost, or Whitsuntide, the Feast of Tabernacles. These were chief, to which were added the Feast of Trumpets of Expiation, and of the Great * The Octaves at the end of the Feast of Tabernacles, which was, saith Rambam, to accomplish therein those kinds of joy which required houses, and could not be done in Booths. Moreh. Neb. lib. 3. cap. 44. On the next day was the Feast of the Law, called also Blessing, because they read then the last Chapter but one of Deuteronomy. See Nehem. 9 Congregation. 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 Feasts, in memory of their calamities received from the Chaldeans, their Feast of Lots, of Dedication, and others, as shall follow in their order, They began to celebrate their Feasts at Even: so Moses is commanded, s Leu. 23.32. From Even to Even shall ye celebrate your Sabbath; imitated in the Christian even-songs, on holy evens; yet the Christian Sabbath is by some supposed to begin in the morning, because Christ did rise at that time. As for the causes of Feasts, many they are and great: That the time itself should in the revolution thereof, be a place of Argument to our dulness; This is the * Psal. 118.24. day which the Lord hath made, let us rejoice and be glad in it. And what else is a festival day, but a witness of times, light of truth, life of memory, mistress of life? A token of public thankfulness for greatest benefits passed, a spur to the imitation of our Noble Ancestry, the Christian Worthies; a visible word to the Ethnic and ignorant, which thus, by what we do, may learn what we believe; a visible heaven to the spiritual man, that in festival joys doth, as it were, open the veil; and here fides is turned into a vides, whiles in the best exercises of Grace, he tasteth the first fruits of Glory, and with his Te Deums, and Hallelujahs, begins that blessed Song of the Lamb; whiles time itself puts on her festival attire, and acting the passed, admonish the present ages, teacheth by example, quickeneth our Faith, strengtheneth hope, inciteth charity, and in this glimpse and dawning, is the daystar to that Sun of Eternity, when time shall be no longer, but the Feast shall last for everlasting. These the true causes of festival Times. 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 a See l. 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 creotures) 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 practice, The Lord's day) with the same spirit whereby they have equalled traditions to the holy Scriptures. Thus Cardinal b Tolet. Instruct. lib. 4. cap. 24.25. Tolet allows on the Lord's 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, &c. Another c Bellarm. de cultu sanct. lib. 3. cap. 10. Cardinal is as fast as he is loose, affirming, That other holy days also bind the Conscience, even in cases void 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to keep Revel-rout, as was used in their Bacchanals of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is interpreted Bacchus, or the son of Bacchus, as Coelius Rhodiginus d Coel. Rhodig. Lect. Antiq. l. 4. c. 15. showeth out of Amphithaeus 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 Sabbatizing too much, by too many Christians imitated, which celebrate the same rather as a day of Bacchus, than the Lords day. e Apoc. 1.10. ) Bacchus his Priests were called Sabbi, f Plutarch. Sympos. lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this their revelling 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 g Ezek. 20: 12. are styled with this general title and appellation, as times of rest from their wonted bodily services. Likewise their seventh year was Sabbatical h Levit. 25.2. , because of the rest from the labours of tillage. In those feasts also, which consisted of many day's solemnity, the first and last were Sabbaths, i Levit. 23. in regard of the strictness of those day's rest. Luke k Luc. 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. Isidore saith, it was so called of the Pascha, and Azyma coming together. chrusostom thinks (as Sigonius cities him) it was when the l 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 passover in the second Month. * Stella. in Luc. c. 6. Stella takes it for Manipulus frugum, alleging josephus his Author. m Ambr. in Luc. Ambrose, for the Sabbath next after the first day of the Easter Solemnity. n Hospin, de fest. judaeor. 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 o 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, &c. 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. p Infra. cap. 9 The name Sabbath is also taken for the p Infra. cap. 9 whole week. q Luc. 18.12. bis in Sabbat. But I list not to stand on the diverse significations of the Word. r Ios. 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 s P. Galat. de Arcan l. 11.9. allegeth the ceasing of the 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 cauelled 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 Maidenbourg. An. 1270. on his Sabbath, and another at Tewksburie, 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 day's journey, which was (saith Saint Jerome) t In vita josephi. by the institution of Barachibas, Simeon and Hellis, (Rabbins) not above two thousand paces, * Drus. saith two thousand cubits, his Authors are the Chaldee paraphrast. jarius. Theophil. Oecumenius giveth the reason, because the Ark and Tabernacle did so far go before the people. See Trem. in Syr. trans. Act. 1.12. 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 eternal happiness, vanish into a smoky superstition amongst them. The Sacrifices and accustomed rites of the Sabbath are mentioned, Num. 28 &. Leu. 23. & 24. Where we may read, that the daily burnt-offering, and meat-offering, and drink-offering, were doubled on the Sabbath, and the showbread renewed, &c. The sanctification of days and times being a u Hooker l. 5. Ecclesiast. Polit. token of that thankfulness, and a part of that public honour which we owe unto GOD, he did not only enjoin, by way of perpetual homage the sanctification of one day in seven, which GOD'S 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 arbitrarie 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-moons are next to be considered. The institution hereof we read, Numb. 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 x 1. Sam. 12.5. 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 further pretext of Religion and Zeal, as Martyr y P. Mart. in 1. Sam. hath noted: Sigonias z Sigon. de Rep. Heb l. 2. 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 another mind. a Amos 8.5. When (say they) will the New-moon be gone, that we may sell Corn, and the Sabbath, that we may sell Wheat? And Easie 1. the Sabbaths and New-moons are reckoned together. Their PASSEOVER called of them Pasach, so called of the Angels passing over the Israelites in the common destruction of the Egyptian firstborn. For Pasach, the Grecians (as some note) use Pascha, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer, fitly in regard of the body of that shadow Christ himself, who b 1. Cor. 5.7. was our Paschal Lamb, in his suffering sacrificed for us. The institution of this Feast is set down, Exod. 12. as Hospinian hath noted in the year after the creation of the world 2447. c Scaliger & Caluisius, account 2453. Lydyat. 2509. others otherwise. after the stoud. 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 Nisan, those two days being more specially 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 Parasceve, or preparation: in the evening of which fourteenth day, as some men hold opinion, after Sunset 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 d Ios. de Bell. 7.17. saith, à nona vsque ad undecimam hostias coedunt. Sun, the Paschal Lamb was slain: about which time (the ninth hour) Christ the true Pascha yielded up the ghost, e Proleg. in E. T. Ed. ult. Scal. having eaten the passover on the night before, which was the true time, and was then altered by the jews: which corruption continued to the destruction of their Temple, Christ suffered (saith Scaliger) on the third of April, the fourth year complete after his Baptism. From which ninth hour the jews began their Vespera or Evening; and therefore it was enjoined them inter duas Vesperas f Hae duae fuerunt Vesperae vna dici inclinantis ab hora nona altera noctis ineuntis, ab hora dici vltima. jun. in Ex. 12. , to kill the passover. In these Vespers, as also in the even of every Feast and Sabbath, after the evening Sacrifice they which do any work, saith the jewish Canon, shall never see good sign of a blessing: which was the cause that they hastened so much the death of the thiefs which were crucified with Christ. 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 were dispersed by companies, according to josephus, not fewer than ten, sometime twenty in a company; with Christ there were thirteen, and of these sacrifices and companies in time of Cestius, were numbered two hundred fifty six thousand and five hundred, so that reckoning the least 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. After the eating the Sacramental Lamb standing, they had other provision which they eat sitting, g 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. In the Law it was commanded that they should eat the passover standing; which they only practised in the first celebration in Egypt. For so the jews set forth the difference of the Paschall night from other nights, Scal. Em. T. l. 6. p. 536. in their twice washing, which on other nights they do but once: in their unleavened: in their Endive or sour herbs: And whereas on other nights, they sit or lie, now they lie only, in token of their security. The washing was therefore necessary, lest they should defile the beds whereon they lay with their dusty feet. In which respect the h Plautus, Persa, locus hic tuus est, hic accumbe, serte aquam pedibus. Luk. 11. Luk. 7. Gentiles also used to wash their feet: the jews their whole body. And the Pharise marvelled at Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was not thus baptised or washed before he sat down. Some contented themselves only with washing of the feet; the want of which Office Christ objected to another of his pharisaical hosts. But in the Paschall rite a double washing was requisite, because of their double Supper; which in the flourishing state of the jews, was also used in other their chief solemnities of the Pentecost and Tabernacles. In the former they eat their Sacrifices, in the later certain Praises were sung, and it was called the supper dimissorie. But this second Paschall Supper differed from that in other solemnities, wherein they used junkets, which in this were forbidden; and instead thereof they had Endine and wild Lettuce, mingled with Vinegar, and other things, which now they make as thick as mustard. The householder first dipped his unleavened sop therein and eat it, and then took from under the carpet or cloth another, which he broke into as many pieces as he had Communicants in his company, every piece being as big as an Olive, which was given to each of them in order. When he eat that sop, first he said, Blessed be thou, Lord our God, King of the world, which hast sanctified us with thy Commandments, and hast given us the precept of unleavened bread. And when he had eaten, he said (as he distributed to the rest) This is the bread of affliction, which our forefathers ate in the land of Egypt. Every one which is hungry, come and eat: every one which hath need, come and observe the passover. After the destruction of jerusalem, they added these words; Now we are here servants, but hereafter we shall be in the land of Israel: now we are here servants, hereafter in the land of Israel free. After this, he tasted of the Cup, and delivered to the next, and he to the third, and so on through the company. This was called the Cup of thanksgiving, or of singing the Hymn, which he delivered with these words; Blessed art thou O Lord our GOD King of the world, Creator of the fruit of the Vine. Then did they sing a Hymn and depart; for the Canon forbade them to eat or drink any thing after the Hymn. These were the Paschall rites in the time of CHRIST, who also used that reiterated both washing (saith Scaliger) and Supper, and also the Hymn. 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 celebrate the passover, were to observe it the next month, Numb. 9 The day after, or second day of this Paschall 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' fruits, which at that time in those Countries began to ripen, and so to acknowledge GOD the giver thereof. i 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 else where k In Decalog. he affirmeth the same. Eleazarus, l Hospin. de festis. jud. c. 3. Maldonat. in Mat. 26. or as other say, the Synedrium, ordained three hundred and fifty years before the birth of Christ, that the Passover 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, & he with his Disciples ate 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 Master, 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 the unleavened bread, in which first of all, sickle was thrust into the Harvest, to offer the 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 fruits: the m Exod. 13. 16. Act. 2.4. rites thereof are prescribed, Levit. 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 write not in Tables of stone, but in fleshly Tables of the heart, when (at the same time) he gave the holy Ghost to his Disciples, as a remembrance also of the Author of their Haruest-fruits, and of their possession of that land where they had seed-time and harvest, which in the wilderness they wanted. 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 fruits of the Earth being now inned. The first day of this month was, besides the ordinary Kalends or Festival New-moon n These New-moon feasts, or Sabbaths, it seemeth Horace Serm. l. 1. Sat. 9 hodie tricesima Sabbata: vintu Cartis Iudaeis oppetere? , 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, Levit. 23. and Num. 29. Whether, as some of the Rabbins will have it, for Isaaks deliverance, that in remembrance of that Ram, these Rams-horn Trumpets should be sounded, or in regard of the wars, or in respect of that spiritual war-fare 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 jubilee years, or for some other cause, let the wiser Reader judge. On that tenth day of this month was the Feast or Fast of Reconciliation or Expiation, a day of public penance, fasting and afflicting themselves, described in Levit. 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 sins on the Scape-goat, 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 unfold 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 and afflicting themselves, was in respect of their Idolatry with the golden Calf, and therefore it seemed, that in Theodoret's time they did not afflict themselves, but sported rather in obscure and profane manner. The Sacrifices are set down, Theodoret. qu. 32. in Levit. Num. 29.8, 9, 10, 11. The next Feast was that of Tabernacles; in remembrance that howsoever they now dwell in strong Cities, goodly houses, &c. 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 passover) more solemnly festival, with abstinence from labour, and a general Convocation. They were the first day to take boughs and branches of Trees, and to make therewith Booths, and to dwell in booths seven days. This was neglected from the time of josuah, till the days of Nehemiah, o Nehem. 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 a 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 and down in the morning before they might eat, whereupon it was called the Feast of Palms or Willows. The seventh day, saith Paulus Fagius, p Fag. in cap. Leu. 23. they compassed the Altar with these boughs seven times, in remembrance of the fall of jericho. Andrew Osiander affirmeth q And. Osiand. Annot. Harmon. Euan. l. 3. c. 36. that they used this carrying about boughs every day, especially the seventh, in which they observed a kind of Procession or Litany, singing, Ana jehovah Hosanna ana jehovah 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. Then they altar it in another form, Pray redeem the Vine of thy planting, Hosanna, &c. then in another, As thou savedst the strong in Egypt, when thou wentest out for their deliverance, so Hosanna, &c. Then 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, 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 seventy (as the Rabbins interpret it) according to the number of the seventy languages of the Nations, which shall be subdued to the Messiah; and ninety eight Lambs, in respect of so many curses in the Law, against the transgressing Israelites. job. 7.37. Num. 29.35. The eight day was the Feast which they called, Haaziph and Azareth, 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 stuites of the Earth, and the first fruits of the latet fruits were offered. Ieroboam r Hospin. de fest. cap. 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 sow 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, Deu. 15. Exod. 23. Levit. 25. and the observation hereof 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-horn, and therefore called jobel, which signifieth a Ram, or Rammes-horn. Touching this year of jubilee is much controversy. The ancient Authors account it the fiftieth year. Scaliger s Ios. Scal. animad. in Euseb. pag. 13. refuseth their authority herein. Many modern writers hold the same opinion, as t Hospin. de Temp. & de Fest. jud. Hospinian, u Melan. Chron. lib. 5. Melanchton, Fabritius x Fab. Pad. Catena temp. annul. 40. Paduanus, &c. y Caluis. Isagoge cap. 23. Caluisius hath at large disputed this question against Crentzhemius and Bucholcerus, by diverse 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, z Aristoph. in Pluto. and Ausonius, a Ausonius' de ludis. affirming the like: and yet the Olympiad is but four years complete, and reckoned from the fift 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 hundreth year: and Clement the sixt abridged to the fiftieth; as Auentinus, Trithemius, Crantzius, and others 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 b Apoc. 18.11. Merchants of the Earth resort from all places of the Earth to buy Heaven: and Babylon c 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 gains of her Wares, giving in exchange d 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 ( e 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 observe 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 Zachary, in his seventh and eighth Chapters mentioneth certain fasting days, which the jews by Ecclesiastical Injunction observed. One in the tenth day of the tenth month, because, 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, jere. 41.42.2. Reg. ult. To these are reckoned the Fast of Easter, 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 Osiris, 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 Jupiter's 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, Caluis. 3477. as Functius relateth out of Philo, An. M. 3463. 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 also had the feast of Wood-carrying, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mentioned by b joseph. de bello jud. li. 1. 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, 2. Maccab. 4. in remembrance of the institution 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 Maccabeus, 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 Ios. 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 Tallmud, another cause as followeth. When on the five and twentith day of Cisleu 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 pressed out of the olive's clean Oil. And therefore the wise-men of that time decreed, that yearly those eight days, beginning at the five and twentith of Cisleu, should be days of joy, and that every one in the doors of their houses every evening, during those eigh days, should light Lamps, for declaration of that miracle, wherein they must not fast nor lament. Likewise 1. Mac. 13. is ordained festival the three and twentieth day of jar, for the expiation of the Tower of jerusalem, by Simon Mac. On the last day of the feast of Tabernacles, they finish the reading of the Law with much joy and solemnity, calling it the feast of the joy of the Law. The next Sabbath begins their Reading of the first Parasch or Section, which was also read that day they made an end of the last, lest they should seem weary of it, and glad it were ended. These Parasches or Sections of the Law (as our Lessons in our Service) were ancient, as appeareth Act. 15.21. in number fifty four, for twice they put together two short ones. When Antiochus burned and prohibited the Law, they read in stead of Moses, the Prophets: and after Antiochus his death they continued both, as the first and second Lesson with us. That of the Prophets they called haphtara, that is, a dismissing, because after it the people were dismissed, even as the name Missa, for like cause was given to the Christian holies. They read Moses not only on the Sabbaths, but also on Mundays, and Thursdays; which by them that would seem more holy, were fasted also, as Luc. 18. appears by the brags of that supercilious Pharise, I fast twice in the week. Sigonius reckoneth also the feast of jephta, in the end of the year, which yet is not like to have continued in succeeding ages: De fest. jud. vid. Phil. Ferdinand. and of the fire that we find mentioned in 2. Mac. 1. and the feast of judith, for killing Holofernes: and on the fourteenth day of Adar, for the victory against Nicanor, Ios. 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, Ios. Scal. Can. Isag. l. 1. c. 6. TISRI habet diet 30. with the Feasts and Fasts, as they are observed therein at this day. Tisri plenus. die. 1. Clangor Tubae 3. jeiunium Godoliae, qui cum Iudaeis occidebatur in Mazpa, jer. 41.5. jeiunium. Moriuntur 20. Israelitae. Rabbi Akiba filius Ioseph conijcitur in vincula vbi moritur. 7. jeiunium. Decretum contra Patres nostros, vt perirent gladio, fame, ac peste, propter vitulum fabricatum. 10. jejunium Kippurim. 15. Scenopegia. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22. Octava Scenopegias. 23. Festivitas Legis. Marches. 29. Marches. Cavus. 7. jeiunium. Excaecarunt ocules Sedekiae, &c. post 29. Intercalatur dies vna in Anno pleno. Casleu plenus. 25. Encoenia. 28. jeiunium: Casleu. 30. joiakim combussit volumen quod scripserat Baruch dictante jeremia. 30. Eximitur dies in Anno defectivo. Tebeth Cavus. 8. jeiunium, Scripta est lex Graece diebus Ptolemaes Regis, Tebeth. 29. Tenebrae triduo per universum orbem. 9 jeiunium. Non scripserunt Magistri nostri quare ea dies notata 10. jeiunium. Obsidetur jerusalem à Rege Babylonis. Sebat plenus 5. jeiunium: Moriantur Seniores qui fuerunt aequales josuae filii Num. 23. Sebat. 30. jeiunium. Congregati sunt omnes Israelitae, contra Beniaminem propter pellicem & idolum Micha. 30. Locus Embolismi. Adar Cavus. 7. jeiunium. Moritur Moses Magister noster qui in pace quiescit. 9 jeiunium: Adar. 29. Scholae Sammai & schola Hellel inter se contendere coeperunt. 13. Festivitas decreta: interficitur Nicanor. 14. Mardochaeus Phurim. Nisan plenus 1. jeiunium. Mortui sunt filii Aaron. 10. jeiunium. Moritur Mariam. Nisan. 30. Eligitur agnus Mactandus 14. die. 14. PASCHA. Exterminatio fermenti. 15. Azyma. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Manipulus frugum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 21. Solennitas finis Azymorum. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 26. jeiunium, Moritur Iosue filius Nun. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jiarcavus. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 10. jeiunium. jiar. 29. Moritur Eli Pont. Max. & ambo filii eius: capitur arca testimonij, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 23. Solennitas. Simon Gazam capit. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jeinnium: Moritur Samuel Propheta: plangitur ab omni populo. Siwan plenus, 6. Siwan. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 23. jeiunium. Desistunt ferre primogennita & primitias Ierosolyma in diebus Ieroboam filii Nabat. 25. jeiunium. Occiditur Rabban Simeon filius Gamaliel, Rabbi Ishmael, R. Hanania secundus à pontificib. 27. jeiunium. Combustus est Rabbi Hanina filius Tardion unà cum libro legis. Tamuz Cavus 17, jeiunium. Franguntur Tabulae legis Cessat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tamuz. 29. urbs fissa Epistemon cremat librum legis. Ponit statuam in templo. Ab plenus. 1. jeiunium. Moritur Aharon Pontifex. 9 jeiunium. Ab. 30. Decretum contra patres nostros ne ingrederentur in terram judaeam. Desolatio Templi prioris & posterioris. 18. jeiunium. Extincta est Lucerna vespertina in diebus Ahaz. Elulcavus. 17. jeiunium. Moriuntur Exploratores qui diffamaverant terram. 22. Xylophoria, Elul. 29. As for the Sabbaths, New-moons, and days not solemnised with feasting or fasting, I have passed over this Calendar, as impertinent or needless. CHAP. VII. Of the ancient Oblations, Gifts, and Sacrifices of the jews: of their Tithes, and of their Priests, and Persons Ecclesiastical, and Religious. §. I. Of their Oblations, Gifts, and Sacrifices. 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 needelesly, 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 least 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, Meat-offerings, Peace-offerings, sin-offerings, Trespass-offerings, the offerings of the Consecration, Cleansing, and Expiation. b Philo de Sacrif. Philo reduceth them to three: Burnt, Peace, and Sin-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 manners hereof are expressed, Leviticus 1. the fire was to be perpetual on the Altar, being that which GOD miraculously sent from heaven to consume Abihu sacrifice; for neglecting which, and using other, his two sons Nadab and Ahsbu were stricken by a revenging fire from GOD. The Meat-offering was made of fine flower, without honey or leven, and with oil and incense on the Altar, or frying pan, or oven, or caldron, 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, Levit. 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 burned with fire. The Offering for sins of ignorance, for the Priest, Prince, People, or private man, is set down, Levit. 4, and 6. The sin-offering, in case of contempt, where the sin is committed against God and man willingly, with the due manner thereof is expressed, Levit. 6. To these were adjoined Prayers and Praises, with musical voices, and instruments, Cymbals, Viols, Harps, 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, Levit 6.20. The seventh mentioned Sacrifice is of Purification or cleansing, as of a woman after childbirth, Leu. 12. or of a Leper, 13.14. or for unclean issues of men and women, chap. 15. The eight is the sacrifice of Expiation or Reconciliation, on that festival or fasting-day before spoken of, Levit. 16. Hereunto may we add the lights and the daily offerings of incense, morning and evening, Exod. 30. 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 and Tithes, and the personal half shekel, The first fruits of Man, of beasts, and of the 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. §. II. Of Tithes and their manner of Tithing. OF Tithes, when we consider the assignment of them to the Tribe of Levi, we must so far acknowledge them levitical and Ceremonial. But considering the paying of them to a Priest, so soon as we read of a Priest, 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 God required this duty of Tithe, Exod. 22.29. before the Levites were called to the service of the Tabernacle; which are not so much as named, till Exod. 38.21. the Scripture also speaks of them as anciently due, nor hath it any original commandment for giving Tithes to GOD: yea, the law of Nature taught it the Heathens, which paid them to their Idols: and the first times of the Christian Church excepted, b Rebuffus de decimis, item Tindari Tract. de Dec. Rebuffus statuit de jure divino dictante ratione naturali, decimas inventas. q. 1. §. 12. à jure vero canonico formam & declarationem esse factam. Tindorus §. 25. praeceptum (ait) decimarum partim est morale, partim iudiciale, &c. wherein there was no such settled order for things of this and like nature, Tithes were constantly paid to the Church, until the arch-enemy of God and his Church, in his Antichristian supremacy robbed 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: Some cannot so easily subscribe to that opinion, perhaps more common than true, which disannul divine right for the paying Tithes, as being then a jewish and levitical Ceremony. But I leave the Reader to discuss this matter further, with a Carleton of Tithes due by Divine right, & Roberts. D. Carleton Mr. Roberts and others, in Treatises of that argument, not to speak of the Canonists. And let me here mention also that little book full of great learning, & savouring of great piety, of S. Henry Spelman Knight, a true Knight of the Temple, that thus engaged himself for the Temples right; that whereas the Temple and Ruins of the Church hath raised so many Knights and cruel Gentlest at have peeled and spilled the men and means of the Church; the Church in that Order hath found a Champion, a Spelman in name and deed, who out of Godspel (so was the Gospel and holy writ significantly styled by our Religious Ancestors) and man-spell, that is, the learning of men, in the reasons and authorities of Fathers, Counsels, Doctors in several ages, hath showed himself a Spelman, an Oracle or man of hidden knowledge, as Verstegan interprets and spells this word spell. These show also another argument (besides this of the Nature and practice of Tithes) almost beyond cavillation, namely, that Tithes are due to Christian Ministers by Vow: Christian Commonweals, and Counsels having consecrated them to GOD and his Church, wherein our Kings, Parliaments, and Ecclesiastical Laws have added their confirmations: neither is it now time after the Vows to inquire, and c D. Downam. & Levit. 27.28. without Divine dispensation to alter 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 Levit. 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 LEVI all the tenth, &c. Saint d Hierom. super Ezach l. 14. c. 45. & Num. 18.26. 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 Deut. 14.22. : thirdly, that which they reserved for expense in their solemn Feasts when they went to the Tabernacle or Temple f Deut. 14.28 . The fourth was a third years Tenth, which was then laid up for the Levite, and the poor amongst them. g Ios. Scal. diatriba de decimis in Opusc. The practice hereof Nehemiah restored in the reformation of Religion, Nehemiah 10. when the First-fruits and Tenths were brought to the treasury or chambers of the house of GOD. h Drus. Praet. ad Math. 23. ex lib: praecep. 145. Idem & Hier. in Ezec. 45. joseph Scaliger hath written a Treatise of Tithes, the sum whereof is this. Every thing which was food for man, and was laid up for preservation, if it received increase from the Earth, was subject to offerings, and consequently to first fruits and Tithes. Garden-herbs were not exempted: they tithed Mints and anise. (But i Theruma, id est, levatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 res sesiarata. Drusius saith this was of tradition, and not of the Law: for the Law required only the tenths proventus tui, of the increase: under which name (saith he) those came not.) Out of these they first paid the first fruits: secondly, k Deut. 18.4. This Theruma seemeth a second kind of first-fruits: for the first were an offering in the Ear, &c. as appeareth, Levit. 23.10. S. Hierom. vbi sup. calls it primitiva. Theruma: thirdly, a two fold Tithe, and these all in their due order. The Husbandman might not touch any of his increase before these deductions. First fruits of Corn, Grapes and Olives were offered in the basket: but the Theruma and Tithe only of the kinds already dressed and prepared, as wheat fanned, oil and wine, corn in the ear, and so the rest was called Tabal: after they were made ready, the Theruma, was taken l Num. 18.12.25.26.27.28. from the heap, and given to the Priests: this was called the great Theruma, and was not defined by Moses, but the ancient Lawyers determined that it might not be less than the fourtieth or fiftieth, or at least the sixtieth part: the first they called the Theruma of a good eye, the second indifferent, the last of an evil eye, and niggardly. When this was taken away for the Priests, the rest of the heap was tithed for the Levite: m Tob. 1.7. this was called the first Tithe n Num. 18.26. ; and the tenth part thereof the Levites o Which made it twelve of an hundred. Deut. 14.24. Levit. 27.51. gave to the Priests * Some interpret Nehemiah, Neh. 10.38. To the high Priest alone, for the maintenance of his state, & partly so perhaps to establish the Papal challenge since. which was called the Tithe of the Tithe, or the Theruma of the Tithe. For the former Theruma they named the great Theruma, because it was more than this. After this deducted, the Levites might freely use the other nine parts of the Tithe (which before they might not) whether in, or out of jerusalem. The Husbandman or Layman, was yet to pay another called the second Tithe, namely, the tenth part of that which remained to him after the first Tithe: and this also was holy, nor might be spent, but before GOD in the Court of the Temple. And therefore it was to be carried to jerusalem, or if the way were long or tedious, they might be fold, and a fift p P. Ric. ad pr. aff. 133. ex Deut. 18.4. Ait harum primitiarum quantitas elargienets arbitrio relinquitur. Talmudei tamen 50. partem statuunt. part was then to be added: with this money they were to buy Wine, Oil, Sacrifices, and other necessaries at jerusalem, wherewith the Husbandman and the Levite were to feast in the Temple. After this second Tithe paid, they might (and not before) use the rest a lay chattels (to borrow: the word of my learned friend Master Selden) Scaliger gives them a Latin name, Pollucta, that is, exposed, viz. to common or profane use. For better view hereof: if the husbandman had six thousand measures of wheat, wine or oil, he must pay a fortieth or fiftieth or at least a sixtieth part, that is, an hundred in the name of his q R. Ab, ben Kattan praec. 87. Theruma. Of the five thousand and nine hundred remaining, the first Tithe will deduct five hundred fourscore and ten, of which the Levites must pay to the Priests, fifty nine; as Tithe of the Tithe. Now out of the five thousand three hundred and ten yet remaining, the husbandman is to pay the second Tithe, which come to five hundred thirty and one, and then there remain to his own use, exposed or lay chattels four thousand seven hundred seventy and nine. So that the first and second Tithe were in proportion as nineteen of the hundred, besides the greater Theruma; all these out of the Corn ready fanned: before which also they paid the first fruits in the ear. Further, r Scaliger saith, that the Levites observed their courses herein, according to their four and twenty families, as the Priests had their four and twenty Luke. 1. the husbandman was bound to carry them to jerusalem, and there to deliver them to the Treasurers, which were levites s Tob. 1.7.8. deputed in diverse offices, to the custody of these things, as fully appeareth, 2. Chron. 31. And if he did not carry them himself, he must send them by his Delegates: touching whom, the Law exacted that they should not be of the Gentiles. (This opinion is rejected by others, & seems impossible, that the Tithes of so spacious a Country, should with much lobor, cost, & loss, be carried to jerusalem, which might with more ease, & conveniency every way, be received at home in the several cities of their tillage, as it is written, Neh. 10.37.) As for the second Tithe, they might redeem it, with adding a fift part over and above the price. Tobit is a perfect pattern of this: The first Tithe of all increase (they are his own words) I gave to the sons of Aaron, who ministered at jerusalem, the second Tithe I sold, and went and spent it every year at jerusalem: And the third I gave unto them to whom it was meet. The vulgar Latin reads this last, So that he ministered every third year, all his tithing to the Proselytes and strangers. And it ought, faith Scaliger, rather to be called the Tithe of the third year, than the t joseph Antiq. lib. 4.7. calleth it the third Tithe of the third year, which, saith he (besides the two yearly tithes, one to the Levite, the other for Sacrifices and Feasts) was for the poor, &c. every third year. third Tithe: for this was no other but the first Tithe, so that what was paid in the first and second year, and in the fourth and fift of that week of years, or seven years' space (the seventh whereof was always Sabbatical, and freed from tillage, first fruits, Theruma and tithing in the name of the first tithe; the same in the third and sixt years were not carried to jerusalem, but laid up in the barns and storehouses of the husbandman, who to use the words of Moses, u Deut. 14.28, 29. was to lay them up within his Gates: And the Levite, because he had no part nor inheritance with thee, and the stranger, and the fatherless, and the widow, which are within thy gates shall come, and shall eat and be satisfied. Thus joseph Scaliger. But others hold it due every year, but only of such things as were useful for man's meat, as being employed in Feasts, and no other than that which Scaliger calls the second Tithe, before mentioned. The remainder of the surplusage (to use the words of Master Montague) the three feasts ended, served for those Priests and Levites, that dwelled at jerusalem, and had no abiding in the Country, and for those that in their courses came up, and served at the Temple, for want of which Malachi complaineth, and in Nehemias time, the Levites fled to their Land, viz. where he had maintenance, by payment of the first Tithe. Every third year, they added a third Tithe, to be distributed to the poor and Levite, besides the former two for the Levites, and for Feasts, as josephus hath observed. Thus in all there were four payments, or Tithes, as is before obserurd out of Saint Hierom. What I have said of the Tithes of Vegetables, I understand also (though some gainsay) of the Tithes of all they possessed, Luke 18. Mat. 23. even of Cattles in like payments as the former, as of all other things for man's use. Scaliger proceeds: The jews still in all places of their habitations observe the seventh year Sabbatical, and therefore pay not then any first fruits or Theruma; as for Tithes they were not to be, as Scaliger holdeth, paid but at the Temple, Which is now destroyed: neither have they any certain stock of Priests or Levites (howsoever many are so named) and therefore being asked of us, saith Scaliger, if they might repair the Sanctuary in Mount Moriah, whether they would offer any Sacrifices; they answeeed, no, because there is now no Priesthood in Israel. So desperate is their desolation. Now lest any deceit might be used in tithing, there were officers appointed, which were called x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Faithful: these searched the houses suspected of nonpayment: that increase whereof the tithing was uncertain, was called Eamai. From the Dedication of Maccabaus, to the time of john Hyrcanus, all paid their first fruits and Theruma, but few their Tithes, because those Faithful were unfaithful, and corrupted with gifts: But then the greater Council decreed that none should be chosen to that Office, but such as were, as they were called. From thence y About one hundred and fifty years. to the destruction of the Temple they were truly paid. The First fruits, Therumoth and Tithes were not paid all at one time, but each kind at their own time, as Wheat in Sivan after Pentecost, Wine in Tisri, Oil in Tebeth: and so of the rest. Thus far Scaliger: For my own part I hold that division of Saint Jerome the best: and that of those four sorts of Tithes, the first is Natural, Moral, Divine tribute, equally due, though not alike exacted in all ages, and then levitical only by special designment of GOD, which appointed Levi for a time, to the work and wages of his Priest. The second paid to the high-Priest by the Levite, was (as that high Priesthood itself) merely ceremonial. The Pope's covetousness reversing christianity, recalling Judaism, made it Canonically due to him, which since with us is made judicial or Statutarie: And whereas Aaron alone, and Levi once received, now they must, if not alone, pay perpetual Tents, besides ten times as much subsiduary payments, as temporal men (all things considered) of their ability, when the public need requires, and that notwithstanding our own inheritance is so many ways diverted, perverted, subverted. This I speak not as grudging Caesar his due (for GOD and man love a cheerful giver) but to satisfy the evil eye of them that have evil will at Zion, and grudge the remains of the ruins of Levi, willing every way to further the Priests hindrances. Ceremonial was the third Tithe, as dependant on the Temple and Feasts. The Fourth judicial, as relief to the poor of that jewish state, whether levites or Layman, in their several habitations. But if any lust to fill themselves with matter of this argument, let them read what hath been written by Master Selden, and his Antagonists, which maintain the portion of Levi, in the evangelical Priesthood, against his History of Tithes, seeming by way of Story to undermine it. Wherein. Sir james sempill's labours (that I mention not many of our own more interessed) deserve honourable mention in all Leui's Tents, and to all his generations. §. III. Of their Personal Offerings, and of their and our Ecclesiastical Revenues. BEsides First-fruits and Tithes, they paid to the Treasury personal offerings, as Exod. 30.12. Every man paid half a shekel, a Siclus babet 4. deverios, denarius 6. obolos, obolus 16. hordea mediocria ponderat Drus. ex li. Mandatorum The Sickle was tetradrachmus, and weighed, saith Gerundensis, half an ounce of silver, who saith he saw one at Ptolemais, it had on the one side the figure of Aaron's Almond-rod, on the other the pot of Manna, written about with Samaritan letters, on the one side was a Sickle of Sicles, on the other jerusalem the holy. The price of a servant, saith Rambam, was thirty sicles (so they valued Christ) of a freeman it was twice so much. On the five and twentieth of Adar the Nummularij or money-changers sat in the Temple: that they which had not this half shekel ready, might have it of them for other money, or for a pledge. It was in figure like the whole shekel. Tract. Thalmud. de sic. That which is said of the pot of Manna in this Coin, seemed to me in one which I saw, rather a pot or Vessel of perfume or incense with a smoky cloud above it. 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. King. 21. made by joas for the repairing of the Temple, and that after by Nehemiah, Chap. 10. the circumstances show much difference. This Treasury, in regard of this Poll-money, grew very rich, as appeared in b Ios. Antiq. 14.12. Crassus' robbing the same often thousand talents at one time, besides a great beam of gold, which Eleazarus the Treasurer, upon Crassus his Oath (afterwards violated nevertheless) to redeem the rest, delivered to him, weighing three hundred Mina, every Mina being two pounds two ounces, and a quarter Troy. Tully c 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, Levitici ultimo. 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 d downam's Sermon of the Dignity, &c. hath observed, that all these being delivered them in the Lord's Treasury; without their labour or cost, together with their eight and forty Cities assigned them, amounting to a far greater proportion for the maintenance of that small Tribe: then all the Bishopric, Benefices, Colledgelands, or whatsoever other Ecclesiastical endowments and profits in this Land, although the profane Ammonites or hypocritical Cloisters had never conspired to shave off our e 2. Sam. 10. beards, and our garments by the Buttocks, not leaving to f D. Smith, far. Blacksmith. cover our nakedness, or their shame. And yet how sick is Ahab for naboth's 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 that wounded us, and causeth us still to halt, was from Rome, The mother of abominations and whoredoms. 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 Chancels at least) and made them to fall into those g Apoc. 12.2. Cages of unclean Birds, the Popish Monasteries. Of nine thousand two hundred eighty and four Parishes in England, after h Camden Britan. Edit. ult. Master Camden's account, three thousand eight hundred forty five were (it is properly termed) impropriated. And who knoweth whether those Appropriations did not supplant their Supplanters, and dispropriate them of that which in a juster propriety was given them in their first foundations, for that threefold maintenance of themselves, 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 addition of these, as of a contagious garment, been infected, and have either died, or been sick at the least of this plague. The Ark when it was in Dagon's Temple (because imprisoned in an Idol-temple) broke Dagon's neck: and when it was thence translated to their Cities, they also were filled with diseases. Our Ark hath thus dealt with the Temples, and cannot well brook the Cities and Lay-hands which imprison, or if they will appropriate it. O that they would once send it home where it should be. How fitly and fully do those words of Habacuk i Hab. 2.9, 10.11.12. agree to the houses founded for Religion, by this and like irreligion perverted, and at last subverted? k Gen. 31.47. 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 schadutha, the heap of witness, their ruins remaining testimonies of GOD'S judgements. A violent stream (saith Master l Vbi supra. Camden) 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. And let not our Temporal men pretend inheritances, and humane Laws in these things of divine right. For how can Kyrkes (so called as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the Lords houses, before given up by solemn consecration into divine possessions with their liuings) become humane, without surrender of the owner, or satisfaction to him? As the word since hath received a double aspiration, so the things themselves a doubling and deceiving alteration, whereby we have rob our GOD as in Malachi * Mal. 3.8. he complains: worse than the heathen, which he there justifies; and which in that extreme Egyptian * Gen. 47.22. famine, alienated all Lay possessions, but wanted this Aura sacra fames sacri, left the Priest's Lands inviolated, which yet were very large, as in our Egyptian Relations shall appear. Poor Vzzah offered in a good intent (which I also think of many which were forward in suppression of Religious houses in the days of King Henry, and of other Church lands in King Edward's time) but GOD accepted not such zeal, and he by his untimely fates left the name to the * 2. Sam. 6.8. place Perez Vzzah until this dvy. Nor did King Henry long enjoy that his Ecclesiastical purchase; or long continue much wealthier by it, but was forced to base moneys before his end; that I speak not of the short reign of King Edward his son, that virtuous Prince, whose times rather than his holy hands, caused the desolations of the Chauntrie lands (and how many other vanished away in that cloud?) after the dissolution of the former. And do not our eyes see (in other respects to the joy of our eyes, but to him a judgement) notwithstanding so many wives, a Perez Henry, a rapture of the kingdom from his loins, and that just so many years (as some * S.H.S. have observed) after that his attempt, as the golden head of the Babylonian Monarchy continued in that family after the Temple profaned and the holy vessels transported; when Belshazzar escaped not, though he could plead prescription of possession, succession and inheritance as our proprietaries, with a dearer purchase by costly siege, than these things cost the first purchasers after the suppression. I might here also end with the tragical ends of those that were forwardest in those enterprises: But I spare their names, and refer the Reader to our Histories, which yield to us examples many of Salomon's rule (from Wolsey downwards) that it * Pro. 20.25. is a snare to devour that which is sanctified. So suddenly were they caught, so surely were they holden, in this snare; and as their zeal did eat up God's house (devoured that which was sanctified, and got so many houses of God in the Land into Lay possession) so the divine zeal of God's House did eat up them in bloody untimely morsels. And let the present possessors hear and fear. Let none traduce me as a troubler of Israel, and a traducer of our Law and State, which have thus both changed and settled these things. I enueigh 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: & commanded, Thou m 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 mephibosheth's right; and our Vicar- mephibosheth's, the Clergy then, did not much urge it; yea, he would still say of these our halting Zibaes, Let them take all n And all they challenge as theirs, driving the poor Vicar to show composition or prescription: They know who cast at all, Luke 4.7. and said, Mihi tradita sunt, (ye may English it here) they are betrayed to me , 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 o Let me have the like liberty to inveigh against vices here, as Espensaeus was allowed among the Papists, who speaking of the Romish proceedings saith, Sedis Apostolicae summa iura, hoc est summae iniuriae, privilegia, hoc est abusus, consuetudines, hoc est, corruptelae. I speak only against abusers of Law and Right. Cankerworm eat not what the Grasshopper hath left, and the Caterpillar the residue of the Cankerworm. I mean those Latron-patrons, and Patron-latrons, whereof these extend to the utmost, whatsoever might, and whatsoever colour of right, in exemptions, Customs, 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. Oh 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 Balaam's, which for balack's blessing, care not what curse they bring upon Israel, which present for presents, and scrape to maintain their carnal living, out of our spiritual Liuings; to bestow on their Hawks, their Hounds, their! But whether 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 Star-chamber, 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 p 1. King. 21. ahab's, 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 q 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 r 2. Sam. 1.20. tell it in Gath, or publish it in the streets of Ashkalon, that the daughters of Babylon may triumph. §. IIII. Of their Firstborn, Priests, Levites, and other Religious Persons. AFter that we have spoken of the Times, places and Rites sacred to God, order requireth next to speak of those persons, 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 Melchisedech 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 houshoulds, as we read of a Gen. 18.19. Abraham, b Gen. 37. Isaac, c Gen. 49. &c. and jacob: After that, the first borne of all the Tribes of Israel were consecrated to this business, when as God had destroyed the firstborn of Egypt, d Exod. 13.2, & 15. and these offered Sacrifices, e Exod. 24.5. until that the Levites were chosen in their room; f Num. 3.41. God turning the Prophetical curse of jacob, of g 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, h Exod. 32.29. in a zeal of GOD'S glory had sanctified their hands to this ministry 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 firstborn 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 firstborn there were found, from a month-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 apiece 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 Gershonite, 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 i Lyra in Num. Dionys. Carthus. Jun. addeth also in the number of Priests. Lyra, Dionysius Carthusianus, and junius (for the most are wholly silent) answer, that those three hundred over and above the two and twenty thousand were firstborn themselves, and therefore in right of the former challenge of the firstborn, 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 firstborn; k But one of 74. That their exploit of executing their kindred for Idolatry (before mentioned) in which sin, the first borne, as Priests, were likeliest to have followed Aaron, a chief man of their Tribe, might answer for me. And that cruel Edict l Exod. 9 of Pharaoh, and their miraculous fruitfulness, may mae it less strange, that both in these Levites there were so few firstborn, 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 two and twenty thousand two hundred seventy three; which is little more than one of seven and twenty, besides that inequality of the persons numbered. Likewise as Phil. Ferdinand hath observed out of Abraham ben David, if a woman first brought forth a female, neither that nor the son, if she had any after, were of these sanctified firstborn. This excursion upon this occasion, wherein I have found diverse Interpreters 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 m Exod. 28. Levit 24.4. 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 Robe, 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, Exodus 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, Exodus 29. The conditions required in the high Priest, as that he should not have the bodily defects of blindness, lameness, maimedness, &c. nor should uncover his head, and many other such like, are expressed, Levit. 21. His 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, &c. 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 Annas 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 former, as appeareth, for their Garments, Levit. 28. their Consecration 29. their Conditions required in them, Levit. 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. Chron. 24. and took turns by course n The course lasted from one Sabbath to the next, and so in order, being renewed every Sabbath: from hence Scaliger gathereth by demonstration that john Bap. was borne about the beginning of April. Of their Academical times, studies, degrees, &c. See jun. Academia. cap. 4. & 6. in performing of the same, as Luke showeth o Luke 1.5. in the example of Zachary. josephus p Ios. 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 also called Chief Priests q Ez. 8. Mar. 14. Acts 4. in the old and new Testament. * Vid de his Scal. Can. Isag. l. 3. pag. 298. It was by their Law forbidden on pain of death to any Priest or Levite, to intermeddle in another's Function. But at the three solemn Feasts any of the Priests, which would, were permitted to Minister, and to participate with those whose course it then was: Only they might not offer the Vows, or freewill, or ordinary Offerings. 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 r 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 ministered 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, Ios. 9.21. and 1. Chron. 9 assigned hereunto first by joshua, 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 Ministry of the Temple were other, which may no less be counted holy: either in regard of Vow, as the s 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 t 2. Reg. 1.8. Isa. 20.2. Elijah, and the false u Zach. 13.4. Prophets, and of x 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 somewhat 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 diverse Sects, Opinions, and alterations of Religion, amongst the Hebrews. §. I. Of their ancient Divisions and Idolatries. 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 Philasirius reckoning therein their Idolatries, numbereth 28. jewish Sects: and as Scaliger observeth, and the Scripture will bear it, 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 the Egyptian Idolatry in the golden Calf, Exod. 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, baalam's 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 carerings of the prey, and put it in Ophrah his City, & all Israel went a whoring there after it d jud. 8.27, 33. : and after his death, made Paal-berith their God. They served also the Gods of Aram, Zidon, Moab, Ammon, e jud. 10.6. and the Philistims: Michah f jud. 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 g jud. 19 Beniamites, and by h 1. Sam. 2.12. Hophni and Phinehas the sons of Elimine i In Rad. Theraphim. Elias Levita describeth the form of sacring or hallowing their Teraphim in this sort. They killed a man which was a first borne, wreathing his head from his body, and embalming the same with salt and spices: and then wrote upon a plate of gold, the name of an unclean spirit, and putting the same under the head, set it upon a wall, and burned Candles before it and worshipped the same. R. Abraham k Ap. Pagnin. saith, they were Images of men made to receive power from above, as the Idolaters conceived of them. But after the reformation of Religion by Samuel, David, and Solomon (who yet became after an Idolater) befell their greatest Apostasy, to wit, of the ten Tribes; from God, their King, and Religion, by the o'er-wise policy of Ieroboam, which corrupted and subverted both it and himself. He (lest those revolted Israelites should, by frequenting Gods appointed worship at jerusalem, reacknowledge their former and truer Lord) consecrated two Egyptian Calves at Bethel and l 1. King. 12. Dan, 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 Ieroboam, an uncureable 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 summarie 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 overtanne, 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 fitter place further discourse. But it is far more probable, that in, and after the Babylonish Captivity, the Israelites adjoined themselves in Religion to the other jews, at least, the greatest part of them. And though not many returned with Ezra, yet those parts remained full of jews, having their Universities and some kind of government, till the Saracenicall deluge, and in some tolerable condition after, as Benjamin relates, which continued till the time of the Tartars, which had they been of this Nation, they would have preferred them; whereas ever since their times the estate of the jews hath been more contemptible than before. I deny not, that many of them might mix themselves with the Nations with whom they lived, and grow into one people with them: and that there might be in diverse places some remnants of this Israelitish dispersion, as Benjamin reckons some, and Trigaut in China, conjectures of others. But this Tale of the Tartars, and that m The jews have a tale of Alexander, opening certain mountains by magic, and therein enclosing a multitude of jews beyond Babylon in the hill Cappion, which have a King over them, and are called red jews, &c. vid. Vict. Carbens. lib. 1. 23. other of the enclosed jews, seem but idle dreams, without any good ground of truth or credit. 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 Monarches, under varieties of adverse and prosperous fortunes, it was afterwards rent and torn by the Macedonians, being made a common Stage for the Arms and Armies of the successors of Ptolemey in Egypt, and Selencus 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 Macedonean thraldom by the Family of the Macchabees, the Government, Ecclesiastical and Temporal, became 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. One division * Vid. Scal. in Euseb pag. 124. & Can. Isag. pag. 278. was of the whole Nation, not so much for opinion as for the differing habitation, which brought also some circumstances of other differences. The jews therefore were generally thus distinguished, The Hebrews which dwelled in Palestina, and the scattered strangers, n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Pet. 1.1. as Peter calls them; to wit, the Grecians (these two sorts are mentioned by Luke, Acts 6.1.) and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the remainders of the deportation of Babylon, the Metropolis whereof was Babylon, while it remained, and after Bagded. The Metropolis or head of the o job. 7.35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Alexandria, where also in Benjamin Tudelensis his time, there was a Synagogue of the Babylonian dispersion. The Asian jews were most of this Babylonian sort; to these Saint Peter wrote from Babylon, which therefore he nameth not in the inscription. The Hellenists were so called of hellenizing or using the Greek tongue in their Synagogues (in which they had the Scriptures translated) in Egypt, Greece and Italy. By reason of this translation p The Hebrews ordained a fast in remembrance of the translation of the 70. the Hebrews and Hellenists often disagreed, (for the Hebrews called it a backward reading, because it is read from the left hand to the right) which sometime broke forth into open violence. R. Eleazar q In fine cap. Meghillah. assaulted the Synagogue of the Alexandrians at jerusalem, and committed therein much outrage: And Christian Charity could scarce combine them, as Luke mentioneth, Act. 6.1. This Greek translation was used by them throughout Europe: they had it in Hebrew Letters, as Tertullian testifieth in the Serapium at Alexandria. Thus Philo and other of these learned Hellenists, were ignorant of the Hebrew. Likewise of those Hebrews, there was small reckoning had of the Galilaeans by their supercilious and superstitious brethren of judaea, as the Gospel hath taught us. §. II. Of the Karraim and Babbinists, and of the Hasidai. THE opinions of the jews may be reduced a D Halls Phariaisme 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 other where: The other Rabbinists, supererogatory (as Doctor 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 in Canons, and of arbitrary became necessary, they were rent into sundry Sects. Of these and their original, let us hear Scaliger speak. There were b Ios. Scal. EElench. Trinae. Nich. Serar c. 22. He calls these two sects. cap 2. Karraim, of Kara, which signifieth the Scripture: and Rabbanim, 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 latter, 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, 1. Macchabees, chap. 2. verse 42. c junius translateth it Aschidaei, and saith they were such, as for religion were scattered and dispersed about for fear of the King. Cont. Drus. & Serar. Triher. li. 3. c. 7. Their original was from the times of Ezrah, or Esdras; Haggai and Zachary, the Prophets, being Authors of this Order. These, in regard of their institution, were called Holy, Hasidin; 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. d Nehe. 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 e 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 f Psal. 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 Zacuth g Abr. Zacuth. lib. johasin. saith, That Baba, the son of Buta, 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 h Scal. ibid. cap. 24. thinketh the Rechabites were, which jeremia i jer. 35.19. mentioneth, whose immediate father he accounteth jonadab (not him which k 2. Reg. 10.15. lived in the days of jehu, 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 these sons of jonadab, renewing their former observations, were called Hasidaei, which went not from the Temple, and observed the orders above mentioned: so Scaliger interpreteth jeremy's Prophecy, that jonadab should not want one to stand before the Lord, that is, to minister & attend holy duties in the temple, like to Anna the Prophets l Luke 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. As for that which Serarius hath written against Scaliger and Drusius in this argument, both in his Trihaeresium and his Minerval, or elsewhere, I refer the Reader to himself, choosing rather to express what I think probable than entertainmen with long unnecessary disputes. Drusius m Drus. de 3. Ser. li. c. 11. proveth, that diverse of the Pharisees and Essees also were of these Hasidaei, whereby it appeareth, that it was rather a Brotherhood, as Scal. calleth it, than a Sect. He showeth their Rites and Discipline, out of juchasin. n Or jehasin Ab. Zec. They spent 9 hours of the day in prayer. They believed that a man might sin in thought, & 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: 2. Not to go bareheaded: 3. To establish three refections: 4. To dispose their hearts to Prayer: 5. 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 his 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 Hosidaean observants. As long (saith he) as Supererogation only was used, there was no Sect in the people of GOD: But when the precepts thereof were brought into Canons, and committed to wrighting, 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 Karraim 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 Supererogations, 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 Essenes; both receiving from their Authors the Rules and Precepts of their Sect. After this, the Pharisees were divided into many kinds: The jews reckon seven. The Essenes also were divided first into cloisterers, or Collegians, which lived in a common society; and Eremites, or solitary persons; and those former into such as married; and others which remained continent. § III. Of the Pharisees. NOW let us consider of these more particularly; and first of the Pharisees, Drusius a Drusius de 3 Sect l. 2. deriveth the name from the Syrian, as most of the names of the new Testament are, and not from the Hebrew; for than it should not be Pharisees, but Pharuses: 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 b Ambros. in Luc. li. 3. Damascen. de haeres. Suidas. : against which Drusius excepteth, because in Phares the last Letter is Tsaddi; here it is Schin. Others c F. Forerius, Es. 1. Io. Forsterus lexit. derive it from Parash, signifying to explain, because they did all things openly, to be seen of men: it is not likely: for Hypocrisy lofes her works should be seen, but not her Humour (than should it 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, * Sic jansen. in Conc. Euan. c. 13. Serar. l. 2. c. 1. to expound. But to expound the Law, was more ptoper 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 d Quasi egregij judaeorum Aug. s. 30 de verb. Dom. : 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 e joseph de Antiq. l. 18. de bell. jud li. 2. josephus, and others, out of whom Drusius, Serarius, Scaliger and others. 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 * Serarius in clineth to a more Stoical interpretation. in his good way. They say; That there is no Herb in Earth which hath not his proper Planet in Heaven. The ascribe 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 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus Christ was, after this opinion called Elias, or one of the Prophets. transmigration, 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 g Burgens. Addit. 1. in Epist. jac. 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 his 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. Here of are three opinions h 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 Hieronymus witness: the Teachers thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Wise-men, and when they lectured, they were wont to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The wise-men teach Traditions. Of these Traditions were, Hier. ad. Algas. concerning the Sabbath, That they might journey from their place two thousand cubits; (Jerome i Hierom ep. ad. Alg. accounteth feet, Origen k 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 Pharise boasteth, Luke 18.12. I fast twice in the week: which they observed (saith Theophilact l Theoph. in Luc. 18. ) on the second and fifth day, Mundays and Thursdays. Happily our Wednesdays and Fridays succeeded in this Penance, that we might not seem to be behind them in duty, howsoever we disagree with them in their time. And yet Mercerus 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 m Scal. Elench. Ser. cap. 7. Serar. Triber. lib. 2. c. 2. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 n Mar. 7.4. when they came from Market, because sinners & 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 o Drus. lib. 2. vbi supra. expoundeth) but dining-beds, which they used in stead of Tables. They would not p Luk. 7.39. Esd. 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, &c. 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 Tythed all, Luke 18. Math. 23. even the smallest matters. For Tithes (saith Akiba) are the Hedges of thy Riches. And another Proverb (learn it) Tithe, that thou mayst be rich. Epiphanius q Epiph. haer. 16. addeth, they paid first fruits, thirtieths, and fiftieths, Sacrifices and Vows, Their Phylacteries or Seruatories, Defensives (so the word signifieth) in Hebrew r Of these read the 25. chapter following. Totaphoth, they used as Preseruatives, 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, then complained of by Jerome, yet remaineth (saith s Scal. Elench. cap. 8. Scaliger) among Christians and Mahometans, 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. t Fag. annotat. ad Onk. ap Dr. Fagius 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 u Capit in Hos. Capito) think it no Oath, if one forswear by Heaven, or Earth, unless he say by him which dwelleth there, &c. And none is subject to that Curse, in which the name of God is not added. That of Corban pertaineth to this place, mentioned Math. 15.5. & Mark 7.11. which some interpret, as if a jew should say to his x They otherwise acknowledge much piety to their parents': so Hiscuni, God is to be honoured with thy goods if thou hast any, but for thy parents, if thou hast not, thou must beg from door to door: but their traditional piety disannulled this textual. Vid. Drus. praet. in Mat. 15. 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 y Rain. & Hart. c. 7 d. 4. saith, That the jews, as they were prone 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, z 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, &c. The jews used to bind their vows with a curse, as they which vowed a Act. 23.14. Paul's death, using yet to suppress the curse itself, as, b Heb. 3.11. If they shall enter into my rest: So these, By the gift, if they have any profit by me, meant, they should have none. Thus the Talmud (saith he) the Book of their Canon Law, and School-divinity, saith; That a man is bound to honour his Father, unless he vow the contrary. Masius c Mas. in Ios. ap. Dr. explaineth it thus; That they did consecrate (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 d Scal. Elench. cap. 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, and what Masius, Serarius, and others have written hereof. The Pharisees were esteemed pitiful: The Sadducees more * The one after the Letter of the Law exacted eye for eye, &c. the other accepted a price in lieu thereof, Deus. Praet. in Mat. 5. and Hircanus of a Pharise became a Sadduce, and his son Alexander slew six thousand Pharisees, and persecuted the rest, that they fled into other countries, P. Ric. de Coelesti Agricultura. l. 1. cruel. e N. Lyra. in Mat. 16. They were much addicted to Astrology, and the Mathematics; whose names of the Planets, Epiphanius f Epipha. haer. 6. rehearseth, as also the twelve Signs. There were g Drus. de 3. sec. 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, Drawblood, 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 fift, 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 abraham's. Epiphanius h Epiph haer. 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 i 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, beat 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 Ben Gorion, whom Drusius esteemeth, and Scaliger proveth to be a counterfeit, wherein Serarius and Ribera concur with them.) The Pharisees in a self-conceit and singularity, called, all but themselves, in a disgraceful scorn, k Ar. Mont. in Euang. Mat. 23. Other men: so said he, Luke 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 ought 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) under pain of Hell fire; 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 the less trusted, and therefore burdened them with more observations. §. IIII. Of the Sadducees. 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, a Sadducees. who in the New Testament are often mentioned. b Beda in Act. 5. Beda giveth an unjust interpretation of their name, saying, the Sadducees are interpreted Iust. Epiphanius c Epiph. haer. 14. also fetcheth their name from Sedec, which signifieth justice. Lyra d 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 e 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. Serarius deriveth the name from both. The Pharisees were esteemed more just than they, as appeareth Luke 18.9. They counted themselves just, and despised others; Summumius, summa iniuria. Their rigorous justice, was unjust rigour. f Drus. de 3. Sec. l. 3. c. 3. Elias Thisb. rad. Sadoc. Pirke Aboth. c. 3. vid. Ser. Tr. l. 2. c. 19 This Sadoc, or rather Saduc, lived under Antigonus Sochaeus, who succeeded to Simeon the just: His fellow Scholar was Baithos, of whom came the Baithosaeans. So saith Abraham been David in his historical Cabal: 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 Garizim, 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 Pirke 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. g El. in rad. Zadok. Elias Levita thus reporteth it: Antigonus Sochaeus had two Disciples, Zadok and Baiethos, which leaving their Master to follow wicked men, first began to deny the Law, which was given by word of mouth, and believed nothing but that which was written in the Law: Wherefore they were called, Karraim, that is, Bible-men, or Textuals, and in the Roman Tongue they call them Sadducees. These two are reported also to have forsaken their Master Antigonus, and as Apostatical Heretics, to have embraced sanballat's new Samaritane Religion at Carizim. Baithos had a certain family from Sadoc, otherwise held the same opinions, as Hillel and Sammai among the Pharisees: so these were two chief Masters of the Sadducaean Schools. The Baithucaeans ministered to Baithos in vessels of silver and gold. These Sadducees were called Minim, or Minei, that is, Heretics. They are called Karraim, because they would seem Textual, and Scripture-men, disallowing Traditions, h Scalig. Elenc. Trihaer. cap. 2. of Kara, which signifieth the Scripture: which was called Kara, or Cara, of Cara to read, saith Drusius, i Drus. quaest. lib. 1. quaest. 44. because of the diligence which ought 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 k Scal. quo sup. It seemeth that Philip Ferdinandus, by his Pharisees Sadducees and intendeth the Rabbanim, and Karraim. 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. But in comparison of the l Scal. E. T. l. 2. Rabbanim, there are but few of the Karraim: And these are of the Relics of the old Sadducees. These two Sects have nothing common between them, but the Text of the Scripture: They have a differing account of their New-moons: the other jews reckoning from the Conjunction, these Karraim from the time of apparition, as do the Arabians. 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, m G. Postel. Alpbab. 12. ling. ap. Dr. There are three principal Sects of the jews in the Eastern parts; Thalmudists; Carraim, 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 & a Christian should fall together into the water, with like possibility of saving either, he would make a bridge of the Carraim to save the Christian. The third sort is the Samaritan, of which afterward. Buxdorf. n Buxdorf. synagogue. jud. c. 2. saith, that there are of these Caraim also in Poland; and Leo o Leo Africa, Benjamin Tudel. founded in his time forty of them at Beniabera: at Damascus two hundred. mentioneth some places in Barbary, where this sort of jews doth inhabit; as you may hereafter read in our sixt book, and the eleventh Chapter. Some also are in Palestina. 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, &c. They cooped up God in Heaven, without all beholding of evil. They denied Fate, which the Pharisees held. They denied Spirit altogether, saith Lira, p 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 freewill q joseph. de Bel. jud. lib. 2. c. 7. . They were inhospital and cruel; and as cruelly hated of the people. They are charged (the Devil may be slandered) to deny all Scripture but Moses r Read this Argument handled by Scaliger Elench. ca 16. & Serar. in Trihaer. & M. : 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 s Drus. de 3. Sect. l. 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. Amongst these were the Apostatas, which lived in Sichem, mentioned by josephus, Antiq. lib. 11. cap. 8. and Eccles. 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 Scaliger, 4515. and Anno Dom. 755. one Anan and Saul his son renewed that Doctrine, because he had not received his expected promotion to the degree of Gaon t Gaon was a degree, as a Doctor with us, created by imposition of hands, &c. . He wrote books against the other jews. The like did one Carçasnai. But of these Sadducees too much. §. V. Of the Hessees. OF the a Esseni. Essees, Essens. or Hessees, followeth in the next place. Their name Scaliger b Scalig. Elenc. cap. 26. deriveth of a c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be written Hessees, not Essees count. Serar. l. 3. cap. 3. word which signifieth Rest, or quietness and silence: both which well agreed to their institution. He disproveth that opinion of Eusebius, and others, that therein followed him, which thought these jewish Heretics were Christian Monks and Catholics. Such Catholics let Baronius, d Baron. Annal. tom. 1. and Bellarmine f Cent. 1. lib. 2. cap. 3. 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, and Rechabites, were Monkish Votaries, as the Cardinal would have you. As for these Essees, he makes no small ado against the Centuries, ᵍ for understanding Philo of jewish, and not of Christian Monks. e Bellar. de Men. lib. 2. cap. 5. 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 diverse 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 Essenes, are placed by Pliny on the West of dead Sea g Plin. l. 5. c. 17. , a people solitary, and in the whole world most admirable, without women, without money; 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 four 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. h joseph de Bel. jud. lib. 2. cap. 7. He reporteth that they were by Nation Jews, 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 thiefs: 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 sell, 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 celebrate certain Prayers, as i The Essees were worshippers of the Sun, hence came the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and Sampsaei. praying him to rise. Then 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 with cold water. Then 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 thankes, as after dinner also. Then 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 overseer, 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 protestation 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 cummunicate 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 right hand. They will not so much as purge Nature on the Sabbath k They go not to stool on the Sabbath, because of that instrument which they could 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 sort 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: not 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 Essenes also foretell things to come. And another sort is of them which allow of marriage, but make a three years' trial first of the woman; 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 l Ios. 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 send thither their gifts, but do not there sacrifice, but by themselves, following the same course of life, which the Plisti m Scaliger readeth not Plisti, but Polistae, called also Ctistae, Scythian Nomades. do amongst the Dacians. Some of these Essees lived solitary, like to Hermit's, as is said before. Happily that Baenus was of this sort, to whom josephus n In vita josep. 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 washings in the night and day, cooling the heat of lust; with him josephus' abode three years. §. VI Of the Scribes. THE Gaulonites or Galilaans, a Galilaeans had their b joseph. de Antiq lib. 18. cap. 2. 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. Theudas 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, c Joseph. de Bell. lib. 2. ca 2d. 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 d 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, Secretary. 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 e Rainolds and Hart. Moses 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, Math. 5.2. Their expositions, Epiphanius f 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 a hundred and twenty years, and to be standard-bearer to Barchozba) the third in Andan or Annan; the fourth after the Assamonai. 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 Ministry, 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 g 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, h Ar. Mont. in Euang. 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 least, 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. And this, i Vid. Drus. praet. in Io. 7.49. The people of the Land is not holy: and they discern not the Law nor wisdom: yea, saith the book Musar, he shall not take the daughter of the people of the Land, because they are abomination, and their wives are abomination; and of their daughters it is said, Cursed be he that lieth with a beast. Thus did these proud Doctors and Pharisees tread the way to the Popish Clergy, in contemning the Laiety, as unworthy of the Law and Scripture, which in an unknown tongue was sealed from them, and feasted them at high Feasts with an half Sacrament, and in their ordinary private Mass, with none at all. Were not these fair reasons? k Gerson. l. 2. de connisun. sub utraque spec. The Laiety might (if they had a whole Communion) touch the Cup, and some of them have beards, and some have the palsy, and their dignity is inferior to the Priestly, &c. The Book Aboth showeth how the people of the Lord required this supercilious generation, talking of them, and scoffing at them for their observations. When I was of the people of the Land, R. Aquiba there saith, I said, Who will give me a Disciple of the wise? I would bite him as an Ass; for that insolence, and because they would not suffer themselves to be touched of them. 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 l 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, and scrupulous questions, and sometimes inextricable. And therefore the people heard Christ, as speaking with authority, and not as the Scribes. But to let pass these Schoolmen, and those Canonists, let us come to their other Sects and sorts of professions. §. VII. Of many other jewish Sects and Heresies. THe Hemerobaptists a Hemerobaptists. are numbered by Epiphanius b Epiph. haer. 17. among the jewish heresies, which, saith he, in other things differ not from the Scribes and Pharisies; but in their doctrine of the resurrection, and in infidelity, are like to the Sadducees: And every day in all times of the year, they are baptised or washed, whence they have their name. But this custom of daily washing, saith Scaliger c Scal. Elench. cap. 31. was common to all the ancient jews, which would seem better than their fellows, and not only observed of the Pharisees Essees, and 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 jews (as a d Manahem. ap. Drus. praet. l. 2. jew hath written) were so zealous herein, that they would not eat with him that did eat with unwashed hands: and one of their holy men being invited by such an host, rose up and went his way, alleging to him, when he would have recalled him, that he must not eat the bread of him which had an evil eye: and besides his meat was unclean. The Priests, when they kept their courses in the Temple, abstained from Wine, and ate 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, and both used daily washings, especially before they ate. And as many Heretics professing themselves Christians, retained many things of Judaism; so these Hemerobaptists learned them this daily washing. It seemeth by him, that these were Christian rather then jewish Heretics. And so were the Nazaraeans e Nazaraeans. also, which some reckon among the jewish Sects, who embraced the Gospel of Christ, but would not relinquish their Judaism; 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 Jews, 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, strong drink, &c. 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 f Epiph. haer. 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 Jews: 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. g Phil. Brix. de Haeres. Philastrius saith, they accepted the Law and Prophets, but placed all righteousness in carnal observation: and nourishing the hair of their heads, placed therein all their virtue, professing to imitate Samson, who was called a Nazarite: from whom the Pagans afterwards named their valiant men Hercules. Next to these doth h Haeres. 19 Epiphanius place the Ossens i Ossens. , dwelling in Ituraea, Moab, and beyond the Salt or Dead Sea: to these one Elixai in the time of Trajan joined himself: he had a brother named jexai. Scaliger (here and every where acute) saith, k Scal. Elenc. cap. 27. that the Essenes and Ossens are the same name, as being written with the selfsame Hebrew Letters, differing only in pronunciation, as the Abyssynes 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 Essenes, 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 Apostles, Coloss. 2.21. In which the Essenes and Ossens agreed, and 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, and Earth, and Bread, and Heaven, and the Sky, and the Wind, to be sworn by in Divine worship. And sometimes 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 Aequivocation. 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 Constantine, 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 spital, 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 the 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 Schaem in length, that is, fourscore and sixteen miles; and 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 these things in prayer: (words which he had taken out of the Hebrew tongue, as in part we have found.) His prayer is this, l Scaliger thinketh they are three sentences, and not a Prayer. Abar anid moib nochiel daasim ani daasim nochile moib anid abar selam. Thus Epiphanius relates it, and thus construes, I cannot say expoundeth (although they like our devout Catholics, needed no exposition.) Let the humility pass from my Fathers, of their condemnation, and 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 speaks of his Sect else where often, as when he mentioneth the Ebonites, m Epiph. haer. 53. and the Sampsaeans: This book both the Ossees and Nazoraeans, and Ebionites used. The Sampsaeans n Samsaeans. had another book (they said) of his brothers. They acknowledge one God, and worship him. using certain washings. 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, and their spital, and used them for amulets and 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 o Massalians. Massalians (which word Epiphanius interpreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Such as pray, according to the opinion and practice of those Heretics) were * Scal. ele. c. 28. first a jewish Sect, and a slip of the Essees, and after by marriage 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 became Christian Heretics. The p Herodians. Herodians q Epiph. haer. 20 otherwise agreeing with the rest, thought Herod to be the Messiah, moved by Jacob's Prophecy falsely interpreted, that the Sceptre should not depart from juda till Shilo came. When as therefore they saw Herod a stranger to possess the Kingdom, they in-terpreted as aforesaid. Some make question whether this was the name of a sect, or of Herod's soldiers. Drus. r Drus. de 3. sec. 1. lib. cap. 3. observeth out of a Commenter upon Persius, Sat. 5. Herodis venere, &c. 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. Elsewhere he citeth out of a Lexicon of the Hebrew Law, that they were called Herodians of Herod's name, and Dorsians of the place whence they were brought; for by Nation they were greeks: so saith the Author of Baal, Aruch, Herod the King brought Greeks out of the desert, Scal. ad Euseb. pag. 150. and brought them up in the habitable land. Scaliger saith that they were a corporation or guild, instar earum societatum, quae vulgo confrairia vocantur, and besides their Heretical opinion that he was the Messiah, entered into society for costs and charges in common, to be bestowed on sacrifices and other solemnities, wherewith they honoured Herod alive and dead. Arias Montanus s Ar. Mont. in Euang. Matth. 22.6. 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 hotchpotch of Judaism and Gentilism, as Herod had done: in which it is like his successors succeeded him. This conjecture is mentioned by t Beza Annot. in Matth. 22. Beza, 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 u Jun. in Annot. Syr. Tran. junius 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 among these of the Circumcision, x Euseb. hist. Eccles. 4. c. 21. Eusebius out of Hegesippus nameth the y Masbothaei. 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 Mashotheus, of whom the Masbotheans. And from the same fountains issued the Menandrians, Marcionists, Carpocratians, Valentinians, Basilidians, and Saturnilians. And a little after, There were diverse Sects amongst the Israelites, Essees, Galilaeans, Hemerobaptists, Masbotheans, Samaritans, Sadducees, Pharisees. The word Masbothaei, z Scalig. Elene. cap. 9 Scaliger 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) diverse other Sects, if they may bear that name: as the Genites a Genites. or Genists, which stood upon their stock and kindred: the reason Breidenbachius allegeth, because in the Babylonish captivity or after, they married not strange wives, and therefore boast themselves of the purity of Abraham's seed. The b Merissaeans. Merissaeans or Merists, which were (as the name importeth) sprinklers of their holy-water, Breidenbach saith, they made a division of the Scriptures, and received only some part of them: The Morbonei, he addeth, Sabbatise in every thing. The c Hellenians. Helienians, of Hellenius, d Cleobians. The Cleobians and e Theobulians. Theobulians we can but mention. Of the f Tubiens. Tubiens as little, save that they are said to be a College or fellowship: and less of g 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 h Coelicolae. Coelicolae were Jews, i Scal. Elench. tribar. Serar. cap. 31. but corruptly embracing Christianity, for they were Massalians, which had their houses or places of Prayer abroad in the open air, of whom Iwenal is understood, Nil praeter nubes & coeli lumen adorant. So Scaliger Readeth, not numen: and Petronius, judaeus licet & porcinum nomen adoret, Et coeli summas advocet auriculas. These also were an offspring of the Essees: and from these proceeded the Massalians: they being baptised, revolted to their former Judaism, and bearing the name of Christians, retained the rites of those Coelicolae or Heaven-worshippers. The k Cannaei. Cannaei were a devout society and 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 l Beza Annot. in Matth. 10. Beza and m Scal. El. c. 1. Scaliger show. Suidas calleth them observants of the Law, whom Ananus shut in the Temple. Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or n Mourners. Mourners were such as lamented with continual fasting, praying, and weeping, the destruction of their City, * See cap. 10. Philast. Episc. Briziens. lib. de haeresib. Ophila. Temple and Nation; as elsewhere is said, I might add out of that ancient father Philastrius (whom S. Augustine saith he had seen at Milan with S. Ambrose) diverse other heresies amongst the people of the jews before the incarnation of Christ, no fewer than eight and twenty; of which we have already mentioned the most and principal. He addeth the Ophitae or Serpentines, which worship a Serpent, saying, that he first procured us the knowledge of good and evil; for which GOD envied him, and cast him from the first heaven into the second, whence they expect his coming, esteeming him some virtue of GOD, and to be worshipped. Another sort are the Caiani, which commend Cain for fratricide, saying, Caiaeni. that Cain was made of the power of the Devil, Abel of another power, but the greatest power prevailed in Cain to slay Abel. A third sort reckoned by Philastrius are the Sethiani, Sethiani. worshippers of Seth the son of Adam, who affirm, that two men being created in the beginning, and the Angels dissenting, the feminine power prevailed in o Here our Author is obscured. heaven (for with them are males and females gods and goddesses) Eve perceiving that, brought forth Seth, and placed in him a Spirit of great power, that the adversary's powers might be destroyed. Of Seth they say, that Christ should come of his stock, yea some of them conceive him to be the very Christ. Heliognostice. The Heliognosti, called also Devictaci, Devictaci. worshipped the Sun, which (said they) knew all the things of GOD, and yielded all necessaries to men. Others there were which worshipped Frogs, thereby thinking to appease Divine Wrath, Frog worshippers. which in Pharaohs time brought Frogs upon the Land of Egypt. He reckoneth the Accaronites which worshipped a Fly; of which else where is spoken: as also the Thamuzites, of Thamuz, which he saith was the son of a Heathen King, whose Image the jewish woman worshipped with tears and continual sacrifices;— and that Pharaoh which ruled Egypt in Moses time was of that name. Astar also and Astarot, he saith, were Kings of Syria and Egypt, worshipped after their deaths. But (perhaps more truly) we have expressed these things in our former book. Benjamin Teudelensis speaketh of a sect in his time, which he calleth Cyprians and Epicures, who profaned the evening before the Sabbath, and observed the evening of the first day. I might add to their sects the diverse Christ's or Messiases, which in diverse ages they had; but that I have referred to the tenth Chapter. CHAP. IX. Of the Samaritans. IT remaineth to speak of the Samaritan Sects. Samaria was the City royal of the ten Tribes, after that Omri (who, as other his predecessors, had reigned before at Ticzah) 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 Shemer, Lord of the Mountain. In vain therefore is it to seek the name of the Samaritans from the signification of the b Epiph. har. 9 Chytr. Onomast. word (which is keeping) seeing they are 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 Hoshea 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 d Ezr. 4.2.10. Hezra: 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. 22. 7. 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 f joseph. Antiq. l. 9 14. & l. 11. 4. josephus. * Elias Thisrad. Cuth. Elias Levita giveth the same reason; and addeth, that a jew might not say Amen to a Samaritans or cuthan's blessing. The Cuthi, saith he, were the subtlest beggars of all men in the world, and from them, as he thinketh, came those cosining Roguing Gipsies or Egyptians, which so many ages have troubled so many countries of Europe. These Heathens served not the Lord, and therefore the Lord sent Lions among them, which slew them; wherefore they sent to the King of Assyria, who sent thither one of the captived Priests of Israel, to teach them how to worship GOD (Epiphanius calleth his name 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. Tertullian calls him Dositheus, and so doth Jerome, fathering the Samaritan Sect on him. Esdras.) He dwelled at Bethel; and as some conceive, taught rather that Idolatrous worship, whereof Bethel had been before the Beth-aven, where Ieroboam had placed his golden Calf, than the true worship of the True jehovah. Howsoever, every Nation (saith the Text) made them gods, and 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 Auims, Nibhaz and Tartak; and the Sepharuams 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 mongrel Religion, begotten of a bastard or heretical Judaism, and wild Paganism. What those gods were it is uncertain, and interpreters agree not. Of Succoth Benoth, is h L. 1. c. 13. already spoken. Wolphius interpreteth i Wolph. in 2. Reg 17. Nergal a wild Hen, Ashima a Goat, Nibhaz a Dog, Tarkak an Ass, Adramelech a Mule, Anamelech 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. Some are of opinion that Nergal was that continual fire which these Cuthaeans after the Persian manner kept in their Pyraeths (places enclosed for that purpose) as in our Persian relations shall follow; and Kimchi saith that Adramelech had the form of a Peacock. Anamelech of a Pheasant. * Seld. de d. Syris. But neither are the trifling RR. too far to be trusted, nor have we any other good testimony. 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 be came their enemies, Ezra. 4. and hindered a building the long time. But the Temple being built, and Religion established among the jews, and their state flourishing, k Ios. Antiq. 11.7. Sanballat gave his Daughter Nicaso to Manasses, the brother of jaddus the high Priest, in the time of Darius the last Persian Monarch. This Nehemiah mentioneth, but deigneth not to name him, affirming that he chased him from him, of which some l Wolph. in Neheus. descant whether it were by exile or excommunication, or some other punishment. R. Salomo interpreteth it of exile, Pelican of excommunication. Drusius m 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 joshua (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 Cuthean (whereupon it is said, He which eateth a Samaritans bread, be as he that eateth Swine's flesh) and that a Cuthean should not be a Proselyte in Israel, nor should have part in the Resurrection of the dead. Thus 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 Cuthaean 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 Priests 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 Garizim, which looketh over Samaria, higher than the other Hills, and 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. Then was the Circumcision divided some (as said the Samaritan woman) n joh. 4.20. worshipping in this Mountain, others at jerusalem. The zeal which the Samatitans had to their Temple, appeared o Jos. Antiq. li. 13. c. 6. in the time of Ptolomaeus Philometor, when at Alexandria, Sabbaeus and Theodosius, with their Samaritans, contended with Andronicus and the jews, these challenging to jerusalem, those to Garizim, 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 and allies: in adversity disclaimed them, and their God also, as appeareth p Antiq. l. 12. c. 7. in their Epistle to Antiochus, that figure of Antichrist, and persecuter 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. This Sichem is called Sichar, Io. 4.5. It was after that called Neapolis, and lastly (of the Colony which Vespasian or Domitian placed there) Flavia Caesarea. Of that Colony was (it is Scaligers testimony, Animal. Euseb. pag. 201.) justin Martyr, omnium Scriptorum Ecclesiasticorum qui hodie extant, vetustissimus; which occasioned Epiphanius his error, that of a Samaritan he became a Christian; whereas he was never a Samaritan in Religion, but only of this Samaritan Colony. In this were in the age of Benjamin * Itin. Beniam. one hundred Samaritans: the words of Benjamin are worthy the inserting. I came, saith he, to Samaria, in which the Palace of Ahab is yet to be known: a place very delectable, with Springs, Rivers, Gardens, &c. and hath not one jew inhabiting. Two leagues from hence is Nables, sometime called Sichem, in mount Ephraim, where are no jews. The City is situate between the hills of Garizim and Heball; there are about a hundred Cuthaeans, which observe only the law of Moses. They are called Samaritans: they have Priests of the posterity of Aaron which resteth in peace, who marry not with any other but the men or women of their own stock, and are there commonly called Aaronites; they sacrifice and burn their offerings in a Synagogue which they have on Mount Garizim, citing out of the law, Thou shalt give a blessing upon the Mount Gerizim: this, say they, is the house of the Sanctuary, and on the Paschall and other solemnities, they Sacrifice on an Altar in Mount Garizim made of stones, taken by the Israelites out of jordan. They boast themselves to be of the Tribe of Ephraim. With them is the Sepulchre of joseph. He addeth (which Scaliger saith, is a slender) that they want three Letters, He, Cheth, Ain: whereas they read the Pentateuch in so many and the same Letters; in which Moses wrote them, as Postel and Scaliger affirm, and those which the jews use, are later counterfeits: the example whereof Scaliger hath given us in their Computation, in the last Edition of his Emendation: yea, they are now also further from Idolatry then the jews themselves, howsoever in their Talmud and else where, they brand them with false and odious imputations. Benjamin also testifieth, that they abstain from pollution by the dead, or bones, the slain and the Sepulchers. And every day when they go into the Synagogue, they put off their usual clothes, and having washed their bodies with water, put on other clothes, sacred only to this purpose. Benjamin found of these Cuthaeans two hundred in Caesarea: at Benibera or new Ascalon three hundred, and at Damascus four hundred. Hircanus by force took both Sichem and Garizim. Two hundred years after the foundation of this Temple, as testifieth josephus, q Antiq. l. 13. cap. 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 r Io. 4.9. the woman wonder that Christ asked drink of a Samaritan. Another time the Samaritans would not receive him, because his s 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, t joh. 8.42. Thou art a Samaritan. This jerusalem-iourney through the Samaritans country caused bloody wars and slaughter betwixt the Galilaeans u Ios. Antiq. l. 20. c. 5. and them, in the time of Cumanus, to the destruction of many. And before that in the days of Pilate, a cosining Prophet abused their zeal, bidding them to assemble in mount Garizim, x Antiq. l. 18. c. 5. with promise there to show them the sacred vessels, which, said he, Moses had there hidden. Whereupon they seditiously assembling, and besieging Tirabatha, Pilate came upon them with his forces, and cut them in pieces. Their opinions (besides those aforesaid) were, y Epiphan. haeres. 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 Apostate jews: the Scripture testifying otherwise of their former devotions. They wash themselves with Urine, when they come from any stranger, being (forsooth) 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, z Drus. de 3. sect. l. 2. if he meeteth a jew, Christian, or Mahometan, he saith unto them, Touch me not. Scaliger out of the Arabian Geographer, a Scal. de Em. Tem. l. 7. telleth of an Island still inhabited with these Samaritans, in the red 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. b Scal. Annot. in Eus. Chron. & in Isag. Can. See Em. T. ult. edit. pag 616. Scaliger saith, he had a copy of their great Chronicle, translated out of Hebrew into Arabian, but in Samaritan Letters: It differeth somewhat from the Hebrew account. The jews confound c Ios. Albo. saith, they denied the Resurrection and immortality of the soul. the Samaritans and Sadducees, as if they were but one Sect. The difference hath appeared, for the Sadducees accept all the Bible; the Samaritans, Moses only. The Sadducees denied the soul's immortality and reward. The Samaritans in their Chronicle acknowledge both a place of reward and punishment after this life. But whether they believe the Resurrection or no, he doubteth. The Sadducees deny Spirits, Angels, Devils; the Samaritans confess them. The Samaritans also use still those ancient Letters called Phoenician, which the Hebrews used before the captivity, which whoso listeth to view, let him see their Characters, and Scaligers large notes thereon in his Annotations upon Eusebius Chronicle, and a brief of their Chronicle and Calendar therein written in his Emendation, as before is said; Which they begin very Religiously after their manner. In the name of jah the GOD of Israel. There is none like to jah our GOD. One jehovah, GOD of GOD'S, LORD of LORDS, a great GOD, strong and terrible. There is none like to the GOD jeschurun, the GOD of ABRAHAM, ISAAC, JACOB, JOSEPH, and our Lord MOSES, ELEAZAR, and PHINEAS. He confirm unto you the blessing of our Lord MOSES. JEHOVA, GOD of our Fathers, add unto you, as many as ye are, a thousand times and bless you. This inscription the great Synagogue of Garizim always use, when they write to other Samaritan-Synagogues, the Calendar of the year following. They are very ignorant of Antiquities, and know none other but that they came thither with Moses out of Egypt: neither can they tell any thing of the old Kings, or defection of the ten Tribes under Ieroboam. They lightly touch the names of Samson, Samuel, David, and others, in their Chronicle, which they call the book of joshua. Ptolemaus Lagi conveyed Colonies of them into the Cities of Egypt, the Relics whereof are those Samaritans which have a Synagogue in the great City Cairo: And those also in the Island before mentioned. In respect of the Mount Garizim, the seat and Sanctuary of their holies, the Samaritans call themselves men which belong to the blessed Hill: and still, every year they in Egypt receive from the great Synod of Garizim, the type of the year following two of which Scaliger had seen, and hath expressed one of them. The Samaritans were divided also into diverse sects, as Epiphanius * Epiph. haeres. 13. rehearseth: One whereof were called d Dosithaeans. Dositheans; if it be lawful to reckon them Samaritans, which acknowledged (as Epiphanius 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 continue 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 Dositheus: 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 gone aside into a Cave, and there mewed up himself, and persisted in hypocrisy and 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 diverse. e Drus. de 3. sect. 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. Cells. l. 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 jannas, of whom it is said in h Lib. Ilmedenu. Ilmednu, 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 Tert. proscrip. adverse. haer. l. 1. saith of him; Dositheus the Samaritan, was the first that rejected the Prophets, as not having spoken by the holy Ghost. The like testimony Jerome giveth of him. His colleague and companion is said to be one Sebua, the supposed author of the Sebuaeans. In Ilmedenu 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 ought to continue 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 m Scal. Elench. Serarij trihar. cap. 15. thinketh, about or at the destruction of the Temple, and could not be that first Dustai or Dosthai. The Sebuaeans, n Sebuaeans. you have heard, in Drusius 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, o 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 Passover in August (which they made the beginning of their year) Pentecost in Autumn, and that of Tabernacles, when the jews kept their Passover: neither might they sacrifice in Garizim, observing such differing solemnities. * Scal. Canon. Isagog. l. 3. pag. 218. 219. Scaliger (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. and 21. and in his Canons Isagog. lib. 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 Passover 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 Pentecosts, 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 cap. 6. v. 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 Samaritan Sects; The Essenes, p 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 Samaritan Sect he accounteth the Gortheni, q Gortheni, or Gorthaieni. Scal. de E.T. l. 5. which differed from the rest, at least 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. The jews still observe the sabbatical year, and so do the Samaritans also, but not at the same time; for that which is the fourth of the seven with the jews, is the sabbatical of the Samaritans. CHAP. X. The miserable destruction and dispersion of the jews, from the time of the desolation of their City and Temple to this day. §. I. Of the Destruction of the jews under TITUS. 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 blind gropeth in darkness, to be a wonder, a proverb, 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 Math. 27.25. His blood be on us, and 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. l. 4. c. 28. Bidulph. letter. nor will the Turk receive a jew into the fellowship of their Mahometan superstition, except he hath passed first from his Judaism through the purgation of a Christian profession, unto that their no less 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 Herod 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 e Act. 13.46. putting these things from them, 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 the 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 f joseph. de Bel. jud. & Antiq. josippus Hebr. both Englished. 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 judaea, jerusalem the holy City was made a prison, slaughter-house, and grave of her own people. First had divine mercy g Euseb. Hist. Eccles. lib. 3. c. 5. by Oracle removed the Christians to Pella out of the danger, that without any impediment the floodgates of vengeance might be set wide open for Desolations blackguard to enter. Here might you see the strong walls shaking and falling, with the pushes of the iron Ram; there the Romans bathing their swords in jewish entrales; 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 red with the blood of their dearest children, which the tyranny of famine forceth to re-enter into the tendrest-hearted mother's womb, sometime the place of Conception, now of burial. Every where the Eye is entertained with differing spectacles of diversified Deaths, 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 humane bodies, with inhumanity butchered, whom no humanity buried: the Taste is left a mere and idle faculty, save that it always tasteth 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 Vespasian had there h Ios. de Bel. jud. l. 7. c. 24. 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, i josep. de Bell. jud. l. 7. c. 17. ninety seven thousand of these jewish slaves were numbered: Galatinus k P. Galat. de Arcan. l. 4. c. 21. accounteth two hundred thousand. And that the hand of GOD might be the more manifest, they which at their Passover 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. Thus were these men forsaken of GOD, that had forsaken GOD made man, who for man had vouchsafed to cry to GOD, Why hast thou forsaken me? Their own Talmud relates how GOD had before forsaken their holies, in these words. Forty years before the desolation of the Temple, the lot no more ascended on the right hand, nor did the piece of scarlet grow white, nor the evening Lampe burn, and the doors of the Temple opened of themselves. The time is the passion of Christ, when the veil of the Temple was rent; which is here called a self-opening of the doors. The Lot is that Levit. 16.8. which was cast for the two Goats, that on the right hand was sacrificed, the other was sent into the Wilderness, and a piece of scarlet put between his Horns at the door of the Temple, which if it looked white, they rejoiced, as having their sins pardoned, according to that Es. 1.18. their scarlet sins should be as white as snow. These signs ceasing, argued a ceasing of that Ceremonial Religion, which then died when Christ died: although for the more honourable funeral they were not quite buried so soon, till the Apostles had preached, and by miracles confirmed the Gospel, and GOD'S justice had made the Temple itself (sometimes the throne, now) the Sepulchre of those ceremonies, buried in the ruins of that holy city and Temple, not thence to be raled or revived by any without Antichristian Sacrilege. But let us see what followed amongst the jews which rejected Christ the Truth, body and substance of their typical Ceremonies. §. II. Of the Destruction of the jews under ADRIAN. GAlatinus tells us 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. Sanbedrin. lib. 2. Helech. R. Moses Ben. Maimon. The one, not long after the Passion of CHRIST (if the jews be not the sons of lying which write it) the other in the time of Adrian. Rabbi Akiba (famous for his wisdom, for his twenty four thousand Disciples, and for his long life) received both in their succeeding ages: and interpreted to the first, that place of a Hag. 2.7, 8. Haggai, I will shake the heavens, &c. But afterward the slew him as the Salmud witnesseth, which also affirmeth b Tractat. Megbila. 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 * Betharon. Hierom. adverse. Ruffin. l. 3. c. 9 Bitter to be their chief City, and rebelled by the persuasion of Benecochab (so he called himself) that is, the son of the Star. Of him Jerome testifieth, that he had a juggling trick to kindle straw in his mouth, & breathe it forth as if he had spit fire. Of him did R. Akiba (which had been Armour-bearer to the former) interpret c 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 d Tract. Beeressith. rabb. fables) were 80000. which sounded Trumpets, every one of them captains of many Bands, which helped Barchosba (so they called him after) that is, the son of lying, who had two hundred thousand 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 e 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 Vine-yard 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 f Lib. Massecheth Ghittin. in the Region of Ierico, and the third part of them by estimation of the Wise-men was the blood of the slain: and seven years together did the people of the Gentiles fatten and hearten their Vines, only with the blood of the jews. Adrian slew also at Alexandria in Egypt, seven hundred thousand jews. Dion Niceus g Dion. Nicaei. Adrianus. (a more credible Author) affirmeth, that Adrian sent Severus against the jews, who in regard of their multitudes 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, five hundred and eighty thousand of their men, besides innumerable multitudes, which perished of famine, sickness, and fire, these gleanings being greater than the other Harvest. Salomon's Sepulchre, by falling down had fore-signified this their downfall: And Hyaena's and Wolves prodigiously entering their Cities, seemed to howl their Funeral obsequies. All judaea was left almost desolate. h Euseb. Hist. Eccles. l. 4. cap. 6. Niceph. lib. 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. Never did Nabuchodonosor i Drus. Ex. lib. M. S. & ex Inchasin. or Titus so afflict the jews as Adrian did. Salmanticensit saith, there was a Decree made at Rome, that no jew should ever enter Cyprus, where the Rebellion began, and that Adrian destroyed twice as many jews, as had come out of Egypt with Moses. 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 wonted 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 grosser 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 self-ruin 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 k Ios. Scal. Elench. Trihaer. Ser. cap. 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 adrian's Edict. But then also, saith Saint Jerome, Hieron. ad Soph. c. 1. they are forced to pay for it, that they which sometime bought the blood of Christ, now must buy their own tears. There may you see, saith he, on that day whereon jerusalem was taken by the Romans, decrepit women, and old ragged men (annis pannisque obsitos) and many wretched people (but pitied of none) with blubbered cheeks, black arms, dishevelled hair, howling and lamenting for the ruins of their Sanctuary, in their bodies and habit bearing and wearing the marks of Divine vengeance: Of whom the Soldier exacteth his fee also, for liberty of further weeping. It is written in an ancient journal of Bordeaux, * Itinerarium Burdegal. that not far from the Images there is a stone boared thorough, to which the jews come yearly, and anoint it, lamenting grievously, and renting their garments, and then depart. Benjamin l Benjamin Tudelensis translated by Ar. Mont. (an Hebrew Author) relateth, that one and twenty days' journey from Kupha, through the Wilderness, he traveled to the Region of Seba, where dwelled jews, called the children of Rechab, or men of Theima, which gave Tithes to the Disciples of the wise, who continually applied themselves to learning, and to Sermons, always sitting in the School, and to the humbled Israelites, and devout persons, which lament Zion, and bewail jerusalem. These dwell 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: they never eat flesh nor drink wine. The same also do all the jews of the Country Theima and of Talmaas pray: All which go with rend clothes, and fast forty days for the jewish captivity. And so let them mourn which refuse m Luc. 2.11. the glad tidings of great joy to all people, that unto us 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 and spiritual misery, which both in these times mentioned, and (before) in the time of Trajan, 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 Trajan, n Euseb. l. 4. c. 2. adrian's 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 o Dion. N. Traianus. saith, That the Captain of the jews was named Andrew, and that they slew many Greeks and Romans, did eat their flesh, girt themselves with their guts, were imbrued 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 another 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. No marvel if the Romans, thus provoked, both in the time of Trajan & Hadrian, destroyed so many thousands of them. julian afterward gave them leave to return into their Country, & 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, p Greg. Naz. Orat. 4. cont. julian. and other Fathers, as q Cap. 3. we have before related. §. III. Of other their False Christ's and Seducing Prophets. TO add further of their bodily confusions, and the illusions of their bewitched minds: Nicephorus mentioneth a Pseudo-Moses of the jews in the parts of Arabia destroyed by the forces of the Empire, together with his Complices in a like Rebellion. Socrates a Socr. l. 7. c. 37. describeth a further madness of theirs (for true is that saying of Saint Paul. 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 thorough the Red-Sea, and to be sent from Heaven to those jews to conduct them thorough the Red-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 bid 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 counterfeit Moses, could no where find him: and therefore thought him to be some Devil in humane shape, which sought their destruction, and thereupon many of them became Christians. Benjamin Teudelensis reporteth of one in Persia called David Elroi, sometime the Disciple of Hasdai, which was b See append. to this Chap. Head of the captivity, one learned in the Law and Talmud, in foreign learning, in the Ismaelites tongue and in Magic, who gathered together the jews in Hhapthon, and would needs war on all Nations, and win jerusalem, affirming that GOD had sent him therefore, and to free them from the Gentiles. Many believed him to be the Messiah. The King of Persia sent for him, imprisoned him in the city Dabasthan, whence they are not freed during life. But he three days after, when the King and his Council sat to examine and take order for this business, came amongst them: And when the King asked who brought him thither, he said, his own wisdom and industry. The King bid lay hold on him, but his servants answered, they could hear him, but not see him: and away he went, the King following him to a River, over which David stretching his handkerchief, passed over, and was then seen of them all, who in vain pursued him with their boats. This David the same day went ten days' journey from thence to Elghamaria, and declared to the jews there all which had passed. The Persian sent to the Calipha of Bagded, that he should cause the head of the Captivity, to persuade him to other courses, otherwise threatening destruction to all the jews in Persia; which Jews likewise for fear thereof writ to the head of the Captivity. He therefore writ to David. We would have thee to know that the time of our deliverance is not yet come, nor have we yet seen our signs, and therefore enjoin thee to desist from these attempts: otherwise, be thou cast out from all Israel. But he proceeded nevertheless, till Zinaldin, a Turkish King, subject to the Persian, corrupted his Father in Law with ten thousand pieces of Gold, who accordingly with a Sword slew him in his bed. And thus ended David, but not his designs: for the jews in Persia were forced by many talents of gold to buy their peace with the King. In Epist. ad Marsil. About the same time Rambam tells of another, which took him to be the Messenger of the Messiah, which should direct his way before him, preaching, that the Messiah would appear in the South. To him resorted many jews and Arabians, whom he led alongst the Mountains, professing to go meet the Messiah, who had sent him. Our Brethren in the South country, wrote to me a long Letter hereof, declaring the innovations he made in their Prayers, and his preachings amongst them, asking my advice. And I writ a book, saith Rambam, for their sakes, touching the signs of the coming of the Messiah. This Seducer was taken after a years space, and brought before one of the Kings of the Arabians, which examined him of his courses, who answered that he had so done at the commandment of GOD, in witness whereof he bade him cut off his head, and he would rise again and revive: which the King caused to be done, without any such miraculous effect ensuing. The like telleth Isaac Levita, Isaac Levita ad Epist. sup. of one Lemlen, a jew, in the year 1500. as also of R. David, which about the same time was burned for like cause. The jews have Legends (as that of Eldad, Eldad Danius hist. de Iudaeis Clausis. translated by Genebrard) of multitudes of jews in Aethiopia: whom when we come thither, we will visit. But alas, it is small comfort, being burned in the fire, to make themselves merry with smoke. Of their miseries sustained in all places of their abode, all histories make 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 meet 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 d Genes. 49. jaacob, of e Deut. 28. Moses, of f 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, the same truth being delivered in both, veiled in the one, and revealed in the other. 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 g 2. 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 Scripture, themselves walking in darkness; and reserved to darkness; like to a Lamp, Lanthorne, or Candlestick, communicating light to others, whereof themselves are not capable, nor can make any use. §. IIII. Of the Miserable Dispersions of the jews. 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 Assyrians had carried away the other ten Tribes: 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 there diverse famous Universities, and that at Bagdet endured till the year of Christ, one thousand three hundred (so writeth a G. Botero. Ben. Terza part. lib. 2. Viz. First at Bab. after at Bagdet. Boterus.) At which time they fleeing the persecutions of the Arabians, dispersed themselves into b Ramb. Mor. No. l. 1. c. 70. & l. 3. c. 18. & 24. Tells of certain sects of jews called, Separatists, and Incelligents, or Understanders, which they learned of the moors, and therefore in our Muhammodan reports, will be fitter place for them. Vid. l. 3. c 7. 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 Ethiopian History, twelve thousand c Damian a Goes. Ludovic. Carretus. 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 d 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 e Rab. Mosche. Mik. apud Buxd. c. 1. Rabbi Mosche Mikkatzi: from hence it seemeth they swarmed into England and France. Anno * Addit. ad Lambert. Schafnaburg Sigeb. Gemblac. Otto frising. Fred. l. 1. c. 37. 1096. innumerable numbers of men and women of diverse Nations, according to the zeal of those times, travelling to jerusalem, compelled the jews in places whereby they passed to be baptised, every where making terrible massacre and slaughter of such as refused; may of the jews also killing themselves in zeal of their Law. At Mentz they slew of them 1014. of both sexes, and fired the greatest part of the City. The rest rested not long in their imposed christianity, but * Marianus Scotus saith, that Hen. 4. Emperor gave them leave. willingly renounced that which against their wills they had accepted. Auentinus numbereth 12000. Jews slain in Germany in this irreligious quarrel. Otto Frisingensis attributes these jewish slaughters to the zealous preaching of Rodolph a Monk, which fury was appeased by the preaching, and authority of Saint BERNARD. These Pilgrims (saith Albertus Aquensis which then lived) being a gallimaufry of all Nations, in pretence of this holy quarrel against the Turks, gave themselves to all unholy and filthy courses amongst themselves, and against the Christians, where they passed, may whores attending and following the Camp, to which they added excess in diet, robberies, especially all cruelties against the jews, chiefly in the kingdom of Lorraine, thus beginning the rudiments of that war against the enemies of the Faith. First, they destroyed them and their Synagogues in Collen, and taking two hundred of them, flying by night to Nuis; they slew and rob them all. At Mentz the jews committed themselves and theirs to the Bishop Rothard, who bestowed them with their infinite mass of treasure in his own house, which yet could not protect them from the murdering and spoiling Soldier, who entering by force; slew seven hundred of them; adding also the like butchery on their wives and children. The jews hereat jewishly moved (pardon the want of a fitter word) laid violent hands on each other, and slew their own children, wives and brethren, the tender mother eschewing the soldier's cruelty by a greater, in cutting the throat of her own child, and with obdurate concision, preventing the sword of the uncircumcised. Laden with these spoils, they passed by the way of Hungary, where for some outrages, GOD punished both those and these with the Hungarian forces. Their miseries here in our Land endured, are by our Authors mentioned, f Fox Acts and Monuments. History of Barnwell, &c. and you shall anon hear a particular discourse thereof by itself g Inf. §. 7. . Out of France they were thrice banished by three Philip's, 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 Welles, 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 he Great, for love of an Hebrew Lass, gave them many privileges. They live dispersed in the towns and Villages, occupied in handi-crafts and husbandry. They have great Synagogues in Craconia, Leopolis, and at Trochi, a town of Lituania: and Master Barkeley, a Merchant of London, who hath spent many years in Livonia, Polonia, They here in Poland print what books they list. and other of those cold countries, told me, That the jews farm the Custom of the Kings, and at Samaiden in Cur-land, one of these jewish Customers beat 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 were cast out of Spain by Ferdinand and Isabel, in the year 1492. It is thought h joannes Reuclinus Cabal. l. 1. saith 420000. persons. Chacamum. that there went out of Spain a hundred and twenty thousand families of them (besides Moor's) and out of their kingdoms of Naples and Sicill. Hence they passed, Anno Domini 1539. into Tuscan, and the Pope's Dominions, whence they were banished by Paul the fourth, and Pius the fifth: and received again by Pius the fourth, and Sistus the fifth; 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 i Relat. of Relig. West. after others' reckoning, twenty thousand of them privileged with heir five 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 lucri ex re qualibet. 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, from filthy Stews, from filthy jews. Out of Spain they went into Barbary, and diverse other countries, and some into Portugal: where john the second made them pay eight crowns for a poll, and yet limited them short time of departure. Emanuel his successor did the like 1497. except they would become Christians, for which he assayed diverse means. But not prevailing, he caused their children, under the age of four and twenty years to be baptised; some rather hurling their children into pits, some killing themselves: many for fear were baptised, 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 an hundred and sixty thousand of them. There are of them in all the chief Cities of traffic in the Turkish Empire. k Theatrum urbium ad Rom. Tyberias is wholly inhabited with jews, l There is reported to be an University of jewish studies to have been as Drus. crieth out of juchasin. and Elias in rad. Tiberias, saith that the jews th' re had the most elegant language of all the Hebrews: and from thence were the Authors of the Masoreth. which City Zelim gave to Gratiola a jewish Matron. In jerusalem there are about an 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 Maundie 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 jew. The old Testament is read of them in these parts in the Hebrew * Let. Bidulph. , but their Kakamin and Cohens, that is, their wise-men 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, than any ability to dispute. §. V. Of the Estate of the jews, and their dispersed Habitations in the time of Benjamin Tudelensis. BENJAMIN TUDELENSIS, a jew of Navarre, who having traveled Spain, France, Italy, Greece, Anatolia, Syria, and many other Countries of Asia, Africa, and Europe (worthily reckoned one of the greatest Travellers that ever lived:) at his return into Spain above four hundred and forty years since, related what jewish Synagogues he had seen in the world (one chief end as it seemeth, of his travels) And because it appertaineth to this matter we have in hand, and the book (translated out of Hebrew by Arias Montanus) is very rare, I thought meet to add here a brief of those things which concern the jews out of the same. At Barchinon they found a populous Synagogue, another, but smaller, at Gerunda: Narbone was, as it were, Ensign-bearer of the Law to all the Countries about, where was chief, Kalonymus of the seed of David, there were three hundred jews. Four leagues thence was the City Bidrach, where was an University stored with Disciples of the wise: whereof also there were at Mompelier: Lunel was a famous University, where lived Asser the Pharisee, which studied night and day, fasting and perpetually abstaining from flesh, with Messulam, joseph, jacob, Aaron, which by the bounty of the University gave food, raiment, and teaching to such as came from far to study there, as long as they stayed. Theremas a Synagogue of three hundred jews. At Bothiaquiers forty, at Nogheres about an hundred, at Arles two hundred, at Massilia two Colleges, and three hundred jews. At Rome two hundred free from tribute, at Salern six hundred. At Benevent an University of two hundred. At Taraam two hundred. At Tarentum three hundred. At Ornedo five hundred. At Thebes two thousand. At Corinth three hundred. There were people living in the Mountains, which robbed and spoiled all, but dealt more favourably with the jews (whose lives they spared) then with Christians, whom they not only rob, but slew also. These said they were descended of the jews: they were called Balachi. At Arimbon were four hundred, at Seleuca five hundred. Constantinople would not suffer a jew to dwell in the City, nor to ride on horseback, except one Solomon the King's Physician, yea, the people would beat them in the streets. At Pera lived two thousand jews. Two days sailing from thence. At Dorostum was an University of four hundred, at Rhodes were four hundred, at Dophros were Jews, and Cyprian Epicures before mentioned. At Behalgad, were a Sect of Ismaelites with a peculiar Prophet of their own. At Tripoli many jews and Gentiles had a little before perished with an Earthquake, whereof died in all Israel twenty thousand. At Gebal was a place, where the Ammonites had sometimes a Temple, and it was an Idol of stone covered with gold, sitting with two Images of women sitting by, and an Altar before. There were an hundred and twenty jews; At Beeroth fifty, at Sidon twenty. Here-aways lived a people called Dogzijn, of whom we shall speak more fitly in another place. At Caesarea were few jews, but two hundred Samaritans, at Sebaste an hundred. This is between Garizim an hill fertile & well watered, and Gebal, an hill stony and dry. In the place of the sometime Sanctuary at jerusalem, was a fair and large Temple, called the Temple of the Lord, built of Ghemar been Alchetab: there the Christians had no image but resorted hither only for prayer. Over-against it is a wall, made of the walls of the Sanctuary, this they call the Gate of mercy: to this place the jews come to pray. The Pillar of Lois wife was then continuing, which was said to grow to the former bigness, if at any time the flocks had diminished it with licking. At a Hebron. Hebron was a great temple: and in a vault six Sepulchers, of Abraham and Sara, Isaac and Rebecca, jacob and Leah: a Lamp perpetually burning: and in the Cave itself were tubs full of bones of the ancient Israelites. At Benibera or new Ascalon in the border of Egypt were two hundred jews, forty Carraim, and three hundred Samaritans. At Tiberias were fifty jews, and the Synagogue of Caleb, son of jephunneh: at b Damascus. Damascus were three thousand. There dwelled the Head of the land of Israel, called Esdras, and his brother Sarsalem, which was over the judgement, and joseph the fift of the Synedrian, and Matsliah head of the order of Readers: there were two hundred Carraim, and four hundred Samaritans, amongst all which was peace, but no intercourse of marriages, in differing Sects. In Thadmar were four thousand Jews: here and at Baghala were buildings of stone, so great that it was said to be the work of Asmodaeus (with as good reason as Devils dike with us.) At Hamath was an Earth quake in those times, which destroyed fifteen thousand people in one day, and only an hundred and seventy remained. Haleb in old times called Aram Tezoba, had fifteen hundred Israelites. At Petra in the Desert were two thousand. At Dakia (sometime Chalne) seven hundred. Here was a Synagogue built by Esdras in the return from Babylon; and another also of his building at Charan, two days' journey thence, the place where Abraham had dwelled, had no building on it, but was frequented by the Israelites, to pray there. At Alchabor were two thousand jews, at Nisibis one thousand, at Gezir ben Ghamar, a City on the banks of Tigris were four thousand. It is four miles from the place where Noah's Ark rested, which Ark Ghamar son of Alchetab brought from the top of the hill, to the use of a Moschee: near to which was the Synagogue of Esdras, whither the jews on festival days resorted to Prayer. Two days' journey thence was c Mosal. Al-Mutsal, sometime called Assur, the beginning of the kingdom of Persia, retaining her ancient greatness, situate on Tigris, a bridge only being between that and Ninive (now wholly destroyed, only Castles and streets remained in the circuit thereof) at Al-Mutsal were seven thousand Jews: and three Synagogues of the three Prophets, Abdias, jonas, and Nahum. In Rahaban, anciently Rehoboth, were two thousand. At Karkesia (on the same bank of Euphrates with the former) five hundred; at Aliobar, two thousand; at Hhardan, fifteen thousand; at Ghukbera, built by jectronia, ten thousand. Two days' journey thence is d Bagdad. Bagdad of the kingdom of the Calipha, named e Imperator credentium qui miserè & moeste vitam degun. Vid. li. 3. cap. 2. Amir Almumanim Alghabassi Hhaphtsi, the chief of the Ismaelite Sect. Here was a thousand jews, and ten Synedria or Courts, the heads or chief whereof (he nameth them) are called Vacantes, because they attended no other function, but the administering of the society. They give judgement to all jews, which resort unto them on any day of the week but the second, in which they all meet together before Samuel, the head of the Synedrium. But over all these was Daniel, son of Hhasdai, entitled the Head of the f Caput Captivitatis. Captivity, descended from David, whom the jews called Our Lord; the Ismaelites, Sydna ben David, Our L. son of David. He had great Authority over all congregations of Israelites, warranted to him with the Amirs seal, who caused that all Israelites and Ismaelites should rise to him, under pain of an hundred stripes. When he goeth to see the King, it is with very great pomp. This dignity is bought with a great sum of money given to the King and Princes at his confirmation; and then is the second Chariot of the King provided for him. He exerciseth imposition of hands on the men of the Synedrium. There were eight and twenty Synagogues in Bagdad, and the Suburb on the other side Tigris. But the Synagogue which pertained to the head of the Captivity, was of Marble of diverse colours, adorned with gold & silver, spacious: and on the pillars were verses of the Psalms, written in gold. Before the Ark were ten rows of seats, with marble steps, in the highest whereof sat the Head of the Captivity, with the jews of the family of David. In Gehiagan (sometime Rezen) two days' journey from thence, were five thousand Israelites. One days' journey from hence was g Babylon. Babel, now wholly ruinated, in which are yet seen the ruins of nabuchodonosor's Palace, but inaccessible, by reason of diverse kinds of Serpents. Twenty miles from these ruins dwell twenty thousand Israelites, which there pray in the Synagogues, the chief whereof is that of Daniel, of squared stones. There were at Hhilah (five miles thence) ten thousand jews in four Synagogues. Four miles thence it is to the Tower which the Sons of Divisions built with Bricks, which the Arabians call Lagzar: the length of the foundation is about two miles, the breadth of the walls, two hundred and forty cubits: where it is broadest, it is an hundred reeds; and between every ten reeds space, are ways in manner of spires continued thorough the whole building, on the top of which one may see twenty miles about. Half a day's journey from hence is Naphahh, where were two hundred jews. And three leagues thence, the Synagogue of h Ezechiel. Ezechiel near Euphrates, and in the same place sixty Towers one against another, and a Synagogue between every one. The monument of Ezechiel was built by jechonias with five and thirty thousand jews. And this is a holy place, whither they resort from the beginning of the year, to the day of Expiation, to pray and keep festival. Thither cometh the Head of the Captivity, and other chief men from Bagdad, and two and twenty miles about they pitch their Tents here and there: and the Arabians keep then and there a great Fair. At this time they read on the Expiation day out of a book which Ezechiel writ: and there is a holy house full of books since the time of the first and second Temple, the custom being, that they which die without children, should bequeath their books hither. The jews in Persia and Media make vows to be performed in this place, to which also the Ismaelites resort to pray. The Sepulchre of the three Saints, companions of i Daniel. 3. Daniel, is half a day's journey from hence, with fair and great Arches. Three miles thence is Alkotsonath, and in it three hundred jews. At Kupha the Sepulchre of jeconia, and seven thousand jews. One and twenty days' journey thorough the wilderness is the Region of Seba, now called the Land of Aliman, where dwell jews, the children of k Rechabites, or men of Theima. Rechab. This Region extended sixteen days along the mountains, subject to no foreign Nation, having therein four hundred strong Cities, two hundred Towns, an hundred Castles. The Metropolis is Themai. In all those Cities are about three hundred thousand jews. In the Region of Tilmaas an hundred thousand. Three days' journey hence is Chibar, in it fifty thousand. These (they say) are of the deportation of Reuben, Gad and Manasses. From hence twenty five days journey is Vira, which is a River running into Eliman, where were three thousand. And seven journeys from thence Neasar, & in it seven thousand. Five days journeys from thence Bosra upon Tigris, and in it one thousand. Two days journeys from thence the River Samura, the beginning of Persia, with a Town of the same name, wherein, were fifteen hundred. The place is famous by the Sepulchre of Esdras, who in his return to Babylon in Embassage, here died. There was a Synagogue honoured also by the Ismaelites. In Susan were seven thousand jews in fourteen Synagogues, before one of which was the Sepulchre of Daniel: about which rose a controversy between the inhabitants of the one and other side of the River: They which dwelled on that side where the Sepulchre was, seeming to the other the more fortunate; this caused blows, but was after agreed, that every year it should be removed by course, which was done with solemn procession, till l Senigark. of Persia. Senigar the Persian King, thinking it a profanation to the holy Coffin, caused it to be hanged in a chest of glass for all men to see, and forbade to take fish within two miles of that place in the River. From hence was three days' journey to Robad-Bar, where were twenty thousand jews. Two journeys from hence was the River Vaanath, where were four thousand jews. Four journeys further, Malhhaath: here they were not Ismaelites, nor under the Persian; they had two Colleges of Israelites, which acknowledged, nevertheless, the Head of the Captivity in Bagdad. At Ghaarian, five journeys beyond, were five and twenty thousand. Here began the mountains of Hhaphthon, wherein were an hundred Synagogues. This is the beginning of Media: they speak Chaldee: and there were amongst them the m Students of the Talmud under the RR. Disciples of the wise. Ghamaria is under the Persian, where David Elroi was. It was ten days' journey thence to Hhamdan, chief City of Media, there were fifty thousand jews in that Region, and the Sepulchre of Mordecai and Esther. Four journeys further was Debarzethaan, near this River Gozen, in it four thousand jews. Beyond that, seven journeys, Asbahan the chief City, twelve miles in compass, and therein fifteen thousand Israelites, over whom, and all the Persian jews, was Salome by authority from the Head of the Captivity. Four journeys hence was Siaphaz, called of old Persis, whence the whole Region was named Persia, therein ten thousand. Seven days journeys thence, Ginah upon Gozen, a famous Mart; in which were eight thousand. Samarcheneth was the furthest City of that Kingdom, five journeys from Ginah, where were fifty thousand. Four journeys thence Tubot: and twenty eight further I passed to the mountains Nisbon, which over look the River Gozen, where were many Israelites; and they say, there dwell the four Tribes of Dan, Zabulon, Asser, Naphthali. Their Country extendeth twenty days' journey, and hath many Cities, free from subjection to any Heathen: They are governed of joseph Armacala Levita: they till the ground, and hold wars with the children of Chus, travelling through the desert thither. They are in league with the Copher Althorech a people that worship the Winds, and living in the Wilderness: they have neither bread nor wine, but eat raw flesh, either new or dried: they have no * The Tartars esteemed it beauty to press down their nose flat, and hence perhaps was this opinion of Nonose. nose but only two holes. Fifteen years since, they took and sacked Rai, a chief City in Persia; whereupon the King warred against them, and passing through the wilderness to them, was deceived by his guide, and his people almost starved, and after forced to fly; with whom passed into Persia Moses one of the jews in those parts, which told me (Benjamin our Author) all this. Hence I went to Chevazthaan upon the River Tigris; which runneth thence into Hoduor the Indian Sea, having in the mouth the Island Nekrokin a famous Mart, where were five hundred jews. I sailed ten days thence to Kathiphan, where were five thousand Israelites. Thence to the Kingdom of Haaulem, a people of Chus which worship the Sun: Thence after twenty two days sailing, I came to the I'll Chenerag, where they worship the fire, where were twenty three thousand jews. Forty days sailing from thence was the Kingdom of Sin, from which to Gingalan was fifteen days; there were ten thousand Israelites. Thence I went to Ethiopian India, which they call Baghdaan, in which were high mountains, and in them many Israelites, subject to none, which warred on the Hamaghtanis, that is, the Libyans. From thence to Azzan was twenty days' journey through the wilderness Sebor, the King whereof was Sultan Alhabas an Ismaelite. Twelve days thence is Hhalavan, where were three hundred jews; from which they pass in troops through the desartal-Tsahaca, into Zevila in the tract of Geena or Ginaea, where they encounter showers of sands. This Region is in the land of Chus, and is called Alhhabas, towards the West. Thirteen days' journey from Hhaluan is Kits the beginning of Egypt. And five from thence Pium, once Python, where were twenty jews, and many monuments of our fathers to be seen. Misraim or Cairo. Thence to Misraim is four journeys, where were two thousand jews in two Synagogues, which differed in their distribution of the Lectures of their Law: the Babylonians finishing it in a year, as in Spain, the Israelites in three. But twice a year they assembled together in Prayers, on the feast Laetitia Legis, and on the feast Latae Legis. Nathaneel was chief over all the Universities (or Synagogues) of Egypt, and appointed Masters, and Aeditui. He was familiar with the King Amir Almumanin Eli son of Abitalib. At Alexandria were three thousand Israelites. But for his travels in Egypt, and the Synagogues which there he found, as also back again into Sicilia, Germany, Boheme, Prussia, &c. because there are yet known Synagogues of them, I surcease relation. And much may I fear I have too much wearied the Reader in so long a jewish Pilgrimage; but seeing Authors of best note, Scaliger, Drusius, Lipsius, &c. cite him, and Arias Mont. hath taken the pains to translate him, and his travels are such ample testimonies of this our present subject of jewish dispersions, I have been bold to annex these things. If any list not to believe such multitudes of jews, I will not urge him; howsoever that deluge of Tartars in all those Asian Regions soon after Benjamins days, brought a new face of all things in these Easterly parts: as a jew, and relating these things to jews, and by jews passing to us, it is like he reported, and we have received, with the most. For his Geography, some of his names are easily reconciled to the present, some hardly, which I leave to the Readers industry. §. VI Of some jews lately found in China, and of their late Accidents in Germany. Nic. Trigaut. exped. Sinlus. l. 1. AFter these relations of Benjamin, I thought it not unfit to insert out of Ricci & Trigautius, jesuits, lately residing in China, somewhat appertaining to these jewish affairs. It is but few years since the jesuits could settle themselves at Paquin, the Royal City of China. Thither did a certain jew (moved with report of these strangers, having an imagination that they were Jews) resort unto them. This jew was borne at Chaifamfu, the mother-city of the Province Honan, his name was Ngai, his countenance not resembling the Chinois: he neglecting Judaism, had addicted himself to the China studies, and now came to Paquin to the Examination, in hope of proceeding Doctor. There did he enter the jesuits house, professing that he was of their Law and Religion. Ricci leads him into the Chapel, where on the Altar stood the Image of the Virgin, jesus, and john Baptist kneeling; which he taking to be the Image of Rebecca and her twins, did worship unto them, contrary (he said) unto their custom. The Images of the Evangelists he supposed to be so many of Jacob's sons. But upon further questioning, the jesuite perceived that he was a professor of the Law of Moses: he confessed himself an Israelite, and knew not the name of jew; so that it seemed, the dispersion of the ten Tribes had pierced thus far. Seeing the Hebrew Bible, he knew the Letters, but could not read them. He told them, that in Caifamfu were ten or twelve Families of Israelites, and a fair Synagogue, which had lately cost them ten thousand Crowns; therein the Pentateuch in rolls which had been with great veneration preserved five or six hundred years. In Hamcheu, the chief City of Chequian, he affirmed, were many more Families with their Synagogue: many also in other places, but without Synagogues, and by degrees wearing out. His pronunciation of Hebrew names differed from ours, as * So the Abyssines call Osrael, Chrostos. Herusoloim, Moscia for Messia, jerusalem. His brother (he said) was skilful in the Hebrew, which he in affection to the China preferment had neglected; and therefore was hardly censured by the Ruler of the Synagogue. To this City did Ricci send one of his to inquire, who found these reports true, which also copied the beginnings and end of their books, which they compared and found to agree with their own Pentateuch, saving that they wanted pricks or points. He writ also in China Characters to the Ruler of their Synagogue, that he had the rest of the books of the old Testament, and other books of the New, which contained the acts of the Messiah being already come. The Ruler doubted, saying, that he would not come till ten thousand years were expired. He also promised, that because he had heard much good of him, if he would come thither, and abstain from Swines-flesh, they would make him Ruler of their Synagogue. After this, three jews came from thence to Paquin, and were almost persuaded to become Christians. These complained, that through ignorance of the Hebrew, their Religion decayed, and that they were likely all of them in a short time to become Saracens or Ethnikes. The old Archisynagogue was now dead, his son a young man succeeded in place, but ignorant of their Law. And that their jewish Religion was indeed languishing, appeared by this, that they both, worshipped the Popish Images, and complained, that in their Synagogue and private houses they had none. They were offended that they were forbidden the eating of any creature, which themselves had * See inf. c. 19 not killed, which had they observed in this journey, had cost them their lives. Their wives and neighbours esteemed Circumcision of their infants on the eight day a cruel thing, which they could be willing to altar, with acceptation of the Christian Law, nor would much stand about Swines-flesh. They told them of certain Christians also, or worshippers of the Cross in China, which with the jews and Saracens were all called by the Chinois, Hoei, adding some distinction from their differing Rites, calling the Saracens, Hoei which refused Swine's flesh: The jews, Hoei which abstain from the sinew; the Cross-worshippers, Hoei which abstain from round-footed beasts, whereas the jews, Saracens and Chinois eat the flesh of horses, asses, and the like. This History I have added, to show how the jews have been dispersed into the furthest parts, and how time, the devourer of all things, hath almost eaten them out, or their Religion at least. Somewhat also may be hence conjectured touching the deportation of the ten Tribes, the Hebrew pricks, and modern Characters, * Some think the Hebrew Letters which now we have, to be invented by Ezra since the captivity. which I leave to others discussing. Once, it is by all History manifest, that by the inundations of Saracens, Tartars, Turks, &c. both the jewish and Christian Religions (sometimes frequent) have been by degrees consumed and almost worn out of many parts of Asia. The late miseries inflicted on the jews in Frankfort and Worms may here be inserted. In Aug. 1614 at the same time * Merc. Gallob. Arthus & Janson. which they solemnize with fasting for the destruction of jerusalem, their little jerusalem (so they call the jews street in Frankfort) was spoiled by the unruly Citizens, and gave them a new cause of mourning. The jews at first defended themselves, and the Magistrates sought to allay the fury of the people: but at last consented to depart the City, one thousand and four hundred, presently passing down the Maene in boats, and the rest following them the next day. It seemed a prodigious and dismal sign unto them, that the Ox, which they use to keep all the year in their Churchyard or burial place, now being shut up for the slaughter, broke away from them. The Mother gave fatal example to the Daughter for Frankfort they account the Mother of Israel, which led the way to Worms in expulsion of the jews. This should have happened the seventh of April. 1615. being good Friday, but was deferred till Monday following, when early in the morning they sent word to the jews into their street, that trussing up their choicest goods, they should within one hour depart, which with much lamentation they did. Neither could the Magistrates prevail in their defence, so odious had their usurious exactions of long time been to the Citizens. Thus the jews take their way to the Rhine: And the same day was the roof of their Synagogue pulled down, and a Decree made, not to leave one stone thereof upon another, six hundred of them presently putting the same in execution. These spared not the monuments and gravestones, but broke them in pieces, notwithstanding some of them seemed scarce possible to be raised from the Earth. The jews hearing this ruin of their Synagogue, which they say (if you believe it) had continued one thousand and eight hundred years, rend their garments, and mourned in sackcloth and ashes. §. VII. Of the jews sometimes living in England, collected out of ancient Records, by Master john Selden of the inner Temple. ALthough I have had already a long tedious journey, wearisome to my Reader and myself, whilst I have accompanied these miserable jews in their dispersions: yet did I conceive, this following relation would rather seem as a welcome recreation, then irksome progress; because we shall contain ourselves in our own Country: Wherein I must acknowledge the laborious industry of our learned Countryman and Antiquary, Master Selden, who out of ancient Records hath thus traced the foot-prints of this antiquated and outworn people: mine is but the transcribing and abbreviating. Of the jews first coming to this Land is uncertain: It seems that some little notice was taken of them before the Conquest; after which we have diverse testimonies, and besides others, the Statute de judaismo, both before and after, their state and condition was very servile, as appeareth in legib. Confess. cap. 29. judaes & omnia sua Regis sunt, &c. The jews and all they had was the Kings. What they suffered in succeeding ages, our common Stories discover. There was one amongst them which had the office of Presbyteratus omnium Iudaeorum totius Angliae (which I take to be their chief Priesthood in their Synagogues: For if it had signified a mere Lay Eldership, I guess I should have met with it in the pleas of their Excheker) and this lay in the Kings grant, as by King john's Charter of it may be seen. In Rot. Chart. 1. johan. Reg. ch. 171. memb. 28. Omnibus fidelibus suis, & omnibus & Iudaeis & Anglis salutem. Sciatis nos concessisse, & praesenti charta nostra confirmasse jacobo judaeo de Londonijs Presbytero Iudaeorum Presbyteratum omnium Iudaeorum totius Angliae habend, & tenend. quamdiu vixerit, liberè & honorificè, & quietè & integrè, ita quod nemo ei super hoc molestiam aliquam aut gravamen inferre praesumat. Quare, &c, apud Rothomagum 31. die julij Anno Regni nostri primo. Therein is also mention of a former Charter granted by Rich. 1. Certain justices were appointed ad custodiam judaeorum, before whom pleas twixt them, and others and them, were held, and matters adjudged secundum legem & consuetudinem judaismi, as the entry often is. In most Towns of note were two Christians and two jews, or one of both sides, appointed as public Notaries for all their Deeds of contract, and those Notaries had one chest and several keys for the safekeeping of such Deeds, and they were called Cyrographarij Christiani & judaei arcae Cyrographicae Oxoniae or other such Town. And hence must you interpret les houches Cyrograffes in statuto de judaismo. And by these Notaries or Cyrographers the Deeds of the jews were tried. These Deeds and such like they called usually starra, of their Hebrew word shetar, that is, a Deed or contract: as Solomon de Stanford agnovit per starrum suum, and the like. And however land was not subject to execution for debt, till 13. Ed. 1. yet it seem by 52. Hen. 3. That for debts of the jews, land was was seized by writ for the debtor. Constat justitiarijs & per inspectionem rotulorum de Scaccario nostro judaeorum, quod Aaron, &c. When any man had dealt much with them, and after all discharges doubted further ill measure by any such stars or Deeds lying hid, the course was to send out a process to the Sheriff of the County, or Constables of the Castles of great Towns, to make proclamation on their Sabbaths, Summoning all jews of this or that Synagogue to be at their Exchequer to account with such as doubted in that kind. Thus 52. Hen. 3. praeceptum est vicecomiti Essex quod clamari faceret per seholas Iudaeorum Colcestriae per duo vel tria Sabbata, si aliquis judaeus vel Iudaea aliquod debitum exigere poterit de Rogero filio Petri, &c. that then he or she should come ad computandam. Et Vicecomes mandavit tam literae Latina quam Ebraica, quod nullus judaeus nec Iudaea aliquod debitum exigit de praedicto Rogero. So do all other Sheriffs and Constables return in Hebrew and Latin. For in those times both Languages were used not only in Deeds of the jews, which I have often seen with the Hebrew on the one side, and the same in Latin on the other, but also in Records of Law, as in 43. Hen. 3. in regist. Monasterij de Boxgrave in Sussex, &c. And as both tongues were used, so in trials twixt Christians and them, the venire facias was sex probos & legales homines, & sex legales Iudaeos, as often appears. What Oath was given them I find not, but R. Moses Mikkotxi that lived in the time of Hen. 3. writes in praec. affirmat. 123. that holding the book of the Pentateuch between their Arms, they called to witness the God of Israel which is merciful, &c. Upon their conversion their goods were confiscate: which was (it seems) after such time as the Domus Conuersorum (that which is now the Rolls) was in 17. Hen. 3. built for them, where they might live sub quadam honesta vivendi Regula, & certum haberent in tota vita sua domioilium, tutum refugium & sufficiens vitae sustentamentum, sine seruili labour & foenoris emolumento, as the words of Mat. Paris are. In 52. Hen. 3. jospin ben Solomon a jew of Marleborow shows to the Court of the justices of the jews, that one joicets his sister was married to one Salon, the son of Lombard of Kirklade, & quod ipsa habuit in arca Cyrograph. Merlebrigie vnum Cyrograph. xxxij. marcarum, which upon her conversion became the Kings, as the Roll saith, and quod hoc totum sit verum, obligat omnia bona sua, &c. Which all were confiscate for not prosecuting the suit. But in the time of E. 1. it was granted, that the house should have one half of the goods of the Convert, and that he himself should have the other half. So placit. 9 Ed, 1. Io. de Sancto Dionys. custos domus conversorum hath a writ for the moiety of the goods of Beleaguer & Huccoth jewesses of Oxford, late Converts, &c. the other half allowed to them. One cruel and (to speak the properest phrase) jewish crime was usual amongst them every year towards Easter, though it were not always known (see Mat. Paris in 39 H. 3.) to steal a young boy, circumcise him, and after a solemn judgement, making one of their own Nation a Pilate, to crucify him out of their devilish malice to Christ and Christians. For their circumcising alone, take this record inter Placita 18. H. 3. Rot. 21. Norff. Benedictus physicus appellat jacobum de Norwico judaeum, quod cum Odoardius filius suus puer aetatis 5. annorum ivit ludendo, &c. that four years before that, james the jew, had taken his son Ed. as he was playing in the street, and carrying him to his house, circumcised him, and there detained him one day and night, till by force of Christians he recovered him, having his circumcised member then swollen, &c. The child being examined, confessed that they took and carried him to the house of james aforesaid, where, while one held him and covered his eyes, another circumcised him with a knife; the piece cut off they put in a basin of sand (in quodam vacino cum sabelone; & quaesierunt peciam illam cum paruis suffletis) and there they with small puffs of wind out of their mouths sought it, and the jew which first found it, was called jurnepin, and therefore they gave the same name to the child, calling him jurnepin. The Archdeacon's Official came to testify this with a great company of Priests, all in the word of GOD, saying as aforesaid, that they saw his members swollen: and the Coroners of Norwich with thirty six of the Citizens testified as much. Hereupon the jews were all put in prison, and found accessories except Mossy the son of Solomon. Order was taken, that because the case was strange, and they had no precedent of the like, it should first be inquired of by the Ecclesiastical Ordinary, and that he should certify to the King. The jews after procured the boy to be seen, and his member was found covered. But this is not repugnant to the former testimony: seeing by Chirurgery, * Cells. de remed. l. 7. c. 25. Epiphan. de pond. & 1 Cor. 7.18. the skin may be drawn forth to an uncircumcision. In the year following of Hen. 3. Mat. Paris reports such a deed of the jews of Norwich, and in 24. H. 3. that they circumcised a Christian child, and called him jurnin, and meant to have crucified him. All the jews of the City were questioned about it: and when they would have referred themselves to Lay authority, William de Ralegh the Bishop says, Haec ad Ecclesiam spectant, non ad regalem curiam, cum de circumcisione & de fidei laesione quaestio ventiletur. Four jews convicted hereof were drawn at Horses tails, and hanged on a gibbet. In 39 H. 3. the case of Hugh Lincoln crucified is in the same Author, and for it eighteen jews were at once drawn and hanged. This Hugh is reckoned as a Saint in Chaucer's prioress's tale. By reason of their exactions and usuries they were all banished, (their moveables allowed them, but Walsingham says, only their expenses for passage) in 18. Ed. 1. Math. Westm. numbers them one hundred and sixty thousand, five hundred and eleven. The house of Converts in Pat. 51. Ed. 3. memb. 20. is given to the Master of the Rolls. By the Statute Judaism they were to wear (every one being past seven years old) a cognisance of yellow upon their upper garment, thereby to be known (some such distinction had been generally enjoined in the Council of Lateran) see the Statute, & cap. de jud. 6. R. 1. Rog. de Hoveden, fol. 424. They were forbidden to build new Synagogues, made subject to the payment of Tithes, and were to wear on their upper garment, on the breast two pieces of woollen cloth of another colour plainly to be discerned, each of them two fingers broad, and four in length, by the Provincial Council of Oxford under Stephan Archbishop of Canterbury in 8. Hen. 3. 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 Patriarchs) in the year of the World 1656. which are thus accounted: Adam at the hundred and thirty year begat Seth: Seth at a hundred and five begat Enos: Enos at ninety Kainan: he at seventy Mahalaleel, who at sixty five begat Iared: Iared being one hundred sixty two years old, begat Henoch, who at sixty five begat Methuselah; and he at a hundred eighty seven begat Lamech, who in his hundred eighty two year begat Noah; in the six hundreth year of whose life the Flood came: Whereof every Nation almost in the World hath some tradition; howsoever as Censorinus citeth out of Varro, from the beginning of the world to that first deluge, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or unknown; as from thence to the first olympiad was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fabulous; only that deserveth the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Olympiads forwards, if we regard humane History. But the Divine hath made the former more clear than the later. Some difference is in what part of the year the World was created, which is supposed to be Autumn, because the trees were then in those parts of Eden laden with fruits: and the jews still observe that time. Scaliger also sometime of a contrary opinion, hath now yielded to this. And the Egyptians in the time of Fermicus held that the world was created in the thirtieth part of Libra. The Flood after Scaliger began in the year 1657. on Saturday the seventh of November. 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 Arpacsad: he at thirty five years Selah, who in the thirtieth year begat Heber: Heber at thirty four Peleg, who being thirty years old begat Regu, and he at thirty two Serug, in whose thirtieth year Nahor was borne, who at nine and twenty begat Terah, who at seventy years begat Abram. Thus Scaliger, Caluisius, Buntingus, Arias Montanus, Genebrard, Pererius, Adrichomius, Opmeerus, &c. But junius, Broughton, Lydayt, Codomannus, &c. add sixty years more. For Moses saith, Gen. 11.32. That Terah died in Charan, aged two hundred and five years, and then Abram (as it is in the next Chapter) was seventy five years old; so that Terah when Abram was borne, was a hundred thirty years old. Whereas therefore he is said at seventy years to beget Abram, Nahor, and Haran, it is to be understood, that he then began to beget: a Anno Mundi 2008. 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 seventy five 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 then genebrard's, who Gal. 3.17. accounts those four hundred and thirty years mentioned by Moses, Exod. 12.40. from the promise 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, &c. happened in the year of the World 2453. whereto if we add those sixty years of terah's life before mentioned, it amounteth to two thousand five hundred and thirteen. And so Broughton reckoneth. junius and Lydyat account two thousand five hundred and nine. 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 five and twentieth, b Jos. Scaliger annot. in Euseb. Scaliger the fifteenth 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 Salomon's Temple, c Ios. Scaliger. de Em T. lib. 5. & in opusc. p. 131. Lydyat. 2988. Troy was taken by the Grecians A. M. 2767. Scal. E. T. l. 5. Scaliger reckoneth four hundred and eighty years, whose first foundations (he saith) were laid the nine and twentieth of May being Wednesday, Anno Mundi 2933. and of the great julian Period (which differeth seven hundred sixty four years from the year of the World) 3697. In this computation of four hundred and eighty years, betwixt the departure and foundation of the Temple, many Chronologers agree, Arias Montanus, Adrichomius, Broughton, Perkyns, Lydyat, &c. although some dissent much. The sum ariseth of these parcels. Moses died forty years after their deliverance. joshua ruled seventeen; Othoniel forty; Ehud fourscore; Gideon 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 Zedekias, are accounted four hundred twenty and seven. This agrees with d Ezek. 4.5. Lydy. 3417. ezekiel's account, reckoning a day for a year, three hundred and ninety days or years after the Apostasy of Israel from God, the rebellion against the house of David in the beginning of rehoboam's reign, by the means of Ieroboam; to which if we add seven and thirty years which Solomon reigned after the foundation of the Temple, the sum is four hundred twenty seven. The same appeareth thus; Roboam reigned seventeen years; Abiam three; Asa forty one; jehoshaphat twenty five; jehoram eight; Ahaziah one; Athaliah six; joash forty; Amazia twenty nine; Azaria or Vzzia fifty two. 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 sixteen; Ahaz sixteen; Ezekiah twenty nine; Manasses fifty five; Amon two; josias thirty one; jehoahaz three months; Eliakim or jehoiakim eleven years; jehoiachin three months; Zedechiah 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 account the return under Cyrus to be fifty nine years after this desolation; and from thence a hundred and eight to the Edict of Darius Nothus; from which time are numbered two hundred fifty nine to the Dedication of judas Maccabeus; and from thence a hundred sixty two years to the birth of Christ. So e Scal. de Em. lib. 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. They which list to see the variety of opinions of jewish, Greek, Latin, old and new Chronologers, may see Genebr. Chron. lib. 1. in fine. Likewise see our fourth book, cap. 4. To recite here their high Priests and later Kings, with the time of their pontificality and reign, out of Arias Montanus, I hold not unfit. First, jesus returned with Zorobabel, and 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. To leave that therefore his son joacim f joseph. Antiq. & Car. Sigo. de republs. hebr. l. 5. have set down the catalogue of high Priests from the first to the last. jun in 1. Mac. 1. Scal. E. T. l. 5. succeeded in the Priesthood twenty eight years, besides twenty years with his father. Eliasib held the Priesthood one and forty years; joiada twenty five; jonathan twenty four; jeddoa twenty seven, till the time of Alexander; Onias twenty seven, after Philo: but Eusebius saith twenty three; Simon justus thirteen; Eleazar twenty, Manasses twenty seven, Onias thirty nine. Afterwards the Syrian Kings appointed high-Priests, of whom jason was Priest three years; Menelaus twelve years, in whose seventh year judas Maccabeus began to administer the Commonwealth. jonathas brother of judas ruled eighteen years, Simon his brother was both Priest and Captain eight years; joannes Hircanus his son, thirty one. Whereas they had used to date their contracts according to the years from Alexander, as we read in the books of Maccabees; when Simon Hircanus was high Priest, that order was abolished, and another taken, that every date should be expressed in such or such a year of N. high Priest of the great God. But lest the writing being canceled, should be neglected, and perhaps the Name of God cast with it on the dunghill, the wise-men abolished that order on the third of Tisri, which they instituted a holiday. As for the name of Maccabees, junius saith, it came from the inscription of those four letters M. C. B. I. in the banners of those Princes which delivered the jews from the Macedonian thraldom. Scaliger saith, that judas only and properly was so called, but by abuse of speech was not only given to all of that kindred, but to all which suffered in those time's persecution for Religion; as the seven brethren and others. The name Hasmonaei began with that Hircanus, Scaliger thinketh, because in the sixty eight Psalm it is by the jews interpreted Prince. Aristobulus son of Hircanus, first after the captivity called himself king, and reigned one year: joannes Alexander his brother, twenty seven: 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 two and twenty years: Antigonus by aid of the Parthians possessed judae a 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 d Can. Isagog.. l. 2. ascribeth 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. & was banished 2025. Agricola was made king by Caligula 2053. Agrippa his son by Claudius 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. Here 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 one and fortieth, or two and fortieth of Augustus, baptised in the fifteenth of Tiberius, then beginning to be about thirty years of age: in the thirty three year he was crucified. In the seventy two, as Baronius, and seventy one year of Christ, as Buntingus and Lively account, jerusalem was destroyed by Titus, in the second of Vespasian. Arias Montanus 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 and Grecian Monarchies. e Ios. Antiq. lib. 20. josephus counteth from the time of Herod to the destruction of the Temple, twenty eight high Priests, and a hundred and seven years. After Scaliger in his Can. Isag. l. 3. this year 1612. is the 1614 of Christ, of the World 5461. after the jewish account of Hillel 5372. of the Armenians 1061. of the julian Period 6325. of the Hegira 1021. Anno 4. Olymp. 597. The Dionysian account, which we usually follow, Scal. E. T. 5. l. was not generally received till after the time of Charles the Great. CHAP. XII. Of the jewish Talmud, and the Composition and estimation thereof: also of the jewish Learned men, their succession, their Cabalists, Masorites, their Rabbins, Universities, Students, Rabbinical creations, their Scriptures, and the translations of them. §. I. Of the Talmud. RAbbi Mosche Mikkotzi, a R. Mos. in Sopher. 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 and 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. &c. misinterpreted) and 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. out of the Legend of Saint Francis, the Patron of his Order) who shall teach them the propriety and nature of points & accents of Letters? Also, what fat might be eaten, what not? &c. 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 forty days and forty nights to keep Geese. And GOD could have written those Tables of the Law in an hour, and 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. Eliezer. cap. 1. and there gave him the Law in writing first, and then in all that long time expounded f Radicalia praecepta auditores scriptis, acceperunt, annexa vero ore expasita didicerunt. P. Ric. Epit. de Talmudica doctrina in praefat. ex Rambam. the same, showing the cause, manner, measure, foundation, and intention thereof in the true sense. This unwritten and Verbal Law did Moses g R. Aben. Ezra. R. Solom. jarchi & alij in Deut. 4.14. teach joshua, be the Elders; from these it was derived to the Prophets. After Zachary and Malachi, the last of these, it came to the great Sanhedrib, and after them, by Tradion from father to son. And * 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 write. Rabbi Mosche Mikkotzi showeth the cause why God would deliver the same by mouth only, and not in writing, lest (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 acceped, as having this Simani, this verbal exposition. GOD also (say they) gave them Chachamim, Wise-men, authors of diverse ordinances amongst them, as to bless GOD at the Sunrising, 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 * Dan. 1.8. Daniel, &c. 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 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deuteronomy, or Law reiterated, containing six sums, divided into sixty less parts or tractates, and these into five hundred thirty two Chapters. Thus far R. Mikkotzi: The contents of the six sums and their several Tractates, you may see in * Buxt. recens. op. Talm. Buxtorfius. 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 saith Rambam) nothing but a commentary on that Misna: a work full of divine, natural and political wisdom, saith Galatinus, of the parts thereof, see his first book. c. 5. & Buxd. Recons. op. Talm & Sixt. Sen. Bib. l. 2 I. Picus saith, it was composed about the year 150 Others say, in the year 120. Io. Wolf. lection. Memorab, Centenar. 2. Scalig. otherwise. vid. E.T. pag. 614. 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 (being fitted for their use which dwelled in the land of Israel, as the other for Forreners) 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 Mar 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 Mischnaios, and Gemara made up the whole Talmud m Talmud is, the same that Doctrina or Disciplinatio. Elias This. rad. Thalmud. . 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, accounting it as their civil and cannon Law. The jews ascribe the jerusalem Talmud to the year of the World 4229. the other 4265. This is called the Talmud of jerusalem saith Serarius) not because it was written there: But was compiled not in the Babylonian University, but in one of Israel, and in the jerusalem language, which at that time was very corrupt and confused with Greekish, Persian and Roman mixtures. This was both begun and ended by R. jochanan aforesaid, between the times of the Misna and Gemara. About the year 4860. and 1100. years after Christ, R. Isaac ben jaccb in Spain writ (so it is called) The little Talmud. And in the great and true Thalmud are the additions of R. Barkaphra. Eldad Danius fableth, that it is in Hebrew amongst his enclosed jews. Note also, that the name Thalmud or Talmud, is given sometimes to the whole work, sometimes and often to the Gemara noly, calling it the book of the Misna and Talmud. 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 hart (saith o Ab. Ezra in Prooem. Pentateuch. Aben Ezra) and refreshing of the bones; betwixt which and the written Law he can find no p Sic Tridentina Synodus ses. 4. des 1 & dein. difference, but being delivered to them from their Elders. In one of their books, q Semak, vel Sephar mitzuos 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 r Exod. 34.27. make covenant with the Israelites; for God foresaw their captivity in time to come: and therefore lest the people, among whom they should dwell, should write out and 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, and 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 s Psal. 1.2. Esa. 59 ult. jerem 32.25. day and the night, that is, according to their book Tanchuma, when you will no longer learn and observe the Talmud. And in the t Tractat. Bavamaziah. 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 Gemara (the compliment of the Talmud) is a virtue so great, that none can be greater. The u Vid. de bis plura ap. Buxd. Syn. jud. & in lib. Recensionis operis Talmuds impress. 1613. Wise men (say they) are more excellent than the Prophets; and the words of the Scribes more lovely than those of the Prophets: and therefore the one forced to confirm them with miracles, the other simply to be believed, as is said, Deut. 17.10. When some of his Scholars visited R. Eliazer in his sickness, and said, Rabbi, teach us the ways of life, that we may find everlasting life: his answer was, Give honour to your fellow Students, and turn away your Children from the study of the Bible, and place them betwixt the knees of the wise. Neither can he (saith the Talmud in other places) have a quiet conscience, which returns from the study of the Talmud to the study of the Bible. And, Nothing is more excellent than the most holy Talmud. And, it is impossible to stand on the foundation of the written Law, but by the traditional. And to dissent from his Doctor, is as to dissent from God; to believe the words of the wise, is as to believe God himself. They say, The Law is like to water, the Misna to wine, the Gemara or Talmud to Preserves: the Law like to Salt, the Misna to Pepper, the Talmud to Spices. They blaspheme, that God studies the Bible in the day time, and the six orders of the Talmud by night. Hence it is, that the 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 explainations have spoken, we are no less firmly to believe then the Law of Moses. And if any thing therein seem repugnant to our sense, we must impute it to the weakness of our conceit, and not to their words, as for example: it is written in the Talmud, x Tract. de Sabbat. c. 2. p. 30. that a Rabbin once preached, that the time would come, when a woman should every day be delivered of her burden: according to the saying, jere. 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 fitter 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, y 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 believe. 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 z A.R. must be believed, though he say the right hand is the left. the right, thou must believe it; how much more if he saith, The right hand is the right, &c. They have a story in their a Talmud. tract. de Sabbat. Legend for the same, That there came a Gois (a Gentile) to Sammai, and asked 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 Hillel (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, &c. which he did. The next day he bade him say the same letters backward, Gimel, Beth, Aleph. The Gentile 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 heard the Catechising of some Romish Convert, that with an implicit faith (believing and worshipping he knows not what) repentè prodit Catholicus, is fool Catholic in an hour, resigning himself to whatsoever that Church teacheth upon an Ipsa dixit; or else that I had been reading the life and precepts of b Ignatij vita l. 3. c. 7. per P. Massaeum. Ignatius Leiola the jesuit-founder (so like is the story, though the names differ) who practised himself, and trained up others, Ad sapientem hanc sanctamque stultitiam caecae, vt ipse appellabat, obedientiae, saith Maffaeus in a large Discourse hereof: Paul's Omnia probate was in those days; but prudentiam non obedientis, sed imperantis esse respondit Ignatius: negabat obedientis nomine dignum haberi oportere, qui legitimo superiori non cum voluntate iudicium quoque suhmitteret: in superiorum iussu examinando esse arrogantiam. And thus writeth Ignatius himself: Ignatij Loiolae Epistola de obedientia ad frat. in Lusitania & Kibadeneire vita Ignat. l. 5. c. 4. Perit celebris illa Obedientiae caecae simplicitas, cum apud nos ipsos in quaestionem vocamus recténe praecipiatur an secus: perit humilitas, perit in rebus arduis fortitudo, &c. To obey in outward execution, and effecting the command of a Superior, may prove no virtue of patience, but a cloak of malice, a very imperfect perfection, not worthy the name of virtue, until the inward affect be joined to the outward effect: neither is this a whole sacrifice, except he not only will the same, but judge, and be of the same sentence with his superior: he must in the person of his superior behold Christ, who can neither deceive nor be deceived; ready always to defend, never to mislike his command; yea, whatsoever his superior enjoineth, he must accept as the precept and will of God; and as he is ready to believe the Catholic faith, so c Sic ad ea facienda, quaecunque superior dixerit, caeco quodam impetu voluntatis parendi cupidae sine ulla prorsus disquisitione feramini. to be carried without further search, with a blind force of the will, desirous to obey. Thus did Abraham when he was commanded to offer Isaac; and therefore thus must the jesuite do when an Ignatian Superior commands, or else he is no Holocaust for the Loiolan Altar. Even as a Carcase, saith the jesuitical Constitution, d Vid. Reg. Soc. jesu. sum. constitut. 31. ad 37. ac si cadauer essent, quod quoquo versus ferri se sinit, atque senis baculus, qui ubicunque & quacunque in re, &c. Ribad. vbi sup. which will be drawn any way, or a Staff in an old man's hand pliant as he pleaseth: so, and so must e jesuits state divinity. our waxed jesuits be; Asses without understanding; nay, carcases without life, staves and slaves and blocks, guided by their guides, though it be to crack the Crowns of Kings. And as his legacy he bequeathed this a little before his Death to the society, that they should be as pliant wax, as an Image, flexible at pleasure: yea, though it seem against Conscience, yet must a man believe his Superior rather then himself. And if the Pope should bid him cross the Sea in the next Boat he met with, though destitute of sails, oars, mast and helm, and without all kind of provision, he would do it willingly. This he called Mortification. Others which are not thus blind, have their sins still remaining, and have but one foot in Religion. This obedience (saith another f Orlandini trist. soc. les. l. 12. of them) is the character imprinted by Divine, and not humane hand in this society. What Devil of Hell could ever have taught Murders and Treasons to be tolerable, nay commendable, nay meritorious, if his Scholar should not first pass this jesuitical Retrograde, from a Christian and a Man, with the loss of Religion and Reason, to become (as these Rome-Rabbins term it) a Carcase indeed, an Image, or a Staff in the hand of That old one, which (like the Egyptian Enchanters) he might make a Serpent at his pleasure? But let the truth prevail, and Moses Rod eat up these Serpent-rods of the Egyptians. And what more could old Hillel say to his Disciples? Or doth God himself exact? Bernard throughout his seventh Epistle, teacheth more soundly of the Pope and those religious Superiors; g Bern. Epist. 7. Nec dico praepositorum mandata esse à subditis iudicanda, vbi nihil iubere deprehenduntur divinis contrarium institutis. Sed necessariam esse dico & prudentiam qua advertatur, si quid adversetur, & libertatem qua ingenuè contemnatur. Hanc ego nunquam aemuler obedientiam: talem mihi nunquam libeat modestians, vel potius molestiam imitari. Talis siquidem obedientia omni est contemptu deterior: talis quoque modestia vltra omnem modum extenditur.— O patientia, omni digna impatientia! But to leave this question and our jesuits till fitter time; 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. More modest yet were those Fathers h Sess. 4 dec. 1. Pari pietatis affectu & reverentiae traditiones vna cum libris veteris & novi Testamenti suscipimus & veneramur. of Trent, that would ascribe but equality of reverence, and respect to their Traditions with the Sripture. (With equal affection and esteem, say they, we receive and reverence Traditions, and the books of the old and new Testament:) which must needs acknowledge themselves beholding to them; lest if they complain they follow not their Traditionarie Masters in making sit 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. And some of that hotter society i Costeri Enchirid. de sac. scrip. have found five privileges of Tradition above Scripture, as being written in the hearts of men by the finger of God, being more ancient, giving confirmation to the Scripture, not subject to wresting, and containing all truth: whereas poor Scripture (for no better defending of the jesuitical, jebusiticall, jezabelicall assertions) is condemned first of her mean original, as being written but by the Apostles (not the finger of God.) Secondly, as a later upstart: and thirdly, as received upon the Church's authority: and fourthly, a dead letter written in paper or parchment with Ink, subject to wresting, like a sheath which admits any blade whether of lead, wood, or brass, as well as the true one. And lastly, not containing all the mysteries of Religion explicitly, as being not therefore given to prescribe an exact form of Faith, but written by some, upon some occasions, to some Churches; and therefore in controversies, as of Images, Invocation of Saints and the like, where Scripture seems to speak for heretics, we must have recourse to the other kind of Scripture written in the heart of the Church, as Interpreter of all Scriptures, judge of all opinions, and whatsoever else foul-mouthed blasphemy with fair pretext can arrogate to this, or derogate from the other. O that men would therefore hate that Whore which these impudent Panders prostitute thus decked with the spoils of divine Scriptures, which have another testimony of themselves; (and therefore the testimony of God) that k 2. Tim. 3.16. All Scripture is given by inspiration of God, and is profitable for Doctrine, for reproof, for correction, for Instruction in righteousness: yea, and hereunto sufficient, that the man of God (whose men, whose emissaries are these gainsayers?) may be perfect (throughly perfected) unto all good works. But leave we Simeon and Levi, brethren in evil together. Yet, before we leave their Talmud (though highly esteemed amongst them) I thought meet also to speak more largely both of that and of their learned Rabbins, out of Petrus Galatinus, Sixtus Senensis, Paulus Ricius, Rambam, and others that write thereof. The l Galat. de Arcanis lib. 1. per totum vid. & P. Ric. epit. de Talmud. doct. & praefat. 613. prac. R. Mos. Aeg. Misraios proaem. Reuchlin, de arte Cabal. lib. 1. &c. Traditional Law they call Tora scebealpe, 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 Heli the Priest: he to Samuel the Prophet: Samuel to David: he to Achias the Prophet; who delivered the same to Elias, the teacher of Elisha: Elisha or Elisaeus 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 Ezra. Until this time the jews had none other but the written Scripture. Now for their Scriptures; they call the same Arbaa Veefrim (that is, the four and twenty) of the m D. Whitak. de script. quaest. 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 aledgeth authors, Gregor. Naz. Hilary, Cyrillus Hierosol. Epiph. Hieron. Isidorus, Niceph. Leontius, &c. As all we write & speak is expressed by 22. letters, so all our Christian doctrine in 22. volumes, saith Hugo. As for 24. or 27. as some number. Epiph. haer. 8. & de Mens. & pond. Ruth is, saith he, reckoned with the book of judges, Nehemia with Ezra, and Samuel, Kings and Chronicles are not divided. Inueniuntur in vetere Canone cap. 777. in lege versus 5845 in Prophetis 9294. Hagiog 8064. vid Sixt. S. Bibliothec. l. 1. The division into Chapters was first by St. Lagton Archb.. of Cant. for old books are after the Canon of Euseb. C. R. 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 they 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 twelve smaller Prophets. The fourth part is called Chettwim, and hth 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 (saith Galatinus) in Hebrew; but some of them say, that they are lately found at 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, lest, if another destruction should happen, the same might perish. And from that time, all the Wise-men, 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. (It was then, saith Picus, in seventy books, after the number of the seventy Elders.) 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 explaination to Antigonus: Antigonus to josephus the son of john, and to josephus the son of jehezer: They to Nuaeus Arbulensis, and joshua the son of Peratria, whose Auditor the jews falsely affirm, that jesus our blessed Saviour n The Talmud blameth Helisaeus for too much severity to Gehezi, and R. josben. Prahcia, for the like toward jesus of Nazareth, who had followed this his Master to Alexandria, being persecuted by King jannai, who returning to jerusalem, and commending his Inn; that his Scholar thinking he had spoken of his Hostess, said, She had round eyes. What, Varlet (said the R.) hast thou such a thought? and presently commanded him to be proclaimed an Anathema, with the sound of four hundred Trumpets, nor would after upon his repentance admit him, whereupon he became an Idolater, a Magician, &c. This jannai was Hircanus, son of Simon, 110. years before our Saviour, and therefore it was another jesus: or else this is a malicious device of the Talmudist, which confuteth itself with the foolish computation of time. 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. Hillel 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 jonothas son of Vziel, the least john the son of Zacheus, 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 explaination to this john, and to * Luk. 2.28. Simeon the Just, son of the said Hillel, who after 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 Rahbenu 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, besides almost infinite others of their hearers, have left many things written of the explaination of the Law; of which the Talmud was compacted. Of the unreasonable absurdities and impious blasphemies of the Talmud, howsoever abominable in themselves, yet let it not be irksome to the Reader to see some mentioned, therein to observe the depth of divine vengeance, which in this blinded Nation we may hear and fear. For who would think it possible that any could entertain in his heart, that which there they have written of GOD? as, that * Vid. Sixt. Sen. Bib. l. 2. vbi trac. & loci citantur. before the creation of this world to keep himself from idleness, he made and marred many other worlds: that he spends three hours every day in reading the jewish law? that Moses one day ascending to Heaven, found him writing accents therein: that GOD every day maketh devout prayers: that GOD hath a place apart, wherein he afflicteth himself with weeping, for bringing so much evil on the jews: that every day he putteth on their Tephilin and Zizis, and so falleth down and prayeth: that as oft as he remembreth their miseries, he lets fall two tears into the Ocean, and knocks his breast with both his hands: that the last three hours of the day, he recreateth himself in playing with the Fish Leviathan; which once in his anger he slew, and powdered for the feast, whereof you shall after o Cap. 20. hear: that he created the Element of fire on the Sabbath day: that the RR. one day reasoning against R. Eliezar, because GOD with a voice from a heaven interposed his sentence for for Eliezer, the other RR. anathematised GOD, who thereat smiling, said, My children have overcome me. But I am weary to add the rest of their restless impieties against the Almighty. Neither have the Creatures escaped them: Thus the Talmud telleth, That GOD once whipped Gabriel for a great fault with a whip of fire: that as Adam, before Eve was made, had carnally used both Males and Females of other Creatures; So the Raven p Lyr. in Gen. 8. mentioneth this, and Vict. Carb. lib. 1. c. 10. hath a long jewish tale of the Raven, even still jealous, &c. which No sent out of the Ark, was jealous of Noah, lest he should lie with his Mate; that jobs story was feigned: that David sinned not in his murder and adultery, and they which think he did sin, are Heretics: that unnatural copulation with a man's wife is lawful; that he is unworthy the name of a rabbin, which hateth not his enemy to death; that GOD commanded them by any manner of means to spoil the Christians of their goods, and to use them as beasts: yea, they may kill them, and burn their Gospels, which they entitle, Iniquity revealed. Iniquity revealed indeed, is the declaration of these things: as of their opinion of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. soul; if it sin in one body, it passeth into a second: if there also, into third: if it continue sinning, it is cast into Hell: the soul of Abel passed into Seth, and the same after into Moses: the souls of the unlearned shall never recover their bodies. Two RR. every week on Friday created two Calves, and then did eat them. Nothing ought to be eaten by even numbers, but by uneven, wherewith GOD is pleased. Perhaps they had read in Virgil, Numero Deus impare gaudet; but this is common to all Magicians. And what do I weary you and myself, anticipating the following discourse, wherein we shall have further occasion to relate the like absurdities? which yet if any deny, they say he denyeth GOD. §. II. Of the ancient jewish Authors, and their Kabalists. 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 of small value q R. Moses Masmonius in proaem. Moreh. Neb. with the light whereof, the other (as a pearl hidden in a dark room) is found. The Talmudists followed the allegorical sense; the Cabalists, the Anagogical. As concerning this Cabala, in old times r If the wisemen would not a long time write the Talmud, how much less the secrets of the law? Idem. l. 1. cap 70. 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 johai. But the Doctors of the later jews, lest that learning should perish, have left somewhat thereof in writing, but so obscurely, that few know it, and they which do, account it a great secret, and hold it in great regard. So saith Elias s Thisbi. rad. Kibhel. : in the books of the Kabala are contained the secrets of the Law and the Prophets, which man received from the mouth of man, unto our t Yea Raziel the Angel taught it Adam, from whom it passed to Enoch, Noah, Sem, Heber, Abraham &c. if you believe the Cabalists, vid. Reuch. lib. 1. Leon. Heb. Dial. 3 Master Moses (on him be peace) and therefore it is so called, and is divided into two parts, Speculative and Practic. But I am not worthy to explain this business, and by reason of my sins have not learned this wisdom, nor known this knowledge of those Saints. The word Cabala signifieth a receiving, and in that respect may be supplied to all their Traditional receipts; but in use (which is the Law of speech) it is appropriated to that faculty, which (as u Ric. de Coelest. Agricult. l. 4. Ricius describeth it) by the type of the mosaical law insinuateth the secrets of divine and humane things: and because it is not grounded on reason, nor delivered by writing, but by the faith of the hearer received, it is called Cabala. Or (if you had rather have it in x Reuchlin. de Arte Cabal. l. 1. pag. 620. & 632 & d. ex Edit. Basil. Reuchlin's words) it is a Symbolical receiving of divine Revelation delivered, to the wholesome contemplation of GOD, and of the separated forms; and they which receive it, are called Cabalici, their Disciples Cabalaei, and they which any way imitate them, Cabalistae. The Talmudists therefore and the Cabalists are of two faculties, both agreeing in this, that they grow from Tradition, whereunto they give credit without rendering any reason: herein differing, that the Cabalist, as a super-subtle transcendent, mounteth with all his industry and intention from this sensible World unto that other intellectual: but the y The Talmudist also goeth no higher than Moses: the Cabalist beginneth with Adam, for his Tradition: Leo H. d. 3. in Dial. 2. he playeth the Cabalist also with the ethnic Theology, more to the praise of his learning then their Divinity. grosser Talmudist abideth in this, and if at any time he considereth of GOD, or the blessed Spirits, yet it is with relation to his works, and their functions, not in any abstract contemplation, bending his whole study to the explaination of the Law, according to the intent of the Lawgiver; considering what is to be done, what eschewed; whereas the Cabalists most endeavour themselves to contemplation, leaving the care of public and private affairs to the Talmudists, and reserving only to themselves those things which pertain to the tranquillity of the mind. As therefore the mind is more excellent than the body, so you must think the Cabalist superior to the Talmudist. For example, In the beginning God created Heaven and Earth, saith Moses: Heaven z Vid. cap. 14. lege etiam, si placet, Leon. Heb. de Amore Dial. 3. de seasu. Gen. 1.1. here, after the Talmudist, is all that part of the World which is above the Moon, and all beneath it, Earth: also by Heaven he understandeth form, and by Earth, matter; the composition whereof he effected not by labour of the hand, but by that ninefold Oracle of his word: for so often is it mentioned, a Gen. 1. and God said; likewise he findeth the four Elements in those words, Darkness, Spirit, Waters, dry Landlord. But the Cabalist frameth to himself two Worlds, the Visible and Invisible; Sensible and Mental; Material and Ideall; Superior and Inferior: and accordingly gathereth out of the former words, God created Heaven and Earth, That he made the highest and lowest things, meaning by the highest the immaterial, by the lowest this material; and this is gathered out of the first letter Beth, which in numbering signifieth two, and insinuateth there these two Worlds. Yea, they also find two Paradises, and two Hells, one in this World, and the other in the other and future, for the body here, and the soul hereafter. Even as, saith R. Saadia, the white of the Egg comprehendeth the yolk, so that first intelligible World infoldeth the second: in this are nine Spheres, moved of the immoveable Empyreon, in that nine orders of Angels, ( b Theorem. 26. Ricius reckoneth ten, Hayes, Hakadesch, Offanim, Erelim, Hasmalim, Seraphim, Malachim, Elohim, been Elohim, Cherubin. Some Divines count them thus out of Dionysius; Seraphim, Cherubin, Throni, Dominationes, Virtutes, Potestates, Principatus, Archangels, Angeli: The tenth Order, the Peripatetikes term Anamastica, the Cabalists Ischim, that is, Men) moved of the unchangeable GOD, who in unmoveable silence first created altogether, and after by nine times speaking, moved and promoted each thing to its own distinction. The Talmudists dream of an earthly Messiah to free them from this their slavery: the Cabalists (if our Cabalists have not seen these things through spectacles) expect a spiritual delivery from sin. Doubtless they deliver many excellent assertions, howsoever their collection seemeth curious and uncertain, gathering the same on grounds without ground, beyond all Sense, Reason, Scripture, and therefore often leavened with other superfine absurdities. Buxtorfius in his abbreviat. Heb. saith, that by his abbreviation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they use to signify the three parts of the Art Cabalastica, Gematria, Notarkon, Temurah. Gematria is that part which by like numbers contained in the letters of diverse words, explaineth one by the other, as Tzemach, Zach. 3.8. hath in the numeral letters 138. and so many are in Menachem, a name which they give to the Messiah, and therefore by Tremach, they there understand the Messiah. So in Gen. 49.10. Shilo shall come, contain 358. and so doth Messiah, which is therefore there meant; and many like examples. Notaricon, is when every letter in one word shall note so many other words, and make up a sentence. Thus the Maccabees are so called of these four letters, which they inscribed in their banners. m. c. b. i. the first letters of so many words, Exo. 15.11. Who is like thee amongst the gods, O Lord? So in Adam's name they find (as the cause thereof) words beginning with the same letters, signifying ashes, blood, gall, whence are noted his corruption, loss and calamity: as the Greeks in the same name find the the East, West, North and South, A, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Temurah, is when one or two words are changed into one or more other by transposition of letters, or inversion of quality. So out of the Hebrew words, Psal. 21.2. The King shall rejoice in thy strength, O Lord; they expound the King Messiah; for this is gathered by transposition of the letters. So Chrerem, Anathema, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the numeral letters hath 248. the just number (in their anatomy) of the members of man's body. The gloss is, he which is anathematised, if he repent, shall have for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, mercy; if not, it pierceth his 248. members, and destroys the whole man. Hence came our Anagrammatismes and Chronogrammatismes, wherein some do sometimes learnedly trifle, and spend their wits foolishly. This of all their Cabal is true, that it may better serve to convince the jews with testimony of their own, then for an instruction to us, who cannot enforce arguments out of Symbolical senses. If any be in love with these mysteries, let him resort to Paulus Ricius his Theorems, to john Reuchlin, to johannes Picus and his Commenter Archangelus, to Abraham's supposed Book of the creation, c Sepher. jezira to R. joseph Castiliensis his Porta lucis, which Ricius hath also translated and epitomised, to Galatinus and others. d Vid. Catalogue. Cabalist. script. in Reuch. lib. 1. pag. 6.0. Commendable is the labour of some of these, and of many e R. Samuel Maroch Victor. Carretus, Hieron. à S. Fide, &c. Morn. de Verit. C. R. others both converted jews, which have sought to reclaim their perverse brethren; and of our own, as Mornaeus, Gregentius, Pomeranus, out of whom, they which please, may borrow arguments to convince the jewish incredulity, and stubbornness, and to confound them by their own testimonies, both from these elder Writers above mentioned, and also from the later. So great is the Truth, and 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 goliah's head, with goliah's 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 Weaver's 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. li. 9 Dioxippus the Champion (if foreigners delight any) deal with Horratus the Macedonian in a set combat; and thus hath our i D. Mor. Apolog. Cotholica, &c. 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 Protestants, which Breerely would have brought into the like briers. But those his troops are showed not to be Men, but Apes, like those that held Alexander's Army in suspense: and like Semiramis Elephants, which were but stuffed Ox-hides, kill-cow-frays. 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 Apostolical Truth escape, whiles her Apostatical Enemies, the Pharisies 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) hath 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. 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, and to produce the same against the Trent-council, and the jesuits. But how hath that fatal name of Babel confounded me? Truly, the likeness of these Traditionaries, Cabalists, 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 m Both Bellar. and Baronius 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 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 left the riches thereof unto unto us, as the n 2. Reg. 7.7. 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, o Deut. 28.29. Thou shalt grope at Noon-days, 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 spirival 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, New to succeed, &c. All which as they agree unto that sweet and blessed Name and Person of jesus (which name, and that of Emanuel, 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 p Lud. Viu. de V. C. F. Seb. Munster. de fide Christ. & jud. Censura. others. The witness of josephus, being one, whose name we oftten 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. q Ios. autiq. 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 continue still. For he showed himself alive unto them three days after his Death, as the Prophets had foretold of him, both this and diverse other things: And even unto this day do those continue 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 Prophesy thereof, and their fearful Imprecation, r Mat. 27.15. 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 apprehended, and where last those blessed feet touched the Earth, (as if there Mercy had left a print of justice) was jerusalem besieged, and at their Feast of passover (when they had crucified Christ) they were cooped up, as it were, assembled by Divine justice from all quarters to destructron, together with that their City, where they had slain the Lord. But of this before. It will not be unsavourie to the Reader, observing herein Divine vengeance, to relate as unsavourie 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. Forsooth, in Salomon's Temple there was s Vict. de Carben. lib. 1. c. 13. The jews have a horrible and blasphemous curse directed against our blessed Saviour: whom they will not call by his name fully pronounced, but abbreviated with Relation to the Curse. Of which (for I loath to mention it) let him which will, see Bux. de abbreviaturis Heb. (say they) a certain stove 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 write 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 Mary; 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 afterwards 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. It cannot be denied, that there have been many Rabbins very Learned, as R. Moses Aegyptius, Abben Tibbon, which translated Euclid and other Authors out of Arabic into Hebrew, and some parts also of Aristotle translated into Hebrew, are accounted his doing, many others of them writ in Philosophy likewise: and for Physic, who have been more famous? But he which will have notice of the RR. and their works, let him read Buxdorfius his Bibliotheca Rabbinica, printed 1613. yet even the best of them have much Chaff, which needs much fanning from the corn. Many wise Sentences and Proverbs have been by t Drus. vet. sap. sententiae. Drusius and others gathered out of some of their works which would have beautified this Discourse; as these for a taste. Vows are the hedge or wall of defence to holiness; Tithes are the same to Riches: he which increaseth his flesh, increaseth Worms, Who is wise? he which learneth of every one: Who is valiant? he which bridleth his affections: Who is rich? he which is content with his portion: If I care not for myself, who shall care for me? And if I, what am I? and if not now, when? The day is short, and the work much, and the Labourers slow, and the wages great; and the householder calleth upon us. But me thinks you call upon me to proceed. But of these and such like Sayings, there is a whole Treatise called Pirke Auoth, which is as it were their Medulla Patrum, or Flores Doctorum, gathered by R. Nathan Babylonius, set forth by Fagius, and since by Drusius: yet having spoken thus much of their Learned men, I think it would to some lovers of Learning not be unsavourie, to add somewhat of their Universities, degrees of Schools and the like, in the next Section. §. III. Of the Rabbins, the Rites of their Creation, the jewish Universities, and Students. Serar. Rabbinus. Prior. c. 1. & seqq. Buxtorf. de abbreviat. Heb. affirmeth, that none of these titles were used till Christ's time. Serarius thinks them more ancient. AMongst the jews all these Titles were of one Root, Rab, Rabrab, Rabath, Rabbi, Rabban, Rabbana, Rabbanan, Ribbi, Ribbun, Ribbon, Ribbona, Ribbuni, Rabbuni, Rabboni, some of which are more usual than others, but all of them in general signification betoken either a Prince or Lord, or a Master, and Doctor. Of the former signification are few Examples in Scripture, in their Thargumim, many; and those commonly with some word annexed, signifying the thing or main subject: of the later the New Testament is full. The Root, from whence these Titles spring, is Rabab, or Rab, which signifieth to multiply: for a Prince multiplieth his power; a Doctor his Learning, and one such is as many: according to the modern use which speaketh to great men, and they of themselves in plural u We see. Pronouns. Of Rab is Rabbim and Rabboth in the plural number; that used for any multitude in other things, this appropriated to signify Rabbins. Some also of those Titles are Hebrew, some Chaldee or Syriac; some indifferently signify a Lord or Master, some more especially the one or the other; also in regard of place, one of Babylon was called Rabbi, of Israel Ribbi, of those two famous Universities in Babylonia and judaea. In regard of excellence, one of lowest esteem was styled Rab; of higher, Rabbi or Ribbi; of of highest, Rabbenu, Rabban and Rabbanan. Yet do not these rules always hold: for they have much altercation amongst themselves, why some are named without any Title, as Hillel, Shamai, and diverse others; and why some more eminent are called Rab or Rabbi, as Rabbi Eliezer, Rabbi juda Hakkadosh. R. Hakiba, Rab Ascanio, Author of the Gemara, Rab Haai, Rab Baruch; and why the Title of Rabban is appropriated to some few, Rabban Gamaliel, R. simeon, &c. This is affirmed for currant, that he which hath Disciples, may be called Rab or Rabbi; that the younger are not so called by the elder; that they which want Imposition of hands, may not be so called; that the Rulers amongst the people called Nesijm, were in manner only called Rabban; and for Rabbenu, that is, our Master, it was ascribed to very few, as to Moses first, and after to Hakkadosh, Hillel, Gamaliel, &c. Buxtorf. de Abbreu. hebreor. dict. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Those Rabbans were only seven, all of the posterity of Hillel, as Buxtorfius witnesseth: and these were so called, rather because they were Princes or Lords, than Doctors. Other Titles besides these were also given them, as Chacham, that is, wise, so Hierom. The Doctors of the jews are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; from which Greeke word perhaps came that other Title given them, Sopher: so that which Easie hath Sopher, Es. 33.18. 1. Cor. 1.20. the Apostle interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; They were also called by other Doctorly Titles, as Mascilim, Malphan and Malphana, Moreh (whence cometh the Modern Title Morenu, that is, our Masters, attributed to their Archrabbines) Mar, Abba and Abbothenu, Zekkenim, that is, our Father's old men, and the like. The RR. were of two sorts: one numbered by a succession of time, another, named of their studies and employments. Of the first kind were the Thanaei, Amoraei, Seboraei, Geonim, Marbithe Thoraz, Chechame Thalmudim. Of the other, the Masorites, Cabalists, Thalmudists, Medakdekim, Methargemim, and others. For the former rank, thana signifies to learn, whence those Masters, which followed the times of the last Prophets till the Reign of Commodus, were called Thanaim. Of these are numbered twelve Generations. R. Abraham Davidicus reckoneth from Zorobabel to the destruction of the Temple ten, and five after. These Thanaei are sometimes reckoned by couples, of which before the destruction of the Temple, one was called Nasi x Vid. sup. c. 2. or Prince, the other Ab beth Din, the Father of the Council: of these Colleagues or pairs they reckon five, the last of which was Hillel Nasi, and Schamai Ab beth Din. Hillel had thousands of Disciples, but eighty principal, the chief of which was jonathan, Author of the Chaldee Paraphrase. He and his House or Sect held many peculiar Opinions, to which Shamai and his House or School opposed themselves, and maintained the contrary. To these succeeded the Amoraim, which were so named, because hain omerim memoroth, They uttered wise Sentences. Of these they account seven Generations. These continued till about five hundred years after Christ. The Seboraei succeeded: so called of Sabar, that is, to be of opinion: for they made not Canons and Constitutions as the former, but only showed their Opinions. Of them were five Generations, which ended about A. D. 680. and then followed the Geonim. The word gaon signifieth both proud and magnificent. Of these they number eight Generations, continuing till Anno Dom. 1038. Some of them being of Europe, in France, Germany, and especially in Spain, their Eastern Academies then decaying. Of their Chachime Thalmidim afterwards. The other rank or classis of RR. hath first the Masorites, of Masor to deliver, tradere, so called, in respect of their Traditional Law in a general sense, and more especially, of their Tradition of reading the Bible, as the Distinctions, Accents and Pricks observed, prescribe, and that other tradition of Marginal Notes concerning the diverse Readins of the Text. They which committed this Masoreth y See the next §. following. to writing, being before delivered by word of mouth only, were called Masorites. These Masorites, by Caninius, Genebrard, Galatinus, Bellarmine, and (whom in this part of our Discourse we principally follow) Serarius, that I speak not of Scaliger, Martinius and others, are acknowledged Authors of the Pricks and Accents as they are now in use (howsoever there were some other used before) which some ascribe to Ezra, and some to Moses: So doth Sohar Chadasch printed at Cracovia, 1603. which saith, the Points were delivered by the secret of the Law in Sinai: And without them, words are as women without clothes, may not come abroad, there is no light in them, &c. These Masorites are holden to have lived after the Talmud was finished (and therefore to be of the Seboraei Rabbins) and that at Tiberias, where they had many Synagogues and Libraries, sometimes also if zacuth's testimony be true) the Sanhedrin itself. Sup. §. praeced. Of the Kabbala, and the Kabbalist called Kabbelan and Mekubbal you have heard a little before: and likewise of the Thalmud and Thalmudist. The Medakdekim are the Grammarians, as Dikduk signifies Grammar. R. juda is reported to be the first Hammedakdek or Grammarian, before whom was no Dikduk of the holy Tongue: after him R. jonah, and after him R. saadia's Haggaon: after whom innumerable others, joseph, Moses, and David, all Kimchi's, Elias, &c. That which is said of R. juda, is to be conceived of the modern Pricks and Accents: for before his time R. joseph Caecus, the Amoraei, the Scribes, and Moses himself were therein expert. Thargum signifies an Interpretation, and thence Thurgemana and Mechurgeman an Interpreter, as Dargoman with the Arabs and Turks at this day. And as the body of Scripture was divided into three parts, the Pentateuch, Hagiographa and Prophets, so have they three Thargums, of Onkelos, jonathas and R. joseph the blind, which lived about Anno Dom. 400. And as the Thalmud, so the Thargum is of two Dialects, the Babylonian and of jerusalem; of this the Author is unknown: the Babylonian was written, the Pentateuch by Onkelos, the Prophets by jonathan, the Hagiographa by R. joseph Caecus. As for the jewish Fables of a Voice to jonathan, and of the consuming with fire from Heaven, any fly that should disturb him in his writing, his super-excellence among the most excellently learned Scholars of Hillel, &c, and of their many other supposed Thargums, with other Rabbinical works, testifying truly of Christ, collected and related by Galatinus, and others, I forbear further recital. I might here amongst their Doctoral Titles reckon the Archiperecitae mentioned by justinian; z Novel. 146. a stile given to such as were skilful, either in times, or rather in the Thalmud, as chief Masters and Archrabbines. Of their Sanhedrin is already spoken. Sup. cap. 2. The name is (if we receive Serarius) borrowed of the Greeks, with whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Senators. These may well be reckoned amongst their learned men. Bahal Midrasch is the Author of a Commentary, or a Preacher, as Darsan also. But I have too long examined Titles. If in the next place we observe the power of the Rabbins, they were had in great reverence and respect: they sat in lofty and stately seats, had power to create others Masters and Doctors, to wear Rings and Hoods, and enjoyed other Privileges, differing according to the times, places, and differing Estates of the jews under diverse Lords. For as we have observed in this Country of England, so in other Countries their power was less or more after the will of their Lord: in Babylonia, Egypt, and Spain somewhat, in some places nothing. In justinian's time they challenged power of Excommunication, which the Emperor forbade under pain of bodily punishments, and loss of all their goods. The like Ecclesiastical censure was lately sought by the jews of Frankford, examined by the Emperor's Commissioners at Mentz. Now for the Rites of creating the R. in this Doctoral or Rabbinical Degree. First, there was some trial of his worth. So Lampridius testifieth of the Emperor Alexander, that he nominated those which were to be sent to govern the Provinces, and to will such as could say aught against them, to make good proof thereof, or else as Slanderers to lose their heads, alleging that if the jews and Christians made such trials of the Priests, it was necessary in these to whom the lives and goods of men were to be committed. By the jewish Priests we understand the RR. as the chief of them at Worms is by the vulgar called juden Bischoff, receiving some jurisdiction under the Bishop. Next after this trial followed Imposition of hands, called by them Semicah, which was done by some rabbin whom they styled Somech: neither before this Imposition might any rightly be termed Rab, Rabbi, Rabban or Gaon. Num. 27.23. Acts 8 &c. This Rite is ancient, Moses having used it to joshua, and the Apostles and Christian Bishops still observing. He was also placed in a Chair which the Hebrews call Cisse, whence come those Phrases, he sat in the seat of such or such a rabbin: as of R. jose, a In Kab. 75 b. the hand being imposed, he was there (in Babylon) made Gaon, and placed in the Throne Rab Haai. To this seems to allude the sitting in Moses Chair. A fourth Rite was, a set form of words, anciently these, Any somech otheca: Thihieh Samuch: that is, I lay hand on thee, be thou he on whom hand is laid: or, I make thee Master, be thou a Master. R. juda (whom Adrian the Emperor slew) added a fuller form of words. This Imposition was publicly done in their Schools where their Chair was. This Imposition of hands (some conceive) might not be done extra terram, The present manner of making a rabbin. but only in the Land of Israel: which howsoever it be true or false, this is certain that now in their Rabbinical Creations it is omitted, as the chief RR. of Frankford, in their Epistle to other jews complain: and therefore they ordain, than none in Germany be esteemed a Morenu (our Master) without the Approbation of their Archrabbines, which keep an Academy in Germany. None shall be Chaber, which hath received Imposition of Hands out of Germany. None Bachur till the second Year after his Marriage, especially if he dwell in a place where is not an Academy, that trial may be had of his Life and Learning. These are three Degrees, Morenu, as a Doctor, Chaber, as a Licentiate, Bachur as a Bachellour b Or with us a Master of Arts, Bachelor and Doctor in Divinity. in the Christian Universities. Of the Morenu there is difference, one being chief, the rest under him; and these are made of the RR. and if a rabbin will be a Morenu, he must be examined usually of three Morenu: But to become a rabbin, needs no Examination, their Master's testimony being sufficient, who is a Morenu, or else one chosen by the Congregation to this purpose: for one simple R. cannot make another. The place is in the Synagogue, the day commonly the Sabbath: at which time and place the Morenu standing before the Ark, or place where the Law is kept, speaking to the Assembly, saith, that such and such have now spent many years profitably in study of the Law, and is thought worthy of the honour of a rabbin or a Morenu: And then calls the party forth by name, and appoints him to read presently to the people, and then is he accounted a R. or Morenu. And if he be to travel into any place far distant, he carrieth the testimonial of this Doctor of the Chair, or Father of the Act, which conferred his degree upon him. A Chaber is the Colleague or Companion of a rabbin, but inferior to him. Scal. Elench. cap. 10. For as (in Universities there are Regent's and Non-Regents, so a Rabbenu or Morenu, as one which actually teacheth, and as it were a Regent) is more than a Rab or Rabbi. Scaliger saith that he was not presently after this his Commencement or Proceeding entitled Master, but Chaber, which had also his Relative annexed, as R. Ishmael Chaber of R. Eleazar: which was the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Greeks, as Speusippus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Platonis: and whiles he was so called, he never sat whiles his Master sat, but was prostrate on the pavement. And when they were both Masters, the younger stood whiles the elder sat and taught, as in the Primitive Church, the younger Bishop called the Elder Papa. Serarius and he cannot agree about these points. Elias saith, El. Thesbi rad. Gaon & Aben. that the Doctoral Title of Gaon was given them for their perfection in the Talmud, for Gaon signifieth sixty. And so many parts are there of the Misna. These Wisemen in Spain added Aben to their Titles, as R. Abraham Aben Ezra; his Father's name was Meir, but Aben the name of the Family. As Paul and Aquila sometimes, so many of those jewish Masters exercised some Handicraft to sustain themselves without trouble of others. So was R. jose a Dresser of Leather, Nahum and Meir Scriveners, jochanan a Shoemaker, and R. juda a Baker. Next unto the Masters it is meet to say somewhat of the Scholars, Thalmidim. If he were a Boy, he was called janik, and Katon (rather for his little Learning than age or stature) a forward Scholar was named Bechir and Bachur, in which time Scaliger affirms (Serarius denies) that he was called by his Father's name, his own not added, as Ben Bethira before, after Imposition R. josua ben Bethira. Thalmid chabar is spoken of: Benjamin often mentions in his journal, the Disciples of the wise Thalmidim charam: which some think to be a name attributed to themselves in modesty, as the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek turned to Philosophi: but generally all Students are called the Sons of the Wise, as sometimes the Sons of the Prophets. In Pirke Auoth is this speech of Bagbag: a Boy of five years to Mikra, or the Text of Scripture; at ten years to Misna; at thirteen years to the Precepts; at fifteen to the Thalmud or Gemara: As Paul saith, He was brought up at the feet of Gamaliel: Acts 22.3. so it was a Rule in their Pirke Auoth, Teipsum puluerisa in pedum illorum puluere, that the Student should all to bedust himself in the dust of his Master's feet, and with assidious diligence attend his Sayings, drinking his words with thirst. That person of whom he hath learned but one Chapter, or Lesson, or Verse, or word, is to be had in honour. The Student is to be obsequious and serviceable to his Master. They heard with great silence, sitting or else prostrate on the floor or pavement at the feet of the Doctor: and if at any time they stood, it was a good distance from him, for reverence sake: yea, the Chaber durst scarce (if scarce) sit while the rabbin sat. The Disciple (say they) must arise to his Master as far as he can see him; and if he do not stand up to him, he is wicked, shortens his life, and forgetteth the Thalmud. They might not reprehend their Masters, nor depart from their Assertions: and when they recited any thing which they had learned of them, they did it in their Master's name, every way seeking to win them credit: yea, they called him an Epicure which did sit before his Master, or citing him, did it by his bare name without some honourable Title annexed, as my Lord, or Masters, &c. excluding such out of the World to come. To conclude, this sentence of R. Eleazar ben Shamua, in their Pirke Auoth briefly expresseth these mutual duties: Let the credit of thy Disciple be as dear unto thee as thine own; and let the honour of thy companion (Chaber) be as the fear of thy Master, and the fear of thy Master or Rabbin, as the fear of God. As for the jewish c Some say, this name Academy was so called of Cadmus, inventor of learning and Letters in Greece: some of a god Academus, &c. Vid. jun. de Acad. Academies, they call them Mekom thorah, the place of the Law, and the holy Congregation of them which are occupied in the Law, and usually jeschibah and Methibata of sitting, for there was the Rabbinical Chair. It seems, all the forty eight Cities of the Levites were such: and all the Schools of the Prophets, where the Sons, or Scholars of the Prophet's abode, as in the days of Samuel, Elias, &c. is mentioned. jerusalem could not but be most eminent. And after the Babylonian Captivity, they had two Universities famous, one Nehardea in Babylonia upon Euphrates, by josephus called Nearda, the other jerusalem, which being destroyed with the City, it was called the University of Israel, of which the first Rector was R. jochanan, the second Rabban Gamaliel, the third R. Akiba: and when Adrian had forbidden all jews to enter the Land, it is like it was subverted, yet after renewed, and the Rector thereof R. jochanan the Author of the jerosolymitan Thalmud, who died, Anno Dom. 279. In mean while two other Universities were famous in Babylonia, one at Sura, and the other at Pombaditha: Betwixt which in process of time grew great contentions, factions and remove to Kamisin five days' journey Eastward, and to Neres. That of Sura somewhat eclipsed that of Nehardeha, because there for the most part resided the Chief of the jewish Captives. These decayed, and almost vanished about Anno Dom. 668. which it seems happened by the fatal alteration of the World in that new Saracenicall Deluge, although many Ages after, the jews held up their head highest in these parts, as appears by Benjamins Head of the Captivity, resident in Bagdat before mentioned. But the jews now dispersed, have through the World erected in places of their abode, such Academies as they could, d Tiberias of old, and Thessalonica since, are of principal note. as ye have seen in Benjamins Relations already; and Rabad mentions some in Spain and Africa, and some yet remain at Constantinople, Cairo, Cracovia in Poland, prague in Bohemia: and lately the Synagogue of Frankford, which calls itself the Mother of Israel in Germany, constituted five, viz. Frankfort, Worms, Fridberg, Fulda, Kinsbirg. Yet e Buxt de Abbr. these three are accounted the ancientest Synagogues in Germany, Spire, Worms, Mentz; and therefore their Matrimonial Contracts are signed with these three Letters S. W. M. if they write short, to show that it is according to the ancient custom and constitution of Spire, Worms and Mentz. The jews had Schools wheresoever were any store of them, but ten (saith Rambam) was a number fit to have a Synagogue. They call their School beth Midrasch, the house of exercise, Gymnasium; the Synagogue Beth ceneseth, the Congregation house. Sometimes these are distinguished (for in the Synagogue they must pray for him that neeseth, in the School they might not) sometimes the same; and their Synagogues in Germany are now called Schools. Of these are reported four hundred eighty one in jerusalem before the destruction. The Ruler thereof was called Archisynagogus. As they use to give glorious Titles one to another, according to their supercilious Conceits of themselves, as the glory of thy Excellence, for the second person, Thou, or the glory of their Excellence, for they, so especially their RR. Names are not mentioned without smoky fumes of arrogance, as the glory of our Master Doctor, &c. For an instance take these Titles given to the Author of the Talmudical Lexicon Aruch in the Title thereof. Illustris Dominus R. Nathan justus, benedictae memoriae, filius honorificentissimi & sanctissimi Doctoris & Rabbini nostri jechielis faustae memoriae, filii honorificentissimi magnificentissimi & sanctissimi Doctoris & Rabbini nostri Abrahami faustae memoriae. So vastly ambitious are their hearts, so wide gaping mouths in their sesquipedalia & decempedalia verba have these Thrasonical Pyrgopolynicetical Braggadochio's after so long captivity, and so extreme servitude and baseness: that it may appear how far God hath forsaken them, so far from humility in this humiliation, that they swell every day into greater vanity, as the Sun than greatest when lowest, and bladders than biggest, when they have nothing but wind to fill them. Even their glorious Titles so much insisted on in this Discourse, then seem to have had beginning, or at least to be in greatest use, when they were near the end and Sunset of their glory, and since have increased to this rabble of Rabbinical styles here delivered; and that which in these days is of greatest reckoning, Buxt. Abbr. Heb. the Title Morenu, our Doctor, hath been hatched (saith Buxtorfius) in Germany within these two hundred years, and thence passed into Italy, in imitation of our Academical degree of Doctors (say some) or else (as others) it was ordained to be a special Title of honour, with a kind of jurisdiction over other R R. to prevent their lavish looseness in granting Bills of Divorce, that this power should be appropriated to the Morenu. The first which enjoyed this Title in this proper sense (for in a common it was common before, as in rambam's Moreh Nebuchim appears) were Maharasch, and his Scholar Maharil who died Anno Dom. 1427. §. IIII. Of the Scriptures and their Interpretations. BEfore we shake hands with the Learned Writers of the jews, it is not unmeet in my opinion, here to meet with some question 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-books, which the jews receive not, nor ever did; and hath made the vulgar Translation f Sesse. 4. In publicis lectionibus, disputationibus, praedicationibus, aut expositionibus, pro authentica habeatur: & quòd eam nemo reijcere quovis praetextu audeat vel praesumat. Authentical in public Lectures, Disputations, Preachings 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) diverse of them have sought to slander the original Text: and have blamed, as Authors thereof, in the New Testament, Heretics; and in the Old, Jews; 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 belie the Devil. Thus have * 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, Andreas, Masius, Arias Montanus, Isaac Levita, &c. Besides, of ours many, and especially our own learned Countrymen, Whitaker, Reynolds, Morton, &c. h Bellar. de ver. Dei lib. 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 i 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 k 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 l Bel. ibid. cap. 2. the Argument of Origen and Jerome, That such corruption must have been either before or after Christ: if that; Christ would have reproved and not commended the 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 Augustine, 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, an hundreth deaths, and even still (as Isaac m Isaac Levita def heb. ver. in Epist. ded. 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. Levita n I.S. Leu. l. 2. adds, that the Hebrew Texts concerning Christ, are more clear and perspicuous then in any translation whatsoever: who affirms also of himself, that reading the fifty third Chapter of Esaias 1000 times (by which he was converted to the Christian Faith) and comparing it diligently with many translations, he found a hundred times more, touching the mystery of Christ, in that, then in these. Many Prophecies are in the Hebrew, which make for the Christians, and yet in the 70. are omitted. The jews hold it a crime inexpiable to alter any thing therein, which if any (say they) should do but in one word of ignorance, or malice, it would bring the whole world in danger of perishing. They will not lay their Bible but in a pure place, nor touch it but with pure hands, and are not religious alone, but superstitious also in respect thereto. 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 Masoreth. o Refort Renoldus expraes. Bibl. part. 6. Aniverp. 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 distract their minds, partly by corruption of their Native Tongue, which was grown out of kind, first into the Chaldee, and afterward into the Syriac, 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 Scriveners. 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 industry, that the Text of Scripture, and the true reading thereof, should be preserved most sound 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 Masoreth, that is to say, a Delivery, or Traditional, because it doth deliver abundantly and faithfully all the diverse 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 Masoreth hath been kept till our times 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 throughly 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 Readins have the later and truer, as the Masóreth testifieth. We have already showed, That these Masorites invented p Mart. Gram. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. Drus. Praet. in Luc. 16.17. Phil. Ferdinand. Ait, Post eversionem templi 2. periere doctores & scientia, postea surrexerunt Tiberitae vel Majoritae, inventaque nobis dederunt. Sic Elias in Mazoret Hamozoret. Vid. Buxdorf. Thes. Grammat. 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 q Isaac. Levita defence. Heb. v. that when a certain rabbin had read Zácar for Zécer, he was slain of his Scholar joab, for violating Scripture. r Genebrard. 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, Son of Nephthali, whose dissenting one from another caused a division among the jews, the Western jews following the former, the Eastern, which dwelled in Babylonia, the later. The Syriac 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 s Bell. q. sup. c. 5 Strom. l. 1. reckoned nine, besides that which Clement Alexandrinus saith, was before the time of Alexander, whereof Plato and the Philosophers borrowed not a little. The first (already mentioned) of the Seventie. The second, of Aquila, first a Gentile, after a Christian, and now last a jew, in the time of Adrian, whom Serarius thinketh to be Onkelos, or Ankelos, Author of the Targum. The third, of Theodotian, a Marcionist, under Commodus. The fourth of Symmachus; first a Samaritan, and after that a jew. 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 Seventie. As for that conceit of the Cells, which t Paran. ad Gen. justine saith, were threescore and ten, in which they were divided, and which u 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. x Hier. praefat. in Pentatench. Bellar. l. 2. c. 6. de verbo Dei. Vid. praefat. And. Masq. in Ios. Jerome derideth the same as a Fable, because neither Aristaeus, which then lived, nor josephus, do ever mention it. Now whereas josephus mentioneth only the Law translated by them; justinus, Irenaeus, Clemens, Eusubius, write, That they translated all. And although Aristaeus 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 john 10.34. Some y Scal. in Epist. extat. Arist. in Bibl. Patrum. accuse this Aristaeus for a Counterfeit. CHAP. XIII. Of the Modern Jews' Creed, or the Articles of their Faith, with their Interpretation of the same, and their Affirmative and Negative Precepts. §. I. Of their Creed. STay a Easie 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, &c. And after, because of their Hypocrisies, And their fear toward me is taught by the Precept of b Verse 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 the Talmud, and further followeth, in rehearsing the thirteen Articles of their Creed, c Bux. Syn. c. 1. thus briefly expressed in their daily Prayer-books. 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 continue OUR GOD. 3. I believe with a perfect Faith, that GOD the Creator is not bodily, nor endued with bodily properties, 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 whatsoever the Prophts have taught and spoken, is sincere Truth. 7. I believe that the Doctrine and Prophecy of MOSES d He attained (saith R. Moses hereon) to the height of humane perfection, and is reckoned among the troop of Angels. Neither sensitive faculty, nor appetite was amiss in him, nothing left but only Spirit & spiritual understanding. The difference between him and other Prophets he handleth Morch. Neb. lib. 2. cap. 36. that the name of the Prophet is aequivocè, of him and others, and his signs were of another kind than others, thereunto applying those words, Exod. 6.3 &c. They allege four excellencies in Moses. First, That he prophesied not by mediation of an Angel. Secondly, Others prophesied in the night, and in dreams. The Scripture saith, God appeared in Visions: But Moses in the day, standing between the two Cherubims. Thirdly, Their Members were in manner disjoined, and their Minds distracted: But God spoke to Moses as one doth to his friend. Fourthly, they prophesied not at their will, but when the Spirit was sent, Moses always when he would. Moses otherwise, Deuteronomy 18.15. Acts 3.21. And Paul, Hebr. 1.1, 2. and 2.2, 3. 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 considering all their works, Psal. 33.15. 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 MESSIAH is yet to come, and although he do long defer 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. Genebrard out of the Spanish breviary hath annexed this their Creed-prayer. O GOD and King, which sitteth on the Throne of Mercies, forgivest Iniquities, &c. O GOD which hast taught the thirteen Articles of Faith, remember this day the Covenant of thy thirteen Properties, as thou revealedst them to Moses in thy Law. 1. Lord, Lord. 2. Strong. 3. Merciful. 4. Gracious. 5. Long-suffering. 6. And of great goodness. 7. And Truth. 8. Which keepest Mercy for thousands. 9 Which takest away the Iniquity. 10. Transgressions. 11. And sins. 12. Which absolvest not. 13. But rendrest the Iniquity of the Fathers upon the Children to the third and fourth Generation: then follow those thirteen Articles in form of an Hymn, with the Exposition of R. Moses: which also you may read in the Treatise of Philip Ferdinand a Polonian Christened jew. And he which thus believeth, saith Ferdinand, is a jew, and as a Brother to be loved; and though he commit all the sins of the World, howsoever he shall be punished for his sin, yet shall he have part in the Kingdom of Heaven, though he be reckoned among the Sinners of Israel. But he which shall overturn one of these Precepts, shall be blotted out of the number of the Saints, and be reckoned an Heretic, Apostata, Epicure, worthy to be hated of all. This is the jewish Faith, in which with much vexation, doubting, and lamentation, they live and 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, e Patria Cordubensis, in Egypto educatus & studijs consecratur: de quo dictum, à Mose ad Mosen non fuit sicut iste Moses. Vid. Bux. de ab. Heb. & Scal. Ep. 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, f Easie 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 g Tract. Sanhedrin. cap. 13. 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, h See Cap. 19 a Prayer called Kiddisch, thereby to redeem him from Purgatory, in which respect the Father dyeth 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 i Tract. de novo anno, cap. 1. Talmud, That three sorts 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, &c. and as worthily do they prove it out of the k 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 thorough the fire, and will fine them as silver is fined and will try them as Gold is tried. And in another place, l 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 Purgatory Spirits. R. David Kimchi upon the first Psalm, and Easie 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 R. 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 Behemoth, m 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, &c. jacob n 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 o Exod. 8.17. Dust of Egypt shall be made Lice: Secondly, because the Israelites which die out of Canaan, shall not rise again without much pain of their rolling thorough the deep and hidden Vaults of the Earth: Thirdly, left 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 then all the Just perish, which die out of Canaan? No, but God will make them p Note that the Modern jews pronounce Thaulene like the Letter S. Buxtorf. in fine Bibliot. Rab. and therefore I have followed him, in setting down many words ending with S. which have Thou in the Hebrew termination, as Mekilloes, Lilis. So we as, he sees, says, has; foreseeth, saith, hath. 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, q Ezek. 37.12. I will open your Graves, and cause you to come out of your Sepulchers, &c. The like is written in their Targum, or Chaldaean Interpretation of the Canticles: When the dead shall rise, Mount Olivet shall cleave 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 this cause I myself (saith our Author) have heard the jews say, That sometime 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. There be three sorts of r Drus. Praet. in Io. 5.24. & 31. men, saith Salmanticensis in the Book juchasin, which see not the face of Hell; those which are extremely poor, those which are in debt, those which are troubled with the Colic (the Hasidaei chastised themselves ten or twenty days before their death with this pain of the bowels, that so they might cleanse all, and go s Shrew Purgatory. pure to the other World) some add in this exemption from Hell, or coming to judgement, him which had an evil Wife, and some also Magistrates. But in Paul's time, they themselves did allow (saith t Acts 24.15. he) a Resurrection of the dead, both of the Just and Unjust. They did then hold also a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which sense it is likely, the jews thought u Mat. 16.24. Christ to be Elias, or Jeremy, or one of the Prophets: and the Disciples somewhat soured with this Leaven, asked of the blind man, x Io. 9 whether he had sinned, understanding, as it seemeth, according to the jewish Error, when his soul had been in some former body. And the Cabalistical Authors, saith y This. rad. Gilgul. Elias Levita, are of opinion that every soul is three times created, they mean, it rolleth or passeth thorough three men's bodies, according to that of z job. 33. job, GOD worketh all these things with a man thrice. So the soul of the first man (saith he) rolled itself into the body of David, and shall thence return into the body of the Messiah. So they say that the souls of Sinners pass into the bodies of beast; as if a man committeth Sodomy, his soul passeth into a Hare, because that creature is sometimes Male, sometimes Female: the soul of the Adulterer passeth into a Camel. Now to come from their Faith to their Works: The wise Rabbins persuade the silly 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, a Rambam de praec. as many as are days in the year, b 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 prohibitorie 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 houshold-business, and subjection to their Imperious Husbands. Some of their deeply-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 ᵖ Letters in the Decalogue, c In decem. praec sunt tot litera quot sunt praecepta in Biblijs: sc. 613 & 7. litera sunt praeterea quae ostendunt 7. plagas quae debentur leges transgressoribus, Levit. 26.28 Et hoc est quod dixit Moses, Ego vobis proposui vitam & mortem, id est, 613. praec. ad vitam, & septem plagas ad mortem. R. Abben Kattan. prac. 21. 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 Wise-men 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 vein-warning, hath no good vein in him: every of his members also do provoke him to perform those iussory Inventions. But as vein 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 Sebastian Munster hath written a whole Book, both in Hebrew and Latin, of those six hundred and thirteen Precepts, taken out of Moses, with the Exposition of their Rabbins, as also P. Ricius hath done, and Philip Ferdinand likewise out of Ben Kattain, I thought good to cull out some which seem most remarkable and strange to entertain our Reader. §. II. Of the negative Precepts expounded by the q Praec. Mof. cum exp. Rab. Munster. Vide haec apud Rambam in fine Moreb. N. & P. Ricium. & Genebrard & R. Abben Kattani per Phil. Ferdin. Rabines. 1. THou shalt have no strange Gods in my sight, Exod. 20. The Name of God is forbidden to be communicated to any creature. 2. Thou shalt not violate r Levit. 22.32. mine holy Name. Thou shalt not destroy a Synagogue or Temple be it never so old, nor shalt blot out one of the holy names, wheresoever thou findest it written. The Rabbins say, If any do against any 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. 5. Thou shalt not s Levit. 19.17. hate thy 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 ought not to be cruel to him: But if any be often reproved, and will not amend, it is lawful to hate him. This Christ t Matth. 5.43. confuteth. 12. No u Exod. 34 14. Vid. Expositionem huius pracepti ap P. Ricium, contra Pap. quorum ipse proselita. Idol as 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 thorough the mouth of an Image, he may not drink thereat, lest he should seem to kiss the Image. 22. An x 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. 45. No y 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 sell 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. 65. Thou shalt z 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 hang 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 clothes: which holdeth also, if they be moistened with Wine or Oil (but not in a woman that giveth suck, who may wipe her clothes, 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 sweat; to wash the hands; to do any thing in private, which may not be publicly done: (but some say, it is lawful privately to rubbe off the dirt with his nails from his clothes, 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 Gentile 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 Gentile 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 write any thing: To read at home, when others are at the Synagogue: To speak of buying and selling (which it seemeth they observe not:) To visit Field or Garden: To Run, Leap, or tell Tales, &c. All these on the Sabbath day are unlawful. For dangerous diseases it is lawful to violate the a Imminente vitae discrimine, non modo Sabbata sed & universalegis constituta praetermitterelicet fornicationis, homicidij, idolorum cultus mandatis seclusis. Ric. in hoc praec. Sabbath: Such are the three first days after a woman's travel, &c. But of this see b 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 Niniveh. 120. It is forbidden c Levit. 22. Non facies aliquid quod causa esse potest vt retegatur nuditas mulieris: id est, velosculari, vel cum illa saltare, vel manum tangere, R. Ben. Kattan pr. 186. 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. 126. 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 daytime, 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 besides her. And he which is not married, may not put his hand beneath his Navel, nor touch his flesh, when he maketh water. And because d Idem. a man may not wear Woman's attire, neither may he look in a glass, because that is womanish. 138. The fat may not be eaten. The fat of the Heart may: but not that which is on the innards, and reins, and Stomach, and Guts, and Bladder; the rest may be eaten. 176. If thy Brother be e Levit. 25.39. poor, thou mayest not abuse him; to wit, to base Offices, as to untie the shoe, or to carry Vessels to the Bath. Concerning liberality f R. Levi Ex. 33. ap. Drus. praet. adrom. 5.8. to the poor, they limit it at the fift part of a man's goods; lest men should become poor by relieving the poor. 191. Thou mayest g 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. 201. He that by constraint doth any thing worthy of Death (although he violate the Name of God) ought not be slain. 213. Wicked h 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 a Usurer, nor a Publican, nor he which is enriched by play, nor Children, till they have beards, except he be twenty years old. 222. The i Deut. 17.17. Rex. habebit legem dupliciter: vnum librum sibi emat, alterum sibi scribat. Ph. Ferde. 500 King ought not to multiply Wives. Our Masters say, that the King may have eighteen Wives. 225. If any of the seven (Canaanitish) Nations shall come in the hands of a jew, he ought to slay him. 242. The Father or the Husband may disannul the vows of their Children or Wives. And the Wise-men 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. k Deut. 23.3. A bastard may not marry an Israelites daughter to the tenth generation. 308. Their be 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, &c. Besides, there are fourscore and ten defects in Man, which are not in a Beast. No defect, unless it be outward, maketh a man unfit. §. III. Of their l Praec. Mos. cum Exp. Rah. affirmative Precepts. 12. EVery one m Deut. 11.19. ought 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. 13. Rise before thine n Leu. 19.32. Elder: That is, (saith R. josi) a Wiseman, although young in years. To him thou must rise when he is four cubits distant; and when he is passed by, thou mayest sit down again. 16. The sinner must turn from his o Numb. 5.7. sin unto God. And being returned, he must say, I beseech thee, O 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 ought 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, and 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 then grant not, he is to be accounted cruel. If the offended party be dead before, let the offender bring ten men to his Grave, and say before them, I have sinned against God and this man, and let restitution be made to his heirs. 19 Prayer p Deut. 11.1. must be used every day. Therefore they of the great Synogogue, Ezra, Zerubbabel, 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. 23. The Sentence Hear Israel, &c. and another sentence is to be q Deut. 6.9. 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 sinne. 24. Every Israelite is bound to write for himself a book of the r Deut. 31.11. Law. 29. Sanctify the Sabbath; that is, 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 fly into dark mountains, abhorring the holiness of the day; and after it is past, return to hurt the Children of men. s Citat. Drus. ex Ilmedenu. To apply spital to the eyes is then prohibited, because it is a medicine. 40. He which is twenty years old and marryeth 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, left he fall into transgression. 52. 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 spital) shall spit in his face, saying, So let it be done to him which will not build his brother's house. 63. 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. 98. When the judges dissent in any case, t Exod. 23. Vid. sup. c. 2. 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 the 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 Wise-men 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. 112. 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 succour them: yea, saith u Hiscuni ap. Drus. praet. in Mat. 15. another, thou must beg for them from door to door. 132. At this time we can sanctify nothing, because we have no Temple. I might add diverse 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 x S. Munster. Euang. Matth. cum Annotat. Munster, in his notes upon Matthew, by him set forth in Hebrew and Latin; where he both relateth and refuteth diverse of the jewish vanities; especially their blasphemous cavils against CHRIST. Such is that their foolery (by him y Annot. 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. No 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 patriarchs, Abraham, Isaac, and jacob, they expect a third Temple, after those two already perished, z In Mat. 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, &c. 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 * Munsteri tractatus Heb. & Lat. contra Iudaeos. 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 diverse 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 should be anointed by Elias? That he should 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 day's Wheat shall grow without renewing by Seed, as the Vine? But of these and the like, more than enough in this book following. L. Carretus a Convert from the jews, setteth down these size, L. Carretus Iudaus conversiu. as the main differences betwixt them and us. The Trinity, the Incarnation, the manner of his coming, whether in humility or royalty, the Law ceremonial, which the jew holdeth eternal, salvation by and for our own works, which the Christian ascribeth to Faith in Christ crucified, and lastly, of the time of his coming, whether past or present. To these he thinketh all other may be referred. But let us examine the particulars. CHAP. XIIII. Of the jewish opinions of the Creation, their Ceremonies about the birth of a Child: Of their Circumcision, Purification and Redemption, of the firstborn, and Education of their Children. §. I. Of their Exposition of Scripture, a taste in Gen. 1.1. THeir Exposition of Scripture is so absurd, that we have hence a manifest argument, that as they denied the Son that Eternal Word and Truth, whose written word this is; so that Spirit which indicted the same, the Spirit of Truth, hath put a veil on their heart, and justly suffered the spirit of error to blind their eyes, that seeing they should see and not understand. This will appear generally in our ensuing Discourse; but for a taste let us begin with the beginning of Moses, whereon R. jacob Baal Hatturim hath left to the world these smoky speculations. a Of this their Cabalastical interpreting Scriptures see before cap. 12. § 2. R. jac. B.H. in Gen. 1. vid. Ph. Ferd. The Bible beginneth with Beth, the second letter in the Alphabet, and not with Aleph the first, because that it is the first letter of Beracha, which signifieth blessing, this of Arour, that is, a curse. Secondly, Beth signifieth two, insinuating b Two worlds are hence gathered by the Cabalists, material and immaterial. vid. Reuchlin. lib. 1. I might have added other as strange conceits of the Cabalists on these words, out of P. Ric. de cael agr. l. 4. We find the father in Beth, the son in Beresheth, Bara, Elohim, the Spirit and Wisdom, &c. the twofold Law, written and unwritten: for Bereshith hath the letters of Barashetei, first, he made; secondly, Laws; thirdly, Bereshith (the first word of Genesis) hath as many letters as Aleph be Tishrei, that is, the first of Tishrei or Tisri, on which the jews say the world began: fourthly, Bereshith hath the letters of Baijth roshe, that is, the first Temple, which he knew the jews would build, and therefore created the world: fifthly, it hath the letters of jare shabbath, that is, to keep the Sabbath; for God created the world for the Israelites which keep the Sabbath: sixthly, also, of Berith esh, which signifieth the Covenant of fire, to wit, Circumcision and the Law, another cause of the creation: seventhly, likewise it hath the letters of Bara iesh, that is, he created as many worlds as are in the number jesh, (that is, three hundred and ten) that the Saints might c Ad possidendum jesh. pro. 8. 21. rejoice therein. Now if I should follow them from these letters and spelling, to their mystical sententious exposition of greater parts of the sentence, you should hear Moses tell you out of his first words that the world was created for the Talmudists, for the six hundred and thirteen precepts, because he loved the Israelites more than the other people: Again, that he foresaw the Israelites would receive the Law (but he is now an Ass, saith he, which beareth Wine and drinketh water.) There are in the first verse seven words, which signify the seven days of the week, seventh year of rest, seven times seventh the jubilee, seventimes seven jubilees, seven Heavens, seven lands of Promise, and seven Orbs or Planets, which caused David to say, I will praise thee seven times a day. There are 28. letters in it, which show the 28. times of the World, of which Solomon speaketh, Eccles. 3.1. There are in it six Alephs, and therefore the world shall last six thousand years. So in the second verse, The earth was without form and void, are two Alephs, which show the world should be two thousand years void: now in the third d Let there be light: Thus is the light darkened. verse are four Alephs, which show other four thousand years, two of which should be under the Law, and two under Messiah. §. II. Their Dreams of Adam. NOw for the first man, his body (saith R. Osia in the e Tract. Sanhedrin. Talmud) was made of the earth of Babylon, his head of the land of Israel, his other members of other parts of the world. So R. Meir thought he was compact of the earth, gathered out of the whole earth, as it is written, Thine eyes did see my substance: now it is elsewhere written, f Psal. 139.16. The eyes of the Lord are over all the earth. There are twelve hours of the day, saith R. Aha, in the first whereof the earth of Adam, or earthly matter was gathered: in the second, the trunk of his body fashioned: in the third, his members stretched forth: in the fourth, his soul infused: in the fift, he stood upon his feet: in the sixt, he gave names to the Creatures: in the seventh, Eve was given him in marriage: in the eighth, they ascended the bed two, and descended four; in the ninth, he received the Precept, which in the tenth he broke, and therefore was judged in the eleventh; and in the twelfth was cast out of Paradise: as it is written, Man continued not one night in honour. The stature of Adam was from one end of the world to the other, and for his transgression, the Creator by laying on his hand lessened him: for before, faith R. Eleazar, with his head he reached (a reacher indeed) the very firmament. His language was Syriac or Aramitish, saith R. juda, and as Reschlakis addeth, the Creator showed him all generations, and the wise-men in them. His sin, after R. jehuda, was heresy; R. Isaac thinketh the nourishing his foreskin. He knew or used g Reuchlin de Arte Cabal. l. 1. carnal filthiness with all the beasts which GOD brought unto him before Eve was made, as some interpret R. Eleazar, and R. Solomon: but Reuchline laboureth to purge them of that sense: who affirmeth, that he had an Angel for his Master or Instructor: and when he was exceedingly dejected with remorse of his sin, GOD sent the Angel Raziel to tell him that there should be one of his progeny which should have the four letters of jehovah in his name, and should expiate original sin. And here was the beginning of their Cabala: and also presently hereupon did he and Eve build an Altar, and offer sacrifice. The like offices of other Angels they mention h So (say they) jophiel another Angel instructed Shem, Zadkiel, Abraham, Raphael, Isaac, Peliel, jacob, Gabriel, joseph, &c. vid. Rench. l. 1. & Archangeli Comment in Cabalist. Dogm. to other Patriarchs, and tell that every three months are set new watches of these watchmen, yea every three hours, yea and every hour is some change of them. And therefore we may have more favour of them in one hour then another: for they follow the disposition of the stars; so said the Angel Samael (which wrestled with him) unto jacob, i Gen. 32.26. Let me go, for the day breaketh: for his power was in the night. But let me return to Adam: of whom they further tell k Victor de Carben. l. 1. c. 10. Gen. 1.27. & 5.1, 2. Leo Hebr. Dial. 3. de Amore. Rambam. Mor. Neh. l. 2. c. 3. that he was an Hermaphrodite, a man-woman, having both Sexes and a double body, the Female part joined at the shoulders, and back parts to the Male, their countenances turned from each other. This is proved by Moses his words. So GOD created man in his Image, Male and Female created he them. And he called their name ADAM: yet after this is mention of Adam's solitariness, and forming of Eve out of his side, that is, cutting the female part from the Male, and so fitting them to generation. Thus doth Leo Hebraus reconcile the Fable of Plato's Androgynus with Moses narration, out of which he thinketh it borrowed. For as he telleth that jupiter in the first forming of mankind, made them such Androgyni, with two bodies of two sexes joined in the breast, divided for their pride, the navel still remaining as a scar of the wound then made: so with little difference is this their interpretation of Moses. §. III. Of the jewesses Conception and Travel, and of Lilith. WHen a jewish woman l Buxdorf. Syn. jud. c. 2. Elias This. rad. Lilith. 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, Lilith or (after the jewish pronunciation) Lilis, that is, Adam, Eve, away hence Lilis. Hereby they signify their desire, that if a woman shall be delivered of a son, GOD may one day give him a wife like to Eve, and not a shrew like Lilis. This word Lilis is read in the m Jsa. 34.14. Prophet, interpreted a Skritchowle: 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. Elias Levita writeth, that he hath read, that a hundred and twenty years Adam contained himself from his wife Eve, and in that space there came to him Devils which conceived of him, whence were engendered Devils and Spirits, Fairies and Goblins; and there were four mothers or dams of Devils, Lilith, Naemah, Ogereth, and Machalath. Thus is it read in Ben Sirrah, when GOD had made Adam, and saw it was not good for him to be alone, Ben. Sirrah. quaest. 60. he made him a woman of the earth, like unto him, and called her Lilis. These disagreed for superiority, not suffering n Lucan. lib. 1. Caesarue priorem, Pompeiusue parem: 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 JEHOVA, 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 to 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 write these names on a Scroll of Parchment, and hang them on their Infant's necks. Thus far Been Sirrah. In their Chambers always is found such a scroll or painting; and the names of the Angels of Health (this office they ascribe to them) are written over the chamber door. In their Book o Brandsp. Brandspiegel, Printed at Cracovia 1597. is showed the authority of this History, collected by their Wise-men out of those words; p 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. And concerning her, R. Moses q Moreh. Neb. lib. 2. c. 31. tells that Samael the Devil came riding upon a Serpent, which was as big as a Camel, and cast water upon her, and deceived her. When this jewess is in travel, she must not send 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 grieve too much for the child's Circumcision. §. IIII. Of the jewish manner of 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 he weareth the nails long r In arctum acumniatos ungues. Buxd. and sharp, and narrow-pointed. The circumcising Instruments 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 Mohels must suspend his praying, till he be washed & 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. Then 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 cryeth with a loud voice, That they should bring presently whatsoever is needful for this business. Then come other Children, whereof one bringeth a great Torch, in which are lighted twelve wax Candles, to represent the twelve Tribes of Israel: after him two other Boys, carrying cups full of red 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 s Exod. 15.1. song of the Israelites, and others. Then 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 cryeth out, Baruch habba, that is, Blessed be he that cometh; in their Cabalistical sense, habba, being applied either to the eight day, which is the day of Circumcision, or the coming of Elias, whom they call the Angel of the Covenant, (so they interpret t 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, u 1. Reg. 19.10. The children of Israel have forsaken the Covenant, that is, 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 x Nam vulgus credit eum adhuc vivere. Doctores opinantur animam eius reversurum in aliud corpus simile. Nam corpus eius prius ait R. David, Malach. 23. redijt ad terram suam, cum ascenderet ipse, videlicet omne elementum ad elementum suum, postquam vero revixerit in corpore illo mittet cum Deus ad Israelem ante diem iudicij Drus. praet. ad Io. 1. The Rabbins have another as senseless a dream, that Phineas was Elias, & therefore Elias in his Thisbi gathereth that Elias lived when jabes Gilead was destroyed jud. 21. & was one of the Inhabitants thereof, which escaped, and after returned. Rad. Thischbi. Prophet ELIAS, otherwise (as a unbidden guest) he cometh not. This seat remaineth for him three whole days together. Then 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, putteth back the top thereof, and rubbeth the foreskin, so to make it have the less sense of pain. Then he taketh from the Boy the circumcising-knife, and saith with a loud voice; Blessed be thou, O 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 y The Eastern jews circumcise over water the Inhabitants of the City called Mattha, Mahasi●, and Sura use water wherein is boiled myrtle, and some kinds of spices. Altar aureum ap. Drus. Sand-dish, and restoreth his knife to the Boy again: taketh from another a cup of Red Wine, and drinketh his mouthful, which he presently spiteth out on the Infant, and therewith washeth away the blood; and if he see the child begin to faint, he spiteth out some thereof on his face. Presently he taketh the member of the child in his mouth, and sucketh z If the Circumciser do not suck in this fashion, he is degraded from his office, and if he do not rend the skin of the yard, it is as no Circumcision. Drus. praet. l. 7. out the blood, to make it stay from bleeding the sooner, and spiteth out that blood so sucked into the other cup full of Wine, or into the dish of Sand. This he doth at least thrice. After the blood is stayed, the Mohel with his sharp-pointed thin nails rendeth the skin of the yard, and putteth it back so far, that the head thereof is bare. 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. Then saith the Father of the child; Blessed be thou, O 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 answerth, 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. Then 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; O 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, a Prou. 23.25. Make glad thy Father and Mother, and her that bore thee to rejoice. And GOD saith by the Prophet, b 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 spit 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, c Psal. 105.8. He is mindful of his marvelous acts which he hath done, and of his wonders, and the judgements of his mouth, &c. Then 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. Then 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. d Glos. Talmud. The skin cast into the sand, is in memory of that promise, e Gen. 32.12. I will make thy seed as the sand of the Sea; and of Balams saying, f Num. 23.10. Who can number the dust of JACOB, that is, his posterity, whose foreskin is cast in the Sand or Dust, and because the Curse g Gen. 3.14. on the Serpent is thus fulfilled, Dust thou shalt eat, that is, this skin in the dust: thus to their enemy the Serpent fulfilling also that precept, h Prou. 25.21. If thine enemy hunger, 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: they hold also the blowing of the North winde necessary to this action, and therefore think that their Fathers for bare circumcision those forty years in the Wilderness, because the North wind blew not all that time, lest it should have blown away the pillar of smoke and fire: and besides, this wind is wholesome for wounds, which else are dangerous. But lest they should stay beyond the eighth day expecting this Northern breath, their Talmud tells that every day there blow four winds, and that the North is mixed with them all, and therefore they may Circumcise every day. If the Child 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 i Cap. 2. pag. 94. Buxdorsius) at one of their Circumcision feasts, and one of their Rabbins preached on Pro. 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 k Gen. 21.8. made a great feast when the child was weaned: their Kabal perverts it, when he was circumcised. l Ph. Ferdinan. praec. 164. The Circumciser abideth sometime with the Mother, lest 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 m The jews make small account of women, because they are not Circumcised, and because it is written, Pro. 8. O men, I call unto you, they think women are not worthy of life eternal. Yet are they more eagerly zealous of their superstition then the men. Vict. Carb. lib. 1. cap. 15. 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. §. V. Of the jewish Purification, Redemption, and Education. 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 least 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 jewess must stand by for witness hereof, which is twelve years old and a day at least. n The redeeming of the first borne. They redeem their firstborn in this sort; when the child is one and thirty days old, his Father sendeth for the Priest o There is none of them now so impudent, that dare swear he is a true Priest or Levite: and therefore this is but a shadow of that which itself was but a shadow, and now is nothing: as appeareth by their own doubtful Ifs that follow. Vid. Schal. Diatrib. de dec. 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 dollars and a half: My wife (saith he) hath brought me forth my firstborn, 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 firstborn, and not redeemed: and this child when he cometh of age must redeem himself. The jewish Chachamim, or Wise-men, 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 firstborn. 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, Exod. 1. he p In the book Medrasch. caused the earth to open it self, and receive their Male children, and created therein two stones, from one of which the Infant sucked milk, and 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 breasts miraculously filled with milk, and became 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, lest q 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, O 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, &c. and after seven years they add the name of God, God give you good-morrow, &c. 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 write 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 r Filius mandatorum. bar-mitzvah, 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-mitzvah, and must himself bear this burden. Then 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, and some not in the whole space of a long life reading one Prophet through, and therefore know so little of the Mossias. At eighteen years their male children Marry, according to their Talmud-constitution, and sometimes sooner, to avoid fornication. Their Maidens may marry, when s Postquam produxerit pilos, vocatur puella vsque ad sex menses integros (R. David postquam germinaverint duo pili.) A principio autem diet quo sex illi menses consummati sunt & deinceps, vocatur adulta, nec sunt amplius quam sex menses inter puellam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & adultam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Drus. ex R. Mos. de Cotsi. are twelve years old and a day. At twenty years they may traffic, buy, sell, and circumvent all they can: for their neighbour in the Law, is (in their sense) such a jew as you have heard described. But because these things are joined together in one of their sentences or Apophthemes of the R R. called Pirke Aboth, I thought good to add the same, as containing a map of the jews life. A son of five years to the Bible: a son of ten years to the Mischna: a son of thirteen years to the Precepts: a son of fifteen years to the Thalmud: a son of eighteen years to marriage: a son of twenty years to follow (the affairs of the world,) a son of thirty years to strength: a son of forty years to wisdom: a son of fifty years to counsel: a son of sixty years to old age: a son of seventy years to gray hairs: a son of eighty to the height: a son of ninety to the grave: a son of one hundred years is as a dead man departed out of the world. CHAP. XV. * Pirke Ab. & Fag. not. Of their Morning Prayer, with their Fringes, Phylacteries, and other Ceremonies thereof. §. I. Of their Behaviour before they go to the Synagogue. THe goodwife is to waken her Husband, Buxdorf. Syn. jud. c. 5. Orant ter in die, & mane, & hora quarta pomeridiana, & ante cubitum. Pro Anathemate habent qui opus &c. sine oratione aggreditur. Ph. Ferd. praec. 89. P. Ric. praec. affirm. 19 and the Parents to awaken their Children, when after thirteen years they are subject to the jewish Precepts: before their Penticost, 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-prayer must be made whiles the Sun is rising, and not later: for than is the time of hearing, as they interpret, Lamen. 2.19. And he which is devout, ought 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 shedeth 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 a Psal. 56.9. Qui pudenda sua inspe xerit, arcus seu nerui eius robur prosternetur. Ric. Epit. T. Prohibent etiam inspicere quadrupedes coeuntes: erigere membrum vel motu vel alio sacto; & cum acciderit invito, convertere cogitationem, &c. Rambam lib. 3. cap. 50. M. N. Lingua hebraea tam sancta est, ait ille, cap. 9 vt proprium nomen fornicationi aut membro quo committitur, non habeat. David, 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 there 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 lose their power of hurting: and in this respect the Wise-men have ordained them a thanksgiving to be said at Cock-crowing: Blessed art thou, O 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, lest the walls and beams should see their nakedness. It is a brag of Rabbi jose, 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. Then he goeth to stool in some privy place; for so hath Amos commanded, * Amos 4.12. Prepare thyself (O Israel) to meet thy God: and DAVID; b 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, and 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 shorten 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 though 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 ought not to touch his body with vnwashen 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 pour water three times on his right hand, and as oft on the left, before one hand may touch the other: he must not be sparing in his water, for store of water, store of health: after the hands, the mouth and 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, O 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; having pulled off their shoes with their hands; have touched a dead body; have gone amongst the dead; have companied with their wives; or have killed a louse; If he respect not washing after these, if he be learned, he shall forget his learning; if unlearned he shall lose his sense. §. II. Of their Zizis and Tephillim and Holy Vestments. THey b Of the jews Arbacanphos, and Zizis: they call this garment Talish. vid. El. Thisb. rad. Talith. vid. R. Mos. M. N. l. 3. c. 33. have a four-cornered garment, which some put on with the rest, when they rise, others then, when they will pray. The four cornered parts thereof are made of linen 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 hang down, one on his breast, the other on his back. In every of those four 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 Precept c Num. 15.38. Fringes and Phylacteries. 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, altogether amounting to six hunded and thirteen, the number (as you have heard) of God's Commandments. They ascribe the continency of joseph in potiphar's house; and of Boaz, when Ruth slept by him, to the 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 sewed. Once, he which weareth this garment without intermission, is fortified against the Devil, and all evil Spirits. d Of their Tephillim. Besides this memorable Vestment, they wear a certain knot near their nose, out of Deut. 6.8. They shall be frontlets between thine eyes. They make it thus: They take a little black foursquare calf-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 e The fourteen first verses in Exod. 13. & 4, 5, 6, 7, 8, 9 of Deut. 6. Pagn. out of Exod. 13. and Deut. 6. Then take they hairs out of a Cow or Calf's tail, and wash them clean, and 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 sew 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 calf-skin-parchment. Then do they sew a long and black thong to that thick hide or skin, and knit a knot about it. This piece of work they call Tephillim, to put them in mind of often prayer: and tie it so about their heads, that the thick knot, wherein the Scriptures are, may hang betwixt the eyes. After this, they take another four-cornered skin, which they fold as the former, and write certain verses out of Exodus in parchment, and put it into a little hollowed skin, and sew it upon the thick-folded skin; to which they add a long thong, and call it the Tephillim of the hand. This they tie to the bare skin, above the elbow of the left arm, that so that which is written may be over-against the heart, 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 Commandment, f 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, and make their brachah or prayer, saying; Blessed be thou, O God, our Lord, who hast sanctified us in thy Commandments, and hast commanded us to put on Tephillim; looking, while he speaketh, diligently on the knot on his forehead. In folding, sewing, 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 bare, but in a bag: nor may they be left in a chamber, where a man and his wife lie together, except in a 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 else 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. §. III. Of their School or Synagogue, Rites, and their Matins. 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 Salomon's counsel, g 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, h 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 least into the Treasury, as it is written; I will see thy face in righteousness, that is, in alms, as they interpret it. In this attention they bow themselves towards the Ark, in which is the book of the Law, and say, i Num. 24.5. How fair are thy Tents, O JACOB? and thy dwellings, O Israel? And k 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, l Psal. 26.28. It seemeth 1. Cor. 11.4. that they prayed bare headed: but in the book Musar cap. 4. It is said, a man ought to cover his head when he prayeth, because he standeth before God with fear and trembling, and Cap. 6. he giveth a reason why a man is bare, a woman covered, because saith he, Eve first sinned. O Lord, I have loved the habitation of thy house, and the place of the Tabernacle of thy glory: and diverse other verses out of the Psalm. After these things they begin to pray, as is contained in their common Prayer-book; and because these prayers are very many, therefore they run them over; he that cannot read, must attend and 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, 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 hundreth m Grounded on Deut. 10.12. Now Israel, what doth God require of thee? they read not Mahschoel, but Meahschoel, he requireth an hundred. And in the Treatise Porta lucis, is hereof a Cabalistical speculation, that he which any day shall miss any of his hundreth benedictions, he shall not have one blessing to his mind, &c. See P. Ric. de Coelest. Agric. lib 4. 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. Then 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 a sunder, and with his crowing to awaken them; and in order, Blessed, &c. That he hath made me an Israelite or jew, Blessed, &c. That he hath not made me a servant, Blessed, &c. That he hath not made me a woman (The women here say, that he hath made me according to his will) Blessed, &c. That exalteth the lowly, Blessed, &c. That maketh the blind to see; which they should say at their first wakening, Blessed, &c. That raiseth the crooked; at his rising, Blessed, &c. That clotheth the naked; at his apparelling, Blessed, &c. That raiseth them up that fall, Blessed, &c. That bringeth the prisoners out of prison, Blessed, &c. That stretcheth the world upon the waters; when he setteth his feet on the ground, Blessed, &c. That prepareth and ordereth the doings of man; when he goeth out of his chamber, Blessed, &c. That hath created all things necessary to life; when he puts on his shoes, Blessed, &c. That girded Israel with strength; his girdle, Blessed, &c. That crowneth Israel with comeliness; when he puts on his hat, Blessed, &c. That giveth strength to the weary. Blessed be thou God our Lord, King of the world, who takest sleep from mine eyes, and slumber from mine eyelids. Then 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, and again comfort themselves in the covenant made to Abraham, We are thy people, and the children of thy Covenant, &c. O happy we! how good is our portion? how sweet is our lot? how fair is our heritage? Oh 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, &c. 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, n 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. Then follow two short prayers for the Law given them. And then they go on to 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, o Hos. 14.3. We will sacrifice the calves of our lips. Then repeat they an History of Sacrifice, and a Prayer of the use of the Law, and 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, O GOD our Lord, Lord of our Fathers, that the holy house of thy Temple may be restored in our days, and grant us thy will in thy Law. After, rising with great joy and clamour, they sing a prayer of praise in hope hereof; and sitting down again, they read a long prayer, gathered here and there out of the Psalms; and some whole Psalms, and part of 1. Chron. 30. And lastly, the last words of Obadiah, p Obad. ver. 21. The Saviour's 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, and that both he and we are no better than Esau.) They proceed q Monster. precept. Mes. cum expos. Rab. singing, And God shall be King over all the earth: In that day GOD shall be one, and his name one, as it is written in thy Law, O 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: and 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 four; and the word Echad containeth in numeral letters two hundred forty and five, whereunto adding three hael elohechem emes, God our Lord is true, they make up the number of two hundred forty and eight, 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 preservation 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 Schone esre, that is, eighteen, because it containeth so many thanksgiving, which they say twice a day, and 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 Angels: t Ezek. 1.7. And their foot was a right 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 eighteen thanksgivings, are for the eighteen 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, O 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, Edomitical, proud, &c. They are u Tract. Sanhedrin. themselves indeed exceeding proud, impatient, and desirous of revenge. The Talmud saith, That the lying spirit in the mouth of Abab's Prophets, which persuaded him to go and fall at Ramoth Gilead, was none other but the spirit of x 1. Kin. 22.22. Naboth, whom he had before slain. And y Vict. de Carben. lib. 1. cont. jud. cap. 8. Victor Carbensis, a Christian jew, testifieth, That there are not under heaven a more quarrelsome people, themselves acknowledging the Christians far meeker than themselves: when they have this Proverb, that the modesty of the Christians, the wisdom and industry of the Heathens, and faith of the jews, are the three pillars which sustain the world. But to return to their devotions: After those other before mentioned, followeth a prayer for the good sort, for Proselytes, re-edifying of the Temple, for sending the Messiah, and restauration of their Kingdom. In the end they pray GOD to keep them in peace, and when they come to these words, He that makes 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, but 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 slow pace, lest they should seem glad, that their Matins were done. Other their niceties in praying, as laying the right hand on the left over the heart; P. Ric. praec. affirmat. 19 not spitting nor 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 z Psal. 72.19. David endeth a Psalm with Amen, Amen: signifying that one is to be said here, and the other in the other world: also in a plain eminent place, purged from all filth, freed from the sight of women, his face to the East, standing, his feet close together, fixing his eyes on the ground, elevating the heart to heaven, &c. I hold it enough thus to mention. Their praying to the East must be understood from our Western parts, because jerusalem standeth that way: for otherwise Rambam * Mor. Neb. l. 3. cap. 64. showeth that Abraham prayed in Mount Moriah toward the West; and the Sanctum Sanctorum was in the West, which place also Abraham set forth and determined. And because the Gentiles worshipped the Sun toward the rising, therefore Abraham worshipped Westward, and appointed the Sanctuary so to stand. The Talmud saith, Praying to the South bringeth wisdom; toward the North, riches. I might here also add their Litany and Commemoration of their Saints almost after the Popish fashion. As thus for a taste. We have sinned before thee, have mercy on us. O Lord, do it for thy name's sake, and spare Israel thy people. Lord, do it for (Abraham) thy perfect one, and spare Israel thy people. Lord, do it for him which was bound in thy porches, (to wit, in Mount Moriah, where the Temple was afterward builded) and spare Israel thy people. Lord, do it for him which was heard in the ladder (jacob) from thy high place, and spare Israel thy people. Lord, do it for the merit of joseph thy holy one, &c. Lord do it for him which was drawn out of the waters (Moses) and spare, &c. Lord, do it for (Aaron) the Priest, with Vrim and Thummim. Lord, grant it for him that was zealous for thy name (Phineas.) Lord, do it for the sweet Singer (David.) Lord, do it for him which built thine house. They name not any, but express him after this sort. And then proceed in like manner, with the titles, attributes, and works of GOD. Do it for thy Name, Do it for thy Goodness, for thy Covenant, thy Law, thy Glory, &c. in several versicles. And then to their Saints in a new passage. Do it for Abraham, Isaac and jacob. Do it for Moses and Aaron, for David and Solomon (as if their combined forces should effect more than single.) Do it for jerusalem the holy City, for Zion, for the destruction of thy house, for the poor Israelites, for the bare Israelites, for the miserable Israelites, for the Widows and Orphans, for the sucking and wained; and if not for our sake, yet for thine own sake. Then in another form, Thou which hearest the poor, hear us; thou which hearest the oppressed, hear us: Thou which heardest Abraham, &c. With renewing a commemoration of their Saints larger than before: and (after some repeating the divine titles) in another tune they oppose their Saint and wicked ones together: as Remember not the lie of Achan, but remember josua, forgiving him, and remember Heli and Samuel, and so on in a tedious length. CHAP. XVI. Of their Ceremonies at home, after their return, at their Meals and otherwise: and of their Evening Prayer. Buxdorf c 6 7. THus have we seen the jewish Matins, which they chant, (saith a Relation of Religion in the West. another) 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 discern: 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 soulless body. Meanwhile, the goodwife 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 lay up their Tephillim in a Chest, first that of the head, then that of the hand. They account 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 a draught 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 Cattell, she must first feed them. For it is said, b Deut. 11.13. I will give grass in thy field for thy Cattles, and thou shalt eat and be satisfied: you see, the Cattles are first mentioned. And to keep such Domestical cattles, 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 planetary 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 Cattles. Before they come to the Table, they must make trial again in the privy what they can do: for it is written, c Levit. 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 goodman, who presently without touching or speaking aught else, might more purely give thankes. He (saith R. jose in the d Talmud. tract. Sotah. cap. 1. Talmud) that eateth with vnwashen 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. Then he taketh a cup of Wine f They may not drink any wine with the Gentiles, because it is doubtful whether it hath been offered to Idols or no: and though it be alleged, that the Gentiles now do not serve Idols, yet because it was determined by a certain number of Rabbins, till by a Counsel of so many, that decree be disannulled, it must stand, Elias This. rad. Nesech. (if they have any) with both hands, and with the right hand holdeth it up a handful higher than the Table, and looking steadfastly on the cup, saith, Blessed, &c. who hast made the fruit of the Vine. Over water they pronounce no blessing: and if there be not three at least 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 spirit g Robin goodfellow, or the spirit of the buttery among the jews. Concerning Angels, it is thus written in the book Aboth, fol. 83. from the earth to the firmament all is full of troops and rulers, and below are many hurtful and accusing creatures, which all have their abode in the air, no place being free, of which some are for peace some for war, some provoke to good, some to evil, to life and death, &c. Drus. lib. 7. praet. They say the Angel Raeziel is God's Secretary, of which name are two Cabalistical books. Elias This. Samael is the Devil. Every one hath two Angels, one at his right hand, the other at his left. Rambam. M. N. lib. 3.23. called Nabal 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 brawls 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 draught 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, &c. and are of opinion, that to use any thing without thanksgiving, is to usurp and steal it. Let this be spoken to the shame of many profane Esau's with us, that will rather sell God's blessings for their meat, then seek them to their meat; although in them the payment of these by tale, and not by weight, is no better than a bead-superstition. They make a religion of leaving some leave of their bread on the h He that leaves nothing on the Table, shall not be prosperous. Sanhed. C. helek. 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 send Elias and the Messiah; and that they may not be brought to beg or borrow of the Christians: and for his blessing upon all that house, &c. whereunto is answered with a loud voice, Amen: and they say to themselves: i Psal. 39.10, 11 Fear the Lord, ye his Saints, for they that fear him, have no want: the Lion's 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 be 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 k Scholae pulsator, among the jews, is as our Sexton. They will not admit of bells, because it is an invention of the Christians, & because (saith Carbensis) they are baptised: they use this proverb thereon, He which ringeth a bell, let him fall in the dunghill, and he which hangs on the Belrope, may he hang in hell. Vict. Carb. lib. 1. cap. 11. 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.) l Psal. 84 4. & 144.15. & 145.5. Blessed are they which dwell 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, O God my King, &c. all that 145. Psalm throughout: he which saith this Psalm thrice a day, shall have his portion in eternal life. Then the chief Chorister or Chanter singeth half their prayer, called Kaddesch: and then all say those eighteen praises mentioned in Morning Prayer. Then 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, O 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, O 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 m Iosh 7.6. of joshua. Then the precantor 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 his duty, after some pause and stay, they proceed before they go to their other task: and in that time of pausing between their vespers and 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, anikelao, 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 diverse 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 depart 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, n 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 mondays and Thursdays, and Sabbath. §. I. Of their mondays and Thursdays. 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. Rabath 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 Law-day for deciding controversies: fourthly, that it should be a day of washing, sweeping, and cleansing in honour of the Sabbath: fifthly, that men should then eat Leeks: the sixt, that women should arise and bake their Bread so early, that at Sun rising they might give a poor man a piece of bread: the seventh, that they should for modesty's sake gird their Linen to them: the eighth, that in the Baths they should comb and part their hairs very carefully: the ninth, about selling their commodities to Merchants, and buying womanly ornaments for the honour of their feasts, and pleasing their husbands: 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 ought not to let three days pass without some solemn reading of the Law. Monday, and Thursday, are chosen to be the days, because on c Li. Musar. c. 4 Thursday Moses went the second time into the Mount, and returned with the two Tables on the Monday, on which day d Princip. sap. ap. Drus. also the Temple was destroyed, and the Law burnt. This their devotion is as ancient, as that Pharisee, Luke 18. I fast twice in the week; that which e The devouter Jews fast every Monday and Thursday. Vid. Buxdor. sin. cap. 9 & Drus. praet. in Luc. 1.8. & 18.2. the most devout amongst them do to this day observe. Yea, it seemeth the devouter sort fast four days, saith f Li. Musar. 26. another, on Monday, Tuesday, Wednesday and Thursday; the first for Mariners and travellers by Sea, the next for such as pass thorough desert places, the third for Children which are troubled with the Squinancy: (of this g In Thisb. rad. sacar. Elias Levita testifieth, that after the beginning of the World it first assailed children, and after that, men; so that sometimes when they neezed, their spirit fled away and they died, whence came that custom of saluting and praying well to men h In their Synagogues they might do this, but not in their Schools. See c. 12. Sup. §. 3. in neezing. The strangling of Achitophel, they also interpret of this neezing farewell.) The fourth days fast is for Women which are with child or give suck: but the Tuesday and Wednesday in likelihood were not ordinary, as the other. Sunday might not be thus honoured being the Christian Sabbath; and Friday was the preparative to their own. Those two days are generally half holy-days. Assembling early in their Synagogues, besides their ordinary prayers they annex many other. Among others they use one Prayer called Vchurachum, of miraculous effect, as appeared in Vespasian's 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 Nabuchadnezzar had granted them) wherein to betake themselves to fasting and prayer: in this time of respite three devout jews, joseph, Benjamin and Samuel, invened 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 and Thursday to use the same prayer, which is this; And he is merciful, and pardoning sin doth not destroy the sinner. He often turneth his anger from us, and doth not kindle all his wrath. Thou, O my God, suffer me not to want thy mercy: let thy gentleness and truth keep me always. Help us, O God, our God, and gather us from the Gentiles, &c. 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. §. II. Of their Law-Lectures. THeir solemn ceremony of the Law-lecture followeth; In all i The manner of the Law-Lectures. their Synagogues they have the five books of Moses, written in great letters on Parchments of calves-skins, 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 doors 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-work. 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 the which is written, The crown of the Law, or holiness of the Lord. Then goeth one about, crying, Who will buy k The folding of the wood of Life. Gelilah etzchaijm. This is an office whereby they are authorized 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 etzchaijm, tree of life, according to l Prou. 3.18. Solomon: Wisdom is a tree of life to them that lay hold thereon. When the m precantor. chief Chanter hath taken out the book, and goeth with it into the Pulpit, they all sing out of Num. 10.35. Arise, O Lord, and let thine enemies be scattered, and let them that hate thee, fly 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 precantor layeth the book on his arm, he saith, n Psal. 34.4. Magnify the Lord with me, and let us exalt his name together: to which all the people answer, o Psalm. 99.9. Legem legebant, primumm Sacerdos, deinde Levita, postreme Israel: nam tres erant qui eam legebant. Drus ex li. Musar. Exalt ye the Lord our God, and bow before his footstool, for it is holy: exalt ye the Lord our God, and bow to the mountain of his holiness, for jehovah 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 clothes wherein it is wrapped. Then 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 bare Parchment (for that were a sin) but on the clothes which cover it; and taking it by those pieces of wood, saith aloud, Praise the Lord, &c. Blessed be thou, O Lord, who hast chosen us before any other people, and given us thy Law. Blessed be thou, O God, the Lawgiver. Then the precantor readeth a Chapter out of the book; and then he which was called forth, with like kissing and blessing returneth. Then 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 Hagbahah, and is sold as the former. Women have a Synagogue apart from the men. 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 Zachary, p Zach. 12.2. The family of David shall mourn apart, and their wives apart, &c. 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 and kiss the same, and then it is 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 and coming in from henceforth for ever. Which they also say when they go forth on a journey or to work. §. III. Of the jewish Sabbath. THey prepare q This preparation or Parasceve they observe before the Sabbath, and other feasts. Tertullian calls them caenae purae. 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. r 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, and therefore by Moses own ordaining, that Manna must so often be eaten on the Sabbath? The richest Jews and most learned Rabbins disdain not some or other office, at chopping of herbs, kindling the fire, or somewhat toward this preparation. The Table remaineth covered all that night and 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 fifth, thence to the third, and last to the thumb, still leaping over one: in the right hand they begin with the second finger, and after proceed to the fourth, and so forth. These parings if they tread underfoot, 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-holiday-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-lamps 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 Hen's flying to roost. The cause why the women now and at other feasts light the Lamps, is Magistrally determined by the s Orach. chaijm. cap. 2. Rabbins, because Eve caused her husband to sin, yea, with a cudgel belaboured him, and compelled him to eat, which they gather out of his words, t 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 u De Sab. c. 21. Talmud) 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 three letters of the name of Eve or Chavah. These lights are two or more, according to condition of the room. They begin their Sabbath thus soon, and end it also later than the just time, in commiseration of the Purgatory-souls, which begin and end with them this Sabbaths-rest, being the whole week besides tormented in that fire. judas himself, in honour of the Christian Sabbath, from Saturday Even-song obtained like privilege: witness Saint 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 least good work.) x Like to this is the story of Turnus and R. Akiba in the Talmud. Tract. Sanhed. cap. 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 Even-song come to fetch him again, which for that time Brandon granted and 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 meanwhile, 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 y 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 killing of fleas, to reading or writing, &c. The good man must honour that night with more kindness to his wife, then on other nights: therefore eat they Leeks before: Therefore also they marry on the Sabbath: and the children, then conceived, must needs be z Dicunt cabalistae. quòd qui uxorem suam cognoscit in media nocte noctis Veneris adveniente Sabbato, & non aliter, prospera erit ei generatio: tales n, nunquam caerebunt haerede, & bonos procreabunt filios: & tales dicuntur Eunuchi, quibus Deus etiam dat bona temporalia: quia sicut tunc Tipheret copulatur uxori Malcut, ratione Sobbati sic vir tunc de influxis Tipheret participabit. Archang. in Cabal, quem consule de Tiphereth & Malch. pag. 769. wise and fortunate. If a jew travel, and on Friday Eevening be further from his home, than a Sabbaths-days-journey, 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, a Esa. 58.13. Thou shalt call my Sabbath a delight. After dinner also they read in their Law: for b Minhagam. 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 Usury, buying and selling, then on the Sabbath, and have their tricks to deceive God Almighty. Their Even-song 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 c Math. 27.47. Christ the calling of Elias. But their Elias being busy (as he sometime said of ahab's Baal) and not coming, than they request him to come the next Sabbath. But he (it seemeth) is loath 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 Mirriam, 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, d This holy wine they sprinkle about their houses and 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 into them, to in large 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 it 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 pour on the ground, to refresh Corah and his complices under the ground. For their Sabbath-works 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 hang so loose, that it may seem he rather carrieth it, then leadeth the horse: A Hen may not wear her hose sewed about her leg, but this mark must on friday be taken off. And if any cattles 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 e Math. 12 11. words of Christ, testifying the contrary: But from the beginning it was not thus. The jew may not milk his cattles, nor eat of the milk when he hath procured a Christian to milk them, except he first buy it but at his own price. A Taylor 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 f job. 9 they accused Christ for anointing the eyes of the blind, &c. yet they except the danger of life. Thanchuma 8.1. &. Imeden. fol. 41. Aquiba saith, one may raise the dead by Necromancy except on the Sabbath, and Misuoth. 100 he determineth a Sabbath journey out of town (for within though as wide as Ninive it had none) at 2000 cubits, which there is a measured mile. off, they may not lay it on again; nor may they bind up a wound a new; nor carry money in their purses or garments; nor rubbe 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 it, but not kill it; a Louse he may. But their Doctors disagree in this lousy question: for R. Eluzer saith, One may as well kill a Camel. If a File g V ct. Caro●ns. l. 1. light on meat, or a Spider run thereon, it may not be removed: they will let men take their money upon pawns, but not deliver it themselves; as the Franciscan hath his boy to take your alms, which his vow will not suffer his holy fingers to touch. He must take heed of leaving more corn to fowls that day than they shall eat, if it be in an open place, lest 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 a 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, &c. and to this, going over a fallow, rubbing his dirty shoe on the ground, &c. 'tis time this ditch be now filled, and we proceed further. CHAP. XVIII. The Jewish Passover, as they now observe it, and other their Feasts and Fasts. §. I. Of their Passover. Buxdorf. Syn. jud. 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; one a Of their Tekuphas see sup. c. 4. in March, and another in September, whereof we have spoken. The first of August beginneth their year of breeding Cattles, accounting from thence their time of Tything. In January 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. Their months and movable feasts are guided by the Moon: of which they tell b Scal. Em. Tem. l. 7. p. 592. this story; The Moon, say they, expostulated with God, because the Sun shined with her, whereas no Kingdom could endure a partner: whereat God being angry, darkened her light, that from the fourth day wherein she was created, till man was made on the sixth, she shined not. Hence it comes to pass, that at the change in two days' space she is never seen. This is the Rabbinical custom, if they cannot untie the knot, they have (not a cutting-sword, as Alexander for that Gordian) but some leaden Legend or fable Rabbinic-all-ly to determine it. Hieronimus a s. Fide (who about two hundred years since was the Pope's Physician, and turned from Judaism to Christianity) thus relateth it: The Moon, before equal with the Sun, expostulated with God for the reason above recited, and therefore was commanded to go lessen herself. She (like some shrewish jewess) replied, she had wrong, and had spoken but reason: he to satisfy her, said, the Sun should not shine by night, and yet should she appear in the day. What, saith she, is a candle before the Sun? He then promised, that his people Israel should observe their solemn festivals, according to her designment. But when all this would not content her, as yielding himself guilty, he enjoined a peculiar meat-offering every New-moon, for indulgence of that sin. Thus do they both dream ridiculously, and blaspheme also beyond all names of impiety, in their Talmudical Tract Holyn. And this they prove out of Num. 18. as truly, as in another place out of Esa. 40. that God having polluted himself with burying of Moses, purged himself with fire; the water not being sufficient thereto. The c Their order of celebrating the Passover 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 Passover is solemn and sacred, wherein they have a Sermon concerning the Paschall Lamb. Two or three days before the Passover, they scour their household implements of Wood and Mettle, 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 unleavened 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 d Thus curious were the Roman women in the tites of Bana Dea, not leaving a Mousehole unsearched, lest some male Mouse might mar the solemnity, Mousehole unsearched, and hide that bread which they mean to eat that night, lest they should find that, and be forced to burn it. That which they find, they curiously cover, lest some Mouse by carrying it, should make them have new 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 too and fro, like the dust of the earth. In the morning they make their unleavened Cakes of meal, ground three days at least. The kneading-trough must be lined with Linen, lest some of the leavened Meal should cleave thereto, the goodman himself must draw the liquour 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, &c. to keep them from leavening. They eat little, and the firstborn nothing, till night, that then they may have the better Paschal-stomach. At the Even-song 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 account 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: another Dish hath in it a loin of Lamb or Kid, with a hard Egg: another containeth a Gallimawfrey of Apples, Nuts, Figs, Almonds, &c. dressed with Wine in Brick-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. Then 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 begins 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 diverse 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 the jews, 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, living God, &c. over and over with such bartologies. 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 e Hac nocte pas. legunt historiam de exitu Aeg. & bibunt 4 Cyathos vini, & post coenam frangunt panem, & daunt partem suam unicuique in mensacum tantasanctitate ac si ipsum Pascha mactassent Phil. Ferdinand. praec. 19 wine, in regard of four deliverances, which the Rabbins find in Exod. 6. ver. 6, 7. The ceremonies of Moses they are not yet 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, &c. 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 ears, in this & such profane questions. Their Even-song hath a short dispatch: and then the next day they f Abundans cautela non nocet. 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 half-holy days. Some works may be done in them, & not some, & what they do (to make a difference) must be done otherwise, as writing crooked, &c. & that which cannot without loss be deferred, may now be done. The seventh day they observe in more complete 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 & heavy in remembrance of R. Akiba, of whose Disciples four & twenty thousand died in that space, and were buried by women in the night, and therefore after Sunset, 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. §. II. Of Pentecost. FRom the second night of their Pisach, they number to their Pentecost g Pentecost. fifty days inclusively, and say, Blessed be thou, &c. which hast sanctified us by thy precepts, and commanded us to number the days before harvest, of which this is the first or second, &c. they number the same standing, h So the Primitive Church neither fasted nor kneeled all the days between Easter & Pentecost, in token of joyful hope of the resurrection, Iust. Mart. quaest. 115. Amb. sir. 61. Hier. Aug. &c. perhaps in imitation of this jewish rite, applied to that mystery. 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 Law. They keep it two days, for the former doubt. They take the Book twice out of the Ark, and read there-out 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 and 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. §. III. Of the Feast of Tabernacles. THe i Tabernacles. Feast of Tabernacles is observed eight days: the two first, and two k The last day they may kindle fire from another, not strike fire with stone or metal, nor quench it, although to save their good: 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 speaks most with a breath. They make them Tabernacles with boughs of four kinds l Palm and Willow, and Pomecitron, and Myrtle: the cause hereof Rambam delivers, Moreb. Neb. p. 3. c. 44. of Trees (more scrupulous than the Law) in which they sup, but do not lodge. The precantor in the Synagogue taketh a bundle of boughs, and blesseth and shaketh them: for it is written, m Psal. 96.12. The trees shall clap their hands, and moveth them three times to the East, and as often to the West, and to the North and South, and then up and down like a Fencer, and 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 the shaking of their boughs. The seventh day is most solemn, called by them Hoschana rabba, the great Hosanna; as if one should say, n Bux. de abbreviat. beb. the great feast of salvation or help, because than they pray for the salvation of all the people, and for a prosperous new-year; and all the prayers of this Feast have in them the words of saving, as, O God, save us, and O God of our salvation, and as thou hast saved the Israelites, and such like; the prayers are therefore called Hosannoth. 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 loseth a friend; if the shadow yield him not a hand, he loseth 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, o Num. 14.9. They say also that on that day God foreshoweth how much it shall rain all the year following: of plenty also and dearth, &c. and direct their prayers accordingly. Their shadow is departed from them. Some jews go yearly into Spain to provide Pome-citrons, and other necessaries, for the furnishing this feast; which they sell in Germany, & 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. §. IIII. Of their New Moons; and Newyears day. THe p New-Moon day. 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 Earrings 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 cheer than 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 judgment, and out of the books taketh reckoning of every man's life, and pronounceth sentence accordingly. That day q Newyears day. Vict. de Carben. l. 1. c. 16. Where he rehearseth these ceremonies, saith some R R. believe the world began in March. 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 into the Black Bill of Death. Their Scripture is produced by R. Aben: Let r Psal. 69.28. them be blotted out of the Book of the living, and not be written with the Iust. 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 cast 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 Eevening to sound a Trumpet of a Rams-horn, as Aue Marie Bell, to warn them of this judgement, that they may think of their sins; and besides, 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. After noon, they shave, adorn, and bathe themselves, that they may be pure the next day; (for some Angels, soiled with impurity here below, are fain 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; P. Ric. de Coelest. Agricult. l. 3. Reuchlin. l. 1 c. 1 de verbo Mirifico. 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-year Salutations: and on their Table have a Rams head, in remembrance of s Gen. 22.18. That Ram which was offered in isaack'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 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, t 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-goat, to carry away their sins. At night they renew their cheer, and end this feast. §. V. Of their Lent, Penance, and Reconciliation Fast. FRom this day to the tenth u Reconciliation. day, 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 write them in the Life-book. x Hospinian. ex Lombardo. Thrice a day very early they confess three hours before day, and surcease suits at Law, &c. And on the ninth day very early y Buxdorf. c. 20 Vict. Carben. l. 1. c. 17. addeth, that the men and women that morning curse the first Christian they meet: and therefore will wait two or three hours for some to whom they owe some special grudge, to bestow their curse upon him in these words, God make thee my Cock this year. 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. verse 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. Then 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, z Esa. 1.18. If your sins were red as scarlet, &c. a Ant. Margar. Antonius Margarita saith, That this propitiatory creature should be an Ape, as most like to man; but they use a Cock for the names sake: a man in Hebrew is Gebher, which is the Talmudical or Babylonish name of a Cock. Thus those that with a Ram's horn beguile the Devil, and with a Cock beguile GOD, justly beguile themselves, who refuse that sacrifice of Christ, in whose stripes they might be healed. They have another fable of a Cock mentioned by b Vict. Carben. l. 1. count. jud. c. 11. Victor Carbensis, thinking that as often as a Cock stands on one leg, and his comb looks pale, that GOD is angry: which happeneth, they say, every day, and only in the day time, and that but the twinkling of an eye. And therefore they praise GOD which hath given such understanding to a Cock. After the performance of this Cock-sacrifice, they go to the burial place, using like Ceremonies there, as on Newyears eeuen: and after noon, bathe them likewise. After Eevensong, 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. c Shall be called a sinner. li. Musar. fol. 18. If the party offended be dead, the offender with ten other, goeth to the grave, & there confesseth d Saying, I have sinned against God, & this my brother, and done thus and thus: if he oweth him money, he payeth it to his heirs: if he knoweth none, he confesseth it, and leaves it in the Court. Ibid. his faults. They confess one to another also, and that in a secret place of their Synagogue, where each receiveth mutually at his fellow's 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 Psalm, and eight and thirtieth e Yet he being merciful, &c. Verse, being in the Hebrew thirteen 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 Sunset: 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 clothes. Their five humiliations at the feast of Reconciliation. 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. Secondly, they wear no shoes. Thirdly, they must not anoint them. Fourthly, nor bathe them, no, not put a finger into the water. Fiftly, nor company with, no 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 precantor or Reader fetcheth the book out of the Ark, and openeth it, singing a long Prayer, beginning all compacts, vows, and oaths, &c. 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 continue singing till late in the night. Some remain all night f Manent. 24. horas in Synagoga, & putant Deum illis remittere omnia peccata praeteri ta superioris anni. Ben. Kat. praet. 313. 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 Tallies (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. Then 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. Then they make a long and shrill sound with their Rams-horn-trumpet: and there followeth presently a voice from Heaven, Go eat thy bread with joy and gladness, &c. 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-Jews 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, lest Satan should compleine at so soon a cooling of their zeal. But the Devil may be quiet; for when the Law was given, g Pirke c. 46. Samael 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 h Exod. 23.8. because Gifts blind the wise. §. VI Of their other Feasts. 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 i 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 Pearls, Nuts, and such fruits among the youth, which in their scrambling sometimes fall together by the ears, and mar the sport. On this day they sell 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 hauling at home. Thirdly, is set to sale the office Gelilah, of folding up, and unfolding the Law. Fourthly, Hagbohah, of lifting up the Law, and carrying it in Procession. Fiftly, the office Etzchaijm, 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. Sixtly, Acheron, to be called forth last on the festival days, to read somewhat of the Law. seventhly, Schetria, to be deputed or substituted in place of the negligent officer, &c. 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 worthiness. 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 wherewith they solemnize this darkness, which I willingly omit: these lights thy use in their houses all the space of these eight days burning. Their k Hospinian. ex 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 hold, that he shall be fortunate which then laboureth: women especially then make merry in remembrance of Queen Esther, and they with their infants are present in the night, at the reading of the book of Esther, which is all written in a large sheet of Parchment, and read from the beginning to the end. In times past they had two stones, in one of which was written haman's name, which they beat together, till the name was blotted out, to fulfil that Scripture, The name of the wicked shall rot. Cursed be HAMAN, blessed be MORDECAI, cursed be ZERES (haman's wife) blessed be ESTHER, cursed be all Idolaters, blessed be ISRAEL. When they come to the place where haman's ten sons are named, they read it all in one breath, for in a twinkling of an eye they were all slain. They make great cheer, for so did Esther in feasting Assuerus. In these two days they do nothing, but eat, drink, dance, pipe, sing, play, &c. The rich are bound to send to the poor Jews double presents, which must not be spent but on this solemnity: they quaff, (it is, saith Rabbi Isaac, Tirna, a good work) till they find no difference between Arur Haman, and Baruch Mordecai; Cursed be HAMAN, blessed be MORDECAI; vociferations that day observed, and hold it lawful to drink till they cannot tell their five fingers on the hand. They l Hospinian. 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 m Syn. jud. Buxdorf. them 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 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-moons 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. Their fast on the 17. of the fourth Month for the destruction of their City, is rigorously kept, and from thence to the ninth day of the month following, are holden unlucky days, in which Schoolmasters may not beat their Scholars, nor any man will sew at the Law. And for the burning of the Temple in the ninth day of the fifth month, they go barefoot, read heavy stories, and jeremiah's Lamentations, and mourn among the graves of the dead, and are sad all that moveth: from the first to the tenth day they eat no flesh, nor drink wine, nor bathe, nor marry, nor cut their hair; Hos. 2.7. they sew not at the Law; for Hosea saith, The month shall devour their portion: and they shall be taken, saith Jeremy, in their month. On the eight day they eat only Lentils; for they may not eat Pease or Beanes, because they have black spots like mouths, which Lentils want, and therefore more fitly represent a heavy man, which wanteth his mouth for sorrow: eggs they may eat in the night for their roundness: for sorrow, as if it were round, rolleth from one to another. They have their fasts also on special occasions, as they tell of one Chone Hammagal, which in a great drought, put himself into a pie made fit for his body, and prayed, saying, Lord of the World, the eyes of thy children are upon me, as one whom they think familiar with thee: I swear by thy holy name, that I will not come hence till thou show mercy. And then it rained presently: for how could it choose? They tell the same pye-tale of Moses likewise, and of Habbacuc, expounding that Hab. 2.1. I will stand on my watch, I will stand in my Pye. Their manner is, saith Victor Carbensis, to curse Titus, and say, he was of the generation of Agag the Amalechite, and such a blasphemer as never was any, and that for his blasphemies he was stricken with madness. CHAP. XIX. Of their Cookery, Butchery, Marriages, Punishments, Funerals. Buxdorf. Syn. jud. c. 26. & d. But why do we entertain you so long in Feasts and Fasts? both almost violent to humane nature, howsoever the Glutton is never glutted with the one, and the superstitious rather kill the flesh, than the vices of the flesh with the other? Medio tutissimus ibis. We will soberly recreate your spirits with a walk into the Cook-room, and thence to the Butchery, and then to the Bride-chamber, to take view of their Espousals, Marriages, Divorces, and thence divorce your eyes from these spectacles, and thence divert them to their Beggars, Penances, and to that fatal divorce, ending your walk where the walks of all flesh end, at Death, and the Grave. §. I. Of their Cookery. THey have * They ground these absurdities on Moses his words. Exo. 23.19. Kitchen vessels of two sorts, one for flesh, another for white-meats. Their milk vessels of wood are marked with three cuts, because that sentence, Thou shalt not seethe a Kid in his mother's milk, is three times in the Law repeated. Every jew carrieth two knives with him, one for Flesh; the other for Cheese and Fish, and these also are marked with three cuts. And if these vessels should be a The knife may not after be used except heated red hot in the fire three hours, and three days hidden in the earth, & three times put into water. Vict. Carb. l. 1. c. 12. intermingled, our jew might not eat that which is dressed therein: yea, the innocent vessels are broken, if of earth, most accurately washed, if of wood, and purged in the fire, if they be of iron. They seethe not milk and flesh at one time, and over one fire, over against each other: nor set them together on the Table, but separate them with somewhat set between. One cloth is laid for flesh, and another for white-meate. He which eateth flesh, or broth thereof, may not eat white-meats an hour after, yea the most religious will b Nine hours saith Carbens. This they gather out of Num. 31.23. abstain six hours after. Yet may they eat a Hen together with Almond-milk. If any have not the gift of such abstinence, very carefully must he cleanse his teeth, and wash his mouth, and with a piece of dry bread take away the taste of the flesh. If any suet fall into their white-meats, they may not be eaten, except there be sixty times as much of the meat, as of the suet. An Egg may not be poch in a flesh vessel: they break it also, and diligently observe, that none of that bloody resemblance in the top of the egg remain. If in cutting up of a Hen they find eggs, they may not eat them till they be washed, and softened in water and salt. Flesh and fish may not be dressed, or set on the Table, or eaten together: for this (they write) would bring the leprosy. In their diet-difficulties they consult with their Rabbins. Glasses, Knives, and all their Kitchen vessels new bought, must be curiously washed, and if they will bear it, purged with the fire. §. II. Of their Butchery. bvtchery is with the jew exalted above the liberal Sciences, and must be learned by much bookishness and long experience. They have a book of shamble-constitutions, and in harder cases they advice with some learned Rabbi. Neither may any practise this Art without licence from the Rabbi, whereby he signifieth, that he had taken examination and proof of the party, and found him expert therein both in word and deed, and therefore hath permitted him to kill, and others to eat the meat by him killed: provided that he diligently read every week for one year, and every month the next year, and once a quarter during his life, the Constitutions abovesaid. They have their especial knives for this business, great ones for greater Cattles, and small for the smaller: the greater have blunter and broader points: if they have any rifts in them, they may not use them. The greater beasts feet must be bound, in remembrance of Abraham's binding Isaac, and then with one cut or thrust he cutteth the Weasand a sunder; which done, he looks on his knife if there be any rift in it, for that would terrify the beast, and cause the blood to recoil back to the heart, whereby the beast would not be fit for use as retaining some of the blood. After this, he hangs up the beast, takes out the innards, and cutting a hole on both sides of the heart, thrusteth his hand through the same into the body of the beast, to search if there be any blood: and if there be any fault in the beast, it is not for their diet, applying that which the Law saith of a Carcase found torn in the fields. b Exod. 22.31. Levit. 22. They cut the throat of a bird in like manner, if it be a Fowl which hath quills in the wings, in remembrance of an office performed by the fowls sometimes, as ᵃ they say, to Rebecca, when she descended from her Camel at the sight of Isaac: c Tunc temporis (aiunt) infirmitas muliebris eam invasit: & cum surrexisset de terra, volucres advolarunt. sanguinemque virginitatis eius in terram occuluerunt; ideoque deus mandavit, sanguinem avium mactatarum tegere. and therefore they let the fowl bleed into a heap of ashes, and therein cover the blood. They cover the blood also of other creatures in the ground, because the Earth opened her mouth to drink in the blood of ABEL: and because Satan should not accuse men of injustice for slaying the innocent beasts, seeing so much blood shed by them. When they have killed a great beast, they cut out all the veins and sinews (of which subject they have written special Treatises) and likewise all the Suet: which done, they dive them in water to mollify them, and wash them throughly, to rinse away all the blood; and then lay them on a board, that all the water may pass from them: after which they salted them in a vessel full of holes, that the salt may drain out all whatsoever bloodiness yet remaining. They eat not the hinder parts in remembrance of Jacob's d Gen. 32. thigh. But in Italy they have invented a new anatomising trick, by taking away the veins and sinews to make them lawful. Pity they cannot do the like for Swine and other forbidden meats: but you see they have some tricks to cousin GOD, as before to cousin the Devil: but the most cozenage (save that in the former they cousin themselves) is to Christians which buy those hinder parts of them, in polluting those meats, before they sell them, with filth, and with urine of their Children, adding curses and imprecations to the eaters. Thus you see the jew-butcher had need be no botcher, but half a Physician in anatomising, and half a rabbin in cases of conscience. And who knoweth whether so many jewish Physicians come not from (and perhaps also carry to) the Shambles? §. III. Of their Espousals and Marriages. But weary of this bloody spectacle, let us take a more pleasant view, of their Virgins and Espousals. These were made, saith e Lib. Praecep. 124. vid. Drus. praet. pag. 2. Moses de Kotsi, either with money, or with an instrument, or with copulation. It seemeth this last is understood of such as had lain with a maid, and therefore must by the f Exod. 22.17. & Deut. 22.29. Law marry her (if the father denied him not his daughter) whereas otherwise they might not have carnal company before the marriage were solemnised, this being forbidden no g Lib. Musar. cap. 6. less than to lie with a woman in her disease. Their Prayer-book h Fol. 364. saith thus, He which shall espouse a woman, bringeth witnesses, and before them doth betrothe her with money, or somewhat money-worth, which he giveth her, saying, Be thou espoused to me according to the law of Moses & Israel. If there be no witnesses, it is nothing, notwithstanding they both confess it. If one shall affiance a woman to another, he saith, Be thou espoused to N. with this Ring, according to the Law of Moses and Israel. ⁱ Buxdorfius (to whom I am most beholding in many of these reports) writeth, Syn. jud. c. 28. that when promise hath passed between two, many jews are called together into a great chamber: where every of the youths holdeth a pot in his hand. Then comes one, and reads the letters of contract, that N. son of N. and N. daughter of N. have promised marriage to each other, each giving so much in dowry, which marriage is to be solemnised on such a day: and the party which faileth in the promises, shall give the other fifty Florins. This done, they wish joy to each other: and the jewling presently break their earthen pots, whereby they signify to the party's prosperity and abundance. At parting, every one hath a cup of wine given them. Eight days after neither party goeth out of the house: and many youths come and make merry with the Bridegroom, imitating (they think) Samson herein. Some say, k Drus. vbi sup. that the man taketh the espoused Bride home to his house, to be both witness and keeper of her virginity till the marriage solemnity. The day before the marriage, the Bride must wash her in that absolute manner l Cap. 14. before described, certain women ringing with somewhat when she goeth in and out of the water, some of them also leaping and dancing. The Bridegroom sends the Bride a wedding girdle embossed with m Idqne (aiebat judaeaster) quia semen viri album, mulieris rubrum. gold, and she him another with silver studs. On the wedding day the Bride adorns herself in the best jewish dress, with her marriage attire, and by women singing their sweetest Epithalamia is conveyed into a chamber, and their placing her on a fair seat, braid her hair into goodle curls, and put a veil over her eyes (in imitation of rebecca's modesty) singing meanwhile, dancing, and expressing the greatest signs of joy, thinking they therein please God, as being taught by their Rabbins, that God used the like curling, singing and dancing, when he presented Eve to Adam; n Pirke sive cap. R. Eliezer. c. 11. Brandspigel. c. 34 yea, refused not to serve that new couple, and with his own hands made the canopy under which they were to receive their marriage blessing, the Angels with pipes and trumpets making music to lead the dance. That which Moses saith o Gen. 2.22. , God built a woman, The Talmud interpreteth, He made curls, and he brought her to Adam, to wit, with leaping and dancing. When the marriage benediction is to be solemnised, four boys bear a p Vid. Eli. Thil. vad. Chapha. canopy on four poles into the place appointed, which is some street or garden q In token that they shall multiply like the Stars in number: abroad in the open air, the people sounding their acclamations, Blessed be he which cometh. The Bride (being led by others) goeth three time about the Bridegroom, as a cock goeth about a hen, and that forsooth to fulfil that Prophecy, r jerem. 31.22. A woman shall compass a man: he also must fetch one compass about her. The people also besprinkle the Bride with wheat, crying out, Increase and multiply, according to that of the Psalmist, s Psal. 147.14. He filleth thee with the fat of wheat. In some places they mingle money with the wheat, which the poor jews gather up. The Bride stands on the right hand: for it is written, t Psal. 45.10 Thy wife standeth on thy right hand: with her face also to the South, for than she shall be fruitful. The Rabbi which marrieth them, taketh the end of the Vestment about the Bridegroom's neck, (they call it Talls) and puts it on the Bride's head, after the example of u Ruth. 3 9 & Ezek. 16.8. Boaz and Ruth: and then takes a glass filled with wine, over which he uttereth the marriage blessing, praising God, by whose instinct these persons were espoused: and so reacheth the glass to them, and bids them drink. This glass, if she be a Virgin, hath but a narrow mouth, at Worms they use an earthen pot. Now the Rabbi receiving a Ring of pure gold, without any x Some superstitiously engrave therein, Good fortune cometh, or the Planet jupiter, which they would borrow from leah's words. Gen. 30.11. vid. Munster ibid. The R. saith Victar Carbens. marketh diligently whether she put forth her forefinger: for the Virgin Mary, say they, ware the Ring on her middle finger, and therefore all jewesses refuse that, and use the fore finger. jewel in it, sheweth it to some witnesses, asking them if it be good, and worth the money it cost, and then puts it on the Bride's finger, and with a loud voice pronounceth the spousal letters. After this he takes another glass of wine, and blesseth God that the Bridegroom and Bride have accepted of each other, and gives it them to taste. This done, the Bridegroom breaketh the former glass against the wall or ground, in remembrance of the destruction of jerusalem: in which respect, in some places they put ashes on the Bridegroom's head. He weareth for this cause a black-hood on his head like a mourner: and the bride likewise weareth a black cloth, fit to terrify children with the deformity. Thus do they mix mirth and mourning, as David warneth, Rejoice unto him in trembling. This ended, they sit down at table, and then must the Bridegroom make trial of his breast in singing a long prayer: others in the mean time call to make ready the hens. Then is there a hen and an egg set before the Bride: of that the Bridegroom carveth her a piece, and then presently all the company, men and women, tear the hen amongst them like hungry hounds, snatching out of each others hands and mouths, all to glad the new married couple. The egg is not sodde, but in another scene of mirth, one casteth it in the face of another, of some Christian especially, if any be present at the nuptials. In the same is a mystery included for the Bride, that she shall have as easy travel in childbirth, as the hen layeth her eggs. After this they fall to their cheer, and dances; one they call the Mitzuah or commandment-dance, as if GOD had enjoined it. The chief guest takes the Bridegroom by the hand, another him, and so on through the company: likewise the chief woman takes the Bride, another her, and so one another: then do they dance in a long row with a tumultuous noise, and so end the nuptial sports. Among all their other blessings, the Bridegroom is to say one, Vbi perspexerit sanguinem virgineum, to use the words of Genebrard, who expresseth it, being borrowed from some words of the Canticles, fleshly abused by such application. The Marriage commonly lasteth eight days: and on the Sabbath they dance the Iustiest of all, doing the Sabbath herein a singular honour, because that also is called a Bride. It is prohibited to bid any uncircumcised guest to this banquet: for x Prou. 14.10. Solomon saith, The stranger doth not intermeddle with his joy. Yea, the good Angels seeing such there, will depart; and the evil will come and raise strifes and contentions. For they think no y Com. sup. Aboth. fol. 83. ap. Drus. place empty from the earth to the sky, but all full of good or bad Angels flying or standing in the same. The marriage z Rambam. M. N. lib. 3. cap. 50. is in public, lest whoredom should be covered under that pretext, pretending themselves married when they were not. §. IIII. Of Conjugal Duties. LEt it not grieve you to hear somewhat of the Duties betwixt man and wife. The Husband oweth ten things to the Wife: a Vid. Drus. praet lib. 6. in 1. Cor. 7.2. Idem vid. ap. R. Ab. ben Kattan. pr. 150. P. Ric. in praec. neg. 81. horam non minuet, id est, debitum coniugale, idque secundum vetustam Talmud. traditionem otio vacantes quotidie; mecanicus operarius his in hebdomade; Afinarius, qui sarcinulas nectat, semel: qui portat per camelos semel in mense: nauta semel in dimidio anni. Come sup. Aboth. 10. Drus. praet. pag. 285. three according to the Law; her nourishment, her clothing, and her time; namely, of due benevolence to be performed: and seven things according to the words of the Scribes: The first whereof is the foundation of dowry, viz. two hundred denarij, if she be a virgin, otherwise an hundred. The other concern the condition of the dowry. The woman which rendereth not her husband his due, is rebellious and refractory; and he is bidden to expel her without a dowry. The conditions of the dowry were: first, to cure her in sickness: secondly, to redeem her being captive: thirdly, to bury her being dead: fourthly, to nourish her out of his own goods, and that she dwell in his house in her widowhood: fifthly, to keep her daughters till marriage: sixthly, that her sons inherit. They appoint not only love, but honour to the wife (as Peter also enjoineth to this weaker vessel) which honour, they say, is in meat and drink, and goodly garments, for which he shall (this was a woman's friend) have favour with God. The Author of Arbaa Turim, addeth, That a man should love his wife as his own body, and honour her above his body, and keep her as one of his members. For the wife is the other half of man, and a man without a wife, is but half a man. And let him take heed of striking his wife, said b Musar. cap. 6. another, or to be virulent in terms against her. For, for her tears (how pitifully easy are they to some?) his punishment is near. And howsoever since the destruction of the Temple, the door of Prayers hath been shut, yet the door of tears hath not been shut, as saith David, Be not thou silent at my tears. And should not a man honour his wife? Yes, saith c Vid. Drus. pag. 376. R. Havina, for a man hath no blessing but for his wife, as it is written, He blessed Abraham for her. Let a man clothe himself (I would not have women hear it) beneath his ability, his children according to his ability, and his wife above his ability. Let the wife honour her husband as her father, and fear to displease him, and let him spare her in his anger, remembering that she was taken out of his ribs. But for the wife's choice, A man aught, saith d Musar. 74. one, to sell all that he hath and buy a wife, the daughter of a wise Disciple: if he find not such an one, let him take a daughter of the Great men of his time: if not such, the daughter of a Synagogue-Ruler; in that defect, let him take the daughter of one which gathereth Alms: if not, then of a Schoolmaster, and not the daughter of the people of the Land, of whom the Scripture saith. e Vid. sup. c. 8. Cursed be he that lieth with a Beast. They say that a man ought f Drus. praet. l. 7 not to lodge in the same chamber, no not with his Sister, Daughter, or daughter in Law: yea, there Wise men forbid conference with a woman altogether. §. V. Of Divorce, and other Marriage observations. THe bill of divorce is still practised among the jews: it must be written in twelve lines (it is therefore called g Vid. Eli. Thisrad. get. & Drus. praet. pag. 13. & Bux. Syn. c. 28. Get) neither more nor less, and delivered to the woman before three credible witnesses, under their hands and seals. Then doth the husband deliver it to her, saying, Lo, woman, the bill of thy Divorce, take it of me, by it being divorced from me, be thou free to another husband. The tenor of this bill is this: The second day of the week, the eight and twentieth of the month, N. in the year of the world, 5363. as we here at Mentz upon Rhine use to reckon, I Isaac, surnamed Eckendorf, son of R. Abr. now dwelling at Mentz: of my free will, without constraint, thee Sara, surnamed Turmmerle, daughter of R. Levi, which hitherto hath been my wife, have determined to free, forsake and divorce: And now to forsake, free, and put thee from me, that thou mayest be thine own, and at thine own free will and pleasure mayest depart whither thou willt, and none from henceforth for ever shall prohibit thee: And thou art so freed, that thou mayest marry to any other man. This divorce may not be done in every place, but they have some special place appointed, noted, and known, situate on some known River: whereto certain chief Rabbins are called by writing, if there be none there dwelling, which consummate the business. By the old h Drus. praet. pag. 221. Law, a woman might be reconciled to her husband before the Bill of divorce given, not after. The observation of the brother, to marry the wife of his brother deceased without issue, or else to lose the inheritance, Buxd. Syn. ca 30. which was testified by pulling off his shoe, and spitting in his face; is now thus ruled by the Rabbins, that none shall marry such a widow, but rather suffer the premised ignominy; which is performed in this sort. She comes before the chief Rabbi with five witnesses, where the Rabbi demands, if she have been three months a widow, if her husband had a brother unmarried, if the party convented be he, &c. and lastly, if she be fasting (for otherwise she might not spit in her brother's face.) Of him also the Rabbi asketh like questions, and receiving a denial of marriage, there is brought a shoe of singular fashion for that purpose, which he putteth on his right foot bare, and then setteth himself against a wall. The woman comes, and disclaiming his affinity, stoopeth, and with her right hand (for if she want a right hand, it putteth the Rabbins out of their right wits to skan, whether with her teeth, or how else it may be done) unlooseth the shoe, and taking it off, spits in his face, so that the five witnesses may see it, saying, Thus it shall be done with him which will not build the house of his brother. For this they allege, Levit. 12.4. In the time of her uncleanness, a woman may not enter into the Synagogue, nor pray, nor name the Name of GOD, nor handle any holy book; which if they observe, the Rabbins promise them longer life. As soon as she knoweth of her uncleanness, she presently separateth herself from her husband the space of seven days, not touching him, nor sitting on the same seat, nor eating in the same dish, or on the same cloth, nor may drink out of the same cup, nor stand against him, nor speak in his face. If one will give any thing to the other, one layeth it on a bench or table, and goeth away, and the other cometh and taketh it. They say it procureth the Leprosy in the Children which are then gotten, which they object to Christians. When she hath numbered seven i Adhuc bebdomadae cursu ad eam accedere, imo iuxta iuniorum Talmudeorum decreta, tangere non permittitur. P. Ric. ad praec. neg. 111 days of her uncleanness, she proceedeth to number as many of her purification: after which time finding herself pure, she clotheth herself in white, and taking a woman with her, washeth herself in cold water, (some in winter put in warm water to it, which others in the coldest season refuse) and leaves not a hair of her head unwashed, as before is described. Some k Sup. cap. 14. fast till they have done it, lest the flesh in the teeth should hinder the water from coming to them: for mouth and eyes must be open, and they must stoop, that the pap keep not away the water from the breast: and if they have a plaster on a sore, it must off, and their nails must be pared. They l Phil. Ferdinandus pr. 1. write, that if any shall exceed twenty years and not marry, or if he shall marry a wife which is barren, he sinneth as much as if he had slain a man, and deserveth the punishment of Onan, whom GOD slew. Provided, if he addict himself to the study of the Law, and findeth no need of a wife: but if he find concupiscence prevail, he ought to marry notwithstanding. And this necessity remaineth m P. Ricius ad pr. affir. 49. till he hath begotten a son and a daughter. §. VI Of the jewish Beggars, Diseases and Penances. THe poorer Jews on the Friday night, and every Festival, Buxdorf c. 33. jewish beggars entering into the houses of the richer, beg provision for the Feast. And if any be exceeding poor, the Rabbins make him a licence to beg, therein testifying of his honesty and jewish saith; wherewith he wandereth through the Country, visiting all the jews he can find. And if he come to a place where are many jews, he showeth his licence to the chief Rabbi; or to the Clerk which calls men to the Synagogue, or to the Elders, or Ruler of the Synagogue, which is as their Consul, or to the Overseers of the poor, and craveth their favour: which granted, he standeth with two others at the door of the Synagogue, and beggeth; or else those two go from house to house and beg for him. The like is done when a poor jew hath a daughter marriageable, to beg for her dowry. When poor jews travel, they may turn into another jews house, where (their proverb is) the first day he is a guest, the second a burden, the third a fugitive. The falling sickness is usual among the jews, Cap. 34. Diseases of the jews. and they use to imprecate it to each other in their anger, as they also do the plague. In a general pestilence they write in their Chamber strange characters and wonderful names, which (they say) are the names of the Pest-Angels. And I once saw (saith our Author) Adiridon, Bediridon, and so on, the word Diridon riding on quite through the Alphabet, written with great letters in their houses, as a present remedy for the Plague. The lepry they have seldom, which may be attributed to their diet. Now the Sword and Sceptre is taken from them, in stead of other penalties, Cap. 35. jewish penances. they inflict sharp penances according to the nature of the crime. Thus the Adulterer satisfieth for his hot lust in cold water, wherein he is enjoined to sit some winter days, and if the water be frozen, the Ice is cut, and he set therein up to his chin, as long as an Egg is roasting. In Summer time he is set naked in an Anthill, his nose and ears stopped, and after washeth himself in cold water. If the season be neither cold not hot, he is enjoined a certain kind of fasting, in which he may not eat any thing till night, and then only a little bread and water is allowed him, and yet he must after endure the Ant or water-penance. In Médrasch is written, that Adam sat up to the nose in water an hundred and thirty years, till he begat Seth, for eating the forbidden fruit. If the penance seem lighter, they enjoin him further to run thorough a swarm of Bees, and when the swelling of his body through their stinging is abated, he must do it again and again, according to the measure of his offence. If he hath often that way offended, he is bound to endure that penance many years, yea sometimes a three years fast together, eating bread and water at supper, otherwise nothing, except he rather choose to redeem this, with fasting three whole days together in each year, without tasting any refection at all, as Queen Esther did. When any hath lain with a woman in her uncleanness, he incurreth the penance of forty days fast, and twice or thrice every of those days to receive on his bare back with a leather thong or girdle nine blows: to eat no flesh or hot meat, nor drink any wine, but on the Sabbath. If a man kiss or embrace his menstruous wife, the case is alike. A Robber is adjudged three years' banishment, to wander three years thorough the Cities where jews dwell, crying aloud, I am a Robber, and suffer himself to be beaten in manner aforesaid. He may not eat flesh, nor drink wine; nor cut the hair off his head or beard: he must put on his change of garments, and shirts unwashed. He may not wash himself: every month once he must cover his head: he must wear his arm, wherewith he committed murder, fastened to his neck with a chain. Some are enjoined that where they sleep one night, they may not sleep the next, that they may wander over the world like Cain. Some are constrained to wear an iron breastplate next their skin: and some to throw themselves down before the door of the Synagogue, that they which go in may tread on him. That jew which accuseth another before a Christian Magistrate, is accounted a Traitor and never made reckoning of after. But why do I tire the Reader, to whom I fear I have been over-tedious? But in this matter of Religion, of whom is it fitter 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 and 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. §. VII. Of their visitation of the sick, And funeral rites. WHen n 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 Hezekiah in his sickness. And if the time of my death be come, then grant that death may be a 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 and ever. Blessed be thou, O GOD, which hearest my prayer. Thus they which refuse the merits of Christ's death, ascribe remission of sins to their own. When he giveth up the ghost, o And about the dead in the house. 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 pour 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 p At the grave. They may not bury the corpse in silk or needle work, (juch. f. 54.) no not a Prince: for this were waste, and a work of the Gentiles. Officium Lugentium ex lib. precationum heb. Mahzor. vid. Genebrard. of burial, they say, Blessed be GOD which hath formed you with judgement and justice, hath created, fed, sustained, and at last hath deprived 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. Let the dead live, with my carcase let them rise again. Awake and rejoice ye that lie in dust, because thy dew is the dew of light, and the earth shall cast forth her dead. This the Minister saith alone: then he goeth on with a long prayer of three and twenty sentences, which the people say after him, going about the sepulchre. They call this prayer Tzidduck haddin, the subject whereof is the justice of GOD; calling for pardon in the name of Abraham, Isaac, and jacob, acknowledging that by three things the foundations of the world are founded, the Law, worship, and piety to the dead: calling for deliverance for the blood of his servants shed in the 856. year for the confession of his holy Name, and for the merit of the only-begotten, which was seven and thirty years old, in whose place a Ram was taken; concluding with mention of their Captains slain in the 136. year. here they take down the corpse: and then the Minister singeth, the people following: This is the way of the world, let him sleep in peace, &c. Ye Fathers of the world which sleep in Hebron, open unto him the gates of the garden of Eden, and say, His coming be in peace. Ye everlasting hills of the double cave, open unto him the gates of the garden of Eden, and bid him welcome, Ye Angels of peace, go forth to meet him, unlock to him the gates of Paradise. Ye keepers of the treasures of the garden of Eden, open the gates, and let N. enter, & enjoy the fruits of Paradise; good things be at his right hand, pleasant things at his left. Hear this, O Lord, and let his coming be in peace. Then lay they him into the ground, and his nearest kinsmen cast in the first earth: after which they turn to the East with diverse other blessings. When q After the burial. they return, they blow themselves backwards three times, and throw grass over their heads, signifying their hope of the resurrection, according to that Es. 66.14. and your bones shall bud as the grass; saying also, Dust thou art, and to Dust thou shalt return. Then doth every one mutter a Prayer to himself, as he goeth out of the burial place. In the porch of the Synagogue, God r 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. Then 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, work not, make a pitiful howling, &c. 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 saith over his Kaddisch; for mean sinners are freed sooner: but the wicked stay the whole twelve months: and therefore to persist the twelfth moveth in his prayer, should be to acknowledge his father a wicked man. And for the 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 Purgatory-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 thankes 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. But to return to our Funerals: when they are come back to the mourning house, they wash their hands, but observe not the mosaical Rites, because the Temple is not standing. Then do they pour out a long blessing over a cup of Wine, and another over their Meat, exceeding much longer. Their Purgatory-prayer, or (as Genebrard calleth it, their) Requiem, vel libera, is this: It is better to go into the house of mourning, then into the house of feasting, in which is the end of all men: which let the living remember. Let us hear the end: Fear GOD, and keep his Commandments; this is the duty of every man. A sure rest in the high habitation under the wings of GOD, in the degree of the Saints, shining as the brightness of the sky. The change of bonds, pardon of sins, grant of salvation, indulgence and mercy from the sight of him which dwells in Heaven, and a portion in the life to come: there let the portion be, and the dwelling of the soul of the wise Master N. The Spirit of the Lord make him to rest in 'Gan Eden, and give him peace, as it is written in Easie, Let peace come, and let him rest in beds, walking before it, he and all the deceased of Israel, through his mercy, Amen. They write also on the Tomb, Let his soul be in the Garden of Eden, Amen. Or, Let his soul be bound in the bundle of life. And sometimes, Thou art the Tomb of N. which departed into Eden, such a day of such a month and year. Thus poor Purgatory with jews and Romists is preached by walking Ghosts. They have a light burning for the dead seven days. They pour the water out of the doors, because the Angel of Death washed 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, & then those drops fall in, of which one killeth him, the second maketh him pale, the third rotteth and putrefieth. Elias s In rad. Chibut Hakebac. Levita addeth, that after a man is dead, the Angel of Death cometh and sitteth on his Grave, and presently the soul entreth into his body, and he maketh him stand on his feet, having to that purpose, in his hand a chain, half of iron, and half of fire, wherewith he striketh him. At the first blow his members are dissolved, at the second his bones are scattered; then come the Angels, and gather them: at the third he is brought to dust and ashes, and returneth into his Grave. And this, saith R. Meir, is more grievous than the judgement of Hell: for the just, and the sons of the Princes, and abortives are judged therewith, except they which die on the even of the Sabbath, and in the land of Israel: of which you have heard their rolling opinion before; Sup. cap. 13. neither will we roll this stone to our Reader again. CHAP. XX. The Jews faith and hope touching their Messiah. §. I. Of the Signs of the coming of 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 Act. 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 sometimes 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, and 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 Cabalists (according to their transcendent mysteries) out of the name Adam, which the Hebrews write without points, Adm, gather, that the soul of Adam, by a Metempsychosis passed into David, and that of David into Messiah, which yet lies hid for the sins of the jews. The ancient jews looked for this Messiah to be sent them about that time, when jesus came in the Flesh: as that Prophecy which is fathered on Elias testifieth, to wit, that the world should be two thousand years Tohu, empty and without law, two thousand under the Law, two thousand 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, and especially that rebellion of Ben-Cochab, before spoken of, to whom R. Akibha (famous for his four and twenty thousand Disciples) gave testimony, and called him Messiah the King. But this Ben-Cochab, the son of the Star, Numb. 23. was by Adrian (as you have seen) besieged, taken, and executed, and was called after b Ben-Cobas, & Cozabh, or Cuzibha. Ben-Cozobh, the son of lying. They therefore, when as they found no Messiah, said, that the time was deferred, because of their sins: and after denounced Anathema to him, that should set down the time of his coming: And being convinced in their consciences, that the c Gen 49.10. Hag. 2. Dan. 9.23. 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 writeteh, 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 Cantic. 7.5. hair of thy head is as purple, The King is tied in the rafters; by rafters meaning Paradise. The Talmudists e Sanhed. c. 11. write, that he lay at the gates of Rome among the Lazars and Lepers, according to Easie 53. Before he cometh, they write, 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. Then shall there be no King in Israel (as it f Hosh. 3.4. is written) no Pastor, 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 lose 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 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 Gentles shall dig themselves graves, and there lie and wish for death. But the Israelites shall have this heat to be as 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 just, who shall shine, &c. Fourthly, GOD shall make a wholesome dew to fall, whereof the indifferent meaner sinners, sick of the former dew, shall drink and live, Hos. 14.6. Fifthly, The i joel. 2.31. Sun shall be darkened thirty days, and then receive again his light, whereby many shall embrace Judaism. 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. Then shall the Israelites have no helper (as saith isaiah 49.16.) But after nine months' GOD shall send 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, ye rebellious children, I will take ye, one of a City, and two of a Tribe, &c. 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 Israelite, 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 spanne breadth between his eyes, which shall be red 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 send 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. Then shall Nehemias go unto Armillus with three hundred thousand Ephraimites, 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. Then 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, lest 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. ver. 1. Daniel. They which remain, shall fly into the desert, and for five and forty days' space, 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. 27.23. 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 Ezek. 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 joseph, and the Israelites shall send 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 depart 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, Esa. 49.10. I might add to these miracles that of the o Vict Carb. l. 8. cap. 15. Ass, which Abraham rode on when he went to sacrifice his son; which Moses also used when he returned into Egypt (and some say, Balaam's Ass was the same) this shall the Messiah ride on, according to Zachary's Prophecy, Zach. 9.5. 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 p Esa. 35.6. They shall leap as Hearts, &c. 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, Esa. 60.12. yea, all the world shall be subject to the Law, Soph. 3.9. sixthly, GOD will destroy all their enemies, Ezek. 25.14. seventhly, GOD will take from them all diseases, Esa. 33.24. eightly, GOD will prolong their lives, that they shall live as long as an Oak, Esa. 65.22. and as in the times from Adam to No: ninthly, They shall see God face to face, Esa. 40.5. and They all shall Prophesy, joel. 2.28. tenthly, GOD shall take away from them all evil concupiscence, and inclination to evil, Ezek. 36.26. Thus far out of the book Abhkas Rochel. §. II. jewish tales of monstrous Birds, Beasts, Fishes and Men. THeir cheer in these days shall be the greatest Beasts, Birds, and Fishes, which GOD over created; and no other wine then that which grew in Paradise, and was kept in Adam's Cellar till that time: the great Ox Behemoth mentioned in job q job. 40.10. Of these huge creatures, see the same huge reports and hideous vanities. 4. Esdras 6.49. , 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 lest 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 write in the r Bava Basia, 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 s Rad. juctma. reporteth of a huge huge Bird, also called Bariuchne, to be roasted at this feast; of which the t Bechoros cap. ult. 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. Barchannah 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, flew 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, Vid. Hieron. à sancto fide contra fudaeos l. 2. 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.) But would you not fain hear of a man, holding like proportion? then let R. Saul tell you of his adventures in the burying of a dead corpse, where he encountered with a bone of a man, into which there flew a Raven, and the Rabbi would needs follow after to see what became of her: and so, he went, & he went, three leagues in the hollow of the same bone, and could find no end thereof, and therefore returned: so he perceived it was one of the bones of Og the Giant, whom Moses had slain. Perhaps you will marvel how Moses could achieve such an exploit. Forsooth, you must understand, that Moses was ten cubits high, and had an Axe ten cubits long, and leaped other ten cubits in the air, and so gave the deadly blow to Og, who (it seems) was laid along in some deep Trench, or else you will think the rabbin lied. Tush, your incredulity makes you unworthy to hear their story of R. Osua, who beguiled the Angel of Death, of whom (when he came to smite him) he would in kindness needs learn his future place in Paradise; Homer's Poliphemus, and Guides journey of Phaeton were petty matters: the jews scorn such peddling. wherewith the deadly Angel was content, and went with him; yea, for his security, at his request resigned his deadly weapon into his hands. Thus at last they came at Paradise, where he showed him his place, which he desirous to take better view of, required his help to lift him higher, and then with a quick delivery leapt into Paradise. Thus did the poor cozened Angel miss his prey, and was glad with much ado to recover his sword from the rabbin. And that you might see their skill, no less in cosmography then Theology: Another was carried to the place where Heaven and Earth meet, and kiss each other; where, whiles he might take the more diligent view in observing those parts (which the Friar of Oxford never saw, nor Faustus with his Mephostophilos) he hanged his Cloak on a window in Heaven; and suddenly it was conveyed out of sight. Hereat amazed that there should be thiefs in Heaven, a voice told him it was the heaven's motion, and at such an hour the next day he might attend, and again obtain his Cloak; which he did accordingly. But to take view of other strange creatures, make room I pray, for another Rabbi with his Bird; and a great deal of room you will say is requisite: Rabbi Kimchi on the 50. Psalm averreth out of Rabbi jehudah, that Ziz is a bird so great, that with spreading abroad his wings, he hideth the Sun, and darkneth all the world. And (to leap back into the Talmud) a certain Rabbi sailing on the Sea, saw a bird in the u Like the fish in the Legend of Saint Brandon. 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 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 x Cholm. cap. 3 that a Lion in the wood Ela, roared suddenly, 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 prayer, 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 all most marred our Feast. §. III. Their Messiah his 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 y 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, Esa. 27.1. Then followeth the Feast, and afterwards his Marriage; z 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 to 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, Esa. 60.10, 11, 12. and Esa. 61.5, 6. The air also shall be new and wholesome, Esa. 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, Psal. 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, Zach. 10.11. Then shall be peace among men and beasts, Hos. 2.19. Esa. 11.7. If there arise any war among the Gentiles, the Messiah shall accord them, Esa. 2.4. They shall live in great felicity, full of the knowledge and praise of GOD. Tract. Sanhed. c. Hesek. & tract. de Idolot. & de Sabbato. The earth shall be full hereof, &c. The Talmud also speaketh of a thousand years, wherein the world shall be renewed (somewhat like the opinion of some Ancients in the Primitive Church) in which time the just shall have wings given them like Eagles, whereby they may fly over the face of the waters. But the bodies of the just which shall rise again, shall never return to dust. Ricius in this and many other of their absurdities, seeks to give an allegorical interpretation: but which of the Heathen have not so patronised their superstitions and Idolatries? as appeareth in the Poets, Philosophers, Chaldaean and Egyptian Priests, whose mystical learning cannot free their religions from being mysteries of iniquity. Six thousand years the world endureth, saith R. Katina, and a thousand year shall be a desolation, and GOD only shall be exalted in that day (for one thousand years is one day of the Lord) as it is written, A thousand years in thy sight are as yesterday; and this is a Sabbath wherein shall be the feastings above mentioned. And thus did a This was not Elias the Prophet, mentioned in the Scripture, but a Talmudical Rab. and therefore no sure ground to Scheltco his positions in his Treatise of the end of the World, Englished by T. R. Vid Genebrard. Chron. in iaitio. Elias affirm, as is said two thousand years the world was empty, two thousand the Law, and two thousand Messiah; but for the sins of men that is wanting, which we see wanting. (This last clause, Ricius saith, is added by the Talmudists; which still expect their Messiah) eighty five jubilees shall the world endure, and in the last, faith this Elias, shall come the Son of David. 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 b joh. 3.13. Loving darkness rather then 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 meanwhile, 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 ages blinded in so palpable fooleries; we will now leave them and this Holy Land, and seek further what adventures we shall light on the next neighbouring Nation; 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, &c. 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 vnum judaei, vt nulla supersit de illorum salute spes. The destruction of the jews (saith Peter Martyr) is not so desperate, but that their is some Hope left of their salvation. And a little after (alluding to the Apostles mystery) Cum enim plenitudo fuerit iam ad Christum conversa ex gentibus, tunc & Israelita accident: For when there shall have been a full conversion of the Gentiles unto Christ, then shall the jews also come in. So chrusostom: Quia c Tom. 2. Hom. 12. in Marc. de verbis Dom. circa ficum. subintravit 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. And D. Willet in a book * De generali & noviss. ludaeor. vocatione. written of this argument, brings to this purpose many authorities of Scriptures and Fathers, Gen. 9.27. and 49.10. Deut. 33.7. Psal. 125.1. Ezek. 37.1. and 47.4. Zach. 2.12. and 12.10. Mal. 3.5. Luk. 15.31. joh. 10.16. 2. Cor. 3.16. Apoc. 3.9. &c. and especially that in the eleventh to the Romans, wherein many arguments are compiled together: confirmed also by the interpretations and testimonies of Origen, Athanasius, chrusostom, Jerome, Augustine, Beda, Hugo Cardinalis, Aquinas, Gorrham, Calvin, Beza, Bullinger, Martyr, to whom we may add diverse others. These indeed further our hopes, which yet depend more upon Divine goodness then on humane 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 unsearchableness 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 the 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 Christins. But the d Impediments of the jews conversion. impediment 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 e Luth. in Mich. 4.1, 2. See also a whole book of his Cont. Iudaeos, vbi haec fusius. Luther) than they would endure that the Gentiles (which in their daily prayers they curse and revile) 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 disagrements among Protestants; 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. A f Relation of Religion of the West parts. 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 adulterer's pollution of the flesh at any time: the blasphemies of some Nations; these being interjections to the vulgar, and phrases of gallantry to the Princes: the forging & 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 is 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, (Nathaniel, a jew borne, baptised in London, before the Congregation at All-hallows g 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 Mahometans, which are the race of Ishmael. We and our Fathers and Elders say, and in our books call them by no other name, but Baale abodazara, Idolatrous Masters: a thing so detestable unto us, as nothing more, &c. They say unto us oftentimes, that they do not worship him 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 Mary is the Lords Treasurer, 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, &c. 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 Decalogue, with omission of that second Commandment, which they think (as one of their greatest Rabbins contested with our h 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 least 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 dregs 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 Saviour. Their Transubstantiation is a monster, as hideous as the former. The means i 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 Devil's 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. And so much the worse, saith k Vict. de Carben. count. jug. l. 1. c. 4, 5. Victor Carbensis, one of these Converts, because in their jewish estate they had not learned any Art which now might minister unto them sustenance. Thus are they driven to beg from door to door for their food, exposed not only to this extremity of want, but to the opprobries also of unchristians' Christians, who jewishly hate the name of a jew; nor can the jew be washed from it with the sacred tincture of Baptism; whiles the scum of the irreligious-religious vulgar scoff and point at them, saying, There goes a baptised jew (a name best fitting themselves) and on the other side their own Countrymen hate and abhor them as Apostates, Renegadoes, and Fugitives. And if any show them kinder entertainment, yet (as a nine-days wonder) it lasteth but a little while, whereof the jews have this proverb, A now Convert is as a new or clean cloth, which at first is pleasant, but after a little wearing groweth foul and loathsome: Especially, since the fairest of his preferment (to welcome him to our Religion) is to turn Friar: Rel. West. than which profession, nothing can be more hateful to him, who accounteth it a course against Nature; and a breach of that Ordinance of l Gen. 1.28. GOD (Crescite & multiplicamini) of multiplying the world by a holy propagation in that m Heb. 13.4. Honourable estate of Marriage, which that n 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 Patroness 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. CHAP. XXII. The later Inhabitants of Palestina, and the parts adjoining, since the dispersion of the jews till this day. §. I. Of the Christian times before the Saracens. ANd thus have we ended our jewish Relations; our next journey is into Arabia: a way dreadful sometimes to the Israelites passing this way to Canaan, where yet their expected inheritance, their pillar of a cloud by day, and fire by night, their Manna, and many other miraculous effects of Divine presence, might arm them against heats, droughts, deserts, serpents, enemies, and all oppositions. Not so your Pilgrim: now leaving Palaestina and the Holy Land, to visit these Arabian deserts full of emptiness, stored with wants, and yet most fruitful of that which is worse than barrenness, the very Seminary of Mahometan impious piety. The very conceit whereof makes him (like the River jordan, which loseth himself in this wilderness, and therefore lingers as long as he may, diffusing himself in lakes by the way, as loath to mix his Fresh-waters with the Dead Sea) to stay and stray so long in Palaestina: as he which knows a Heathenish and Morish Mare mortuum, will swallow him (if he could sink) as soon as he is passed hence. Let us therefore stay here a little longer to refresh our eyes wearied with jewish spectacles, and take view of those which have since succeeded them in habitation, in sin, in judgement. And where might we better stay, or what part of the world can yield such variety and multiplicity of objects to both the eyes of the mind, Curiosity and Devotion? No where such manifold alterations and divisions of state, so diversified a Map of Nature, so multiplied rites of Religion in such differing sects of Heathens, Hebrews, Mahometans, Christians: No where Antiquity showing a graver countenance: no where the Monuments of such mercies, the spectacles of such judgements, such consolations, such desolations, such ambition of Potentates, and foreign suitors from the East, the West, the North, the South; such Miracles, such Oracles, such confluence of Pilgrims looking as far opposite as sampson's Foxes, with as fiery divisions, whether in differing heresies of one, or differing names of diverse Devotions; both Catholic and Heretical jews, Saracens and Christians, concurring in visiting, adorning, adoring, these places with Titles and Rites of Holiness. How often hath this country emtied our Western world with Arms and Armies to recover it, and the Eastern in like manner to retain it? How often hath it brought Armies of Angelical spirits out of the highest Heavens, to cover these Hills with Chariots and Horses of fire, round about the holy men of GOD? How oft? But what speak I of Men or Angels? GOD himself loved the gates of Zion, more than all the dwellings of the world: and JESUS CHRIST, the Angel of the Covenant, true GOD, and perfect MAM, here was borne, here lived, practised, died, ascended, and hence he sent his Apostles to be Fathers of men, that the sons of men might be made the heirs of GOD, coheirs with himself. After, the jews for rejecting him, were rejected out of both the heavenly and earthly Canaan; this country was inhabited partly by Roman Colonies, there planted for security of the country by the Roman Emperors, partly by such Syrians as submitted themselves peaceably to the Roman Empire, both that Ethnic before Constantine, and after in far more flourishing estate under the Christian Emperors, till the days of un-christian Phocas. a An. Dom. 595. alij 604. Plat. Bonifac. 3. à Phoco Imp. magna tamen contentione obtinuit vt sedes B. Petri, &c. This was the murderer of Mauritius his Lord, the usurper of the Empire, the exalter of the Roman See unto the Ecclesiastical Supremacy (with as good right as himself had to the state) a monster of mankind, under whom the Empire was near an utter overthrow, as by the Huns, Auares, and other Nations in the West; so especially by the Persians in the East; whose Emperor Chosroes overthrew that Army which had conspired against Mauricius, and b P. Bizar. Hist. Pers. l. 6. Mar. Sanut. Torsel. Geor Cedreni Hist. compend. in the fourth year of Phocas overranne Mesopotamia and Syria: in the next year after carried much prey and many captives out of all Syria, Palestina and Phoenicia; in the seventh year of his reign possessed Armenia, Galatia, Paphlagonia, and spoiled all as far as Chalcedon. Yet saith Cedrenus, Phocas did more harm at home, than the enemy in the field. At the same time the jews made a commotion at Antioch, and slew (besides many other Citizens) Anastasius the Patriarch, in despite also putting his privitives in his mouth. But the jews paid much blood for this butchery; and Phocas also himself the chief Butcher, was most mercilessly butchered presently after by Heraclius his successor. They tell of a Revelation to a certain Holy man, that GOD had made Phocas Emperor, because he could not find a worse man by whom to punish that people: which I mention, that the world might see what a good Midwife Rome (then in travail) had to help her babe Antichrist into the world. But to return to the Story, Heraclius could not withstand the Persian insolence, but lost in his first year Apamea, and Edessa, and in the next Caesarea, from whence they carried many thousands into captivity: in the fourth Damascus was taken, and in the fifth jerusalem, where (by reason of the jewish cruelty, who bought all the Christians they could to slaughter them) there were slain c G. tyren. l. 1. saith 36000. ninety thousand. Zacharias the Patriarch, together with the holy Cross, and exceeding store of captives and spoil, were carried into captivity. The next year they overcame Egypt, Africa and Ethiopia. Chosroes neglects all overtures of peace made to him by Heraclius, except they would deny their crucified God, and worship the Sun. He also caused the Christians in his dominion to become Nestorians, the cause perhaps why almost all the far Eastern Christians to this day are, or at least are called, Nestorians. Against him Heraclius continued a six years' expedition, in which he overrun his countries, overthrew his Armies, sacked his Cities, Castles, and Palaces, and at last assisted his eldest son Siroes (whom Chosroes sought to dis-herit) against him, who took him, and having before exposed him to all contumelious insultations, and almost starved him in a dark prison, and slain all his other children in his sight; with abominable tyranny shot his tyrannical father to death. So died Chosroes; a successor of Sennacherib, in the dominion of many the same countries, subjection to the like blasphemous impiety, and reward by like parricide. Heraclius in the ninteenth year of his reign visiteth jerusalem, restoring the captived cross and Patriarch by restitution of Siroes. He banished thence all the jews, prohibiting by Edict that none should come near it by three miles. §. II. Of the Saracens and Turks in Palestina. THe Saracens had done good service in rhese wars against the Persians, which in the time of Heraclius began a new Religion and Empire, under Mahomet the founder of both: the second, after whom Omar overthrew Theodorus the brother of Heraclius in battle, and after him another Theodorus and Boanes his Generals, & forced the Emperor to abandon Syria, carrying the holy cross from jerusalem to Constantinople. In the 26. of Heraclius he entered jerusalem hypocritically and pseudoprophetically clothed in a homely garment of Camel's hair, and sought out the place of Salomon's Temple, there to erect another; subduing soone after the whole Persian State, and a great part of the Roman. Anno Dom. 641. G. Tyren. l. 1. c. 2. did Homar build his Temple at jerusalem with incredible costs in matter and workmanship, enriching the same with many and large possessions and revenues; in the mosaic work of the inner and outward part thereof expressing in Arabic letters, the Author, time, and charges of the building. The form whereof is thus described by William Archbishop of Tyrus. a Lib. 8. c. 3. The Churchyard was square, about a bow-shot in length and breadth, compassed with a high wall, having on the West square two gates, one on the North, and another on the East: on the South was the Palace. On every of these gates, and on the corners were high steeples, on which at certain hours the Priests after the Saracenicall manner called them to prayers. In this compass none were suffered to dwell, nor to enter but with bare and washed feet, Porters being assigned to that purpose. In the midst of this square, was another somewhat higher, whereto they ascended by stairs in two places on the West side, as many on the South, and one on the East: in every of the corners were Oratories or Chapels erected. In the middle hereof was the Temple raised of eight-square form, crusted within and without with Marble and mosaic work, having a spherical roof, artificially covered with Lead. Both the inner and outward square was paved with white stone, whereby the rain water descended into many cisterns for that cause provided. In the midst of this Temple within the inner row of pillars, there was a Rock of pretty height, with a Cave under it of the same stone, upon which, they say, David saw the Angel standing which smote the people with pestilence; after he had numbered them; where also he then built an Altar. This remained open to the view, till the Western Christians, winning the place, covered it with Marble, and erected thereon an Altar and Quire. Baumgarten (who was at jerusalem a hundred and nine years since) and was thrust down the stairs by the Saracens, saith, this Temple is not now very large, and that it is twelve-cornered, with a round steeple in the midst; thereon, (as on their steeple usually) a half Moon: within were reported to burn continually two thousand Lamps. The floor of the Churchyard being white Marble, occupying a bow-shot about the Temple, maketh such a reflection of the Sunbeams, that a man is not able to endure it. This Temple the Saracens have in such reverence, that the Soldan did then entitle himself the high Priest and defender of it. They call it the Holy Rock. If any jew or Christian enter therein, they compel him to deny his Religion, and turn Turk, or else they cut him asunder in the middle: Tantum reverebantur Saraceni Templum domini quantum Christiani sepulch. Ies. Christi. Sanutus Tor l. 3. p. 11. c. 12. which happened to a Christian Maronite, about six months before, who in a Turkish habit had entered: but being known, for fear denied his Faith, but with reluctation of his conscience revoked this act soon after, and lived after such a dismembering three hours. near this Temple is another, sometimes called Salomon's porch, by the Christians dedicate to our Lady, larger than is now that of Salomon's, in which eight hundred Lamps were said to burn continually. Under both these we are told, that there is a large Vault with admirable rows of pillars, able to receive many thousands. Breidenbachius Chancellor and Deane of Mentz, Ber. Breid. 1483. who visited those places above twenty years before him, writes almost the same things; save that he placeth but seven hundred Lamps in this Temple of Solomon, or (as the Saracens called it) the Holy Rock. The Soldan then living had built another near it with eighty eight Lamps continually burning. He with his companions had like to have been slain by the Saracens, for offering to enter another Temple in Mount Zion, wherein was said to be the sepulchres of the Kings of juda. The Saracens come far in pilgrimage to the Holy Rock (so they call it of the Rock aforesaid, which is grated about with iron) which they dare not touch, for the reputed sanctity and reported rarities thereof; melchisedech's offering, Jacob's dream of the Ladder (which yet some have ascribed to the stone now at Westminster) Ieremies enclosing the Ark, by some supposed to be still therein; L. Suthenens. Adrichomius, &c. and a world of wonders told thereof. Ludolphus Suthenensis relateth of that bloody dissection of such as entered therein. But it is high time for us to be gone out of it, lest some wish us cut asunder in the midst, and this prolix History made shorter by the half. Thus Palestina continued wholly subject to the Saracens; who after being divided into sects, the Egyptian called Siha, prevailed against the Persian or Eastern called Sunni, and obtained all as far as Antioch, and the Christians of those parts were in some tolerable condition, till the days of Hequen the Calipha, who razed to the ground the Temple of the Resurrection built in the time of Constantine, and repaired by Heraclius: he forbade them the keeping of holy solemnities, and afflicted them with manifold other oppressions, forcing many to Apostasy. In the time of Daher son of Hequen the Church was rebuilded. Ann. Dom. 1048. But the greedy governors cruelly exacted on the Christians, still threatening if their purposes were not effected, to demolish their Temple. Yet these full flies were far more gentle than those their meager and hungry successors, the Turks, which having conquered these parts, tyrannised most cruelly both here and in the parts of the lesser Asia, Belpheth b Thus Tyr. but others ascribe it to Axan, and tell of very honourable usage of the captive Emperor. Kn. T. H. the Turk having overthrown & taken Diogenes the Christian Emperor in battle, whom he used at a Settle, ascending or descending his Throne. Thus Tyrius. Raimond de Agiles testifieth, that the Surians or Christians of those parts, of whom remained about Libanus sixty thousand, at that time of the Franks invasion, (so called as he supposeth of Sur, the name of Tyrus till this day) endured such misery both in this Turkish and that former Saracenicall slavery, that many were compelled to forsake their Religion, and be circumcised? some others for fear delivered their young children to Circumcision, and some were violently taken to this purpose out of their mother's bosoms, the father being slain, and the mother violated. Churches were subverted, Altars overthrown, and superstitious Images by a contrary superstition were done away: and if any man's devotion desired them in private, they were forced by a monthly or yearly price to redeem them. They prostituted in Stews their sons and daughters, and yet the mother durst not weep at the sight. §. III. Of the exploits of the Franks and other Western Christians in Palestina. Thirty eight years they groaned under this Turkish yoke, from which they were freed by the Franks and other Western Nations, under the conduct of Godfrey of Buillon, Robert of Normandy son to the Conqueror, and other, who by the instigation of Peter the Eremite first, (whom f Guibert. Abbas hist. jerosol. they so admired, that his words and deeds were accounted divine, and the very hair plucked off his Mule for Relics) and after of Pope Vrban (calling a Council at Claremont to this purpose) crossed themselves g I'll in tempore spiritu peregrini dei Occidentales populi af flati, &c. Ot. praef. Fris. ad Frid. 1. to war in and for the Holy land against the Infidels. GOD blessed their designs, and gave into their hands all the three Palestina's: for so they were divided according to the three chief Cities, jerusalem the first, the second under Caesarea, the third adjacent to Scythopolis, and subjected by the Christians to Nazareth. From Antiochia to Egypt, and as far as Edessa, was subdued to the Christian Faith and Sceptre, far more than David or Solomon possessed. They had (saith Vitriaco) four principalities, that of Edessa, chief City (after his account) of Media, the second of Antiochia, the third of Tripoli, the fourth of jerusalem. But of their happy achievements another place is fitter. They which list to be acquainted with these wars; besides Tyrensis, Vitriacus, Sanutus and others of later times, may out of the writings of diverse eye-witnesses which were in that first expedition, satisfy themselves, as Robertus Monachus, Raimundus de Agiles, Fulcherius Carnotensis, and diverse h See Gesta Dei per Francos in two large Tomes. Rob. Mon. hist. jerosol. Guibert. ab. hist. Ieros. Baldricus Arch. hist. Ieros. Ita etiam Gesta Francos. Raimund de Agiles hist. jer. Fulch Carnat Gesta. Peregr. Albert. Aq hist. Ierosol. others. jerusalem was entered on the twelfth of july 1099. being Friday; and after much blood and slaughter in the City, they set upon those which had betaken themselves to Salomon's Temple (so was that called which Homar built) where, saith Robertus Monachus, was so much blood shed, that the slain bodies were rolled by the force thereof, and arms or dismembered hands swam upon the blood, and were joined to strange bodies: the killing soldiers were scarce able to endure the hot vapours of the blood of the slain. Guibertus Abbas saith, the blood reached to the ankles; Baldricus, to the calf of the leg; Raimond de Agiles, that they rode in blood up to the knees, and to the bridles of the Horses, and Fulcherius, that there were slain in this Temple about ten thousand, and many of them were ripped up by the Franks to find gold which they had swallowed, and the bodies after burned in heaps to find the mettle in the ashes. Albertus Aquensis addeth, that the third day after the victory, for fear of the remained captived Saracens, (lest they might join with the enemy against them) and in furious zeal, they made a fresh massacre, slaying those which for pity, or covetousness of ransom, they had in hotter blood spared: not the honour of Noble Matrons, not the delicacy of tender Maidens, not the children yet in the wombs of their pregnant mothers, not the Infants now sucking at the breast, not the hopes of innocent younglings, playing or crying by the mother's hands; not sighs, tears, promises, prayers, lamentable cries, twyning embraces of the legs, bodies, hands of the bloody Soldier, could stay the hand even then giving the fatal blow, but jerusalem was now again filled with slain carcases. Generally it is agreed, that they found much wealth in the City to pay them for their pains. Soon after they encountered an Army of three hundred thousand Saracens, which they overthrew, being but twenty thousand Christians: where Robert Duke or Earl (for I find both Titles often given him, but in ancient Stories of those times, both he and King William his father are oftenest called Earls) of Normandy took with his own hand, the chief standard of the Enemy (being a long spear covered with silver, with a golden Globe or Apple on the top, having slain the bearer, and thereby terrifying the enemy and putting them to rout) which was long after reserved as a monument in the Temple of the Sepulchre. Many other victories being obtained, the Saracens were either expelled Palestina, or subjected to the Franks, and the Christians which were poorer & few, recovered freedom. Yet as few as they were in the Cities, Raimond tells of threescore thousand Surians or Christians of that Country, which in this long Saracenicall night continued their habitations in the Mountains of Libanus. But of this is no marvel: for even till these days, notwithstanding the manifold changes and chances of those Regions and peoples, there have in the Mountains and Deserts of Palestina and Syria lived some Nations, neither acknowledging the Saracenicall Law nor Empire. §. IIII. Of the Azopart and Assysine. Such were the Azopart Azopart. which lived in Caves in the Deserts of Ascalon, which King Baldwin the successor of Godfrey sought to smoke and fire out of their dens, and by cunning Stratagems destroyed as many as he could: and justly. For these being black in hue, blacker in conditions, used to rob and slay such as they could lay hold on. Assysines. Tyr. l. 20 c. 31. Such were the Assysines, which lived in the Province of Tyre, as Tyrius reports of them: not far from Antaradus, which had ten strong holds with the Country adjacent, and were thought to be in number sixty thousand. Their government went not by inheritance, but by Election: the chief or Grand Master of them being called The Old Man, who was obeyed in whatsoever he commanded, were the attempt never so dangerous. If he gave to one or more of them a weapon, and enjoined the killing of such an Enemy, Prince or private man, they gladly undertook it, with the death of that party, or themselves in attempt. Both Saracens and Christians called them (the reason of the name unknown) Assysines. For the space of four hundred years they were zealous followers in a preciser course of the Mahometan Sect. But about the time when our Author the Archbishop of Tyre wrote this, their OLD MAN grew into distaste of his Religion; and by reading the Scriptures, became desirous of christianity. He persuaded his Subjects also to forsake Mahometism, prohibiting their Fasts, demolishing their Mosques, allowing Swine's flesh. He sent also to Almaricus King of jerusalem, offering to turn Christian, if he might hue peaceably, and be released of two thousand Byzantines, which he yearly paid for quietness to the Knight's Templars, who had certain Castles bordering on him. The King was content to pay this money himself; but by the treachery of the Templars, the Legate was slain, and foul scandal inflicted on the Christian name, the Assysines never after returning to their old mahometry, Mat. Par. in Steph. & P. Aemil. Lud. junior, &c. or turning anew to christianity. Matthew Paris relateth, that these Assysines thus closely and treacherously murdered Raimund Earl of Tripoli Anno Dom. 1150. Paulus Aemylius affirmeth, that these Assysines came out of Persia, that they were taught from their childhood diverse Languages, and to conceive it meritorious of heavenly reward to kill the enemies of their Faith, that their OLD MAN was called also Arsacida. Two of them (saith he) slew Raimund, two of them after slew Conrade Ferratensis b Vid. G. Nubrig l. 4. 24. & seq & l. 5. 16. King Richard was taken by the Duke of Austria under this colour. walking in the Marketplace of Tyre, which City he had defended against the enemies, who being executed therefore, seemed very cheerful. And Saint Lewis himself hardly escaped the like treachery. Marcus Paulus reporteth of one in the North-East parts of Persia, called The Old Man of the Mountain, by proper name Aloadin, c See l. 4. c. 8. of this Hist. M. Polo. l. 1. c. 21 Odoricus. which had built a strong Castle, and therein an imaginary Paradise, who used that Assasine mystery, promising to reward these murderers with the pleasures of Paradise, a taste of which in all fleshly delights he had before given them. In the Tartarian conquest (saith Odoricus) he had so slain diverse Tartars, which therefore besieged his Castle, and after three years' siege forced it for want of victual. So Paulus; Haith. c. 24. but Haithonus hath seven and twenty years, and that then it was yielded for want of clothes, and not of meats: he calls this Castle Tigado, and the inhabitants by the former names of Assasines. This was done by Haalon the Tartar Anno 1262. About a hundred years since they d Cartwright. tell of the ike Paradise of Aladeules in those parts destroyed by Selym the Turk: but I think it was rather the memory of Aloadin, than any truth of Aladeules. It is most remarkable, that Marcus Paulus testifieth of two Deputies or Lieutenants under him, the one in e See l. 4. c. 1. Curdistan, where the like generation of irreligious and robbing Curdi do yet remain: the other near to Damascus, of whom we have spoken. See. l. 4. c. 1. The place where this OLD MAN lived, was called Mulchet, that is, a place of Heretics: for so the Saracens deemed them. Benjamin Tudelensis, above four and forty years ago, Ben. Tudelensis hath written that these Hhasissin near Baalgad under Libanus, followed not the doctrine of the Ismaelites, but of one whom they esteemed a Prophet, whose word they obeyed, whether to live or die. Him they call Hheich all Hhassissin: he is their Senator, at whose command all the Mountains go out and in. His seat is in the City called Karmos, which was sometime the biginning of the Country of Sehon. And they have a Religion amongst themselves, according to the doctrine of their Senator. They are a terror to all men; for they kill even Kings with the Saw. Their Dominion continues eight days' journey. They hold war with the Christians called Franks, and with the King of Tripoli, of the Region of Saam (Damascus) wherein happened not long since an Earthquake, whereby were slain in that Region, many both jews and Gentises, and in the Land of Israel * Gauteras in his Bella Antioch. mentions this or such another terrible Earthquake about this time. jac. de. Vitr. l. 3. twenty thousand. Thus far out of the jew. jacobus de Vitriaco Bishop of Acon, in his Eastern Story, accounts it no small grace of GOD, that in the siege of Damiata (where himself was present An. 1219.) their chief men escaped these Assasines; they being (after that murder by the Templaries committed on their Legate) for the most part enemies unto them. Yet one he mentioneth, the son of the Earl of Tripoli * An. Do. 1172. Edward the first, his father then living, warred in these parts, and was by one of these assassins almost slain. l. 1. c. 14. being at his devotions, in the Church of our Lady at Carchusa, slain by them as he was kneeling before the Altar. Whereupon the Templars warred on them, and forced them to the Tribute of three thousand Byzantines. In his first Book, he telleth their customs at large. The place of their first original, whence they came into Syria, he placeth near Baldac or Bagdet, in the confines of Persia: they willingly and cheerfully obey all the commands of their Abbot, Master, or, OLD MAN of the Mountains in all things absolutely, esteeming it meritorious * Omnem indifferenter obedientiam superiori suo exhibitam, sibi credunt esse vitae aeternae meritoriam. Vitriac. Vit. l. 1. c. 81. : who also bringeth up children of purpose, in secret and pleasant places, and in diverse languages, where they never see any but their Masters, till their Lord send them thence for hatred of his enemies, or at request of his friends, or for reward and price, giving them a sharp knife or blade for such exploits. If they die, they are accounted Martyrs, and reverenced as Saints; their Parents rewarded with gifts: and if they were bond, with freedom. Hence it is, that they take upon them so cheerfully this deadly Legacy, with no less wariness and subtle in Protean insinuations and fashion-imitations, than vehemency of desire and resolution, studious to effect the same, sometimes in the habit of the Clergy men, or Monks, sometimes like merchants, always applying themselves to others fashions, that it is impossible to prevent them: inferior persons they disdain to deal with, but mightier Potentates must either purchase their security, or always be strongly guarded. Vitriacus affirmeth, that they were imagined to be descended from the ancient Esses; and that they still retained the jewish writing, having letters mixed of the Hebrew and Chaldee, which perhaps may be the Samaritan Letters. Marinus Sanutus Torsellus, about three hundred years since, wrote a large book, entitled Secreta fidelium Crucis, touching the recovery of the Holy Land, Mar. Sanut. l. 3. pars 10 c. 8. Haply this name Arsasidae was either taken or given them of Arsaces the first founder of the Parthian Empire in those parts whence these came. in which he mentions these Assasines, or as he calls them Arsasidae; of whom besides other things he relates this Story. An. 1194. Boamund Prince of Antiochia sends for Lewon Lord of Armenia his vassal (so great where then the Christian affairs) to come to him, which he at first refused, because he had in like manner sent for his brother Rupinus, and made him prisoner: but after, upon condition he came with such an Ambuscado, that when Boamund would contrary to Covenant have taken him, himself was taken and carried prisoner into Armenia: from whence he was delivered by meditation of Henry then Governor of the Holy-Land, under Q. Isabella, at whose hands the said Lord of Armenia desired, and received the Title and Crown of a King. And this was the beginning of that Royal Title to those Kings of Armenia. But this Henry in his return, visited (according to his request) the King of the Arsasidae (so he calls him) who brought him to a Castle where was a very high Tower, and in each corner thereof stood two men clothed in white. Then said the King to his guest, Your Subjects will not obey you in like manner as mine will me; and withal gave a humane * Excreauit. or spitting token: and presently two of those white ones cast themselves down, and with the fall died instantly. Then did he offer the like experiment in the rest, but Henry refused, as having more proof than he desired of this, more than Votary obedience. He offered him also, that if he had any enemy, he would procure him to be slain by these his servants. I stay the longer on these cursed Assassins, that the Reader may make comparison, and observe their resemblance with the latter jesuitical brood, in total and simple obedience, the opinion that it is tolerable, nay lawful, commendable, meritorious of heaven, to kill, and treacherously to murder the Princes of the earth, and the glorious martyrdom of such as are therefore executed. §. V. Of the Dogzijn and Drusians, and other Pagans there. Dogzijn or Drusians. ANother like both People and Sect, Brethren in evil, were the Dogzijn, of whom Benjamin thus writeth. About ten miles from Sidon, there is a certain people which holds war with the Sidonians, called in their language Dogzijn, of others called Pagans, of no Religion or Sect: They dwell in the Mountains, in Caves, and holes of Rocks, obeying no King or Governor, but live at random in the highest Hills, and steepest Rocks, three days' journey unto the Hill Hermon. They are infamously incestuous, the Father's polluting their own Daughters. And in a solemnity which they yearly celebrate, all both men and women come to a common Feast, where they change Wives with each other. They hold that the soul, when it departeth out of the body of a good man, passeth into some Infant then begotten: but of a bad man, into a Dog or other Beast. Their knowledge is according to their life. There are no jews amongst them, but sometimes Artificers, and diverse come unto them for Merchandise, and go away again, and the jews are gently entertained of them. This people is very swift in running up and down those hills, and not to be vanquished of other men. Thus far Tudelensis. Martin a Baumgarten relateth, that the Venetian Consul told him of a Sect not far from Tripoli, which use at certain times promiscuous lusts, the Father with the Daughter, the Mother with the Son, and each with his next Mate: The issue thereof if Male, to be killed with needles, as sacrificing their blood, the Females preserved. He names them not. But it is likely to be the posterity of those Dogzijn, perhaps that of killing their Males being added by such as make bad things worse (and yet Epiphanius reporteth of the Gnostikes, as great or worse abominations) for even the Devil himself may be slandered. But long before his time, Epiph. haer. 26. jac. de Vitr. l. 1. cap. 13. jacobus de Vitriaco did write of a certain miserable people living in the Mountains, and not far from Tripoli, which in great part observed the Law of Mahomet, but had another hidden Law which they said they might reveal to no man, but to their own Children, when they grew to be of ripe age. Their wives and daughters, with an implicit faith profess a belief in the same, but know it not. And if the Son should upon any cause reveal it to his Mother, the Husband would slay his Wife, and the Father his Son. These eat Swine's flesh, and drink Wine, and of other Saracens are accounted Heretics. These have their works of darkness in secret, wherein they practise filthiness, and such things as are contrary to the Female sex, and therefore fear lest their wives would not endure their execrable rites, if they were therewith acquainted. Howsoever the case standeth, a filthy Sect it was and is. For even still it continues: and (if my conjecture deceive not) these are those Drusians of which many Authors have written, falsely surmising them to be the Relics of the Latin Armies, and of those Franks which sometime possessed these parts of Syria. I deny not but that some of these might join unto them, in and for that fellowship of filthiness; as here in these parts, many debauched beasts, with those beastly Gypsies: yea, I think that the Assassins and these, since the Tartars destroyed the chief of that Sect in Persia, and possessed the parts of Syria, have grown into one people; received also into their society whatsoever dregs of Nations, malcontents, exiles, and unruly borderers, those Mountains could secure, in, and thorough all the changes of State and Dominion, which those Countries have suffered; which freedom they retained not only in the weaker, and more unsettled government of the Mamalukes and Egyptian Sultan's, but even still continue (in some sort) notwithstanding the Ottoman greatness. Circumcision they embrace with the Turks, use the liberty of Christians in drinking Wine, and more than beastly licentiousness in incestuous copulations with their own Daughters. G. Bot. Ben. Thus Botero. Knolls in his Turkish History saith, they follow one Isman, a Prophet of their own, and are not Circumcised. But I have learned of a friend of mine, one Master Pountesse, who hath had acquaintance with them, that they are Circumcised. And that they are of those Dogzijn which Benjamin mentions, it is apparent by their place of abode, by their heretical Sect and Customs so like, and by their name easily changed from Dogzijn to Dorzijn, and so to Drozijn or Druzijn, an easier change than so long a time, and foreign pronunciation usually admit. Biddulph. l et. Biddulph writes, that they retain still Baptism, and the names of Christians, but are called Rafties, that is, Infidels. Selym the second sought to bring them under the Turkish yoke, and his successors likewise till these days, yet both these and the Arabians were never made fully subject. Thus the ancient Scythians, the Reisbuti in the Mogul's Country of Cambia, the Curdi, * Cartwright, Barbaro, and others. other Mountain inhabitants and borderers (as also a long time the Welshmen in Wales) under the greatest sovereignties have enjoyed a kind of freedom, secured by the mountainous situation, their natural hardiness, and the greatest cause, their poverty, as a bootless booty, and worthless conquest, to buy bareness and barrenness with the price of blood. These Drusians are a people warlike, Knolls Amur. 3 and religious observers of their own superstition, yielding due obedience unto their natural Lords: they wear long coats, reaching to the knees, but toned before, and no breeches: and use the Harquebus and scimitar. They are increased in numbers, (which might come to pass by the long wars, which the Western Christians with often invasions made in those parts after they were dispossessed of the Kingdom of jerusalem; the same seconded by the Tartars a long time: and after it was the confines of the Turkish and Mamalukes Empires: so that it is no marvel if they be of sundry Nations and Religions, being the confluence of so many people, and sink of so many Sects, howsoever the Drusians name be predominant. They inhabit from joppa, to Caesarea and Damascus. Some dissensions among their Princes gave opportunity to Ebrain Bassa, An. Dom. 1585. to spoil their Country, and extort what he could, one of them helping to cut the other's throat, yet never could he force Manogli to come in and submit himself, although herein he used the Turkish forces, and wiliest stratagems, than also investing Aly Ebre-Carfus in the sovereignty, sweating him to the Turk, and carrying with him Ebne-Mansur, and Serafadin, two of the Drusian Princes which had submitted themselves in his Galleys, as prisoners to Constantinople. They are still (it is the Relation of a Traveller) governed by a succession of Princes whom they call Emyrs. The present Emer of Sidon, is Faccardine, a man never seen to pray, M. G. Sandys l. 3. p. 210. nor in a Mosque; small of stature, courageous and tyrannical. He never commenceth battle, nor executeth any notable design, without the consent of his Mother a woman skilled in Magic. To his Town he hath added a Kingly Signiory, what by his sword, and what by his stratagems. He picked a quarrel with joseph Emer of Tripoli, and dispossessed him of Barut, and after sacked Tripoli itself, and forced the Emer to fly to Cyprus: and when with the forces of Damascus (for he got to be made Seidar or Governor of the Souldierie there) he sought to repair his losses in the field, the Damascens were foiled, and pursued to the gates of their City, the conquerors lodging in the Suburbs, whence they were removed by the force of fifteen hundred thousand Sultanies. This was Anno 1606. Thus under the title of a Subject to the Turk, but yielding obedience at large, he holdeth Gazir, Barut, Sidon, Tyrus, Acre, Saffet, or Tyberias, Diar, Camer, Elkiffe, the two heads of jordan, the Lake Bemochonthis (now called Howl) and Sea of Tyberias with the hot Bath adjoining, Nazareth, Cana, and Mount Tabor. Saffet is his principal City, in which are many jews. The grand Signior often threats his subversion, both for his encroaching, and intelligence with the Florentines, which he diverteth with gifts and favour: but yet provides for it by fortifying his holds, able to hold out a long war, having also forty thousand expert soldiers in continual pay, besides the advantage of the Mountains, and in greatest extremity, the Sea and the Florentine. He hath the fifth part of the increase of all things, and head-money for all Cattles within his dominions, and two Dollars yearly for the head of every jew and Christian. The Merchants are there so safe, that they may travel with their purses in their hands, yet subject to tyrannical seizures, upon the death of Factor or Owner. But more then enough of these Drusians, and other peoples mingled with them. Biddulph mentions Vseph Beg, or Lord joseph, which in the Mountains holds out against the Turk: he tells also of one Asan Bashaw, which ruleth like a King in an ancient City called Achilles, paying duties to the Turk successively from his predecessors of the house, as it is said of Sanballat, and is called Eben Sumboloc, and his Kindred call one another Amiogli, for they account themselves Ammonites. This Bashaw is old, and referreth matters of government to his kinsman Vseph Beg. It should seem they are some relics of the Cutheans or Samaritans, which perhaps join with the Drusians in many things. There are also in these parts of Palaestina many Arabians, which it seems have pestered those places ever since the invasion of Homar, if not before; and these still use to prey upon the Pilgrims that travel to jerusalem, notwithstanding the conduct of janissaries. Of these Arabians, one Sect is called * jac. vit. l. 1. c. 12. Volater. l. 11. Beduines, which imagining the day of every man's death fatally destined, never go armed to battle, using only Spears and Swords, disdaining Bows and Arrows, as tokens of cowardice. These are false alike to Christians and Saracens, easily betraying either, always addicting themselves to the strongest: dwell in Tents, go clothed with skins, wander up and down in Tribes, still seeking fresh pastures, feed on Milk, and commit the care of all businesses to their wives. Some of the Eastern people worship to the East, which they say, they learned of their fathers that were Christians, themselves being Mahumetans, yet account other Saracens heretical: and some esteem the Sun to be the chief God. Thus Vitriacus. §. VI Of the unchristian Christians. Such are and have been the unholy Inhabitants of the Holy Land since the jews expulsion, neither can we say much better of their conquerors the Persians, Arabians, Turks, Tartars, Mamalukes, and after these the Turks in the Ottoman dynasty: no, nor can we commend the Christians for much christianity, whether the native Surians, (some of which have passed through all these changes without any great change, either to the Saracenicall or Western Rites from their Greekish) or their invaders and conquerors. For these soon degenerated into an unchristian christianity, and were called Pulam, successors of the places, not the conditions of those which passed thither with Duke Godfrey. Sanut. l 3 They gave themselves to effeminate delicacies, to excess in diet and apparel, full of intestine discords and civil contentions, cozeners and false, addicted to Witchcrafts and Divinations, contumeliously abusing Pilgrims, whom devotion had brought from far Countries thither, or which came to help them against the Saracens, calling them in scorn the sons of Hernaud. The Maronite Christians were in times past sixty thousand, but now are few: neither is this a fit place for discourse of that and other Sects of Christians living in, or frequenting these holy places, Nestorians, jacobites, Abassens, Armenians, Georgians, Greeks and others. But the conditions of the Inhabitants at that time, Vitriaco. l. 1. c. 71.72. we mention as the cause of the loss of that Country to the Saracens: the Clergy minding more (as a Clergy man of their own expresseth) the Church's goods than her good; to fleece, then to feed their flocks; the Regulars enriched with possessions, religion brought forth wealth, and the daughter ate up the mother. The Native Laiety melted in lusts and pleasures, grew more fearful than women, except they were assisted with the Franks, English, or other Western people: strengthening themselves in the strength of their contentions, against their Christian brethren with Saracenicall assistance. Their wives they mewed up very close from the sight, almost of brethren and nearest kindred, scarce suffering them to visit the Church once in a year: some of the greater ones erecting Altars in their wife's bedchambers, whereon some silly Priest might mumble his Parrot mumsimus. They the more enraged, used all means with women's wiles and devilish wills by Sorceries, or any other means to effect their filthy purposes. Vit. l. 1. c. 8. It was also made a refuge and receptacle of the most disordered persons in these Western parts, Thiefs, Robbers, Perjured, Adulterers, Traitors, Murderers, Parricides, Pirates, Apostate Monks, and Nuns, which became common harlots, and other monsters in shapes of men and women, passing the Sea to this Land entitled Holy; where Coelum non animum, changing soil not soul; they practised the like villainies with less shame, being further from their friends. And easily might they escape after greatest mischiefs, either running as Rennegadoes to the Saracens, or escaping by ship to some near Island, or to such privileged Sanctuaries, as every Religious house afforded, to the prejudice of justice and Religion. Some also which in Europe had been condemned for some crimes, by mediation of friends obtained this exchange of punishment to be sent hither, where they became harbourers of Whores, Gamers, Murderers, and for further impunity were at a yearly fee with the great ones. Neither could the fear of humane justice, or divine judgements reclaim them, many terrible Earthquakes happening amongst them, (by one of which Tyrus was almost utterly together with the Inhabitants destroyed) shake their earthy hardened hearts, or move them to relent. No marvel if the Land could no longer brook such Inhabitants, but exposed them to the sword of the Saracens, and then again (for so the father when he hath chastened his children, casts the rod into the fire) to the Tartars, and from one to another, till the Turk now Lords it amongst them in sort as you have heard. And even still the wickedness of the people in unnatural lusts, and nameless filthiness is such, that I abhor further to write of it: so is this paradise of the world, both in bodily and spiritual pleasures and fruitfulness, now become a desolate wilderness for the one, and disconsolate in the other, whiles one is loath to sow for another to reap. justus es Domine, & justa sunt iudicia tua. OF THE ARABIANS, SARACENS, TURKS, AND OF THE ANCIENT INHABITANTS OF ASIA MINOR: AND OF THEIR RELIGIONS. The Second 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. c. 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, as Solinus affirmeth. But in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harabi signifieth both a robber by the way, and an Arabian. So jer. 3.2. In d So our English transl. and the Span. Ital. Pagnine, Vat. Tremel. &c. the ways thou hast sat for them as the Arabian in the Wilderness, in the vulgar Latin is translated, Expectans eos quasi latro insidians in solitudine. Saint Jerome interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Hier. in Es. 27. in Ezec. 27. Arabia & vesper & coruus & planicies & occidens, and acknowledgeth the fitness of the former name in Jeremy, answering the condition of the people given to rob on the borders of Palestina, and all Travellers from jerusalem to jericho. Thus he comments on that place of Jeremy, which he translates, Quasi latro in solitudine, the Hebrew being Harabi. Hence Martin deal Rio, Adeo autem latrocinijs infames, vt Hebraeis Arabs latronem denotet, sicut Chananaeus Mercatorem, Chaldaeus Mathematicum. From the practice of the people their proper names became appellatives, an Arabian for a robber, (as Sarak also) a Chananite for a Merchant, a Chaldean for a Mathematician. The Nations of this wide Tract of Land are many. It is the next to be spoken of in this our Discourse, according to Geographical method, as confining upon judaea, whence we last departed. f 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 sent 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, whom S. Jerome often, Epiphanius also, and other of the ancient Father's mention, 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 g Gen. 25.2. Zimram, 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 h Numb. 12.1. Cushite, or (as some read) an Aethiopian, not that she was of the Country Aethiopia in Africa, 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, if they understand it properly; although Cush were also the Father of the Aethiopians. But of this name Aethiopia, sometimes taken more largely, otherwhiles more straightened, you shall see more in our seventh Book, the first Chapter. This posterity of Abraham are, in Scripture, often called the children of the East. Saint Jerome i Hier. in Es. 21. reckons also to Arabia the Idumaeans, Moabites and Ammonites: and certain it is, that the places sometimes by them inhabited, are now accounted to Arabia. The many names of the Arabian Nations, they which will, may read in Pliny and others. Mohamed k Gabriel and john Marenitae translators of the Nubian Geographer, who hath the most exact description of Arabia. Ben-Iacob Sirazita, Author of the Arabic Dictionary, affirmeth, that jaarob (called jerah, Gen. 10.25.) son of Cahhtan, or jectan, was Author of the Arabic tongue, which was brought to perfection by Ishmael son of Abraham; who dwelled in a Region called Araba of that jaarob, whence the whole land of Arabia took name. The name Foelix, or Happy, is given to the Southerly parts of Arabia, for the fertility thereof: l 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 m Maginus, Ptolom. l. 5. called Aspera, Inferior, Cava, 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 n Scenitae, vel Nomades, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Teniorijs. Scenitis) fed with such 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 o Psal. 120. 5 miserable for this dwelling in the Tents of Kedar, or (as Tremelius reads it) p Tanquam Sceniae 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: and therefore the q Elias This. rad. Kedar. jews call the Tartarians Kedarim, because of their like course of life. They r Boter. relat. part. 1. l. 2. which dwell in Towns and Cities, observing a more civil life, are called moors, the other Arabians, in more proper appellation, or Beduines. The name Moores was given them of the Spaniards, because out of Mauritania they invaded Spain, and now s Adris hom. Theat. T. S. is taken usually, not so much for the Inhabitants of the Arabian Cities, as for all of the Arabian and Mahometan 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. Pliny, Strabo, and Ptolemie, 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. t Mel. l. 1. c. 10. & ad eum Caslig. Pintiani & spicileg. A. Schot. Mela ascribeth the Hill Casius hereto: which, saith he, is so high, that from the fourth watch of the night, or the last quarter thereof, it showeth the Sunrising. But Nonius Pintianus correcteth him, saying, there are two Casijs, the one of Syria, the other of Arabia, and that this report is to be applied to the Syrian Casius: wherein Schottus is of another mind. Nigh to Syria it is more plentiful u Diod. sic. l. 3. c. 12. , 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 Amalakites, Midianites, and other their bordering Neighbours (of whom, and their Religion somewhat is spoken x Lib. 1. c. vlt. before) as y 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 Manna; their Meat, Drink, Clothing, judgements, Mercies, continually yielding miraculous evidence of God's presence amongst them. Bellonius visited the Mount Sinai: he z Obser. l. 2. c. 10. & d. saith, it is a mile and a half from Horeb, and far higher: from whose top, (which is hard stone a Moses Narbonens. writeth that he observed in the stones of Sinai a bush or bramble figured, whereof some think Sinai is named of Seneb, which signifieth a bush. Drus. praet. pag. 269. of iron colour) may both shores of the Red Sea be seen. This Sea is not therefore called Red, because either the ground or the sand, or the water thereof is Red, as Bellonius hath observed, for none of them are b Of this see more. l. 7. c. 11. so. The people thereabouts take care for no other houses then the boughs of Palmtrees, to keep them from the heat of the Sun (for rain they have but seldom:) the cattles 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 afternoon 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 (and 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, and the people compose themselves to eat the same, after the Arabian manner, (which is to sit upon their heels, touching the ground with their toes, whereas the Turks sit crosslegged like Tailors.) There is extant an Epistle of Eugenius Bishop of M. Sinai, written 1569. to Charles the Archduke, wherein he complaineth, that the Great Turk had caused all the revenues of the Churches and Monasteries to be sold: whereby they were forced to pledge there Holy Vessels, and to borrow on Usury. Arabia Foelix c Maginus Dom. Niger. Com. Asiae. l. 6. trendeth from hence Southwards, having on all parts of the Sea: against which it doth abutt the space of three thousand five hundreth and four miles. Virgil calls it Panchaea, now d Adrich saith, it is now called Mamotra. Ayaman, or Giamen. This seemeth to be the Country wherein Saba stood, chief City of the Sabaeans, whose Queen visited Solomon: for so the jews reckon, howsoever the Abassines challenge her to themselves. Aben Ezra on Dan. 11. calls this Saba Aliman or Alieman: and Salmanticensis, jeman, e Capt. Dounton (which traded a little while since in the Red Sea) calls it Yeoman. which is all f Vid. Drus. praet. p. 32. 33. Rhodoman. calls her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. one (for all is but the Article) signifying the South: as the Scriptures also call her Queen of the South. For so it was situate, not to judaea alone, but to the Petraean and Desert Arabia. The name Seba or Saba agreeth also with the name of Sheba, Gen. 10.7. As for Sheba the Nephew of Abraham by Ketura, it is like he was founder of the other Seba or Saba in Arabia Deserta, the elder posterity of Chush, having before seated themselves in the more fertile Southern country: and because both people's, these in Arabia, and those in Africa were comprehended under one general name of Aethiopia, hence might those of Africa take occasion to usurp the Antiquities of the other. Yea, it is more likely that these Abassens in Africa a thousand years after that the Queen was buried, were seated in Arabia, and thence passed in later ages into Africa, subduing those Countries to them. For so hath Stephanus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Step. de urb. . The Abassens (so we now call those Aethiopians in the Empire of Presbyter john) are Nation of Arabia, beyond the Sabaeans: and the Nubian Geographer diverse times mentions Salomon's wife in Arabia, which I cannot interpret but of that Queen: Beniam. Itiner. so that out of Arabia they carried this Tradition with them, as it is likely, into Africa, where want of learning, and plenty of superstition, had so increased their Legend of this Queen, as we shall after hear. Benjamin Tudelensis writeth likewise, that the Region of Seba is now called the Land of Aliman, and that it extendeth sixteen days' journeys alongst the Hills: in all which Region there were of those Arabians, which had no certain dwellings, but wandered up and down in Tents, robbing the neighbour Nations (as is also reported of the Saracens near Mecca, which government of Mecca, both Benjamin and Salmanticensis g juchasin. pag. 2. Beniam. pag. 61. Mecca in terra Aeliman sita. adjoin to that of Aliman, or the Kingdom of Saba: for so, saith he, the jews in those parts still call the chief City of that Kingdom.) It hath store of Rivers, Lakes, Towns, Cities, Cattles, fruits of many sorts. The chief Cities are Medina, Mecca, Ziden, Zebit, Aden. Benjamin addeth Theima, or Theman, a City walled fifteen miles square, enclosing ground for tillage in the walls. Tilmaas also, Chibar and others. There is store of silver, gold, and variety of gems. There are also wild beasts of diverse 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 and Female, and commanded them to increase and multiply, I think it not worthy recital. One wonder of Nature done in Abi's a City of this Region, will not, I think, be distasteful: cited by Photius out of Diodorus Siculus, written in some part of his works which is now wanting. Phot. Bibliotheca. ca 244. One Diophantus a Macedonian being married to an Arabian woman in that City Abi's, had by her a daughter called Herais, which in ripe age was married to one Samiades, who having lived a year with her, did after travel into far Countries. In the mean time, his wife was troubled with an uncouth and strange disease: A swelling arose about the bottom of her belly, which on the seventh day breaking, there proceeded thence those parts whereby Nature distinguisheth men from the other sex: which secrets she kept secret notwithstanding, continuing her woman's habit till the return of her husband. Who then demanding the company and duty of his wife, was repelled by her father, for which he sued him before the judges, where Herais was forced to show that which before her modesty had forbidden her to tell: and afterwards naming himself Diophantus, served the King in his wars, with the habit, and heart of a man, and leaving her feminine weakness, as it seemed, to her husband, who in the impatience of his love slew himself. Our Author addeth also, that by the help of the Physicians, such perfection was added to this work of Nature, that nothing remained to testify he had been a woman: he annexeth also like examples in some others. Ludovicus Vertomannus, or Barthema (as Ramusius nameth him) tells g Lud. Vertum. 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, travelling two and twenty hours, and resting two for their repast. After many days they came to a Mountain inhabited with jews, h Benjamin tells of many jews in the Arabian Mountains, subject to no Potentate, as it seemeth of these. 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 wominish voice. And if they get a Moor in their power, they flay him a live. They saw there certain white thorns, 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 i jul. Scaliger. Exerc 104. & Ios. Scal. Ep. ad Cosub. Lit. ad Chytr. Aleppo Mis. Mummia was made of such as the sands had surprised and buried quick: but the truer Mummia is made of embalmed bodies of men, as they use to do in Egypt, and other places. For I have read, not only of Women, but Infants also, (which were not likely to take such dangerous journeys) whose bodies have been thus used to Mummia. As for the other parts of Arabia, they which list, may by this our Author, by Pliny, Niger, and others be informed further. The like journey to this of Barthemas, is related by diverse latter Travellers, Monsieur de Monface, Anno 1608. went with a Caravan of 10000 from Aleppo to Bagdat. Their travel (he saith) was all by night, as well to avoid the vehement heat of the day, as to be guided by the star. Their guides call themselves Pilots. They traveled thirty days till they came to Nane, where they take water upon Euphrates. They saw no beasts but Asses, Roes and Gazels (a kind of wild Goats) and Stags innumerable, so wild, that they often ran through the Caravan: No fowls but Pigeons, which nestle in the ruins of old Towns, sometimes inhabited, where also they made use of old wells, otherwise having no water but what they carried in Borachoes made of whole Goat's skins. There can be no path, by reason of the continual motion of the sand by the wind. Their King hath 100000. horsemen subject to him (gallant horse, men almost naked) himself subject to the Turk. 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, Travellers know to their cost. Usually Arabians are reckoned either Merchants or Thiefs: Plin. 6. 28. Sol. c. 46. Strab. l. 16. Diod. l. 3. c. 12. Psal. 72. Vid. Bern. Aldrete Antig. l. 2. the one having certain habitations, or else trading abroad. Strabo, Pliny, and Solinus admire their wealth, as selling much to others, and buying nothing, thus treasuring up the wealth of the East and West, the Parthians and Romans. Their Merchandise was gold, silver, frankincense, with other spices. Their gold by Diodorus testimony was often found in whole pieces, pure and shining, so that it gave splendour and lustre to the gems enclosed therein: whence happily that of the Psalm, To him shall be given of the gold of Arabia. The ancient practice of Merchandise among some of the Arabian people, and namely, the Ismaelites, the k Gen. 37.28. Ezek. 27. 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 l Psal. 76.1. & 147.20. in jewrie was God known, and he dealt not so with any other Nation. Herodotus m Herodot. l. 3. (Father of the Greek History) affirmeth in his Thalia, that the Arabians worshipped Dyonisius, 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 n 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 o Coelius Aug. Curio Hist. Sar. lib. 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-wandring, 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. p Clem. Alex. Paraen. Clemens Alexandrinus objecteth to the ancient Scythians the worship of a Sword, to the Persians the like devotion to a River, adding, that the Arabians worshipped a Stone. q Arnob. l. 6. Arnobius hath also the same Testimony, explaining that stone to be rude and unformed: a fit Deity for rude, stony, senseless worshippers. Eusebius r Euseb. de laudib. Constant. Sardus. l. 3. c. 15. tells that they used humane sacrifices, which not only Sardus confirmeth, saying, that they sacrificed every year a child whom they buried under the Altar: but Nicephorus s Niceph. Hist. Eccle. l. 18. c. 23. also reported of one Naaman a Schenite-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: In the time of Mauricius, warned by a vision, became 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 midst between both parties, did wound the hand with a sharp stone, in the palm near to the thumbs of them both, and taking flocks of the garments of them both, anointed with that blood seven stones set in the midst of them: Mean while invoking Dionysius and Urania: and then this Mediator be cometh surety for the party, who thereby esteemeth himself bound to observe it. And this did t Herod. l. 3. they make league with Cambyses. To these two Arabian gods, Great Alexander would have added himself a third (saith u 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 Indians: and therefore equalling this his own expedition to that of Dionysius, he would also for robbing of men, be reckoned a god. Strabo x 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 diverse places Egyptian Temples and superstitions: Circumcision in Arabia. 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 Arabians by testimony both of old and late Writers are accounted no warlike people. Virgil sings of them, Molles sua thura Sabaei. In elder and later times they were governed by their Phylarchi, y Am. May. Cellin. or heads of the Tribe or Lineage. They take Tributes and Customs accordingly, rather by a robbing force, then civil form: making their will their law. On the one side of Euphrates, they acknowledge some obedience to the Turks, such as it is; On the other side not so much, as appears by the passage down Euphrates, recorded by Gasparo Balbi, William Parry, and others, in some places paying a Custom, in others like to be rob of all. The ancient Arabians which dwelled in the Cities, are said to have in each City a Prince, fair houses and Temples after the Egyptian manner: and then Strabo saith, Arabia Foelix was divided into five Kingdoms. The Nabbathaeans 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 same woman is their (incestuous) honesty. When fifteen brothers (Kings Sons) had by their continual company tired their own and only sister, she devised a means to rid herself, or at least 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 staves, 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 z Linschoten, History of the Indies. 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 a Draudius in Solin. some write, 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. b Sol. Polyhist. Solinus affirmeth, that they abstain from Swine's flesh: neither will that sweet air of Arabia breathe life to that sordid and stinking creature. This is the Happy Arabia, where happiness maketh them unhappy: their sweets c 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 there common fuel for their fire: d D. Sic. l. 3. Vulcan's devouring jaws being fed with herbs, shrubs, trees, gums, spices, for humane and divine uses most esteemed. Frankincense (saith e 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 Frankincense-wood is twenty schoeni, the breadth half as much, (a scoenus 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 devolveth by succession. Therefore they are 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 Master told him, he should so do when he had conquered the Country where it grew: He after enjoining (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. Plautus therefore f Pl. in Poenult & in Milite. calls it Frankincense Odour Arabicus. Virgil calls it Panchaan, and Sabaean Frankincense. The manifold Rites which the Heathens used in their holy things with this drug, Stuckius g Stuckius de sacris. showeth at large. Here also grew the Myrrh 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 h 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. These kind of sheep are common through Africa, even to the Cape of Good Hope, near to which, at Soldania, our men have bought many for little pieces of old iron. i 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. k Gal. 1.17. Paul, presently after his conversion, preached the Gospel in Arabia. Panchaea, and another Island, called Sacra, are adjoined by l Diod. Sic. l. 6. cap. 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 Tryphilius, whose Temple is thence distant threescore furlongs, admirable for Antiquity, Magnificence and 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 furlongs, is consecrated to the gods, and the revenue thereof spent in Sacrifices. Beyond is a high mountain, called the seat of heaven, and Olympus Triphylius: 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. l Eadem ferè Euseb. de praeparat. Eu. lib. 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 midst is another bed of gold, very large, graved with Egyptian letters; in which are contained the gests of jupiter, Coelus, Diana, and Apollo, written by Mercury. Thus far Diodorus. justine m justin. hist. lib. 39 mentioneth Hierotimus an Arabian King, which had six hundred children by Concubines. Some n Gramay As. Arab. are of opinion that the Wise-men, which by the ancient conduct of a Star came to jerusalem, (the first fruits of the Gentiles) came out of Arabia. Scaliger o Ios. Scal. Can. Isag. lib. 2. mentioneth a conquest anciently made and holden by the Arabians in Chaldaea. Philostratus p 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. Athenaeus q Athenaeus l. 6. cap. 6. saith, That the Arabians used to maim themselves, if their King happened to be maimed, and that in the same member: and in r Ath. l. 12. c. 4. another place he citeth out of Heraclides Cumaeus, 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 findeth guilty, dyeth for it. His expenses were fifteen Babylonian Talents a day. The Arabians kill s Plutarch. de Inuid. & odio. Mice, as a certain supposed enemy to the gods, a custom common to them with the Persians and Aethiopians. The t Tertul. 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 scare them away with Clappers from their Balsam-trees, saith u Pausaniae Beotica. Pausanias, when they gather that commodity, because they think them consecrated to those Balsam-trees, under which they live and feed of that liquour, with which also they cure themselves if they are bitten of them. The Arabic 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 x Epiph. count. Sethian. Epiphanius, was begun in Armot, the first speaker and Author thereof. It is now the most universal in the world, as Bibliander, Postellus, Scaliger, Aldrete, and Claude Duret in his late History del' Origine des Langues de cest univers, do prove at large; from the Herculean pillars to the Molluccas, and from the Tartars and many Turks in Europe, unto the Aethiopians in Africa, extending itself; which was never granted to any other language, since that first confusion and babbling at Babel. CHAP. II. Of the Saracene Name, Nation, and proceeding in Arms: and the succession of their Chalifaes. §. I. Of the Saracens before MAHOMET'S days. THe Arabians are distinguished by many surnames, the chief whereof (saith a Scal. E.T. l. 2. Scaliger) are the Hagarens (so called of Hagar the handmaid of Sara) whom the Arabians call Erabelhagiari, and Elmagarin; and the Saracens, still called by their neighbours Essarak, that is, thievish. The Hagarens were more civil, whose chief hold was Petra, and their Princes were all entitled Aretae, as the Egyptians Ptolemaei. Jerome in many places affirmeth, that the Ismaelites, and Hagarens are the same which now are called Saracens: so in his Commentary on the second of Jeremy, Cedar (saith b Idem in jer. 25. in Es. 42. & alibi. he) is the Region of the desert and of the Ismaelites, whom now they call Saracens. And on the twenty five of Ezekiel, the Madianites, Ismaelites and Agarens, are now called Saracens. And on Easie twenty one, he extendeth their desert from India to Mauritania, and to the Atlantike Ocean. c Epiph. ad haer. lib. 1. Epiphanius likewise affirmeth, That the Hagarens and Ismaelites in his time were called Saracens. Pliny d Lib. 6. c. 28. mentioneth that the Saracens: placing them near to the Nabathaeans. Ptolemey e Geograph. lib. 6. cap. 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 f Scenitas Arabas quos Saracenos nunc appellamus A.M. l. 22 Scaliger out of Ammianus Marcellinus) Saracens: and so doth Ptolemey 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 City. g Boterus, Curio, alij. Some Authors have written, that because Ishmael was son of Hagar a bondwoman, his nicer posterity have disclaimed that descent, and derived their pedegrece, and name from Sara: Peruersonomine, saith Jerome, assumentes sibi nomen Sarae, quòd scilicet de ingenua & domina videantur esse generati. josephus Scaliger, in his Annotations upon Eusebius Chronicle, after that he hath cited the former testimony of Ammianus, and of Onkelos on the thirty seven 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 Arabic soundeth as much, that is, (furaces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) thievish or robbers, such as the Cosak-Tartars, bordering on the Turks, the Bandoliers in the Pyrenaean hills (and the Borderers sometimes betwixt England and Scotland.) De Sara, peridiculum: To call them Saracens of SARA, is ridiculous: for then either they must be called SARAEI, or she SARACA. Mr. Brerewood saith that Sarra signifies a Desert, and Shakan to inhabit, in the Arabic: and therefore as they are called Scenites of their Tents; so might they also of the Deserts their not habited habitation be called Saracens. Book of Lang. c. 13. And Erpenius saith, that this name is unknown to themselves, but all the Muhammedans generally call themselves Muslimos, or Muslemen, which signifieth Believers, as if all else were Infidels or Heretics. h Am. Mar. lib. 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 & 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 not 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 i Lib. 25. they made out-roads and spoils on the Roman Provinces, because they were denied their wonted stipends by julian, who told them that he had better store of iron than gold. Saint k Hierom. Trad. heb. in Genesm. Jerome interpreteth that Prophecy concerning Ishmael, That he should be a wild man, his hand against every one, and every man's hand against him, of this robbing, roving, roguing life of his posterity: Significat semen eius habitaturum in eremo, id est, Saracenos vagos incertisque sedibus, qui universas gentes quibus desertum ex latere iungitur, incursant, impugnantur ab omnibus. In his second Book against jovinian, he testifieth that their food was the milk and flesh of Camels, a creature easily bred in those barren deserts: but they thought it unlawful to eat swine flesh and that swine were seldom, or not at all found among them. The Prophet l jerem. 49.28. Vid. Hieron. in Es. 21. jeremy reckoneth their Tents, Camels, and Flocks, as their greatest wealth, in that his Prophecy of their destruction by Nabuchodonosor. This name Saracene may well befit that course of life which they embraced. 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 m Or Muhammed. . Neither doth it seem probable, that those which are called Agarens in the continued succession of so many ages, as appeareth, 1. Chron. 5.10. and Psam. 83.6. would after grow ashamed of that: or that Ishmael, which derided the hopes conceived of ISAAC the son of SARA, would nourish his posterity in the same hope, or leave 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. For their Religion in old times, One saith, n Constantin. Porphyrogenit. de admin. Imp. cap. 15. That the Saracens adore the Star of Venus, and in their praying cry, Alla, ova, cubar o Euthemius calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , that is, God, and Venus. joannes Meurfius 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. p Scal. E.T. l. 5. Scaliger calleth her Chubar and Chobar, and saith that neither Circumcision, nor the Friday Sabbath, were of Mahomet's institution, but of ancient time both those rites had been used by the Arabians, and left by him as he found them. q Herod. lib. 3. Herodotus testifieth that the Arabians worshipped Alilat, which is the Moon; for still they call the Moon newly horned Helal: and the Turks and Saracens salute the new Moon at her first appearance, with a kind of veneration. In Sylburgius his Saracenica, is reported, that the Saracens, till the time of Heraclius, worshipped the Morningstar and Venus, which they called Chabar, that is, r Arabs nob. ap. Vincent. Bellar. lib. 24. Great. Cedrenus also affirmeth this to be an ancient superstition of the Arabians, in worship of Venus, whose Star they say is Lucifer the Morning Star, which for the greatness they call in their language Cuba to this day (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, naming VENUS a god. For proof whereof we will unfold a great mystery of theirs. The works of their profane prayer are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alla, alla, signifieth GOD, GOD, Oua greater, Cuba great, or Luna, and Venus, that is, GOD is the greater GOD, and Venus a great god. And certain both in earth and in their Paradise, their chief devotions seem still to hold of Venus. In the beginning of the Spring, and in the beginning of Autumn, the Sun entering into Aries and Libra, the Arabians used (which they had borrowed from the Zechiam and Albarachuma, people of India) to cast stones upon heaps, being naked and bareheaded, with great cries, and going about their Idols, kissing the corners in honour of their gods. This they used at Mecca in honour of Venus: and therefore in that solemnity did they cast stones under their privities, because those parts were under her dominion. Only whereas nakedness was immodest, some ordained that they should bind a cloth about their reins. This Mahomet found before his time, and did not reject, as he did some Idolatrous Rites; but in their pilgrimage Rites they still observe it. Properly they called the morning Star Chobar or Chubar: but as the Phoenician Astarte was with them in their confused worship, both juno, Venus, and the Moon: So they intended the like in this Arabian deity. For as Orania, and Alilat, and Venus, were the same, as Herodotus averreth: so the same confusion of devotion was in Arabia, as well as in their neighbour-country, Phoenicia. Their Circumcision, it seemeth, came from Ishmael and the rest of Abraham's sons of old: their Friday-sabbath from this Chubar-devotion: both before Mahomet's time, as was also the abstinence from Swines-flesh, as we before have observed out of Saint s Hieron. in Amos 5. Jerome, who also mentioneth this their worship of Chobar, so interpreting those words of Amos, The Star of your God, that is, saith he, Chobar, or Lucifer, which the Saracens still worship to this day. And in the life of Hilarion, he telleth, that Hilarion passing thorough the Desert, came to a City or Town called Elusa, on that very day whereon their Annual solemnity had gathered all the people into the Temple of Venus, for they worship her (for the Morningstar, to the worship whereof the Saracen Nation is addicted.) These hearing that Hilarion passed by, who had before cured many of them, came flocking about him with their wives and children, crying in Syriac, Barah, that is Bless us. He in courteous and mild words, persuaded them rather to worship the living God, than those stones; promising, if they would believe in Christ, he would visit them oftener. marvelous was the grace of God: they suffered him not thence to depart, before he had laid the line for building of a Church; and their Priest, crowned as he was, was marked with the sign of Christ. Thus far Jerome. Some t Gabriel Sionita & joan. Hesronitae. Beduois or beduin's activity. of the Arabians dwell in Cities, some in the Deserts; those better civilised & fit for Arts; these which inhabit the Deserts are called Bedavyae or Beduois, that is, the people of the Desert; exceed in numbers, and wander without houses, using tents made of Cotton wool, or of Goats and Camels hair, always moving and removing as water and pasture move them, carrying their wives, children, and utensils on their Camels. Their horses are lean, little, swift, laborious, bold, and the horsemen active beyond belief, darting and catching with their hand the same Dart in the horses swiftest race before it cometh at the ground; and avoiding a Dart thrown at them by sleightie winding under the horses sides or belly: also taking up weapons lying on the ground whiles the horse is running, and in like swift race, hit the smallest mark with Arrow or Sling. Their arms are Arrows, javelins with iron heads, swords, (which they use not to thrusts, but strokes) Daggers, Slings, and use the same in adverse fight, or in averse flight. They lie in wait for Caravans, prey upon travellers, live at rapine and spoil, and often make themselves the Great Turk's Receivers and Treasurers; and raise new Imposts on all such as they can enforce, whether Travellers or Cities; obeying neither the Ottoman nor any other Sovereign, but being divided in innumerable Families, obey the heads of their own Families or Tribes. Their Tribe: or Families. These Tribes are distinguished by the Names of their first Parents, as Abi-Helal, Abi-Risce, Abi-Zaid, and six hundred others, all esteemed and saluted gentle, and equal in rights. Their food Their Food. is brown bread, new and sour milk, cheese, goats, and camels flesh, pulse, honey, oil and butter. Rice is esteemed a great delicacy, by reason of their Tradition that it came of Mahomet's sweat. Foolish and blasphemous traditions. For say they, when Mahomet compassed the Throne of God in Paradise, God turned and looked on him, which made the modest Prophet sweat, and wiping it off with his finger, six drops fell out of Paradise: one whereof produced the Rose, the second Rice, the other four his four associates. They use a certain hodgepodge or frumenty of boiled wheat laid after a drying in the Sun, then beaten & boiled with fat flesh till the flesh be consumed. This they call Heresy, & say that Gabriel the Angel taught it Mahomet for the strengthening his reins; whereby one night he fought against forty men, and in another had forty times carnal dealing with women. These might seem calumnies, devised by some Mahometan adversary, if the former author (both learned in and zealous of the law of Mohamed) had not related the same in a chapter of the choice of meats. Mohamed or Mahomet commended also the eating of gourds of the Melongene, Melongene. affirming, that he had seen this plant in Paradise, and measured the quantity of men's wits by their eating store hereof. When he was once in prison (saith Ben-sidi-Ali) the Angel Gabriel came down from heaven, and carried him in Jennet Elenaam, or the Garden of Pleasures, where amongst others he saw this shrub, and he asking why it grew there, the Angel answered, because it hath confessed the unity of God, and that thou art a true Prophet. Their apparel. Their garments are base, a cotton shirt with very wide sleeves, an upper garment of wool woven with white and black lines of Goats or Camels hair; their feet are bare. Their nobler sort go better clothed and use shoes, a red leather girdle, a white tulipan of cotton or linen of few folds. Their women go almost naked, in a blue smock of cotton, linen head tire, and face vailed. They use earrings, chains, broochen, and rings of glass, or other base matter, and die or paint with blue marks made with a needle their cheeks, arms, and lips. Thus much of the Beduines. §. II. Of the Sararcenical beginnings and proceedings under MAHOMET, and his successors of the Maraunian race. Cedrens. Comp. THis robbing and roguing 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 whole life followeth a large discourse) had observed that sick state of the Empire afflicted 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, a Saracen. hist. Curio. l. 1. Dreshleri. Chron. Boter. Phryg. Chron. Car. Chron. Sabel. Aen. 8. l. 7 Volaterran. l. 12. Chron. Arab. Polity of the Turkish Empire, &c. under pretence of Religion, having inveigled 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, Zadimui, Zaedinus, and Abnobeid. 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 diverse times before he had in vain attempted, and took it, with other pieces in Arabia, viz. Hunaim, jetrip, Tambic, &c. 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 to kill all such as would not embrace his Law. These four were Ebubezer, b The Arabian names in other languages are translated diversly. 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 c Abu-becher. Ebubezer succeeded him; although Mahumet had designed Ali his successor. At his death (saith Cedrenus) a Comet appeared thirty days together, at Noon in form of a sword from the South to the North, foresignifying the Empire of the Arabians. Eubocara or Abubacher (for diversly is this Ebubezer called) having by his might, and the assistance of Homar and Osmen, obtained to be d Califa, that is, Vicar, was the name of the chief place or sovereignty in cases spiritual and temporal, the successor of Mahomet. And Amira is a Lord, a name applied to the Califa, and the great Rulers under him, and also to all of Mahomet his kindred. Califa, overthrew the Imperial, and soon after died. Homar the next Califa, won 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 two hundred thousand 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, into which he entered clothed in a garment of Camel's hair, and very homely, professing great sanctity. He built a superstitious Temple, where that of Solomon had stood. 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, and Name: of Persians being converted into Saracens. This victorious Homar made jerusalem his Royal seat, and while he was praying, was murdered by his servant. Ozmen, e Othman. 4. A. D. 655. the succeeding Caliph sent a great Army into Africa; under the leading of Hucba: who overcoming Gregorius Patritius, and destroying Carthage, subjected all that Province to their Empire; making Tunes the Mother-city: but soon after translated that honour to Chairoan, which he built thirty six miles from the Sea, and a hundred from Tunes. 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 won Rhodes, and sold to a jew the brazen coloss or pillar of the Sun, which laded nine hundred Camels, sometimes reckoned one of the world's seven wonders, made in twelve years' space by Chares. After this he afflicted the Cyclides 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 agree about their new Prince; Muavi and f Hali 5. Ali with great armies, being Corrivals of that dignity: and Ali being treacherously murdered by Muavias' means, in a Temple near Cufa, a City of Arabia, was there buried, and the place is of him called Massadalle or Alli his house: for (if you believe the Legend) his corpse being laid on a Camel, which was suffered to go whither he would, he stayed at this place. Of this Ali or Hali, Mahomet's Cousin, the Persians derive their sect; and tell of him many Legendary fables. Bedwell calls this place, in his Arabian Trudgman, Masged Aly, that is, the Mesged, Mosque, or Temple of Ali. g Hasen Ben Ali. Alhacem, the son of Ali and Fatima Mahomet's daughter, was by Muavia his own hands crowned, h 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 day i This daily tribute was both ceased & inverted soon after, when Abdimelech made peace with the Emperor, with promise to pay him the like t ibute. P. Diacon. ten pounds of gold, and a Gentleman-servant with a horse. Damascus was now made the Seat-royal. Of which City, although we have said somewhat in our first book, yet let us be a little beholden to Benjamin Tudelensis, to show us the Saracenicall face thereof. In his time it was subject to Noraldine (as he termeth him) King of the children of Thogarma, that is, the Turks. The City, saith he, is great and fair, containing on every side fifteen miles; by it slideth the River Pharphar, and watereth their Gardens: k Historicis Adonis, vt & Phar. Orontes. 2. Reg. 5.12. Amana is more familiar, and entreth the City, yea, by help of Art, in Conduits visiteth their private houses; both striving in emulous contention whether shall add more pleasure or more profit to the City, by Naaman therefore in the heat of his indignation preferred before all the waters of Israel. But no where is so magnificent a building, saith Benjamin, as the Synagogue of the Ismaelites, which is therein: the people call it the Palace of Benhadad. There is to be seen a wall of Glass, built by Art-magic, distinguished by holes as many as the year hath days, and so placed, that every day the Sun findeth them fitted in order to his present motion; each hole having therein a Dial with twelve degrees, answering to the hours of that day, so that in them is designed both the time of the year and of the day. Within the Palace are Baths and costly buildings, so rich of gold and silver as seemeth incredible: I saw there hanging a rib of one of the enakim's or Giants, nine Spanish palms long, and two broad, on the Sepulchre was written the name of Abchamaz. After this, in the time of Tamerlan, the magnificence of their Temple was not quite extinct, but as is reported, it had forty great Porches in the circuit thereof, and within, nine thousand Lamps hanging from the roof, all of gold and silver. For the Temple's sake at first he spared the City, but after, provoked by their rebellion, he destroyed it and them. Neither were the walls of Damascus rebuilded, till a certain Florentine for love of the governor's daughter denying his faith, became Mahometan, and after that both Governor and repairer of the City; in the walls engraving a Lion, the Arms of Florence. He was honoured after his death with a Moskee, and worshipped after the manner of their Saints, the Saracens visiting his tomb, and (having touched the same) stroking their beards with their hands. There did our Author * Baumgarten. Pereg. l. 3. c. 5. A.D. 1507. The Egyptians still and Turks are more charitable to dogs and cats then to men. see a large house compassed with high walls, which was inhabited with Cats. The reason forsooth is this: Mahomet sometime living in this City, made much reckoning of a Cat, which he carried in his sleeve, & by lucky tokens from her, ordered his affairs. From this dream the Mahometans make so much of Cats, and hold it charitable alms to feed them, thinking that he should provoke the judgement of God which should suffer a Cat to starve. And many of them are found in the shambles begging or buying the innards of beasts to nourish Cats: a superstition more likely to descend from the Egyptians, who for the benefit they received by Cats in destroying their vermin, of which that Country yields store, in a Heathenish superstition deified them. But let us return to Muavi; he subdued the Sect of Ali in Persia, and after invaded Cil icia, 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; a About these times another FALSE prophet called Muctar, obtained Persia, and the Arabians were troubled P. Diacon. in justin. and after, with Sews another 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 Constantine slew three hundred thousand Saracens, in a battle (not long after) against Susia the Nephew of Muavi, and compelled the Saracens to pay a great tribute. b Anno 679. alij 682. jezid reigned after the death of Muavi his father (a better Poet than Soldier) he soon died. Neither did his successors Maruan and Abdalan live two years in the room. c Abdimelec son of Maruan Scal. 9 & P. Diacon in justiniano. Abdimelec was chosen Caliph, who descended from Hali, when as Abdalan of the lineage 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 overthrew. Ciafa 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 d Others call him Abdul Mumen. 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 e Leo writeth otherwise, as in our sixth Book shall appear: he saith Morocco was built in the 424. year of their Hegira. Morocco. Addimelec 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-towns which they held in Africa. Abdimelec being dead, f Called of Leo, Qualid, and of Scaliger, Walid. 110 & Tarik Mirkond. Oelid. Scal. E.T. lib. 6. pag. 584. Turquet. Span. Hist. lib. 5. Vlitus the son of Abedramon succeeded, 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 straits, 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 712. 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 this place (being Governor of the Isle Viridis, and diverse places in Africa and Spain) backed with his friends, and aided with the Saracens, overthrew the Goatish 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. Scaliger out of an Arabian Geographer, calleth that Captain, Muses or Moses, son of Nutzir of the Marawan stock, who had with him a valiant Captain named Tark or Tarik, of whom the Hill and the Straight is named (as the vulgar pronounce it) Gibraltar, properly Gebal Tarik, g M. Bedwel in high Arab. Trudg. saith, it was of the situation: Tarifa signifies the end or outmost bound of any thing. that is, the Hill of Tarik, because he had shipped over his Barbarians thither, and fortified himself in that Hill, in the nintieth year of the Hegira: which he did, lest his barbarous soldiers should forsake him, and therefore also caused his ships to be burnt. This Vlit, Qualid, Walid, or Oelid (for thus I find his name diversified in Authors) besides h Tarik Mirkond hissed Persic. these his conquests in Africa and Europe, achieved by his Captains great exploits in Asia; among which, one called Koteybah Eben Moselem, conquered Korasan as far as Tarquestan, with all the Country of Maurenaher and Koarrazin. On the other side Moseleima ben Abdel Malek forced the Grecian Emperor to tribute. He also erected many public buildings, the most famous of which was the Mosque at Damascus. Osiasge his Deputy in Karason was so cruel, that he put to death above a hundred thousand persons in that Country during his government, besides an infinite number slain in the wars. He had thirty thousand slaves of diverse Nations. This Caliph died, Anno Dom. 715. A. Heg. 95. after Mirconds account. Persia was not yet fully subdued; Geryon and Tarbestan, two Provinces thereof, were brought under in the time of Soleyman, Suleiman, or as Curio calls him Zulciminius, the next a Anno. 717. Suleiman. Caliph. He sent Malsmas with a great power into Thrace, where having spoiled the Country, he laid siege to b Curio. lib. 2. Constantinople: Zulciminius his Master assaulting it by Sea, with a Navy of three thousand Ships, in which siege he died, Anno Dom. 719. Aumar, c Wolfgang. Droschter. 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 force of an artificial Glass, wherewith Leo the Emperor cast fire amongst the enemy's Fleet, and firing even the Seas about the ships: that by this subtlety & force of tempest, of three thousand sail, five ships only are said to have escaped. d jezid. Gizid, sent with supply of three hundred and threescore 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. In his time Aly Eben Abas, one of the descendants of Abas, Uncle to Mahomet, warred for the Chalifate, challenging it to his stock. But Aumar or Homar was poisoned by Ochon, and Yezid or Gizid succeeded: whose reign was troubled with the wars of Aly aforesaid, still continuing his challenge. After him A. 724. succeeded Ochon his brother, which had poisoned Homar. Persia had some broils which he pacified. He being murdered, succeeded 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 e 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 petty 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 732. his son Fafila succeeded, in whose time the Saracens passed the Pyrenaean Hills into France, where Theodoricus the second was then King, but f Paul. Aemil. lib. 2. Charles Martell, 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 killing in it, man, woman, and child, and raising the Temples to the ground; they passed Garunna, and overturned Angolesme and Bloys, and came into g Toures. Turon, where Eudo the Goth then King of a great part of France, in wars with Martell, for fear of the common enemy, entered league, and with their joint forces slew h Scal E.T. l. 6. pag. 584. saith, that the country people keep fresh memory thereof, as if it were lately done. It was A. D 725. Hegire 106. sixteen year after they had invaded Spain. three hundred and seventy five thousand Saracens; and those of Navarre slew the rest that escaped, in their return. But when Eudo was dead, Martell 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 i Annis. 735. & 737. & 738. by Martellus. The Saracens made four invasions into Thrace while Euelitus was Caliph, to whom succeeded, Anno 744. k jezid. Gizit the third, who wasted Cyprus, and carried away the people into Syria. After him and l Hisan. Mirkon calls him Ebrahem. Ices (which two ruled not two years) Maruan 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, Maruan 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 m Ios. 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. §. III. Of the Abasian Chalifaes, their City Bagadet, with many Persian, Indian, and other occurrences under them. TARIK MIRKOND writes, that the family of Abas had still from the first challenge continued their quarrel, and that Oelid, to satisfy them, had caused the sons of Abdala (one of the Abasians) to be proclaimed his successors: one of which, Safa, in this war against Marwan, forced him to flee to Mesera, or Cairo in Egypt, where he was taken and put to death, and with him eighty persons of the family of Ben Humia. They did also break open their Sepulchers, and burned the bones, sparing only one of that live Hamarben Abdala Azis. Safa was son of Abdala the son of Aly, whose father was Abdula the son of Abas. He had for Wazir or Vesir (which I mention, to show the antiquity of this custom in the Saracenicall regiment, still observed by the Turks and Persians, as chief Counsellor and swayer of the State) Abuzalemah, whom for conspiracy he put to death, placing in his room Kaleb Barmaqui. He made his three Uncles chief Governors of the Provinces, David, or Daud of Medina and Mecca; Abdula of Syria, Egypt, and Africa; and Safa he sent to Korosan, the chief City whereof is called Mechad, whereas Ishmael Sophi and his successors are interred. This City is fortified with three hundred Towers, each from other a Musket shot distant. Thus Mirkond. This Safa, or (as Curio calls him) Abulabas being dead, Abugephar Elmantzar g Anno Dom. 753. Heg. 836. succeeded. He imprisoned the twelve sons of Hasin, the son of Ali, where they perished: He began first to build the City of Bagded. Mirkond saith, that in the 145. year of the Heg. having finished a war against some Rebels in Arabia, parting from Cufa, he crossed Mesopotamia, and coming to the banks of Tigris, the bounty of the soil, and commodious situation for the visiting of his Provinces, caused him to build this City, which, by reason of many pleasant and delightful Gardens which are in that Country, the people called Bagadad, of Baga a Persian word, which signifies a Garden. He died upon the way to Mecca A. Heg. 759. or after Zacuth 758. john di Barros h As. dec. 1. lib. 1 ascribeth this City to the same Bugiafar also, for so he calleth him; but Curio to one Muamat long after. Scaliger i Animad. in Euseb. Chron. Lydyat. 'em. tem. thinketh this to be Seleucia, a City built nigh unto Babylon by Seleucus, near the meeting and mixing of Euphrates and Tigris; of which see our Babylonian History in the first book. Mahdi his son succeeded A. H. 165. Mirkond calls him Mahadi Bila. In his time Akemben Ocem (sometime Secretary to Abusalem, Governor of Karason, slain by Abuiafar) revolted from his subjection and Religion. He had but one eye, and was of terrible aspect: he not only sought to be acknowledged for King, but would be worshipped as a God; covering his face with a veil, saying, That men were unworthy to see his face, and many Provinces received him for King. But Mahadi sending a strong power against him, his partakers poisoned him, and then gave out, that he was ascended into Heaven. But as many of his kindred and followers as were taken, were burned, and the Countries subdued A. Heg. 169. To Mahadi succeeded Elida Bila Musa, which after fifteen months died, and Arachid Bila Harun his brother succeeded. Against him rebelled Rafh Eben Nacer of Samarkand, who entitled himself King, in expedition against whom Arachid died A. H. 193. Mahamid Amin was his successor, to whom he gave all he held in Alep, and thence Westward: to Mahamun another son he had given Persia and Karason; to Racem the third, Aderbaion and Diarbek. This division caused another, in which the Chalife seeking to dispossess Mahamun by force, was overthrown, Bagadet (whither he was pursued) taken, and himself slain A. 198. Mahamun or Mammon was the next Chalife, against whom the Governors of Aderbaion and Karason rebelled, which he pacified as he could. He spent much to have all the books of Philosophy, the Mathematics, and Physic, which he could get, to be translated out of the Greek. He died A. H. 210. Abu Ezach Matacon, or Mutetzam, the fourth son of Harun, succeeded. He built Samarrah on Tigris Northwards from Bagdet, which soon after was ruined. Sistom, a Province near the Persian Gulf, rebelled, and long wars continued in Persia. This Matacon won much from the Grecian Emperor. He died after he had reigned eight years, leaving behind him eight Sons, and eight Daughters, with eight thousand Slaves. He had taken eight Cities, (the chief of eight Realms) and put to death the eight Kings thereof. He left eight millions also of Treasure, having lived (to make up eight eights) forty and eight years. Wacek succeeded, in whose time by a three years' famine Karason was almost dispeopled. Afterwards they returned, and warred against the Mayusi, Heathenish people in Persia, (whereof, saith Mirkond, there are great numbers at this day) which worship the fire, of whom they made a great massacre. Methucal, or Almoto Wakel Bila jafar succeeded, A. 222. in whose reign the descendants of Aly did rise, for that he sought all means to hinder their pilgrimage to his Sepulchre, breaking the banks of Euphrates, with the inundation thereof into the desert, stopping their passage. Montacer son of this Chalife, murdered him by his slaves, A.H. 234. but dyed himself within six months after. Abul Abas Hamed his next heir, after five years' rule, was cast into Prison by his Soldiers, and there famished. In Persia the Deputies or Governors had under many Chalives succeeded by a kind of inheritance, the Chalife confirming the succession to the heir. But in these days arose one Acem Ben Zeyd Alawy, that is, Sent of God: he entered into Persia, and took diverse Cities and Provinces thereof: Mostahhin the next Chalife enjoyed the seat but sixteen months. He died A.H. 242. Almatez Bila followed the thirty three in order of their Chalives. He sent Mesa Ben Buka against Acem Ben Zeyd, and recovered much from him which he had seized on in Persia: But after thee years and a half, this Chalifa was forced by his soldiers, finding him in a Stove bathing himself, to drink a pot full of cold water, which suddenly killed him. Motady Bila succeeded with like fortune, slain of his Soldiers, after eleven months. In these combustions the Chaliphate was divided, one reigning in Bagdet, the other in Egypt, whose history you may find in our Egyptian relations. Almat Hamed Bila succeeded in Bagdet the thirty five Chalife. Persia was now rent with many factions: for besides Taher the allowed Governor, and Ahem Ben Zeyd which still continued his wars, a new Captain Yacub Leys arose, who overthrew Taher, and slew him. This Yacub was a Tinker, as his Father also; after that, a Captain of Robbers: then (fishing in those troubled waters) took part with another Rebel in Sistom, and sharing the Country, by his fellow's misfortune became sole Lord. After this he prevailed against Taher and Acem, and brought Persia under him, following his designs against the Chalife himself, now much terrified with his fame, and was likely to have prevailed, if he had not died by the way A.H. 268. His brother Hamer Ben Leys succeeded in Persia, Karason and the rest of his conquests, the Chalife himself adding thereto Hierak, the chief City whereof (saith our Author) is Hispahon, making him Chena of Bagadet, which is the sovereign Magistrate of justice, next the Chalife: but Matazed Bila Hamed the next Chalife slew him, being before vanquished by Ishmael, to whom he gave the title of King of Maurenahar, Karason, Scyras, Siston and Kermon; Geryon also and Taberstan, which he took from Mahamed Ben Zeyd Alawy. Moktafy Bila was next Chalife, and after him his brother Moctader Bila, who died A.H. 301. And jafar Ben Matazed succeeded. All this while was Persia and the neighbour-Countries subject to war and contention, each calling his own, whatsoever he could get and hold by force. The particulars I forbear to recite. In these times the Arabians robbed Mecca, carrying from thence great spoils, which the superstitious moors had offered: amongst the rest, carrying away a stone to Cufa, a holy Relic, brought (forsooth) by Adam out of Paradise, and afterwards it befell to Ishmael the son of Abraham, and (I know not when) was brought to Mecca. It is white by nature, but being touched by sinners (it were a sin to deny it) proved black. But Saint Rumwald at * Lamberti Peramb. Kent. Boxley, and many other Popish stones or blocks had like virtue. jafar our Chalife died A.H. 320. About these times Abusuia (Zacuth calls him Bawia) a poor Persian dreamed that he pissed fire, which inflamed the country, and deuiding itself into three parts continued long. An ginger interpreted, that he should command great Provinces, in which his sons should succeed him. Elkaher, or Kaher Bila Mahamet Ben Mathazed was the next Chalife, whose eyes his Soldiers put out after eighteen months, and gave his place to Razibila. He cut off the hand of Eben Mokale his Wazir, and hanged it on a gibbet, for writing a Letter without his privity. He ordained also that the Wazirs should preach the Law to the people, which till that time the Chalives themselves had performed. Muktafy succeeded. In his time was a great famine and pestilence. The Soldiers put out his eyes, A. H. 330. after which he lived forty two years. But his son Mostachfy Abdela was Chalife. Now did the three sons of Abusuia find means to make themselves Lords of Persia, and the adjacent Regions, one of which warred upon the Chalife, took him and put out his eyes. A. H. 334. and placed Motyah Bila Fazele, in that dignity. In his time the stone aforesaid was recovered from Cufa (being redeemed at the weight in gold) and restored to Mecca. And now the Chalives began to be but shadows of that quondam body, and Lords in name. Tayaha, Abdel, Carim was Chalife after Motyah: in whose time the posterity of Abusuia had ruinated Bagadet by their wars, which was by Azudu Daule (one of them) reedifyed A. H. 368. This Prince showed himself favourable to his Divines, Philosophers, Physicians, and Poets, and gave leave also to the Christians his subjects to build Churches, bearing part of the charge. He built a goodly Hospital at Bagadet, A.H. 371. and endowed it with great revenues, and another at Scyras not inferior. He died, A. 372. and left his inheritance to his three sons, of which Scerfa Daule went into Persia, and Scams Daule to Bagadet, which soon after possessed his brother's state then dead, and associated Bahao Daule the third brother with him in government, who proved sole heir by the treason of mutinous Soldiers which murdered Scams Daule, A. H. 380. Bahao deposed the Chalife in the first year of his reign; although the possession of the place since the time of the Daules or Abusuia's race, was but an Ecclesiastical power, plumed of the Temporal sovereignty. He gave the place to Kader Bila Hamed, the forty six in order of Chalives. At this time Mamud Gasney reigned in Karasan and Maurenahar: who taking the advantage of the minority of Fakoro Daules sons, (Fakoro himself and Bahao being dead) much altered the face of the Persian and Mahometan affairs. From this time forward, the Daules with civil contentions weakened each other. Great were the broils also in all the Northerly adjoining Countries; the Kings of Bokara, Turquestan, Nichabur, Darband, Samarcand, with all the Provinces in, or near those parts of Persia, fried in civil combustions, every man measuring his right by his Sword and Spear. Mamud at this time having chased away his brother Ishmael, Mamuds exploits in India, Persia, &c. contracted friendship with Ilechkan King of Turquestan, and made a prosperous expedition into India, as his Father Sabutaquin had done before; which Ilechkan envying, treacherously entered into his country, and forced Mamuds return: but Mamud being victorious, Ilechkan strengthened himself with a new confederacy of Kaderkham, King of Katao kotan (a country in Catay) whose great forces forced Mamud to use the help of the Turks, and with the Calanges, Gazneys, and Aueganies, advanced, and (fighting on a Elephant) obtained the victory. A. H. 397. Now did Mamud return to his Indian expedition, seeking to convert the Indians to his Religion, where he fought with Bal an Indian King, and overthrew him in battle, taking forty Elephants, and rich spoils: and the Indians retiring with their treasures, and the riches of their Pagodes (or Idol temples) Mamud entered here also, where Mirkond saith, he took seven millions of drams of gold, 700. Ingots of gold, with store of pearls and gems. He overthrew also the Gaores or Guzarates. In Karason was at this time such a famine, that the people did eat up one another. This being done, A. H. 400. Mamud went against Bagadet, and by straight siege forced Kader Bila the Chalife to yield himself, and redeem his peace with money. After this, and some new exploits in Persia, he returned into India, where he again did great Acts: and at his return, overthrowing Nealataquin, gave the government of Korarrazin to Altuntar one of his Captains. In a fourth journey into India, he overthrew Gulkand a Pagan King, who seeing himself vanquished with the loss of fifty thousand men, fearing a beautiful wife which he had, should come into his enemy's hands, slew her, and himself also. In a fifth expedition he overcame Gipal and jaudebal two Indian Kings, and returning to Gaznehen, built a stately Temple or Mosque, as a Thanksgiving for his victories: and then entering into Persia, took Rey and Hispahon in Hierak (now the seat of Ahas the Persian King) from Maiudu Daule, whom he dispossessed of his Kingdom. At this time were great quarrels among the Daules in Persia, Kermon, and Diarbek; and Mocheraf prevailing against Sulton, called himself King of Kings. A. H. 411. Gelala (another of the Daules) was the year after made King of Bagadet. A. H. 416. Mocharaf died at Bagadet, and the year after, the Turks took, fired, and spoiled Bagadet. This made them call Gelala again to their succours, who not long before was defeated at Bagadet, and forced to flee to Basora; and now entering, went to the Chalives house to kiss his foot, A. H. 419. But the Turks which he brought with him, falling to mutiny for their pay, the Chalife was forced to become paymaster. Mamud amidst his conquests died, A. H. 421. and Mahamed his son succeeded, and the next year followed Kader the Chalife, which had enjoyed (without great joy in it) his place forty one years, and Kahem his son succeeded. Masud the other son of Mamud warred upon his brother, whom by treachery of Issuf and Amir Aly traitors to their Master, he took and put out his eyes. He that loved the treason, rewarded the Traitors, the one with irons in a dungeon, the other with more open, and yet more close air, in hanging. Thus he ruled Karason, Gazneken and Hierak, and sent Altuntax Governor of Koarrazin against Taquin, who held Samarkand and Bokara, which wars were bloody. But A. H. 424. his Garrisons in India, and the Country of Gibal revolted, in recompense of which he subdued Geryon and Taberstan. Togotel * This was Tangrolipix. Sec. c. 8. or Togozelbek and jakarbek Salinquis, two Turkish Captains, subdued many of his Towns in Karasan, and forced Alaon Daule and Abusale out of their Governments; whereupon Masud returning, was by other of his enemies overthrown. Herewith enraged, he put many Turks to death which had fought in this last battle, but faintly on his part: and making an expedition into India, by treachery was taken of his followers, and soon after slain: his blind brother Mahamed recovering the state, but not his eyes; and therefore resigning to his son Hamed, who again was dispossessed by Moadud the son of Mafud. But the Turks in Karasan and Maurenahar would not acknowledge him, and in the 435. of the Heg. had the victory against his army. Other Turks also going out of Turquestan, spoiled the Countries of Garmeer and Kandachar. This seems a truer story of the Turks beginning of greatness in Persia, then that which is usually received: and is thus by Mirkond a Persian Historian delivered. Moadud having relieved Lahor, which his Vassals in India rebelling had besieged, marched against the Turks, but died in the way A. H. 441. At Bagadet matters had continued in confusion. They had revolted from Gelata Daule, and proclaimed Abulganiar King, but he refused: and the Turks soon after fired the Town, and spoiled it. This continued till A. H. 428. when the cold was so extreme, that the river Degile or Tigris was frozen twelve days together, and the Snow lay three spans deep there. A. H 434. Ebrahem Nealy Saliuqui a Turk, entered Persia in the Province of Hierak, and took Amedon. Tokzelbek before mentioned took Rey, and spoiled all Persia with a victorious Army. He also through the dissensions of the sons of Abulganiar, after their Father's death, found means to increase himself. And the Chalife of Damascus forced Kahem the Chalife of Bagadet to flee to Tokzelbek for succour: whereupon he entered Bagadet, and put all to fire and sword, rifling the very Sepulchers to search for Treasures. He took Malek Rhaym the successor of Abulganiar, whom before he had helped to win Scyras, and the best part of Persia, and imprisoned him, where he died. And thus the Empire of the Daules being deadly sick, soon after died. Abdella Rachid also the successor of Maodud was so pursued by Tokzelbek, that at last in a Fort he was (through the corruption of his Guard by money) taken and murdered. Then did he, marrying a sister of the deceased, proclaim himself King. But not long after being in a public place to receive the salutations which they are accustomed to make in those parts, ten of the chief men conspiring together, slew him. Kahem or Alkahem died A. H. 467. and Almoktady Byla was Chalife the forty eight in order. In his time the Turks and Ferrogozad (the other son of Masud) came to composition. Almostazer Byla succeeded his Father in the Caliphate, A. H. 487. in whose time Bagadet having been ruined by the overflowing of Tigris, the situation was changed, and it was new built on the other side of the river towards the East, where it now stands in a more commodious seat, having had twenty five Chalives since the foundation by Abuiafar, and yet not one of them died in it. He lived in peace and died A. H. 512. This story is thus told by Zacuth. In his time the Astrologers foretell an exceeding 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 Calipha for this cause arrayed the ginger, which foretell this, in royal apparel. Almostarched Byla Fazele his son succeeded; he warred against some Princes of Persia, and seized upon some Provinces of Masul Saliuqui King of Karason, but Masud had the better, and slew the Chalife A.H. 529. His son and successor Rached Bila sought to revenge his death, but having conquered a great part of Persia, was slain also by Masud A. 532. He following his victories, made himself Master of Bagadet, and placed Almoktafy Bila in the Califate, who taking advantage of Masuds death, which happened soon after, marched into Persia, and recovered that which Masud had usurped, which he enjoyed peaceably, and died A. H. 555. And now the Chalives became great Potentates again. His son Almostanget Byla Issuf succeeded the fifty three Chalife. After his death which was through heat, by shutting the door when he was in the Bath, succeeded A. 566. Almostanzy Benur Elah Acen: and he * In his time the Abasian Chalives were received in Egypt, which the Phetimaeans of Ali had separated. Zacuth. dying, A. 577. Nacer held the place forty seven years: under whom Bagadet did greatly flourish. During his government the Saliuquis were vanquished by the Koarrasmians. Altahar Byla Mahamed, the next Chalife enjoyed it but nine months; his son Almostancer Byla seventeen years, in whose time the Mogoles or Tartarians won some Provinces, but by him were diverse time defeated. Almostacem, or Musteatzem Byla Abdula was the fifty eight, (others reckon but fifty four) and the last of the Chalifaes of Bagadet the thirty seven of this family, which had commanded about five hundred twenty three years, in the Persian Chronicles of Mirkond, and others esteemed as Kings thereof. He died A. H. 655. I confess Zacuth and Mirkond do not fully agree in names, times, and relations, nor yet much disagree. I have here most observed the later as the larger. Not long before, one Bada professing himself a Prophet sent of GOD, had of the scum of all Nations gathered an Army, wherewith he committed much excess and slaughter in Asia, both of jews and Christians. In the time of this last Chalife, 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 Bagdet. In him ended the Abasian line, of which had been five and thirty caliphas. §. IIII. Of their Titles, Greatness, and Learning. AFter Mahumet or Muhammed the false Prophet, the first Captains of war were called Emirelmumenim, a jacob de Vitriaco. Hist. Ieros. l. 1. c. 9 Amir, Amira, Amiras, Admirans, à themate AMARA, praecepit. Bedwel. Hence is our title Admiral compounded, and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sea. that is to say, Praefecti orthodoxorum, the Captains of the Sound-believers: and after, because, under cloak of Religion, they seized on the Primacy and tyranny (spiritual and temporal) they named themselves caliphs, that is, Vicars. Bedwell interprets, successors. The first Emirelmumenim, was Abubecher. When by his successors, Governors b Such were the Governors of Chorasan, Irak, Sirrah, Damascus, jaman, Mutzul, Halep, Gunia, Mahaan. The Arabian calleth them Kings: and 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 became absolute. Whence all the petty Kings of Spain, and the African Potentates, were called Emireelmumenim; and the Kings of Barbary are so styled at this day, even as the French King is called Christianissimus, & 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 Romish language) supreme in matters Divine and Humane. Thus observeth joseph Scaliger c Can. Isag. l. 3. of these names: whereby appeareth, that Emire elmumenim was not given only to Abedramon and his successors in Africa, as is before observed out of Curio. Benjamin Tudelensis nameth the Chaliph, which in his time ruled in Bagded, Amir Almumanin Alghabassi, which Montanus translateth, The Prince of the believers which live in penance, or heaviness: But I rather incline to Mr. selden's conjecture, that it is Emirelmumenim of the Abazian race or kindred: for so Benjamin adds after that the proper name of this great King was Al-ghabassi Hhaphtsi, whom I take to be the same which is before called Moktaphi, the first syllable in that name being common (as you see) to many of them, and Ktaphi or Chaphtsi not so unlike as many names prove in their transmigration from one language to another. He reports that he had a Palace of three miles' compass within the City, within which was a wood or grove of Trees of all sorts, both barren and bearing, Beasts also of all sorts for game, and in the midst thereof a great lake with plenty of Fish, neither wanted there Fowls for variety of disport. He was skilful of the Hebrew, and well respected that Nation. He had imposed this rule on himself, not to use any meat or apparel, which he had not d The great Turk observeth some shadow of this custom, in using one or other handicraft. first earned: to which purpose he made fine Mats, which being sealed with his own Seal, were by his Courtiers sold, the great men buying them for their use. None of the Ismaelites (so he calleth the Mahometans) might see his face: and the Pilgrims which came from Mecca, in the Land of Eliman, and passing this way, desired to see him, used to enter the Palace, and there cried out, O Lord, Light of the Ismaelites, and Sunbeam of our Law, show us the brightness of thy face. But he answered them nothing, as not seeming to regard them. Then his Courtiers and great Attendants sued for them, saying, O our Lord, spread thy peace over these men which come from far Countries, &c. Then would he let out at the window a skirt of his garment, which they devoutly kissed; and (when one of those great men had said, Go in peace) returned full of gladness to their home, where they were received almost with veneration for so happy an exploit. Every of the Princes which attended on him, had their several Palaces within the great Palace, and were duly observed, wearing also iron chains, because they had once conspired to set up his brother. But they had the revenues of Towns and Cities belonging to them, brought them by their Officers, notwithstanding. Thus did he conserve his Majesty with the people, and security with his own. I omit the Edifices and pillars of gold and silver, adorned with Gems, which he mentioneth in that Palace: Out of which the Chaliph came but once in the year, in the month Ramadan, or their Easter solemnity, at which time they resorted thither out of far Countries to see him, as if he had been Mahomet. He was then carried on a Mule, royally apparelled, and crowned with a Diadem of unspeakable price, on which he ware a black cloth, in token that the day of death would obscure all that pomp and splendour. The Princes of Arabia, Media, Persia, Tuboth, did attend him: and thus he went to the great Temple built in the gate Bosra. The people, men and women, all clothed in silk & purple, salute him, Peace be on thee our Lord King: He resaluting them with his hand, or moving his garment. Being thus conveyed to the Porch, with music also of all kinds, and dances, he ascendeth a Tower of wood, and there maketh a Sermon of his Law; the wise-men of the Ismaelites applauding his learning, the people answering, Amen. After this, he giveth them all his blessing: and a Camel is brought to him, which he killeth for the Paschall Feast, and causeth the Princes to distribute pieces of the flesh of the beast which himself had slain; this they esteem a great gift. This done, they depart, the King returning by another way, by the banks of Tigris, alone, (the Princes passing in the River) unto the Palace. He had built a Palace on the other side of Tigris, on a branch of Euphrates, which floweth by one side of the City, in which he had raised great Houses, Hospitals for the sick, and for the poor, and for mad men, with all provision for them at his charge. This I have been bold to insert out of this jew, because I know none other Author that can acquaint us with the State of Bagded in the time of her chief flourishing, before it was destroyed by the Tartars. Thus have we given you a Chronographical view of the ancient caliphas, 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 Sicil; and presently after in e Lud. Reg. l 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 Leo f Plat. in vita Pont. 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 g Cairaoan became a Papacy absolute though schismatical, as they called it: so did Morocco: the Persians were always prone to such Schisms: and other, as it served for their advantage. Sects and Divisions make plain. Nevertheless, this dis-joining 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 Mahometan, 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 philippinas: It hath sounded 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 Christians;) yet it is 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. Master Brerewood accounteth the Mahumetans more than the Christians, in proportion of six to five. Thus hath the Field and the Church stooped to Mahomet: we may add more, (Saul among the Prophets:) learning hath flourished among the Mahometans, at first unlearned and rude, but enemies to learning in others. Yea, they h Ber. Aldrete var. Antiq. l. 3. c. 33. sought to propagate their impious mahometry, and extirpate the Christian truth by that policy of julian, prohibiting all learning to their Christian subjects. Such a decree of Abdalla, A. 766. is recited by Theophanes. When the Kings of Africa possessed Spain, they founded Universities both at Morocco (it is i Scal. Epist. Step. Vberio. He saith that the figures which we use in Arithmetic, came from the Arabians or moors to the Spaniards, and thence to us, about three hundred years since, and then much differing from those chaacters which now we use. Scaligers report) and in Spain, allowing yearly stipends to the Professors. And in those times was great ignorance of good learning in the Latin Church, when good Disciplines flourished exceedingly amongst the Muhammedans. Yea, whatsoever the Latins writ, after the industry of the Arabians had acquainted them with their ignorance, is wholly to be ascribed to the Arabians, both their Philosophy, Physic, and Mathematics. For they had no Greek Author which was not first translated into Arabic, and thence into Latin, as Ptolomey, Euclid and the rest; till Constantinople being taken by the Turks, the Greek Exiles brought us back to the Fountains. john Leo testifies, that many ancient Authors and great volumes are amongst them, translated out of the Latin, which the Latins themselves have lost. But now the Muhammedans are grown artless in Africa: only in Constantinople may good Arabic & Persian works be gotten by the help of the jews. Lud. Viues k De Trad. Discip. lib. 4. & Ludovicus Viu. de cause. corrupt. art. l. 4. Omnia illa Arabica videntur mihi resipere delira nenta Alcorani, & blasphemas Mab insanias: nihil fieri illis potest, indoctius, infulsius, frigidius. saith, That they translated Arabic out of the Latin, but he was not so well able to judge thereof, although he rightly ascribeth the corrupting of Arts to unskilful translations, and showeth the difference of Abenrois or Auerrois his Aristotle (as the Latins have him) from the Greek. But his invective is too bitter in condemning all the Arabians, as unlearned, doting, and savouring more of the Alcoran, then of Art: and the Spaniard might bear some grudge to that Nation, which so many hundred years had spoiled Spain; still leaving the fourth part of the Spanish Language (as Scaliger l Scal. Epist. ad Casaub. testifieth thereof) Arabic, in monument of their Conquest. Of their learned men were m Lud Reg. 7. 14. Avicen, Auerrois, Auempace, Algazel, &c. Philosophers; Mesue, Rasis, and many other Physicians and Astrologers, mentioned in the Chronicles of Zacuthi; Leo, and Abilfada Ishmael, Geographers; Cairaon, Bagded, Fez, Morocco, Corduba, &c. were Universities of Saracen students. But now Learning and Schools are decayed and ruined: even as at first also it was amongst some of them little countenanced, as appeareth by that Hagag in the 96. year of the Hegira, who being Governor or King of n Whereof Taurus is chief City: M. Polo. lib 1. cap. 9 calleth it Hierach. Magin. Med a 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 regard 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 an hundred and twenty thousand men, besides fifty thousand men, and fourscore thousand women, which perished in his imprisonments. Baghdad or Bagdat. Baghdad (which is also called Dar-assalam, that is, The City of Peace * The Devils jerusalem. The Tartarian conquest is here omitted. ) received that name of a Monk called Bachdad, who as Ben-Casen writeth, served a Church builded in that Meadow. But Abu-Giapar Almansur the second Abassaean Chalipha, who won it, A. Heg. 150. named it Dar-assalam. It is the City Royal of Mesopotamia, now called Diarbecr, which the said Almansur placed in a large Plain upon Tigris, and divided by the River into two Cities, joined by a Bridge of Boats. This City built in this place, Almansur ruled many years, and after him other caliphas, till the 339. year of the Hegira, in which King Aadhd-eddaule and Saif-eddaule took it, who with their Successors enjoyed it till Solymus the Ottoman Emperor subdued, and is now ruled by a Bascia, with many janissaries. But hereof Ahmad Abi Bacr of Bachdad, in his Annals, will show you more. This City is famous for Schools of all Sciences, both in former and the present time. Here Ahmad Assalami a famous Poet wrote his Verses. Here Alpharabius the renowned Philosopher and Physician, borne at Farab in Turcomannia, professed these studies publicly with great applause, and leaving many of his Scholars in this Cities, went to Harran of Mesopotamia, Aristotle's books of Physics admired. where finding Aristotle's Book, De Auditu, he read it forty times, and wrote upon the Book, that he was willing again to read it. Hence he went to Damascus, and there died, A. H. * This number seemeth false. Bochara the City of Auicenna: some say in Bocara near Samercand. 339. Thus Ben-Casem in his Book, De viridario Electorum. Bochara is an ancient City upon Euphrates, in a Village belonging whereto Honain Ali Bensina (whom the Latins call, Auicenna) was borne, A. H. 370. He gave himself to Physic very young, and was the first which became Physician to Kings and Princes, who before in that Country used o This seemed to arise of their opinion of Fate. Auicenna. no Physicians. He published near an hundred books, many of Physic, some of Philosophy, a Dictionary of Herbs and Stones, Verses of the Soul, &c. He lived eight and fifty years, and died in Hamadan. He had run thorough all Arts, at eighteen. Thus Ben-Casem. But others affirm, that a certain Physician flourishing of great note, upon whom no praying nor paying could fasten a Disciple, lest the secrets of his Art should be made common: the mother of Auicenna offers her son to do him service in decoctions, and other meaner offices, which he could not do himself, nor was there fear of danger from him whom nature had made deaf, and therefore dumb. He made trials, His dissimulation. and found Auicenna deaf, as he thought, and entertained him, who watched his times, and transcribed his books and notes, sending them closely to his Mother, which after his mother's death he published in his own name. Damascus Damascus. is called of the Arabians, Sciam, and Demasc, of the Syrians Darmsuc. It is luxurious in Fruits of all kinds, rich in Olives, and Iron of excellent temper by nature, and so bettered by Art, that no Helm or Shield can withstand it. It is seated in a large Plain at the roots of Libanas, there called Hermon, six miles in compass, double walled, with a strong square Tower in the midst, built by a Florintine, beautified with Springs, Market-places, public Buildings, Meskits, Baths, Canes, and all sorts of like weaving, and in all ancient times with Learning and learned men. Here flourished Saint Damascen: and here Almotannabbi excelled in Arts and Arms, Comparison of Mahomet & Almotannabbi. M. Abi Abdillah emulous of Mahomet, but not with like success. He was called Nabion, that is, The Prophet; this Motannabbi, that is, Prophesying: he wrote the Alcoran elegantly and eloquently; this excelled in Prose and Verse: both had Followers, but this man's Disciples after his death were dispersed, which happened, A. H. 354. Ben-Casem also relates, that Mohamed Abi Abdillah professed Philosophy in this City, and to dispute with all comers, and wrote a huge Book, De unitate existendi principiorum. He died there, A.H. 638. Aleppo Aleppo. is called of the Inhabitants, Haleb, the chief Mart of all the East, frequented by Persians, Indians, Armenians, and all Europians. The Port is Scanderoone, called by the Inhabitants Escanderuneh. The soil is very fertile, and nourisheth abundance of Silkworms. A.H. 922. Sultan Selim took it, and found therein infinite wealth. Sciarfeddin a Turkish Historian. Sciarfeddin which wrote the Victories of the Othomans in two Tomes, saith, that it had of Gold and Silver coined 1150000. & a mighty mass uncoined, Vests of cloth of Gold, tissued or wrought with gold, silk, and scarlet, above 300000. besides abundance of Gems & Pearls. And besides other wealth innumerable, it had eight Armouries well furnished. It now flourisheth in the next place to Constantinople and Caito, and may be called, Queen of the East: Here are store of Gems, Amber, Bengeoin, Lignum Aloes, and Musk, Musk how made. which is taken from a little reddish beast, beaten with many blows on one place that the blood may all come thither. Then is the skin so swollen and full of blood bound straight that the blood may not issue; and put into one or more bladders, is dried on a beasts back till the bladder fall off of itself, and that blood after a month becomes excellent Musk. At Aleppo was borne that great Grammarian Othaman Abu Homar, surnamed Ben-ellhhageb, which wrote Cafia and Sciafia of Grammar, and died, A. H. 672. CHAP. III. The Life of Mahumet, Mahammed, or Muhammed the Saracen Lawgiver. §. I. Mahomet's Life after the Histories of Christians. THe life of Mahomet is at large described by diverse Authors, but I find it 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 Abraham) that built the Temple at Mecca; and 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 an high Tower called Alquibla) an Idol named Allech and Alleze, instituting certain cremonies: 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 Fortalicium 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, Abhimaistae, Aadirem, Scaad, Mudhar, Ilges, Mudicita, Hudhaifa, Chinene, Anascere, Melich, Phasce, Paliff, Lunai, Cabnai, Morta, Chelef, Facien, Abdamanef, Abdalmutalif, Abdalla the supposed father of Mahomet: his mother's name was Hennina or Hemina a jewish (as some b I. Bo. Ben. Volater. &c. write) his father was an Ethnic or Pagan Idolater. His base condition and obscurity was such, that the Turks themselves doubt whether he were an Arabian or Persian, notwithstanding that genealogical rabble. c Christ. Richer. Richerius reporteth, that he was a Cyrevean 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 somewhat comely of person, and of sharp wit, and therefore was made overseer of the business of Abdalmutalif 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 Corozan, he succeeded him in his bed & wealth, by the marriage of his widow Gadisa (whom d Arabs Nobilis in Alcor. refut. Cedrenus calls her Chadicha. 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 wonted 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 thiefs, unthrifts and outlaws, which with him became voluntaries and adventurers in the wars of the Emperor Heraclius against the Persians: in which he valourously behaved himself, and was 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 and e This mutiny, according to others, happened many years after that Mahumet had under the cloak of Religion furthered his ambition and rebellion. rebellion: these chose Mahomet 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; & neglecting the affairs of the Empire, Mahomet's projects took better effect. Hummar also and Mauchia caused all Soria, and judaea and Egypt to rebel. Sergius at that time a Nestorian Monk of Constantinople (thence for that Heresy excommunicated) resorting to Mahomet 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 Law, appointed hereunto by Divine authority: to the jews affirming himself their expected Messiah; to the Christians promising amidst so many Heresies, The rule 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 any thing thereof in his law, but the Arabians used Circumcision before his time. circumcised also of Abdalla a jew, having before been a paynim. After, he got himself into a Cave two miles from the Town called Garb, 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 perswaded 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 a little aggrieved, gave out a rumour, that Mahomet 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 him in kindred, viz. the Corasists, the Hassinists, the Benitamines, they abstained from further rigour. Thus with the help of Sergius and g Sansovino calleth him Bacira, and addeth also Nicholas a Priest of Rome. Baira a jacobite; and Cillenus in the cave, with the favour of his two uncles, Hanza, and Alaben at Mecca, with his elder brother (that took his daughter Fatima) and Eubocara (a chief man of that place, afterwards 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 fruits, that inflicteth death on men, and after raiseth them up to give them either, in reward of their good works, Paradise; or of their bad, Hell; and 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 used 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 humane infirmity, but divine authority, to his most mischievous designments. For example, being lustfully affected to i An Adulterer. Zamech, 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 k A Wittol. wife was dishonest with Zaphagam, the son of Almuthathum, the Angel (forsooth) said, she was chaste. And being found by his wives, with Mary 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 man more then GOD. Meeting once with a woman on the way, he would have abused her, but she refusing, he set upon her Ass (Lettuce befitting his lips) affirming that that woman had more sinned, then if she had slain an hundred men. And the Saracens to this day, saith l Pet. Alf. apud. Breidenbach. Petrus Alfonsi, deplore that fact of this Saracen woman. He wanteth not his miracles also in his Legend. As he journeyed in the heat of the day with m Mahomet's miracles. 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, Stoves, 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, which 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 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 apprehend him; but he closely fled to jetrib or Medina with his followers, where he lived with the name of a Prophet thirteen years. From this flight they begin the computation of their Hegira: the word Hegirathi signifieth a persecution for Religion. Wherein Mahomet imitated the Christians of those parts, who accounted their years from the persecution of Dioclesian. That his flight happened on the sixteenth of july An. Dom. 622. on Friday: Therefore do they keep holy the Friday. And because then the Moon showed her new horns, that became a sacred ensign to the Mahometans: and on Towers where they watch to observe the new Moon, they set up an horned Moon, as Christians on Steeples use to erect the Cross. For then there was no new Moon day of there month Muharram n For the understanding of this, read Scal. E.T. lib. 2. & 5. , but was the second day after the jewish account: and therefore the new Moon might then be seen. But for the Friday it was observed before Mahomet's time, as shall after be showed. 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, travelling thither: but being then prevented, he sent four years after, six hundred of his best Soldiers under Hugaida 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 here with 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 gabriel's 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 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 and three years of age, he died; of which he lived in trade of Merchandise thirty eight, and in the Cave 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 Summarie, or Collection of Precepts. Thus Mahomet advantaged himself with the mutinous Rebels, Fugitives, Unthrifts, Apostata-Jews, 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 his own bowels by intestine rebellions: the Soul thereof being no less torn and rent by the Sects and Heresies of the Arians, 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 Mahometans 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 personage of the World. §. II. The Saracens story of Mahomet's life. THey have written a Book of the generation of Mahomet to this effect: o Legend of Mahomet, Hermano 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 p These prophets were Abnabdalla, Abnalmutaira, Abuzaid, Abamacumet, Alabez, Alfad, Abulambez Ezerigi, Abnamare, Kabalchabar (scholar of Kabalmedi) or Kabalachbar. Scriptures, and by Astrology, that this 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, &c. 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 far-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: whereas 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 the Seed of Light only to worthy Loins, and to a clean Womb. And this q A mahumetan Chronicle saith, That this Light clavae to the hands of God two thousand years before Adam, worshipping him as the Angels; after enclosed in the Rib of Adam, &c. 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, in so much, 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, Rejoice thou Earth, worthy of the Light of Mahomet, on him be 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. Then 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, & was clothed with a double red garment, shining as the Sun, as saft as the violet-flower. From him it passed by succession to No and Sem; then to Abraham, at whose birth two 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 r Sound, courageous, fair, swift, just, a Hunter, and Archer. seven Gifts, married Nulia 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. Then was Hamel borne to him, and received the same Light; in which succeeded Thebicht, Hamiessa, Adeth, Aduve, Adne, Machar, Nizar, Musar, Aliez, Madraca, Horeima, Knieva, Anofra, Melic, Falhrem, Luie, Galiben, Kab, Murran, Cudai, Abdamenef, Hesim, 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 postrated himself, and said with man's voice, Salvation be on you, and on the Light that shineth out of your Reins, 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 dreamed of a chain reaching East and West, and to Heaven, and to the Depth, which was presently converted into a flourishing herb. Noah 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 s Or H mina Daughter of Abdemenes. 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 Tuseday, Mahomet was borne, circumcised and all frolik. And then all Idols fell and became 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 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 cause 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, became 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 opened him from the breast unto the Navel, and washed his entrails with snow: the second cleaved 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. Seraphin 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, Chapter 14. and in his t See also Bellon. Obseruat. llb. 3. cap. 7. life. 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. Then Gabriel with his girdle tied the beast to a Rock, and u La vita 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 x 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 & pen in hand, writing the times and men's lives: (which fatal opinions 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 sixth 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 Father Adam, rejoicing for such a Son, and commending him to his prayers. Then 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, praising God in seven hundred thousand Languages. And he saw one Angel weeping, and he asked the cause: who answered, That he was sin. And Mahomet prayed for him. Then Gabriel commended him to another Angel, and he to another, and so forth in order, till he came before GOD and his Throne. Then GOD (whose face was covered with threescore and ten thousand clothes 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 backbone. And GOD said, I have imposed on thee and on thy people Prayers. When he was returned as far as the fourth Heaven, Moses counselled him to return back, to obtain case 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 rod 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 gave him a fivefold privilege. First, that he should be the highest creature in heaven or earth: Secondly, the most execellent 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, &c. 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 forty and two 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 twenty thousand, and the Messengers of GOD three hundred and fifteen: whereof Adam, Seth, Esdrik, Noah, Abraham, were Hebrews; Huth, Schale, Ishmael, Schaib, Mahomet, were Arabians. If this History of Mahomet's 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 fourscore 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 became Priest and Prince of the Arabians 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. Then 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, &c. After he returned to jetrib, 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 three white clothes, 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 a Nobi, a Prophet. , that is, of the Prophet; not (as some write) at Mecca. Neither doth his corpse hang 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 Verttomannus, 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. The Book of the Policy of the Turkish Empire. 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. This Albunor 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. The day of his death Scaliger accounteth the tenth year of the Hogira, Scal. E.T. p. 741. on Monday the twelfth of Rabie 1. or rather the evening before, that is, the sixteenth of june, in the year of our Lord 631. and was borne the fifth of May, An. Dom. 570. on the same day and month, sixty three Arabic years before. Unto this which hath been spoken, I have thought good to add out of Arabic Authors, collected by Gabriel and john the Maronites this which followeth. Computation of their Hegera. Mahomed was borne at Mecca, and in the fortieth year of his age, and as Ben-Casem hath, in the 933. of Alexander the Great, began to utter his doctrine, first privily, after that publicly; whereupon he was banished the City in the fifty two of his life, Note for reconciliation thereof with Christian account. or according to Abdillatif Ben-Iusof, the fifty three, and fled to jathreb, from which flight, which they call Hegeraton, or Hegera, which happened A. B. 622. or thereabouts. And although this year 1623. be to them 1032. Yet, because they reckon according to the years of the Moon, which they say consist of three hundred fifty four days, the Moon's course hath in this space exceeded that of the Sun, some months above thirty one years. Whereupon their months are uncertain. In this City by subtle hypocrisies, Mahomed became Political and Ecclesiastical Prince; and began to procure the friendship of many, and to promulgate his laws by degrees. In the second year of his flight, he enacted his laws of Fasting; in the third, forbade wine and swines-flesh; and so proceeded with the rest, that within eight years, he brought into subjection Mecca (whence he had been expulsed) and Muna, and went forward with his law and conquest. As concerning his wives, Ben-Casem saith, he had four: he is also reported to have many harlots and concubines: and in this Chapter Surato-lbaqra, or de vacea, he bids them marry one, two, three, or four wives a man, Mahomet's filthiness. and to take as many concubines as they are able to keep. Ben-Sidi Ali saith, That he gloried that he had the power of ten Prophets in copulation given him by God: yea, he ascribed all his villainies to God, by ministry of the Angel Gabriel. His first wife was named Chodaige, by whom he had two sons, His four wives and his children. and four daughters, Zainab, Fatema (whom Ali married) Om Kalihum the third; and Rakia the fourth (both which Abu-beer married.) His second wife was Aifee daughter of Aba-Becr the first Chalifa, which was but six years old (Ben-Casem is our Author) when Mohamed took her to wife: the Moslemans call her The Mother of the faithful: Mother her of the Moslemans. who besides the knowledge of tongues, perused diligently the Arabic histories, loved exceedingly, and always praised Mohamed. The third was named Mary, which brought forth to Mohamed Ebrahim, surnamed Casem (whence Mohamed is often called Abulcasem) though Ben-Abdilatif will have Ebrahim to be one, and Casem another; but Ben-Casem saith, he had but three sons, of which Ebrahim Casem died at eighteen months and Taiheb and Taher his sons by Codaigre, died both in their cradles. Mohamed's last wife was Zainab, whom also they call the Mother of the faithful, before the wife of Zaid Ben-Harteh, Mohamed's Master, who divorced her, whereupon Mohamed gladly took her to wife. He had four Councillors or Companions; the first, Abdollah, or Abu-Bacr, His four associates, or counsellors. Abi-Bacr. Homar. his sincerest and most inward friend, a man very rich, and releever of Mohamed's necessities, his successor after his death. He died the thirteenth year of the Hegira, and sixty three of his age, and was buried in the same grave with Mohamed. The second was Homar the son of Chattab, surnamed Faruq, who succeeded Abi-Bacr, and ruled ten years and six months. He was the first which was called King of the faithful, and writ the Annals of the Moslemans, and brought the Alcoran into a Volume, and caused the Ramadam Fast to be observed. He was slain the twenty three of the Hegira, and buried by Abi-Bacr. The third was Othman, Othman. who in his twelve years' reign subdued Cyprus, Naisabur, Maru, Sarchas, and Maritania, and died A. H. 35. and was buried in the burial place of the City. Aali Aali. is the fourth, who is called also Emir Elmumenin, that is, King of the faithful; He was slain A. H. 40. in the sixty three of his age, and was buried in the City Kerbelai. He was Uncle's son, or Cousin-german to Mohamed, and his son-in-law, and dear familiar from his youth, and received the Mosleman law together with Mohamed; whereupon he was wont to say, I am the first Mosleman. And therefore the Persians detest the other three Chalifas, as heretics, burn their writings wheresoever they find them, and persecute their followers, because forsooth they were so impudent; to prefer themselves before Aali, Mohamed's death and Sepulchre. and spoiled him of the right-due by Testament. Hence are wars & hostile cruelties betwxit them & the Turks, and Arabs. Mohamed the false prophet, in the eleventh year after his Hegira or flight, and the sixty three of his age, died at Medina, and was buried there in the grave of Aaisee his wife. Here is a stately Temple and huge, erected with elegant and munificent structure, daily increased and adorned by the costs of the Othomans, and gifts of other Princes. Within this building is a Chapel not perfectly square, covered with a goodly roof, under which is the Urn of stone, called Hagiar Monaüar, sometimes belonging to Aaisce aforesaid. This is all covered with gold and silk, and compassed about with iron grates guilded. Within this, which shineth with gold and gems, Mohamed's carcasse c833208arcasse was placed, and not lifted up by force of Loadstone or other Art; but that stone-urn lieth on the ground. The Mosleman Pilgrims after their return from Mecca, visit this Temple, because Mohamed yet living was wont to say, That he would for him which should visit his Tomb, as well as if he had visited him living, intercede with God for a life full of pleasures. Therefore do they throng hither with great veneration kiss and embrace the grates (for none have access to the Urn of stone) and many for love of this place leave their Country, yea, some madly put out their eyes to see no worldly thing after, and there spend the rest of their days. The compass of Medina is two miles, and is the circuit of the wall, which Aadhd Addaule King of Baghdad built A. H. 364. The territory is barren scorched Sands, bringing forth nothing but a few Dates and Herbs. CHAP. IIII. Of the Alcoran, or Alfurcan, containing the Mahometan Law: the sum and contents thereof. §. I. Of the Composition of the Alcoran. THe Book of Mahomet's Law is called by the name of ALCORAN, which signifieth a collection of a Robertus Retinensis. Precepts; and Alfurcan, (as it is expressed and expounded in a Book, b Harman. Dal. interpret. called, The Exposition or Doctrine of the Alcoran) because the sentences and figures thereof are severed and distinguished, for All is the Article, and phurcan signifieth a distinction, or as some say, Redemption. Claude Duret citeth an opinion that of the Hebrew word Kara, which signifieth the Law or Scripture, cometh this word Koran, which with the Article Al signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture, as with them it is esteemed: The like hath Soranzo. Master Bedwel in his Arabian Trudgman, saith, that the Thema is not KARANA, coniunxit, colligit, as before is delivered; but KARA which signifies to read, so that Alkoran in Arabic, is just as much as Hammikra is in Hebrew, that is, the Text, Corpus iuris, the authentical body of their Law. It is called in that language the Koran, without the Article Al, and Korran (so Cantacuzenus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as if one should say, their Bible, Scripture, or Book of the Law. 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. So saith one which hath written Notes upon the Alcoran: but Master Bedwel (who hath published an Index or Table of all these Azoara's or Chapiters with their Arabic Titles, as they are named and cited by the Mahometans) saith, That they call the name of the Chapter Sura, and with their Article Assura, or Suraton, Assurato. And he derives of the Hebrew word Zobar that Azoara: but this Arabic Sura is expressed not by Zain, He, but by Sin, Wau, and Resh, differing letters, being no other than the Syrian Suriya, which signifieth, principium initium. For as the Books of Moses in the Hebrew, and the Sections of the Civil and Canon Law: so these Chapiters, for the most part, are denominated of some notable word in the beginning of the same: and are so cited by Mahumetans and learned Christians. Yet these sometime name it by the interpretation, as the chap. Albacara, the chap. of the Cow, because the word so signifies. The stile c The stile of it. is not in Meter, as some have imagined: for josephus Scaliger d In annotationibus in Euseb. Chron. Solum. Canticum Mosis extremo Deuteronomio, Proverbia Salomonis, & totus f●rè liber lob quadam rythmi necessitate cohibentur, qui rythmus est instar duarum dimetriarum jambicarum— Sed aliquando pauciorum sunt syllabarum, aliquando plurium, &c.— Nam vt in Hebraico Syriaco, Arabico & Abyssino idiomate ulla metri species concipi possit, nemo efficere possit, quia id 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, distant from that word whereto it answereth. A hobbling kind of Rhyme, saith Master Bedwel (in his Index Alcorani) and rude Poem, without all care, for (it is Postellus his testimony) you shall have a period of two hundred Syllables to rhyme, and hold like cadence to as other very short. Scaliger adds, that 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 books themselves, and indeed is not common with them unto other Mahometans, who use their liberty in this point. For the words and e 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, Helcasi, and Alabazbi the Aethiopian, and Calliata Ellecedi, which upon emulation composed also every one an Alcoran, 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 sore 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 language is vulgar, (Postellus also testifieth) and without all Art of Grammar, such as is observed of their learned Writers; without all bounds of reason or eloquence. The Method f The method is so confused, that our Arabian Author (who lived before it was so generally embraced, and 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 Savanorola e Hierom. Savam. 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 f The subtlety. Ric. Florentinus. contrived, when he hath set down some wicked doctrine, presently to lace and fringe it with precepts of Fasting, Prayer, or good manners: always taking away things hard to be believed or practised: and where it delivereth any truth, it is maimed with defect, eclipsed with obscurity, and serveth for a stolen to falsehood. Erpenius hath translated the Chapter of joseph, containing a hundred and eleven Verses; the second of which calls it Coranto, and the next Alcoran, the Article added. His Annotation is Per verbum Dei intelligunt legem suam qua Coranus ipsis dicitur, & quam Muhamed ijs persuasit coelitus ad se demissam. And although the matter be absurd and impious, yet he saith (others perhaps have of zeal said otherwise) that this Coranto is composed with such purity of speech, accurate analogy, and expressed with perfection of writing, that deservedly it is to them the matter and rule of Grammar. They call it Koran of a word which signifies to read, as a reading Lecture, or collection of Chapiters, as the learnedst Arabs will have it. It is not much less than the New Testament in words. The Arabs extol it above all creatures, and rank it next to God, and think him unworthy to live, which toucheth it unreverent as a contemner of God. They use it therefore with all reverence, nor will permit a Christian or a jew to touch it: to sit on it is a grievous crime capital to jews or Christians. Nor may they themselves touch it unwashed, and therefore write on the cover thereof, Let no man touch it but he which is clean. In it are one hundred and fourteen Chapiters of unequal quantity (that of joseph the twelfth) the second as large as the last forty. The first is but of six Verses, and therefore not reckoned a Chapter by our Countryman Robert of Reading, who also divides the five following into more by ten, that the seventh is his seventeenth. Every Chapter hath the name of the first word, or of the subject, as this is called joseph; the first, opening, because it presents itself at the opening of the book. It was composed out of diverse papers of Muhamed, found at his house (which he professed to receive from Gabriel at diverse times) by Abubecr his father in law, the Numa of that Saracen Empire. Each Chapter is called Souraton, and with the Article Assurato, whence the Latin call it Azoara (z. for ss.) and o. a for o. u) as in the word Alcoran: it is not to be construed vultus, but gradus, a degree or step; for these steps the whole is passed: and each of these was a lesson also to be conned of children and of his disciples. After these fancies had caused him to be expelled Mecca, he fled ten days off to jatfrib, and there diuulged the rest. This is called Medina, and Medinatalnabi, the City of the Prophet: and hence some Chapiters have title of Mecca, some of Medina. This flight was the fifteenth of july at night, A. 622. which is their Aera or computation of their years, reckoned by the Moon: so that their 1026. begins the twenty ninth of December A. D. 1616. Every Chapter consists of Verses very unequal and lame affected rhythms. Yea, sometimes a sentence is patched in, to make up a rhythm. Before every Chapter is prefixed Bismillahirrahmanirrahimi, for so they read it coined together with Articles, as if it were all one word: the signification is, In nomine Dei miseratoris misericordis, that is, In the name of God showing mercy, merciful, which is as much as summè misericordis, exceedingly merciful (or merciful in Act and Nature.) To these words they ascribe innumerable mysteries and virtues; so that they think that almost no work can have good success, unless they preface it with this sentence. Therefore in the beginning of their books they use it, and whatsoever business they go about (if it be to mount their horse, or set forth to row a boat, &c. as I have been told.) Also there are in the beginning of Chapiters, fourteen mystical words of the signification, whereof the Arabs profess their uncertainty, and Abubecr was wont to say, That in every book God kept somewhat secret to himself, which in the Alcoran were those mystical beginnings of Chapiters. diverse have diversly devised to hunt out Cabalistical senses and state-periods, with other vanities from them. They hold that all the Alcoran was sent in one night, which they call therefore, nox demissionis & nox potentiae, and lest it might breed a contradiction that some parts were delivered at Mecca (for so it must be written, not Mecha) they say, that Muhamed received them by pieces of the Angel, as occasions required; but he from God all in one night: and so they will have the name signify also a book sent from heaven. Thus much Erpenius in his Annotations on that Chapter, wherein also he blameth the old translation of Robert Reading, as in other things, so in that, that when his mistress brought joseph before other women, they were all (saith the translation) menstruous, and cut their hands, saying, he was rather an Angel than a man. He translates for menstruate sunt, magnificarunt eum, they magnified him; adding concerning that cutting off the hand, that it is still an use of the Arabs, Persians, and people of the East to express love. My friend Mr. Bedwel forty years studious of Arabic, hath told me that that translation of Reading is generally reasonable well done; nor is so faulty as some will have it, or much reading supply that way. As for other supply, it needs a sword (like that Gordian knot) rather then a pen, that (as by the sword it hath been obtruded on the world, as a just punishment of ingratitude to the Son of God the eternal Truth; and not by reasons or Scriptures, which it corrupts, mingles, mangles, maims, as the Impostors oblivion sometimes, sometimes the memory of his own designs occasioned, so) by the sword and fire it may be rooted out of the world again. The first Surat or Chapter, which is the Pater noster or daily prayer of the Muhamedans, I will transcribe out of Erpenius, called by them, Opening, as before is said, and the Mother of the book, foundation, treasure, and perfection. In the name of God, the shower of mercy, merciful. Praise to God the Lord of the Creatures, the shower of mercy, merciful; the King of the day of judgement. We worship thee, and we call upon thee. Direct us into the right way, the way of them who are gracious towards them, without anger against them, and not them which erring not, Amen. The Copies of d The agreement of Copies. the Koran were diverse; and after Mahomet's death made (if it could be) worse, at least 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 Ibenmuzod then refused to deliver their Books: Whereupon arose diverse Readins, and afterward diverse Schisms; which to compound, others often endeavoured by like labours after, but could not throughly perfect the same. Neither doth that which we have translated, agree with those things which Friar Richard, and others cite out of it, in their confutations thereof. The e The truth of the matter in it. truth thereof is such in his devisings of new, and seeking and altering the old, that it is not probable in Viues opinion, that ever he read the Old and New Testament: For (saith f Io. Ludouic. Viu. he) though I think of him exceeding badly, yet think I him not so mad to change and wrest 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-Jews and Christians. This rhyming, harsh, confsed, packing work, disagreeing each Copy from other, and all from truth and honesty, hath been g The Translators. translated into Latin h Anno 1143. Moved by Pet. Cluniacensis, whose Epistle thereof to S. Bern. is extant. once by an English man, Robertus Retinensis; and after by joannes Segobiensis, a Spaniard, at the Council of Constance; and after out of Arabian into Italian, published by Andraea Arivabene. The first and last of these, (that of Robert of Reading, and the Italian) translations are here by us followed. For the Arabic I understand not, nor can warrant this, when so great a man as Scaliger findeth great fault with it: He that undertook to mend the Latin stile, marred the sense; and the Italian beguileth the world, in professing to have translated out of the Arabic. Thus Scaliger, who mentioneth another translation then in hand, which we are almost out of hope to see. In the mean while, such as we have, we give to you. It containeth Chapters, or Azoara's 124. every of them beginning, In the name of the merciful and pitiful God. Euthymius Zigabenus mentioneth but 113. Mr. Bedwel saith, that all the Arabic copies which ever he saw, whether written in the East, or West amongst the moors in Barbary, do constantly with one consent reckon 114. The reason of this difference is this, some Interpreters do not account the first for any Chapter, but make it a kind of Preface. Robert of Reading of the second Chapter maketh four, of the third three, of the fourth four, of the fifth two, of the sixth three. The first i In the Italian are 124. chapped. besides this first: and the Eastern Saracens reckon it but one Azoara to the fifth. Bellon. l. 3. divided 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 of 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. Postellus k Postel. de orbis concordiae. l. 1. c. 13. thus translateth it. In the name of God, merciful, pitiful. Praise be to God, King of the World, merciful, and pitiful; King of the day of judgement; O let us serve him, and we shall be helped; Direct us in the right point; the point of them with whom thou art well pleased; without anger against them; and they shall not err. This prayer is (saith he) as common to them as the Lord's Prayer to us: and is so over and over with battologies by some of them repeated, that they will say over the same word, or two, or three words an hundred times, saying, Alhamdu lillah, hamdu lillah, hamdu lillah, and so on with these, and the other words in like manner. And thus doth the Priest in their public prayers; which (they say) supplieth the defects of such as are negligent in praying: some will say, and repeat it in the fields, till with weariness they fall down. Others with wheeling about their bodies, till they be besides themselves, and then in imitation of Mahomet, utter some ridiculous, obscure, fantastical speeches. They divide it into seven periods, which they call miracles, as they are here by the points. That which is before them, In the name, &c. Mahomet used to utter always, when he arose from his sickness or trance; and therefore is prefixed to all the Chapters; and by devout Authors also in the beginning of their Philosophical works. By these words, the point, and the right point they understand the Alcoran. Now let us see the Doctrine contained in this book, which with much labour I have thus reduced into Theological heads, reducing that which therein is confusedly heaped and handled in diverse places, to this Method, naming the Chapter or Azoara, where the Reader may find each sentence. §. II. The Doctrine of the ALCORAN brought into common Places. OF * Of God and Christ. GOD he a Azo. 122. writeth, 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 confound enchantments, that without his gift, none can believe (this his Alcoran) that he hath no son, for he needeth nothing b Azo. 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 Marie, 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. Az. 2. 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, &c. 15. Invoke and worship one GOD alone. 43. 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. OF THE BIRTH OF CHRIST he writeth thus, Azo. 29. Of Christ. We sent our Spirit to Marie (the best of all women, and the womb untouched, Azoar. 31.) in likeness of a man, professing himself a Divine Messenger concerning a Son, &c. 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. 2. and chap. 4. To Christ the Son of Marie, properly communicating our own soul, we have given him strength and power more than other Prophets: yet chap. 13. he disclaimeth that worship which is done him and his mother. Az. 4. 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. He inserteth the Prayer of the Virgin's Mother, when she felt herself with child by joachim; and maketh Zachary to be the Virgin's Tutor. 5. Who (he saith) for his unbelief was dumb three days. The Angel saluted Marie, saying, O 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 CHRIST, 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, &c. He acknowledgeth that his Mother knew not man. 11. They say (the jews) that they killed Christ, the Son of Marie, 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. And GOD spoke to him (Az. 13.) and gave him a clean and blessed soul, whereby he made yellow forms of birds, and breathing on them, made them fly. He cured one borne blind, and the leprous, and raised the dead. GOD taught him the Book and Wisdom, and the Gospel and Testament. Concerning e Of his law, and the followers thereof. his LAW and ALCORAN, he handleth it in the second Chapter of 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, inricheth 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, which is due to the Enemies of Gabriel, which intimateth this Book to his heart by the Creator, and to all the Enemies of GOD and Michael, and the Archangels. 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, d 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 intrapping them: and fight against them till they be your Tributaries and Subjects. And 18. the fifth 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 confound. 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 war-fare, lose their souls, and they which fly in the day of battle (Az. 6.) do it by the Devil's instigation, thus punishing them for their former sins: Yea, the Devils themselves Az. 56. being converted thereby, say to their Diobolical Nation, We have heard a Book sent after Moses, which approveth all his sayings, and teacheth the true and right way. And Az. 12. he calls the Alcoran a Book of truth sent from above, a Confirmer of Christ's Precepts: He saith, Az. 15. That Moses delivered some things in writing, more unwritten. He makes his Book to be the same which GOD had taught Abraham, Ishmael, Isaac, jacob, Moses, and CHRIST. Az. 5. he saith, his book contains some things firm, and without exception, some things contrary, which froward men pervert to controversies: but the exposition thereof belongs to GOD only, and to the wisest which believe that all of it came from God. Az. 6. he excites them to defend it when he shall be dead or slain, and God will reward them. Neither can any die, but by the will of God, to wit, in the time appointed. They which in the expedition shall have pardon, which is better than all possessions, and an easy judgement. And they which die in the ways of God, are not to be esteemed dead, for they live with GOD. That life is firm, this and all worldly things mutable. 7. If the Alcoran (Az. 9) were not of God, it would have many contrarieties in it, which himself yet Az. 5. confesseth. They which are well (Az. 10.) and remain at home, are not of like merit, as they which go to war. 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 vengeance on them, but he chooseth rather to do it by you: he shall lay deafness and blindness on the faint-hearted. 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: and Az. 4. Offer no man violence for the law; then the right way and the evil are opened: 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 bare sword in his hand, or setteth it up in an eminent place, to the terror of the gainsayers. But Disputation e Mahomet disclaimeth divine miracles, and humane 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 way 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, Azo. 23. And Az. 10. Ye which are good, believe in GOD, in his Messenger, and in the Book sent from Heaven. 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 f 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 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. No 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 g The Fox will eat no grapes because they are sour, and hang 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 I may have no part in him when he shall be our judge. Say not there are three GOD'S, 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; The compliment of the jewish law. Therefore let every servant of the Gospel follow his precepts, otherwise he shall be a bad man. No religion or law attains to perfection, but such as obey the precepts of the Testament and the Gospel, and this Book (the Alcoran) sent from GOD. To believing Jews and Christians he promiseth pardon: but Az. 13. prefers the Christians to the jews. 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 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 blessed, 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 Marie, and to her, for having done such miracles in the world. Of the h Creation. Creation he affirmeth (Az. 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. Then 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 i Of the Angels. , and therefore commanded the Angels to do reverence before Adam, which wicked k Belzebub said, he was made of fire, & therefore better than he which was made of earth. Azoar. 17. Belzebub refused; they obeyed. And Az. 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 thankes, &c. 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. OF l Paradise. The Turks Paradise a beastly carnal one. PARADISE he dreameth in this sort. Az. 5. and 65. He which feareth GOD, shall receive the two Paradises full of all good, pleasant with streaming fountains. There they shall possess rings of Gold, Chains, jewels, clothed with Cloth of Gold; their beds shall be of Gold, and this for ever. 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. Fair young men shall serve them with Vials and other Vessels, full of the most excellent liquour, which shall neither cause headache nor drunkenness, and shall bring them the choicest fruits, and flesh of fowls. They shall there hear no filthy or displeasing word: and (Az. 86.) In Paradise shall be administered to them in well-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 shall be 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 fruits of all sorts. Az. 6. He saith, Paradise is of as great capacity as Heaven and Earth. OF HELL l 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 m 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 members 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 n Of the Prophet Mahomet. sometimes excuseth his own baseness, as Azo. 17. where he saith he could nor write nor read, adding that his name and mention is in the Testament, and Gospel, and 36. The unbelievers (saith he) murmur that he is followed only of Weavers, and the rascal-rour, And 53. That the Alcoran was not committed to a man of great possessions: and they say, that it is Artmagike, 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. sometimes extolleth himself, blasphemously inducing Christ, thus saying to the Israelites; O 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 he is a Magician. 71. His beastly prerogative he boasteth, (43.) saying, he is the seal & last of the Prophets. To Thee, O 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 Marie 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, O Prophet, make that lawful for the love of thy woman, 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, O 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, patient, and refuse not to wash thy garments, O 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 any thing, or have his wife after him. Some p 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. q Such tales as these of Abraham, Solomon, &c. you shall find both in the jewish and Popish Legends, as if the jew, Papist, & Mahometan, had contended for the whetstone: which any one that readeth shall find. 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, &c. Of this Army the Ants of Pismires being afraid; one Ant persuaded her fellows to get them into their holes, lest they should be trodden on. Moses married Pharaohs Daughter. (37.) One Ascemel made the golden Calf in the Desert against Aaron's will. Pharaoh requested Homen 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, Schuan, 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 rained yellow and sharp stones. (Az. 21.) Moses was sent to Pharaoh, &c. 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 favour of a jewish help. He telleth also of Alexander r Alexander; Mahomet's fittest Saint to follow. Mag. 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, &c. Az. 28. He proveth s 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 sound 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: some before, others on the right hand, both which sorts shall be blessed: but 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 poured 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 diverse places of the Alcoran, the better to colour his filthiness, Morals and judicials. he hath dispersed good SENTENCES, like Roses scattered on a dunghill, and flowers in a puddle: concerning Alms, Prayer, Tithing, justice, &c. Others he hath of another sort, establishing his own Tyranny and Religion. Az. 26. Swines-flesh, Blood, that which dieth alone, and that which hath the neck cut off, not in God's Name, is unlawful. t 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 u See more in the Title of Women, following. 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 find 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 washings 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. 52. The women must cover their faces. 43. Wilful murder is prohibited. Az. 10. But casual killing is to be satisfied with redemption of some good man, and the kindred recompensed, except they forgive it. THE going on x Pilgrimage to Mecca. PILGRIMAGE, and the perpetual abode at the Temple of Haran (that is, unlawful, because nothing but there holies are there y Contrary to which is the word common in Scripture, for that which is lawful in common use. Mecha (saith Scal.) always in the Alcoran is called Haram: and the Pilgrims Hurmun: that is, votaries. lawful we repute of equal merit. They which love it not, or do it injury, shall sustain grievous evils. Abraham founded this Temple, Az. 6. and blessed it, and cleansed it, for them which abode there, and for the Pilgrims. He z 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 In the times of fasting and pilgrimage hunting by land is unlawful, except that so gotten be bestowed on the poor at Mecca: taking fish by Sea as they go or return, is lawful. Az. 13. 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. Az. 2. 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. Every one must observe it, but the sick and traveller, and let them do the same in the remainder of the time. The rich use to 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 with 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. His oaths. 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, and make smother way for their current of their gallantry. 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 Sarre, the West, his Pen and Lines, the guilty Soul, the Devils, by the Morning, ten Nights, the passover, by the Figs and Olives, by the Dawning, and Twilight, and a World more of the like: only he saith (Azoara 100) that he may not swear by the earth, nor by the Son like to the Father. Yet he allows not others to swear or forswear: as after you shall see. Inheritances and Just dealing. Az. 8. They which eat the inheritance of Orphans, everlasting fire shall eat them. 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. Az. 70. It is no sin to revenge injuries. Courtesy. Mortal Sentences. Sententias loquitur Carnifex. Salute him which saluteth thee, for salutation is much pleasing to GOD. Az. 27. Worship one GOD alone. 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 superfluously 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 vain glory 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. Washings and Prayer. Az. 12. 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. 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, asking 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. Az. 3 He that giveth his own for God's sake, is like a grain that hath seven ears, every of which containeth an hundred grains. Good men lose not your Alms Alms. by vain glory. 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 persuaded you to give nothing for fear of poverty. To give alms publicly is good, but to give privately is better: and this blotteth our sins. Give especially 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 scarcety give liberally, and which receive injuries, and repent of their sins. Az. 2. 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, &c. Az. 2. They which are entreated to believe the Divine Precepts, say, Tradition. they will follow their Ancestors in their Sect. What, would ye follow your Fathers if they were blind or deaf? Will ye be like them in being mute, blind, and foolish? Az. 2. O good men, EAT that good which he hath given you, and give him thanks; Meats. unclean. above all other things calling upon him. 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 the 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. Az. 3 To them that doubt of WINE, of Chess, Scailes, and of Tables, Drinks and Games. 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. Persuade them to seek the Orphans, and succour 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 Devil's inventions, to make debate amongst men, and to keep them from doing good. Let none goeon hunting in the Pilgrimage month. Az. 3 Take not a WIFE of another Law, Women, Marriage, Divorce. nor give your daughters to men of another Law, except they before convert to your Law. Let no man touch a woman in her disease, before she be well cleansed. Use your wives, and the woman 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 woman nurse their children two years, receiving 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, and 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. A woman convicted of adultery by testimony of four women, must be kept in her house till she die and let none come at her. Az. 8. If you love not your wives you may change them: but take away nothing of that which is given them. Az. 3 Swear not in all your affairs by GOD and his names. They which forswear themselves shall have no good thing in the world to come. And 35. Swear not rashly, Swearing. for GOD seeth every thing. They which swear from their hearts are bound thereto before GOD; and not else. To redeem such an oath, they must feed or clothe ten poor men, or fast three days. Az. 13. Az. 4. Offer violence to no man in respect of the Law, Forcing to baleeve. for the way of doing good and evil is open. 4. GOD gave first the Testament, than the Gospel, and lastly the true Book, the Alfurcan of the Law, in confirmation of those former. Az. 4. They which live of VSURIE shall not rise again otherwise then the Devils: Usury. they embrace that which GOD hath said is unlawful: but they say usury is as Merchandise. Ye which are good fear GOD, and forsake Usury, lest the anger of GOD, and of the Prophet assail you. Take only the principal; and if he cannot pay you, stay still he can, and give him alms; for this shall be better for you. And Az. 6. Every one which feareth GOD, must very much beware of this vice, fearing the fire prepared for unbelievers. And Az. 11. ascribeth the miseries of the jews to their wickedness and usuries. Az. 4. & 15. He which repenteth him, and leaveth his sin, obtaineth pardon, and the cancelling of that which is past; but returning again thereto, he shall suffer eternal fire. Repentance. In the 5. Unto bad men is denied humane 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. Friendship. Az. 5. Let no man reckon him a good friend, which is an unbeliever, except it be for fear. 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. Infidels. Az. 6. 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. 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 patient, 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 other stand in Arms. Pray not for them which hurt their own souls. 18. Look to yourselves that there be no discord amongst you. His last Azoara is this: In the Name of the merciful and pitiful GOD; sanctify thyself, and pray continually, and humbly unto him, which is Lord of all Nations, Lord of all, GOD of all, that he will defend and deliver thee from the Devil, which entreth into the hearts of men, and from devilish and perverse men. (From Mahomet himself, and from his devilish and perverse Law. AMEN. §. III. The Saracens opinion of their ALCORAN. THus have I endeavoured to bring some order out of confusion, and have framed these heads out of that Alcorau-Chaos, a Magdeburgenses in Centuria 7. have so gathered some heads of this headless Monster, the same is done by Cantacuze nas, & in summula sectae Sarac. &c. but not thus fully. 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 b Anonymi in Alcoran. Annotat. this Book a thousand times in his life, shall have a woman in Paradise, whose eyebrows shall be as large as the Rainbow. But amongst the more studious and judicious the manifold contradictions therein, hath bred no scruple, as in their ordinary discourses in speech and writing may appear. For (as many Merchants and such as have lived with them, report) it is a common thing c M. bedwel's Mahammedis imposturae, in the preface. to hear from themselves objections and doubts touching their Law: in their Books also and Tractates are contained many Moral sentences and exhortations to virtue and holiness of life, and those things called in question which the Alcoran hath seemed to determine. Of these their Books Master Bedwel hath lately translated and published one, a Dialogue written some six hundred years since, in which many scruples are propounded and left undecided: many things found contradictory: yea, and the Books of the Old and New Testament, commended and approved, and the Doctrine of the Trinity explained: the exceptions also made by the other Mahometans to the Gospel, answered. In that book it is affirmed, that there were written by Mahomet a hundred and twenty thousand sayings, of which only three thousand are good: the residue false: that the descent of the Moon into Mahomet's sleeve is impossible: that shedding of blood is too slippery an argument for proof of Doctrine: that the Sun, his beams, and heat, do represent the Trinity and Unity: that the state of Paradise is like to that of Angels, without meat, drink, women, and therefore that voluptuous Paradise is one of Mahomet's fictions; for himself, saith he, did write some things in jest: that it seemeth absurd, and against reason and faith, to follow a Law, which (it self saith) none can understand but GOD: that the Alcoran in the Assora jonas, sends men to the jews and Christians for the right understanding thereof: that whereas it says Christ is the word of GOD, it follows he is the Son of GOD, as reason and speech, the Sun and his lays, are one Essence, and the Understanding, Will, Memory, in one Man that the christians could not (as the Mahometans object) blot the name of their prophet out of their Scriptures, seeing the jews and Christians, and Heretics and Christians have always been watchful adversaries to each other: and they are more ancient six hundred years than Mahomet: that the story of the speaking Ant, and other things are trivial and impertinent: that Moses Law was given with open miracles, and the Gospel approved with diverse languages, and martyrdoms; that these nor any Law of GOD hath therein any contrarity that virginity is a chief and bodily good, and their prophet writes of himself, polygamy, adulteries and the like, with many libidinous precepts and practices: that these things seem contrary, that the Devils shall be saved, the jews also and Christians, which yet he counselleth to slay, with other the like contradictions: that their prophet only understood the Arabic, and by an Interpreter heard that which is contained in the Books of jews and Christians (which easily appears in his falsifying the Histories of the Bible) that he hath no Testimony but his own: that there are many absurd things in their law not confirmed by Miracle: and others excuse them by Metaphors, &c. These things are there religiously discoursed with show of reverence to their Law, but exceeding magnifying of Christ and his Gospel: which is so general with the more learned sort, that some also have hazarded their lives in this c Relat. Master Harb. quarrel. And Avicen that learned Physician saith against their Paradise, that wise Divines more respect the mind, the conjunction whereof with truth is a felicity beyond those sensual pleasures of the body. And were it not for sensuality, ignorance, and the sword, these Alcoran-fables would soon vanish. 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. Sansov. & Bellar. 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 salutation of GOD be upon him) in his City jesrab; and the Angel Gabriel descending on him, said, GOD saluteth thee, O Mahomet, &c. There came four wise-men, 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. Then 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 (O Mahomet) whether thou be a Prophet or a Messenger? Mahomet. GOD hath appointed me both a Prophet and a Messenger. Ab. Dost thou preach 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 Gentile, jew, or Christian, become a Saracen, and prevent his good Works, Faith only shall suffice: But if Gentile, 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 sucesed and said, GOD be thanked: and the Angels hearing it, said, The Pity of GOD be upon thee, Adam, who answered, Amen: Then 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, formed Adam, and did write 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, &c. to an hundreth. Mah. One is GOD without Son, partaker or fellow, Almighty Lord of life and death. Two, Adam and Eve. 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 the 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 dreamed. Twelve months in the year. Thirteen, Is the Sun and Moon, with the eleven Stars. Fourteen, Candles hang 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 of 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 Marie 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 and twentieth, He received the Tables. The seven and twentieth, jonas was swallowed of the Whale. The eight and twentieth, jacob recovered his sight, when judas brought joseph's coat. The nine and twentieth, Was Enoch translated. The thirtieth, Moses went into Mount Sinai. Ab. Make short work, for thou hast done all this exactly. Mah. Forty are the days of Moses his fasting. Fftie thousand years shall the day of judgement continue. Sixty are the veins, which every of the heavens have in the earth, without which variety there would be no knowledge amongst men. Seventie 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. Ab. Well, show us how the earth was made, and when? Mah. 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. Ab. How many Angels are set over men? Mah. 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 spital, their heart is the book. Ab. What did GOD make after? Mah. 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 ary 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. Then 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. Ab. Are the Sun and Moon faithful or not? Mah. They are faithful, and obey every command of GOD. Ab. Why then are they not of equal light? Mah. GOD created them equal, but by this it came to pass, that the vicissitude or intercourse of day and night was uncertain, till Gabriel flying by the Moon, darkened her with the touch of his wing. Ab. How many orders are there of the Stars? Mah. Three, the first of those which hang 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. Ab. Where is the Sun? Mah. 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, should not reach from the one ear to another. 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. Ab. What was the forbidden tree? Mah. 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. Ab. Where was Adam received after his expulsion from Paradise? Mah. Adam in India, Eve in Nubia. Adam was recovered 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. Ab. Who dwelled in the earth before? Mah. First the Devils, seven thousand years after them the Angels: lastly Adam, a thousand years after the Angels. Ab. Who began the Pilgrimage? Mah. Adam. Gabriel shaved his head, and he circumcised himself; and after him Abraham. Ab. To what land spoke GOD at any time? Mah. To Mount Sinai, that it should lift up Moses to heaven: Abitabil and Moses are the two men whose sepulchres are 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? Mah. In jerusalem. Ab. Who made the first ship? Mah. Noah: 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. Ab. What shall become of the children of the Infidels? Mah. 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, &c. Abd. What resteth under these seven earths? Mah. 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 Zohot, a mountain of hell, of a thousand years' journey. All the Infidels 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, Glorification, the Throne, the Book, the Pen, the greater Name of GOD. Ab. What hath come out of Paradise into the World? Mah. Mecca, jesrab, b jerusalem was rased of them. An. 1219. yet durst they not destroy the holy sepulchre, because of that Testimony of jesus in their Alcoran: yea, they kiss the Gospels in reverence, especially, Luc. 1. missus est Gabriel, which they will often reiterate. Vitr. l. 3. They call it not Ierusalem, but BEITAALMIKDAS, that is, the house of the Sanctuary, and Cudsi Mubarrak, that is, the blessed Sanctuary. Bed. Trud. jerusalem: as on the contrary, out of Hell; Vastat in Egypt, Antiochia in Syria, Ebheran in Armenia, and Elmeden of Chaldaea. Ab. What say you of Paradise? Mah. 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 c 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 william. Abd. But why is Wine lawful there, and here unlawful? Mah. The Angels Arot 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 deppe pits of scalding Pitch, and sulphurous flames, wherein the damned are punished daily: the trees bear most loasome 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. Then 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. Then 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 rise up Seraphiel, and say, Take this Trumpet, and go to jerusalem, and sound. 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 hang 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 send them to No, Noah will post them to Abraham, Abraham to Moses: He shall send 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. Then shall they turn to him, and say; O faithful Messenger, and friend of GOD, we have sinned, hear us, holy Prophet, our only hope, &c. Then 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. Then 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. Abd. How many bands of men shall there be in that day? Mahom. An hundred and twenty; of which, three only shall be found faithful; and every Band or troop of men shall be in length the journey of a thousand years, in breadth five hundred. Abd. What shall become of Death? Mah. He shall be transformed into a Ram, and they shall bring him between Paradise and Hell. Then shall arise much dissensions 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. Abd. Thou, O 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 Summarie, 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: h Arab. Nob. in Consut. Alcor. He which hath fulfilled these five Prayers, shall be praised in this world, and in the next. They are as follow: Two kneelings in the morning, afternoon, 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 kneelings in a day. Their Lent i 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. Sampsates Isphacanes, a Persian, in a letter written to one Meletius, which had converted to Christianity, and fled to Constantinople, to reduce him to his former vomit, allegeth this saying of GOD to Mahomet: I have made all things for thee, and thee for me: objecteth to christian's the worship of three Persons, the Father, Mother, and Son, the worship of many gods. And how (saith he) can GOD have a Son without a woman? And how can they agree together? How can GOD be made Man? And why could he not have saved man by a word, but, as if he had been hindered through weakness, did therefore become man? And if he were GOD, how could he suffer? Yea, the name of Mahomet, saith he, was expressed both in the Old Testament, and the Gospel, Christ himself commending it, which the Christians have razed out: yea, from everlasting it was written on the right side of the Throne of GOD. And the Musulmans derive their faith from Abraham. This I have inserted, to show the vain conceits they have of our Religion, and their blind confidence in their own, with their carnal dreams of Divine Mysteries, and devilish slanders of our Scriptures, which they know not: their scandal also from the worship of Images and Saints. Friar Richard k 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 Ascoran; and that the Devils call themselves Saracens, fit companions with them in their holy things. Some l Pietro Messia tradotto per F. Sanso vino, lib. 4. cap. 1. make it a Canon of Mahomet, 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. Bellonius m 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 spreadeth 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, &c. 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 Aue 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 stablished on the horn of a Buffal, 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 Carpet, Beds, Boys, Horses, Saddles, Garments, for cost and workmanship most curious, and 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 continue fifty years. After which space ended, God shall show them his face, whereat 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. Then 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 keepeth 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. Methodij Constitut. in Bib. Pat. vbi & Abucara disput. count. Sar. There is extant a Constitution of Methodius, Patriarch of Constantinople, touching the diversities of Penances (according to the diversity of the offence) to be performed by such as have revolted from the Faith to Mahometism. Likewise, there is a fragment of Nicetas, wherein are expressed the abiurations, and renunciations of Mahomet, and his Law by new converts, both before Baptism, when they were admitted into the number of the Catechumeni, and at Baptism, as was then used in the Church, some of which I here mention, as fitting to our purpose. After the Anathema pronounced against Mahomet, Ali his son-in-law, Apompicertus, Baeicer, Amar, Talcan, Apupachren, Sadicen, and the rest of his consorts and successors; also against Gadise, Aise, and others his wives, with Phatuma his daughter: he Anathematiseth the Core, that is, Mahomet's Scripture, and all his learning, laws, Apocryphal narrations, traditions, and blasphemies. The fifth Article is against Mahomet's Paradise, there thus expressed, That in it are four Rivers, one of clear water, a second, of sweet milk, a third, of pleasant wine, a fourth, of honey: and that the Saracens at the day of judgement (which shall be five hundred thousand years after his time) shall live carnally with their wives under the shadows of certain trees, called Sidra, and Telech, and shall eat what fruits and birds they will, and shall drink of the fountains Caphura and Zinciber and wine out of the spring Theon. Their age shall be the same with the heavens: their members four cubits: they shall have their fill of lust in the presence of God, who is not ashamed. Sixthly, He Anathematiseth Mahomet's Angels Aroth, Maron, Tzapha and Marona, with his Prophets, Chud, Zalech, Soaip, Edres, Duaciphel and Lechina. Seventhly, His doctrine of the Sun & Moon, and his challenge to be the Keybearer of Paradise: also his house of Mecca, in the midst whereof, they say, is a stone representing Venus, on which Abraham lay with Hagar, and tied thereto his Camel, when he should have sacrificed Isaac: where the Pilgrims holding their ear with one hand, point to the stone with the other, and so turn round till they fall down with giddiness. See of this in the next Chapter, and in the second Chapter. Cateches. Mist. pro advenis ex Secta Mahom. He renounceth likewise their casting seven stones against the Christians, and the tale of Mahomet's Camel, and them which worship the Morningstar, or Lucifer and Venus, which the Arabians call Chobar, that is, Great. And thus he proceedeth in two and twenty Articles, abandoning his former sect: after which he desireth Baptism. Of like subject are the Catecheses Mystagogicae, or instructions of Peter Guerra de Lorca, concerning converting and keeping from Mahometisme, in which are rehearsed, and refuted a great part of their superstitions, dedicated to King Philip the second: But King Philip the third, hath otherwise converted the moors of Spain, for whom he writ his book, by an utter subversion & turning them quite out of his dominions. He therein telleth of the devils appearing to Mahomet in form of a Vulture, with a beak and feathers of gold, professing himself to be Gabriel, sent of GOD to teach him his Law: that Mahomet would not permit Jews to turn to his Law, without baptising them first unto Christianity: that the Saracens worship the New-moon: that the women spend all their time and care to adorn themselves for their husband's lust, and because they respect fatness in their wives, these therefore with idleness, sleep, and diet according, do fat themselves like Swine: that a Mahometan may attain to that perfection, that he may satisfy for sin past, and after live without sin, especially by Fastings and Pilgrimages: that the blessed Virgin shall (as they dream) in the other life be married to that cursed monster Mahomet: that women shall rise again in the male sex, and shall also have women for their lust, which shall be produced out of certain trees: Thesaur. sapientiae divinae in salute am. gent. procuranda. with diverse other things scarcely objected to them by others. Thomas à jesu another Spaniard, hath written prolixly of this Argument, but I may not here now follow him. Let me yet be bold out of certain Arabikes of the best note to add the Creed, the Commandments, Mescuites, with other Mahometan Rites and Custom, collected by Gabriel and john, two Maronites, and first touching the Eastern Languages and Authors. Eastern languages. THere are in the East eight principal Languages, the Arabic, Persian, Turkish, Hebrew, Chaldee, Syriac (which little differs from Chaldees) Greeke, and Armenian. The Arabic is most noble and usual, and is extended as far as Mohamed's name, as their sacred Language, know to all Moslemans of better fashion. In this is their Alcoran and their public Prayers, and most of their Laws. Yea, saith Zaheri, the blessed in Paradise use it. In this also are writ en their Books of Physic, Astrology, Rhetoric. The Persian hath little but Poets and Historians, the Turkish almost nothing; the Chaldee and Syriac are nigh lost, as the Greek. Arabic Authors. But Auerroes, Algazeles, Abu-Becer, Alfarabius (called of the Moslemans, the second Philosopher) Mohamed Ben-Isaac, and Mohamed Ben-Abdillab adorned the Arabic: besides very many Astrologers, Mathematicians, Physicians, and Historians. Ben-Sidi Aali reckons one hundred and fifty, which have written on their Law; Ben-Casem, innumerable Grammarians and Rhetoricians. Now for the moslemans' Religion, Ben-Sidi Aali expresseth it to consist herein, moslemans' Creed. that they believe all the speeches made by Gabriel the Angel to our Prophet, when he questioned him of the things to be believed and done: which are these, to believe in one God to whom none is equal (this against Christians) and that the Angels are the Servants of God, to believe in the Scripture sent to the Apostles, divided in their opinion into one hundred and four Books, of which ten were sent to Adam, fifty to Seth, thirty to Enoc (called Edris) ten to Abraham, the Law to Moses, the Psalms to David, the Gospel to Isa, or jesus Christ; lastly, the Alcoran to Mohamed. That they hold these sent for men's good; and believe in the Resurrection after death, and that some are predestinate to fire, some to Paradise, according to the will of God (for it is said in the Alcoran; there is none of you which hath not his place in Paradise, and a place determined in Hell) that they believe also the reward of the good and punishment of the bad; and the intercession of the Saints. Also this is of the things to be holden, that they firmly believe in the Divine Pen, which was created by the finger of God. This Pen was made of Pearls, of that length and space that a swift Horse could scarcely pass in five hundred years. It performeth that office, that it writes all things past, present, and to come: the Ink with which it writes is of light; the Tongue by which it writes, none understandeth, but the Archangel Seraphael. That they believe also the punishment of the Sepulchers; for the Dead are used often to be punished in their Graves, as happened in a certain Sepulchre betwixt Mecca and Medina. The Precepts of the Moslemans are, first Circumcision, not on the eight day, as to the jews, Mosleman Precepts are; Circumcision. Five hours' Prayer. but at the eight, ninth, tenth, eleventh, twelfth year, that they may know what they do, and may profess their Faith with understanding. And although most hold women free therefrom, yet in Egypt they circumcise women at thirteen, fourteen, or fifteen years old (many of them till then go stark naked) and Sidi-Ben Aali saith, that it was commanded to men, but is used to women for honour. The second Commandment is Prayers hourly, which in the Church, at home, or abroad, they are bound to perform, five times in the day and night: first, at break of day; the second, about noon; the third, in the afternoon; the fourth, after Sunset, when the Stars begin to appear: the last, in the first watch, or before midnight (for after, it is unlawful, saith Ben-Sidi Aali) neither may any transgress these hours without sin; yea, saith he, if one were cast into the Sea, and knew the hour of Prayer, if he be able, he ought to do it; as also women in travel must hide the Infant's head as they can, and do it. Travellers when they perceive that hour is come, go out of the way and wash; or if they have no water; lightly dig the Earth, and make show of washing, and go not thence till they have finished their Devotion. Thirdly, Alms is also commanded; Alms. Fast. and they which are so poor that they cannot give to Orphans and the poor, must help in Hospitals and Highways, by such service to satisfy God. Fourthly, Ramahdan Fast of thirty days is commanded from morning to Sunset, and the Stars appearing: Pilgrimage. Fighting. for then after evening Prayer they eat any food (except Wine) with Bacchanal cheer, and tumults. Fifthly, Pilgrimage once in their lives to Mecca and Medina is also commended; and sixthly, to fight against the enemies of their Faith is no less commanded; not to preach by the Word and Meekness, as Christ, but by the Sword and War, to invade and revenge. And if by their persons and blood they cannot, they must (saith our Author) by their purse and goods help the Prince herein. And if they die in Wat, the sensual pleasures of Paradise, Rivers of Milk and Honey, beautiful women and the like, are their present purchase. Therefore do they give to Apostates, which become Moslemen, Note. an Arrow borne up by their forefinger; the Arrow signifying War, and that one Finger the Unity of the Deity. Their last Commandment is washing with water, which is threefold, Washings. one before Prayers, handled in three Chapiters by Ben-Sidi Aali, thus performed; the arms stripped naked to the elbow, they wash the right hand and arm, than the left, after the Nose, Ears, Face, Neck, Crown, Feet to the joints, if they be bare, or else their shoe-tops; lastly, their Privities; meanwhile mumbling their Devotions. These washings they think to wash away their Venial and lighter sins; for their greater they use Baths, and say all the body must be washed to wash away Crimes. The third washing is of their secrets by themselves, or their Servants after the Offices of Nature, delivered by him in two Chapiters, too foolish and filthy to be related. Add the prohibition of Images painted or carved, Thefts, Homicides, Robberies, Adulteries, Swines-flesh, Wine, strangled blood, and things dying of themselves, and all unclean creatures. He also instructs at large of their Testaments and Funerals. The Moslemans being sick, Order of visiting the sick, of Wills, Restitutions, and Burials. presently send for an A-bed, Religious man, or Santone to strengthen them in the Faith, and propound heavenly things to him, reciting somewhat out of the Alcoran. And if the Disease be very dangerous, they wash and make their Testament; and are bound to restore all ill-gotten goods, giving the creditors a bill of their hand. And if they know not to whom to restore, they must bequeath a sum of money to public uses, Hospitals, Mescuits, Baths, the poor and Religious persons: yea, for that respect they set Captives at liberty, as is read that Auicenna did; some give Books to public uses; some, other things. Ben-Sidi Aali saith, it is Mohamed's precept, that the third part of men's goods be bestowed on public uses. And if a man die intestate, they say other dead men will chide him. When they are dead, the body is washed, the Nose, Eyes, Mouth, and Ears stopped with cotton; better apparel is put on, white shirts, and Tulipants. Then is the body carried to the burial place without the City with a great troop; the Santones or Religious going before, than the men promiscuously, after the Corpse; followed by women howling, lamenting, shricking, till they come to the Grave. There are those Garments taken away, and the Corpse shrouded in a white sheet, and put into the Grave with the face to the South. After the covering with Earth, many Prayers are made, and much Alms is given to the poor to do the same. Mescuites, or Mosques, and their Ceremonies in them. Touching the Eastern Customs. Ben-Sidi Aali hath written of the structure of Mescuites. Before them is a large floor paved with Marble, in the midst is a square Laver, where they which come to pray use to wash themselves. After this is a great Hall without Images or Pictures, the Walls bare, not shining with Gold or Gems: the Pavement matted, on which the vulgar sit; the Rich use Carpets spread for them by their Slaves. From the Roof hang many Lamps, which are lighted in Prayer time, and that being ended, are put out. These Churches are for the most part round & covered with Lead; and have adjoined high Towers which serve for Steeples, with four Windows open to the four Winds; whereon the Priests at set-times ascend, and with a strong voice call men to Prayers. Which being ended, and their Legal washing being done, all of them leaving their Shoes on a rue at the threshold of the Gate or Porch, they enter with great silence. The Priest beginneth the Prayer, and all follow, and whiles he kneeleth they do so, and rise when he stands up, and imitate him in the elevation or depression of the voice. None yauneth, cougheth, walketh, or talketh, but in great silence, after Prayers they resume their Shoes and depart. No woman may come to the Mescuites at these set hours, if there be any men, nor may have any society of men, except the Priest, which directeth and goeth before them with his voice in their manner of praying, as saith the said Author. Mosleman women disrespected. Hence some ascribe to the Turites falsely, that women have no souls. Eastern attire They are permitted not to enter the Mescuites, but to stand at the door, and must be gone quickly before the men have done their Prayers. He adds that the women's Church is the inner part of their own house. Such is their disrespect of women; notwithstanding, Mohamed's promises in his Alcoran, that many, say they, enter not Paradise, but may stand at the door with Christians, and see the glory of the men. The Garments of the East are commonly long, some flit on the right and left hand, some whole. The upper Garment hath wide sleeves. Their head-tire is a Tulipant but differing, of Prince's white and fine, artificially wreathen, rather long then round: of their Cadies and Mufeis very large, of fifty or sixty Else of Calico round and wreathed; of Citizens less, of Serifs or Mohamed's posterity green: of Soldiers and Servants long and white. Christians use not white nor round ones: the Maronite Patriarch and his Suffragan Bishops we are a huge Tulipant, round and blue, with a black hood under it: other Priests less, and no hood. The women are pompous, but coming abroad we are a covering made of Horse-hair before their face, that they may see and not be known, not if their own Husbands meet them; neither if they did know, would they salute, it being a shame for a woman to be seen speaking with a man. Their Chains, Brooches, and other Ornaments, and Paintings of their Eyes, Brows, and Fingers ends, I omit. Both men and women are so addicted to neatness, that they are very careful lest any drop of urine spot their clothes in making water or going to stool, A note for travellers in these parts, not to provoke them without liberty in urine, &c. a cause of quarrel often to Christians. and would then think themselves unclean. They therefore then sit down (like women) and wash; or if no water may be had, wipe with three stones, or a three cornered stone, as Ben-Sidi Aali in his Chapter of washing warneth. They think it unlawful to spit or piss on a brute creature. In food they abstain from strangled and blood; and Moslemen, from Swines-flesh. They love junkets: they break bread and cut it not. Their Table is a round piece of Leather, to which they come with washing and Prayers promised. They use not Forks, but Spoons of Wood of diverse colours, and where they need not them, three Fingers, as Ben-Sidi Aali warneth. Pewter and Porcelain is in much use, but other Vessels of Plate or Gold, saith he, Mohamed forbade, saying, The Devil used such, the common drink is water; the better sort add Sugar, sometimes Amber and Musk, &c. 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 and circumcised for that purpose: and the Alcoran nameth Abraham the founder of the Temple, &c. 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 Indians, called Zechian and Albarachuma, had used to go about their Idols naked and shaven, with great howlings, 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 Indians, 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. Petrus Alphonsi a Ap. Breidenbach. an ancient Author, who of a jew had become a Christian, thus relateth this History. The Ammonites and Moabites erected two Idols, one of white stone called Mercury, in honour of Mars: the other of black, called Chamos, in honour of Saturn. Twice a year these men ascended to worship them; when the Sun entered into Aries, in honour of Mars, and then at their departure they cast stones (as before is said:) when the Sun entered into Libra, in honour of Saturn; at which time they sacrificed naked, with their heads shaven. The Arabians also worshipped them: Mahomet did not abolish them, but placed the Image of Saturn in a corner, with his backpart forwards; and buried the Image of Mars in the ground, and laid a stone over it. These stones he permitted them to kiss, and with shaven crowns, and naked backs to cast stones backwards between their legs, which they say, is done to scar away the Devil. This is suffered to be done at Mecca in honour of Venus. Sup. cap. 5. But we have already heard, that Venus was the ancient Arabian and Saracenical Deity, to whom they performed such Rites of old. 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 b Pilgrimage to Mecca. M. Hak. tom. 2. report, That between the Mountains and the City are pleasant gardens, abundance 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 Lud. Barthema c Vertoman. lib. 1. cap. 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 besides, having great scarcity of water, and is served with these things from other places. It is governed by a King (tributary, then to the Soldan, now to the Turk) called the Seriffo, lineally descended from their great Seducer, by his daughter Fatima (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 least, 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 Indies, Aethiopia, Arabia, Persia, &c. 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 hither. Let me desire the Reader to have patience, and go along on this Pilgrimage, with one of these Carovans, thorough these Arabian Deserts to Mecca and Medina: and because that of Cairo 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. d Alcorr. Italy. 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 (or Ramadham, the ninth month in their Calendar, containing thirty days, 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, &c. After their m Pilgrimage to Mecca. Hak. Lent ended, they observe their Easter, or Feast, called Bairam, three days. Twenty days after this Feast, the Carovan is ready to depart. 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 Coravan, whom they call Amarilla Haggi, is renewed every third year; and to him the Grand Signior, 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 six pieces of Ordnance 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 Chisua Tunabi, or Garment of the Prophet; a Vesture of Silk, wrought with these letters of Gold, La illa 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. Then the Captain having taken his leave, departed accompanied with all the people of Cairo, in manner of a Procession, with singing, shouting, and a thousand Ceremonies besides, and passing the gate Bab. Nassara, 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 forbid 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 streweth 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 Ordnance, Fireworks, &c. shouting, till, at the break of day upon the sound of a Trumpet, they march forward on their way. From Cairo to Mecca is forty days' journey, travelling from two a clock in the morning till the Sunrising: 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 n L. Bar. with the Carovan of Damascus, traveled two and twenty hours of four and twenty. 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 rearward. The forward containeth about the third part of the people; and amongst these, the eight Pilots, a Chausi, and four knaves, with bulls 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 Ordnance, Gunners, and fifteen Archers, Spachi; 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 Legmame, 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 abovesaid vestures, being covered from top to toe with silk. Behind these, go the twenty Camels, which carry the Captain's money and provision. After followeth the Standard of the great Signior, accompanied with Musicians and Soldiers, and 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 Captains 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 jethro, 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 founded. by Angels, as they pass. The next morning by Sunrising, they arrive at Bedrihonem, where every one washed 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 h m 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 eunuchs which serve in the said Mosquita, which sell 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 Seriffoes 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, & house of Abraham, you are to know, o Description of the Mosquita at Mecca. that in the midst of the City is the 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 Talismani 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 Thiefs. 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 sell gems only. Within, it is vaulted, gilded, and odoriferous, beyond what can be spoken: for there are four or five hundred men which sell powders to preserve dead corpses, and other sweets. It seemeth, that since his time the temple and house of Abraham are altered. This p 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. Then was the Stone q Of this stone see sup. c. 2. 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 celebrate another Feast called Been Baraim, that is, the great Feast, which is also called, The Feast of the Ram. In those day's 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 thorough 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. Then proceeding on their way, they find an Arch on their right hand, whereon they ascend five steps, upon which is a great void place made of stone: after descending five other 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, thy 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 abovesaid; 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 unsavourie water: and thus return they, cleansed from all their sins. Every Pilgrim performeth these Ceremonies once at the least; the devouter sort often. An hundred years since these Ceremonies were somewhat different, after Barthemaes r Vertoman. lib. 1. cap. 15. A. D. 1503. 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 pitiful God pardon me my sins. Then 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 s 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 towards 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 a 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 cattles. 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 and Damascus, and all the inhabitants for ten days' journey round about, so that at one time here is to be seen above two hundred thousand persons, and three hundred thousand cattles. 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 and fireworks all that night. The next day being their 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, and the third to the Captain of Arabia. And being all approached, there cometh one of the Santones 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 bestowed 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 became 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 and Prophet Mahomet. This said, he exhorteth them to the love of God, to prayer, and alms. The Sermon ended, at the Sunsetting they make three prayers: first for the Seriffo, second for the grand Signior, the third, for the people: to which prayers all with one voice, cry Amin la 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 Pardon, 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 thorough the midst of these, he loseth 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 sins, which he hath left 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 diverse places. Monuments of those three Apparitions, which the Devil made to Abraham, an to t 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 by an 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, O Prophet of God, Prayer and health be upon thee, O beloved 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 u Description of Medina: the word signifies the people. 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 is called Medina Tal Nabi, that is, the City of the Prophet; in Barthemaes time, it 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, an 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 x In Barthema it is said that it was a grave (fossa) under the earth: and there were also Hali, Othman, Bubecher, and Homor, with the books of their ordinanes and Sects. Tomb built upon four Pillars with a Vault, exceeding in height the Mosquita: being covered with Lead, and the top all enameled 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 Damascus, 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 mine y Which some are reported to do indeed after their so holy pilgrimage-sights, not further polluting their eyes. eyes. The Priest answered. O Sir, I will tell you the truth. It is true, that our Prophet would die here to give 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 jesus Christ the Son of Marie? 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 Legmame, 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 Sepulchers of Fatma and Hali: (who yet, as some say, was buried at Massadalli, near Cusa: others say, he never died, but his coming is still expected.) The attendants on these Sepulchers are fifty eunuchs, white and 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 Sepulchers: 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 Pyramid-like 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 tented, 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, grafted with his own hands. The fruit thereof is always sent to Constantinople for a Present to the Grand-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. Even still (as one Mr. Simons a Merchant and beholder thereof reported to me) they have a superstitious custom at Cairo, of carrying the leg of Mahomet's Camel (as they affirm) in a Coach, the women in zeal of their blind devotion, hurling their Sashes to receive thence some holy and blessed touch, for their Mahumetical edification: as the Papists ascribe no small holiness to the touch of our Lady's Image at Loretto with their beads, or other implements of their superstition, as my friend Mr. Barkley, an eyewitness, hath told me. Marvel much we may, that the Soldiers which crucified Christ, and parted his garments by lot, and judas which kissed him, and the Devil also which carried his body out of the wilderness, and set it on a pinnacle of the Temple, did not from such holy touches acquire much holiness. But here a good intent was wanting, which though the Mahometans have, yet a Camel's leg is not so holy as our Lady's Image; Grant it: but they pretend Tradition and Devotion no less than these: and otherwise, there is as little warrant m They pretend visions and miracles, &c. But have not Antichrist and all Idolaters their miracles? faith hath ever relation to the word of God. for that house and Image of our Lady that they are true, as of the other. Blessed VIRGIN! whom all generations call blessed, and justly admire for that holiness, which with thankfulness to God, and charity to man, we are to imitate; then these stones and blocks should thus usurp thy name, and (in a worse sacrilege) divine worship, yea more than those holies of divine institution, which were so far from conveying n Agg. 2.12, 13 holiness by touching, that being themselves touched by any unclean thing, they received thence infection of uncleanness. And if Christ himself should thus be honoured, where, in all the Christian world are such Vows, Pilgrimages, and Devotions in his name, as here to the supposed Lady of Loretto? As if they would rather be Mariani then Christiani in their Religion. But who brought us now to Loretto? Nay, who can but in reading the one, think of the other, both being frequented so generally in Pilgrimages, Offerings, and I know not what superstitions? Only in this is Loretto worse, that it abuseth more holy names of God, and his Saints, to like unholy holies. But of this subject, that Reverend and learned Deane, Dr. Sutcliffe hath largely and learnedly written, both in confutation of that impious Pamphlet of o Caluino-Turcismus Giff. Turec. Papismus, D. Sut. gifford's Caluino-Turcismus, and plainly paraleling the Mahometans and Turks in very many points of their Religions. To him I refer the industrious Reader. Yea, the very Narration of the Saracenicall and Turkish Rites by us in this Book, shall be sufficient to them which know the Popish, in many things to discern and acknowledge the Kindred, and like hellish descent both; like sampson's Foxes, having their tails knit together with firebrands, which both fill and empty the world with their flames; howsoever their heads look contrary, one toward Christ, the other toward Mahomet. That which I speak of Popish, I understand of that which our Adversaries maintain by authority (not from Scriptures, or the ancient Counsels and Fathers, but) from the Pope's pretended Supremacy and visible Monarchy, as Head and Vice-God in the Church; the Alcoran, whereof is his Decretals, Extravagants, Consistory, Constitutions, and such Canons as p Because at Trent nothing might be decreed, but what was first sent and ordered from Rome: hence grew this Proverb. their holy Ghost sent from Rome in a box, lately thundered at Trent besides, and against the Canonical Scripture, which holy men of God writ as they were moved by the holy Ghost. But let us back to Medina. On the other side of the City are Tombs of the holy Mahometans, Abubachar, Ottoman, Omar, which Bartema saith, were buried in the same Temple with Mahumet, and all under the earth. A day's journey from Medina is a steep mountain, having no passage but one narrow path, which was made by Hali: 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 q 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: the same is now performed (saith Dousa) at Constantinople. The like was in Benjamins days at Bagedat: & I know not what Camel superstition is often meant oned in the Alcoran. Mecca and the Temple. Rabe like, to the house at Loretto in Angel legends. The black stone. Zam Zam, ismael's Well. 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. I have made bold to trouble you a little longer, with this argument of Mahomet's Meccan Pilgrimage, out of the Maronites collection from Arabic Authors. Mecca chief City of Arabia Deserta, is called also in the Alcoran, Becca, the holy City of the Moslemans, both for mahomed's revelations there had, and for the Temple especially, called by them Kabe, or, The Square House, which they fable, was first built by Angels, and often visited by Adam himself: and lest it should be destroyed by the Flood, was lifted up to the sixth Heaven, called Dar-assalem (The habitation of peace) after the Flood, Abraham built another house like to the former, by the shadow thereof sent from heaven to him. Thus writeth jacub Ben-Sidi Aali. This is a Chapel, not very large, of square figure; open with four Gates, by one of which the Ministers have access; the other are opened but once in the year. It glittereth all with Gold, and is covered with vests of Gold, an encompassed with elegant Iron-work, to keep off near comers. No man may enter it but certain Elders, which have long beards to their breasts, and remain there night and day. near to this Chapel is a large marble Floor adorned about with eight huge Lights, and six and thirty Lamps of Gold, perpetually burning. Three paths lead thereto whereon men and women go barefoot to the Chapel, which they compass seven times with great reverence, mumbling their devotions; kiss the corners, sigh and implore the aid of Abraham and Mohamed. Round about all this space is a stately building of very elegant structure, as it were a wall; in which are numbered sixteen principal Gates to go in and out, where hang innumerable Lamps and Lights of incredible greatness. Within this space betwixt the rues of Pillars are Shops of Sellers, of Gems, Spices, Silks, in incredible store from India, Arabia, Aethiopia: that it seems rather the Mart of the World, than a Temple. Here do men kiss and embrace with great zeal a certain stone, which they call Hagiar Alasuad, or, The Black stone, which they say, is a Margarite of Paradise, the light whereof gave lustre to all the Territory of Mecca. Before this, saith jacub Ben-Sidi Aali, Mohamed commanded to weep, to ask God pardon for sins, and to cry with sighs and tears for aid against their enemies. After they have visited that Chapel, and the Stone, they go to another large Chapel within the Temple, where is the Well, called Zam Zam; which is (saith the said Author) the Well which flowed from the feet of Ishmael, when he was thirsty and wept: which Hagar first seeing, cried out Zam Zam, in the Coptite or old Egyptian Tongue; that is, Stay, stay. There are many which draw water thence and give to the Pilgrims, who are commanded to wash therewith their body and head three times to drink thereof, and if they can, to carry some of it with them, and to pray God for health and pardon of sins. To this building is added a Noble School or University, A. H. 949. by Solyman who adorned it by his costs by marvelous structure, and endowed it with revenues. After these visitations, all the Pilgrims go to a certain Temple on a Hill, ten miles from the City, and flocking in great numbers, buy according to their ability, one or more Rams for sacrifice. And because some are of opinion, that the Mohamedans have no sacrifices, we will relate what jacub Ben-Sidi Aali hath written of their ceremonies. Mahometan sacrifices. Dhahhla (so the Arabs call a Sacrifice) is a killing of beasts in the worship, and for the offering of God, and they are Lambs of six or seven months at least; Camels of five years, Bullocks of two years. The males are to be chosen before females, and those clean, white, infected by no natural or violent defect, fat, corpulent, horned. Every man must kill his own Sacrifices, and rip them with his own hands, except in urgent necessities, and then he may substitute others to do it for him. For every one before they eat any thing, are bound to eat some peace of the Sacrifice; the rest, if they can, to give cheerfully to the poor. They which are admitted to these Oblations, let them offer one Ram for themselves, another for the souls of the Dead, another for Mahomed, that in the day of judgement he deliver them from calamities. These Sacrifices are offered to God in imitation of Abraham, Lying Tradition. which would have offered his son Ishmael to God; who going out of the City with him to a certain Hill; called Mena, where he would have offered him to God: but when the sword could not cut his neck, a white Ram appeared betwixt his hands, fat, and horned, which he sacrificed to God in stead of his son. Territorie of Mecca. Whiles the Pilgrims are here busied in their sacrifices, Beduin Arabs assault the Caravans, and robbing them, flee to the Hills, and inaccessible refuges, so swift as if they did fly. And although all Arms are forbidden in the Territory of Mecca (which containeth on the East six miles, on the North twelve, on the West eighteen, on the South four and twenty, in which respect Mecca & Medina are called Atharamain) yet they cease not to infest, & Pilgrims are here forced to Arms. This Territory is barren for want of water and rain, hath very few Herbs and Plants, or other pleasures of Groves, Gardens, Vines, or green objects; but is roasted with the Sun, both land and people. And this haply is the cause that no man may break a bough if they find any Tree. Balsam brought from Gilead to Cairo, thence to Mecca. Only the shrubs of Balsam, brought hither from Cairo thrive well, and are now so propagated, that all the sweet liquour of Balsam is carried only from this City, thorough all Regions in great plenty. here are store of Pigeons, which because they are of the stock of that which came to mahomed's ear (as the Moslemans fable) no man may take or scare them. A certain Scerif enjoyeth the dominion of this City, and all the Land of Medina by inheritance, called Alamam-Alhascemi, that is, the Captain or chief Hascemee, Scerif of Mecca. descended of Hascem great Grandfather of Mohamed; Who were never deprived of their dominion by the Ottoman or Soldan. Yea, the Ottoman calls not himself the Lord of Mecca and Medina, but the humble servant. Yet this Scerif notwithstanding his revenues and gifts by Pilgrims and Princes, through the Beduines spoils, and his kindred's quarrels seeking the Sovereignty, is always poor. Therefore doth the Ottoman bestow the third part of the revenues of Egypt, and to protect the Pilgrims from the invasions of the Arabs. Medina Medina. is called The City by Antonomasia, and Medina Alnabi, that is, The City of the prophet: Mohamed's birth and life. because Mohamed, when he was forced to forsake his Country Mecca, betook himself to this City, then called jathreb, and was made Lord thereof. It is an error that he was borne here, for he was borne and brought up at Mecca. 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, succeeded him in tyranny. Eubocar, 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 Mahomet's Disciples had buried their new Religion, with their old Master, 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 the 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. 1. 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 m neths and twenty days. Moavi 17. years. jezid. three years eight months, who say that the Prophet commanded not to blame, but to pray for and to obey rulers, though wicked: for ye shall have mercy, & they punishment. Odmen or Ozimen succeeded, and reigned twelve years, and after him Hali; and next to him his son Alhacem; and than Moavi the great Conqueror, &c. These four Eubocar, 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, and other Apostatas of the Christians and jews, disagreeing both with the truth and themselves: so it was not long, that this vntempered mortar would hold together these buildings. For the d Ref. Ara. Nob. Alcoran being (according to diverse 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 stablish an uniformity in the reading of the Alcoran, having out of all those Copies framed one to be Athentical, burned all others. Yet were they deceived of their hopes, partly, because Hali, Abitalib, and Ibenmuzod, 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: & partly, because that book, which they had thus culled out of the rest, to remain Canonical, was lost, & of the four Copies which they had written thereof, by fire & 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 reformed. 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; & all four are followed in Cairo. lib. 5. 1. Hali or Halli was Author of the Sect Imemia, which was embraced of the Persians, Indians, and of many Arabians, and the Gelbines of Africa. Ozimen, or Odmen, began the Sect Baanesia or Xefaia, and hath in diverse Countries his followers. Homar founded the Anesia, followed of the Turks, Syrians, and in Zahara in Africa. Ebocar (otherwise called Ebuber, or Abubequer) taught the Sect Melchia, generally possessing Arabia and Africa. These are holden as Saints in the Saracene Calendar, as f Scal. E. T. l. 4. Scaliger testifieth, who had one in Semiarabike and Persian, wherein over against the 27. of December was written, the death of Phetima) she was the daughter of Muhamed) God have mercy on her. Against the 10. of january, the death of Abu-Boker; God have mercy on him: and so of the rest. Against the 16. of November, the beginning of the fast Caphar: so they call the Christians: & on the 25. of December, the birth of jesus. On the 17. of january, the birth of Moses: Which I mention to show what honour they ascribe to them or rather that dishonour, which in this confusion of light with darkness, the Prince of darkness in the form of an Angel of light, doth unto them. from these 4. in process of time arose other g 68 Sects Sarrac. 68 Sects of name, besides other peddling factions of smaller reckoning. Amongst 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 by a great number of Arabians in Africa, & laid siege to Tripoli: where being betrayed by one of his Captains, his skin was sent for a present to the grand Signior. These Morobites affirm, that when Hali fought, he killed a 100000. Christians with one stroke of his sword, which was a 100 cubits in length. The Cobtini are a sect ridiculous. One of them showed himself riding in the Country of Algiers, on a Reed, rained and bridled as a horse; much honoured, for that on this Horse, this Ass had (as he said) rid an 100 leagues in one night. R. Moses Aegyptius h Moreb Neb. l. 1. c. 70. & l. 3. c. 18. & 24. writeth of two Sects of moors, the one called Separatists, the other Intelligents, or Understanders, both followed in their opinions by many jews. These later were of opinion, that nothing in the world cometh to pass by chance or accident, neither in general nor particular, but all are disposed by the will and intent of God, as well the fall of a leaf, as the death of a man. The Separatists in a contrary extreme, allow to man and beast a freedom, and that God rewardeth all creatures according to their merits or demerits: his providence extending itself to the fall of the leaves, to the way of the Ants: & if one be borne defective, it is better for him, then if he had been perfect, and so if any adversity befall him; for his reward shall be the greater in the world to come: yea, the beast which is slaughtered, & the Ants, Flea, or Louse shall not lose his reward from the Creator: the Mouse also which hath not sinned, & is killed of the Cat, shall there be recompensed. (Now beasts pray for their souls, and Fleas and Lice pray upon their bodies which hatched this beastly lousy Divinity.) The Intelligent believeth, that it is convenient that men be punished in this life, and for ever in hell, because the Creator would: the Separatist thinketh that unjust; and that whatsoever is punished in this life, shall be rewarded in the next, because such is the Creator's wisdom. Neither may we believe the rabbin, who reciting 5. differing opinions concerning the providence of God: first, of the Epicures, which exclude it wholly: secondly, of Aristotle: that it descended not beneath the Moon: thirdly, of the Intelligents: fourthly, of the Separatists: fifthly, his own, which he attributeth to the law of Moses, that every man hath freewill, and all good befalls him in reward, all evil for punishment, & what measure any man meeteth, shall be measured to him again: but for other creatures, beasts, plants, and their operations, as of a spider catching a fly, & the like i God is a co-worker in every work, of whom, and in whom all things are and move: & not a sparrow nor a hair from our head falleth to the ground, without divine providence. Vid. Zanch. de Nat. D. 5. c. 1. he attributeth with Aristotle unto chance, & not to divine providence, which he appropriateth in things below unto man. These opinions he ascribeth; that of Aristotle to job, that of the Separatists to Bildad, that of Sophar to the Intelligents, that of Eliphaz is the same with his own: & then let him with Eliphaz sacrifice to exipiate it. I. Leo. l. 3. writeth, that one Elefacin had written at large of the Mahometan sects: of which he reckoneth 72. 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. c 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 and all Egypt are four Religions different from each other, in Spiritual or Ecclesiastical Ceremonies, and also concerning their Civil and 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 fitter for their followers; who disagreeing in opinion, agree 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 d I. Leo. l 3 Leo thus reporteth: Fourscore years after Mahumet, one Elhesenibu Ahilhasen 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 hundred years every ignorant Idiot professeth it, saying, That learning is not necessary, but e What difference herein, between the Mahometan & our 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 sinne, although he would. But he must first pass through fifty degrees of Discipline: And although he sinne 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, Esschravar: 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, f Tronchi. Dunces, because of their less knowledge. When the Elcorb or Elcoth dyeth, 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 clothes, 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 cabalists: which fast strangely, not 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 and prayers, and how to make their squares: and it seemeth to me (who have seen the work) to be more Magical than Cabalastical. One book showeth their prayers and fastings: the second, their square: the third, the virtue of the fourscore and nineteen names of GOD, which I saw in the hand of a Venetian jew at Rome. There is another rule in these Sects, called Swach; of certain Hermit's which live in Woods, and solitary places, feeding on nothing but herbs and wild fruits, and none can particularly know their life, because of this solitariness. Thus far Leo. Benjamin Tudelensis g In Itinerario. Assassins, of these see l. 2. c. 22. telleth of a Nation, near to Mount Libanus, which he calleth Hhassissin, which varied from the ordinary sort of Ismalites, and followed a peculiar Prophet of their own, whose word they obeyed, whether for life or for death. They called him Hheich all Hhassissin: his abode was at Karmos. They were a terror to all about them, sawing asunder even the Kings if they took any. They warred with the Franks (the Christians which then held jerusalem) and the King of Tripoli. Their dominion extended eight days' journey. Zachuth mentioneth one h A. Zach. Chro. Serac. Baba, which about the 630. year of the Hegira, feigned himself a Prophet sent of God, under which colour he gathered together a great Army, wherewith he filled all Asia with slaughter and spoil, slaying Christians and Ismaelits without difference: till Giatheddin King of Gunia, overthrew and destroyed him and his Host. Besides the former; they have other hermits of another sort; one is mentioned by Leo, i Leo lib. 4. who had five hundred Horse, a hundred thousand Sheep, two hundred Beefs, and of offerings and alms, betwixt four and five thousand Ducats, his fame 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 Cattles, and Family: he hath four wives, besides slaves, and (by them) many children sumptuously apparelled. His fame is such, that the King of Telensin 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 magic-books, 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 diverse 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. k Io. Bot. Ben. Moavi, about the year of our Lord 770. assembled a general Council 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 write 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 l Fr. Richard. cap. 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 another Prophet, named Solem, 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, m This difference is in the Latin translation, not in the Arabic, as Erpenius hath observed. 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 Mahometan 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 fifth; whom the jesuits, in their Epistles, report to halt from his former Mahometism, and to incline to Gentilism.) Of all these, the Arabians are most zealous in their superstition; the Persians most agree to Reason and Nature; the Tartars are more Heathenish and simple, the Turks are the freest and most Martial. The Arabians account 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 Mahometism through the World. Their first Seducers had possessed Syria and Palestina: Homar had added Egypt, and in a short time their Successors had prevailed in Asia, Africa, and Europe, as we t Sup. c. 2. have before showed. All Mahometans are called by us Saracens, which Erpenius in his Annotations on his joseph, saith, is a name to them unknown (so is China to the Chinois, Peru, to the Peruans, etc.) but given them by others. They call themselves Muslimos, or Muslemen, of a word which signifieth Believers (as one would say in their sense, Catholic and Orthodox believers.) They have been such in Arms: and in diligence of Preaching they have been as forward, and so continue. Seven hundred years since, Perimal reigning in Malabar; they there sowed their Tares: Io. Bot. Ben. 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 small thing, became 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 philippinas, 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 Ethnikes, there to diuulge this their Sect: and in the year 1555. one of them pierced as far as japon, there to have laid their Leaven: but the portugal's in these Eastern parts, treading in the same steps, by their traffic and preachings, have much hindered their proceedings. The Tartars, Persians, and Turks, require longer and several discourses in their due place; and first, we will speak of them which are first in this rank, the greatest of all Mahometan States, the Turks. CHAP. VIII. Of the Turkish Nation: their Original, and Proceedings. §. I. Of the Turkish Name, and first Original. 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, to day, 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 fabric's thereon builded, and from that Fountain (or sinkehole rather) of superstitition, to lead you along the gutters and streams thence derived. And because the Turks are preeminent in all those things, which this profession accounteth eminent, it is meetest to give them the first place here, which elsewhere take it: and after we have set down a brief History of that Nation, and the proceedings of their state, to ascribe 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 signifies (saith Chitraeus) Shepherds, or Herdsmen: and such it seemeth was their ancient profession, as of the rest of the Scythians unto this day. Nicephorus a Lib. 18. c. 30. (and before him Simocatta, from whom Nicephorus borroweth it) 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, Aire, 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 things to come. The Prince of Taugast, they called the son of God: They worship Images. The Prince spendeth the night with seven hundreth 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 do) from Trojans and jews, is somewhat far b Turci quasi Teucri. Richer. de reb. Turc. & Mart. Barletius de Scodrensi expug. lib. 1. mention, this opinion, & Andr. à Lacuna. fetched: nor is there much likelihood that they should receive their name of Turca c Lonicer. Chr. Turc. to. 1. l. 1. a Persian City: the name is ancient, and applied by d Pom. Mela. l. 1. c. ult. Plin. l. 6. c. 7. Mela and Pliny to a Nation of the Scythians, and their original is accounted Scythian by the e Laon. Chalcondyl. lib. 1. Io. Bapt. Egnatius. Nic. Euboic. Sagun. Ep. Knolls, &c. most and best Authors. Benjamin Tudelensis calleth them always by the name Togarma. There are which bring a long Genealogy from Noah's Ark, unto the Ottoman Family: herein disagreeing, while some will have Magog, others Tubal the Author of their Nation. Leunclavius f I. 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 Vnui or Vngri, which were called Turks, of which there were two sorts, one Westerly in Pannonia, another Easterly near Persia, called by the Persians Magores, he concludeth, that the Vnni or jurchi came from juchra or juchria (whence the name jurchi might easily be deflected to jurchi) beyond Tanais; and first after they had forsaken their own Country, settled themselves near Moeotis, 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, (except what the fear of them compelled the Persians unto, as in their History we shall after see) was g P. Bizar. hist. Pers. lib. 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) h Knoll. Turc. Hist. was in the year 755. or after another 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 rome up and down, without certain habitation, a long time with their Families and Herds of cattles, like the ancient Scythian Nomads; and the Tartars, and the same Turcoman Nation at this day. Their language also, as Megiserus in his Turkish Grammar showeth, Hieron. Megisarus Ling. Turc. Institut. literae sunt ijs 31. hath great affinity, with the Tartarian, as also with the Persian (near whom, and sometimes, as now will appear, amongst them, they lived.) But from the Arabic it differeth altogether. Yet in their holies they most use the Arabic, by reason of the Alcoran written in that language: likewise they use the Arabic Letters and Pricks. The beginning of their greatness is thus by Christian Historians related. §. II. Of the Turkish Kingdom in Persia, and their other Conquests. 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: Mahomet (than Sultan, or Soldan of Persia) was for this cause hardly beset with the Chaliph of Babylon; assailed also on the other side by the Indians. 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, a Hist. Musulman. lib. 1. Theodor. Gaza de Orig. Turcar. Epist. Io. Bapt. Egnat. de Orig. Turc. But see also sup. c. 2. which is more likely. For I read not of Pisasiris in all the Catalogue of their Chalifs. Mirkond writes of many Turkish incursions into Persia before this. 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 Tangrolipix, and some Selduc, or Sadoc. By the help of this Tangrolipix Mahomet the Persian Sultan overcame Pisasiris the Caliph. 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 depart. Whereupon they withdrew themselves into the Desert of Caravonitis; living there, and thence making roads into the Country's 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 another great Army, set forward 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 b Tangrolipix first Sultan amongst the Turks; An. Do. 1030. some call him Tangrolipix and some Tancroipix. 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 diverse 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 Emperor's 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 c Knolles Turkish History. G. Tyr. see sup. l. 2. c. ult. 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 Temporalities) 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, and 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 Kinsman 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 short time did. But these their haughty attempts were stayed, and being now in the flower, were cut shorter by that fortunate Expedition d The memorable Expedition of the Christian Princes into the holy Landlord. Historia belli sacri G. Tyrij. and many others write at large of these Wars vide Gesta Dei per Francos. see also sup. l. 2. ult. of the Christian Princes of the West, agreed upon at the Council of Claremont, and performed by Gualther Sensavier; Peter the Hermit, 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; Raymond and Robert, Earls of Flanders; Robert of Normandy, son to William the Conqueror; Stephen 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 stile it) the Kingdom of Antioch was given him by common consent to Bohemund 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, and divisions of their state among diverse 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 Caliph 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 Caliph, 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. Noradine also the Turk being dead, the Nobility disdaining the government of Melechsala his son (yet but a youth) betrayed e Damascus betrayed to Saladine. that state unto Saladine. And thus did he hem in the Kingdom of jerusalem on both sides: and 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 f 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, one hundred and seventy 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 Cei Husreu, descended also of the Selzuccian Family in Persia, taking the opportunity offered by the discord of the Latins, with the Greeks, and 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 g Hist. Musul. man. l. cunclavij lib. 1. Kings or Sultan's. The Tartars, under the conduct of Haalon, sent by Mango the great Cham, having conquered and starved the Chaliph of Babylon (as is before) overthrew the Turkish Kingdom of Damascus, and razed h An D. 1200. Aleppo; the other arm of this fair and far spreading Tree, being surprised by the Mamaluke slaves, who after Haalons departure, recovered Syria and Palaestina, and were again with great slaughter dispossessed of the same by Cassanes i Haiton. Armen. a Tartarian Prince, who repaired jerusalem, and gave it to the Christians of Armenia, and other the Eastern Countries. But Cassanes retiring into Persia to pacify new broils, the Sultan recovered the same; the Christians of the West neglecting 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 and quarrels. §. III. Of the Ottoman Turks, their original and proceedings. THe Turks in Asia paid tribute to the Tartar Cham, till (succession in the blood of Aladin failing) this Kingdom was diversly rent, every one catching so much as his might could bestow on his ambition. The greatest of these sharers was a Knolles Turkish History. one Caraman Alusirius, who took unto himself the City Iconium, with all the Country of Cilicia, and some part of the frontiers of Lycaonia, Pamphylia, Caria, and the greater Phrygia, as far as Philadelphia: all which was after him called Caramania. Next neighbour and sharer to him was Saruchan: of whom jonia Maritima is called Saruchanili. The greatest part of Lydia, with some part of the greater Mysia, Troas, and Phrygia fell to Carasius, called of him Carasi-ili: some part of Pontus, and the Country of Paphlagonia fell to the sons of Omer, which Country is called Bolli. These all were of the Selzuccian Family. But the foundations 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 at this day subject to the Turkish greatness. When 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 b Leunol. histor. Musul. l. 2. jac. Boissardi Vitae & Icones Sultan Turc. His pedigree is thus reckoned, Oguzan, Oguzez, Giokolpes, Versaiobes, Tectomur, Clases Ago, Bakis Aga, Bosunger, Oicoluces, Bainder, Cusulbuga, Cabielpes, Soleimen 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, Tencur-Teken, jundogdis, Ertogrul, the father of Ottoman, and Dunder. The two eldest returned into Persia. The two youngest stayed, and with them four hundred Families, with their Tents and Carts, their movable Houses. And insinuating into the Sultan Aladins good liking, by suit and 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 Lord over the Oguzian Turks, his son Ottoman, saluted therefore by the name of Osman Beg, or Lord Osman. He first d Laon. Chalcondyles lib. 1. Abraham Zacuthi hath written a Chronicle of these Turks, together with the Saracens, translated by Ios. Scal. Can. Isag. lib. 2. see P. jovius, Knolls, &c. 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 and Robe, 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 health, which was of him humbly accepted, and such prayers made by one Dursu, whom he had appointed Bishop and judge of Carachiser, 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 1328. His son Orcanes succeeded: Aladin his brother contenting himself with a private life, ORCHARIES. 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 own hands served the strangers and 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 had possessed any foot in Europe, crossed the Hellespont, and won the Castle Zemeenic, and after that Maditus, receptacles for the Turks, which came over in multitudes, he transporting Christians into Asia, to dwell in their room. And after, e Anno 1358. he won Gallipoli, spoiling the Country, and 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 diverse Churches, Abbeys, Colleges, and 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 sell justice. Amurath f AMURATH. , which succeeded, exceeded him in his 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 fifth captive of the Christians, above fifteen years old, should be taken up for the Turkish King, which were distributed among the Turkish hus-bandmen 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 g An. Do. 1390. garments. Bajazet h 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, subdueth the Caramanian Kingdom, and amidst his aspiring fortunes, is by i Laz. Soranzo, Ottom. part. 2. saith it should be written Tamurchan, which signifieth King Tamur, as Leuncla interprets, who yet affirmeth, that Tamur lanc, or leng, signifieth lame Tamur, for his leg was broken. There is a history of Tamburlaine, translated out of Arabic into French, & thence into English, containing a full & happily more true discourse of his life, differing much from our common reports, which Pet. Perand. Leunc. jovius in their Treatises thereof, Io. and Phil, Camerarius, c. Maiolus, and almost all the Turkish Historians have written. Tamberlane deprived of his Kingdom and liberty, shut up and carried about in an iron Cage; against the bars whereof he beat out his brains, Anno 1399. k MAHOMET. 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 became his Vassals, as did also the V●lachian Prince: he died 1422. l AMURATH, II. 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, subdueth 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. m A History of Scanderberg. MAHOMET. II. He invading Epirus, at the siege of Croia died, 1450. Mahomet n Leon. Chiens, Archiep. Mytyl. de cap. Constant. was there saluted Sultan in the field, a man equally unequal and troublesome to the Christian and Mahometan Princes. He won Constantinople the twentieth of May, 1453. the taking whereof, is by Leonardus Chiensis, o Is. Ruthen. ep. Io. Ram. de rep. Turc lib. 3. declared in a Treatise composed of that unhappy argument, and likewise by Cardinal p Bern de Breidenbach de cap. Hydrunt. Isidorus Ruthenus. He won Trabezond, the Imperial seat of another Christian Empire; q BAJAZET. II. Anno 1460. Hence he was called Emperor (a name not given to the Turkish Kings.) He burned Athens, Anno 1452. He obtained Epirus and Mysia, Anno 1436. and did much harm against the Soldan 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 lest to Bajazet his son, Anno 1481. His other son Zemes was forced to flee into Italy, where a great sum of money r Forty thousand 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 s Guicciard. hist. jac. Boissurdi laconet. 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. Selym, SELYM. 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 calleth Hamon; but t Menavino l. 3. c. 22. relateth all this at large. Menavino, an eyewitness, nameth him Vstarabi) who with the powder of beaten Diamonds poisoned him; and for reward, when he claimed selym'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 Selym 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 selym's daughters, and some Bassas, 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 proceedings were no less cruel and bloody towards his enemies. Of whom, the first which offered himself (after his domestical wars appeased) was Ishmael the u Henricus Ponia de gestis Sophi. count. Turc. Sophy: 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: the Turks at last (very hardly) prevailing, by help of their great Ordnance: 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 x Anno Dom. 1515. year he entered again into the Persian Confines, and there took Ciamassum, overthrew Aladeules, the Mountain King, who reigned in Taurus and Antitaurus, and slew him. But his most fortunate attempts were against Campson Gaurus, the Egyptian Soldan, 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 Soldan 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 Sunrising 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 redemanding his bloody cruel spirit, an implacable officer of that implacable Tyrant to Tyrants, and Prince of Princes, Death, who at last conquered this Conqueror; or rather (if his y Licet ossa iacent, animus bella quaerit. Phi. Lonicer. tom. 1. lib. 1. Epitaph written on his Tomb say true) conveied 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 z joh. 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 1616. §. I. Of SOLYMAN the Magnificent. SOLYMAN, SOLIMAN. surnamed the Magnificent, succeeded his Father Selym in place, and surmounted him exceedingly in exploits. Belgrade, (which ominous name, did presage happiness unto him in his Wars and proceedings) 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. Fume. Hist. of Hun. lib 1. Melchior Sciterus de bello Pannonico. 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 lost fourscore thousand of his Turks, and then with shame & 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, then 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, nor durst not, bid battle. Poor Hungary rues in mean while, whether he getteth or loseth 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 Red Sea, 1537. and taking Aden and Zibyth, two petty Kingdoms in Arabia, by his forces c Dam. à 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 Traffic, and not only freed that their Castle from Turkish bondage, but had means to fortify it better, by the Ordnance, which the Turks in their hasty flight had left behind. Turkish History. Kn. A more dangerous plot did Solyman mean while contrive against Christendom, 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, cattles, 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-courtesy, the vailing of the bonnets, or top sails of some Turkish Galleys unto them, as Lords of that Sea; for which neglect some of them were sunk. d Andrew d'Oree, a famous Sea-Captain. Auria also, the Emperor's Admiral, had surprised some of the Turks straggling Fleet, and after held cruel fight with twelve great Galleys, full of janissaries and choice men, whom he overthrew and took. But the janissaries that were left, cast their Scimaters overboard, lest such choice weapons should come to the Christians hands. Solyman converting his forces against the Venetians, for the indignities mentioned, had almost fallen into the hands of the Mountain-thieves, which lived in the Acroceranian 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 robbery, without Law or Religion) were, like wild beasts, hunted to destruction. The Turks invaded Corfu, 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 Hungary, 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 flying 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 reentereth Hungary, and taketh Strigonium: turning the Christian Temples into Mahometan, sacrificing there for his victory, as he had done at Buda. He entered also into e joan. Martini Stellae ep. 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 Muluia, he added to his Dominions: the Kingdoms of Algiers, Tremisen, Tunes, Tripoli, &c. 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 f Solyman as unnatural to his children, as Selym 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. §. II. Of SELIM the second, and AMURATH the third. 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 him Lord of g Of the wars of Cyprus, see the Relations 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 Hali Bassa, Admiral of the Turks, h 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. 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, Michael ab Isselt. Com. Anno 1575. 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 corn. He by the Tartars invaded Polonia: and Henry of France, secretly leaving that Kingdom of Polonia, he wrote unto him 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 i Minadois History of the wars betwixt the Turks & Persians, translated by Abraham Hartwell in nine books, relateth these things at large. the Persian (at the same time dying) bequeathed his Crown to Ishmael his son, whom Aidere his brother seeketh to deprive, but is therefore himself deprived of that ambitious head, which he sought to adorn with the Crown; and Ishmael adding the slaughter of eight his younger brethren, ascendeth the Throne, which, together with his life, he lost by unnatural treachery of Periaconcona his sister, the four and twentieth of November, 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 Periaconcona, 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 an hundred and ten thousand 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 putrified 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 returning into Anatolia. But Emir Hamse Mirise, the Persian Prince recovered, after his departure, both Eres and 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 Snowes, 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 Caraemit 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 Morningstar 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 the 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 k To this Amurath was M. Hareborn her Majesty's Ambassador: 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, &c. Also the letters of the Great Turk to the Queen, and of the sultaness, and of Sinan Bassa, & many other things worthy ob eruation. 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, the eighteenth of January, 1595. Transyluania, Valachia, and Moldavia, having before revolted from him to Sigismond, who was entitled their Prince. This Amurath, in a letter to Queen Elizabeth, entitleth himself, By the Mercy of God free from all sin, with all height of Grace made possessor of great blessedness, above the 72. Laws of the world. §. III. Of MAHOMET the Third. 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 sixteenth 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 a Mahomet's Army was reported to be six hundred thousand, saith M. Wrag. apud Hakl. tom. 2. himself for fear, seeing his Ordnance (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 bloody 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. Mr. Barton the English Ambassador, was present in the fight, and Mr. Thomas Glover also, who in a large journal of this Expedition, testifieth that the great Turk was in great fear; but being animated by some about him, he took his bow and arrows, and slew three Christians therewith. Those former reports he mentioneth not. Not long after, the Bassa of Buda was taken, and the Bassa of Bosna, with some thousands of Turks slain, Anno 1599 Yet did not all his losses in the West, by the Christians vex the Great Sultan so much, as a rebellion b The long and dangerous rebellion in Turkey by Cusabin, the Scrivano, &c. See Knol. Turkish History. raised in the East, which many years continued. Cusabin Bassa of Caramania rose in arms against his Master, and having now done great matters, his Soldiers before false to their Prince, became now also false to him: he flying, 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 Mahometan faith, and soon after gave the Bassa a third overthrow. The Turks Ambassador, sent into Persia to demand the Sophy's son in hostage, for the assurance of the peace between c This Embassage is otherwise, and perhaps more truly related by Sir A. Shirley then present. those two Monarchs was for his proud message put to the Bastinado, and grievously threatened, sent back to the Grand Signior. The Scriuano's proceedings was 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, and 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 and Treasury for his revenues; and the great Shaugh of Persia had taken corbery 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 Zellalie 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 sent forth a Fleet of galleys against the King of Fez; which having encountered with a tempest, was forced with a great loss to retire to their former Port. The chief rebel making show he would come into Europe, as Zellaly 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 d 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 not 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 1603.) Mahomet the Turk a Of the disposition of this Mahomet, his cruelties, forces, power, government, &c. see Soranzo his Ottomanus. 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. diverse such Chapels there are near to the Temple of Sophia, as of his father Amurath, with his five and forty children, entombed about him, and of the other great Sultan's, two Selyms, 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, & whether it be a man or woman, with letters engraven further to testify the same. §. IIII. Of ACHMET. ACHMAT b Achmat. set a sure guard about his brother, and to prevent the insolency of the janissaries and Soldiers, distributed amongst them two millions and a half, and being fifteen 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 the State can be made worse, thiefs by robberies, and 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 thirty thousand 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 heirs male of the Ottomans, is entailed to the 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. 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, and five hundred shops and warehouses, with two hundred jews, and other persons to whom they belonged, were burnt: the janissaries enriched themselves with the spoil. The jews have made them Vaults, made fire-free to prevent the like danger from the janissaries, who are thought purposely to fire them sometimes, and always have the office to quench it, or pull down houses in near danger, which they willingly protract, or perform in places fittest for pillage: Ignis ruina extinguitur: the remedy no less than the disease. Hungary is at once vexed with foreign and 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 and Austria. The German name grows odious to the Hungarian. Botscay, chief of the Rebels, is assisted by the Turks, and 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, and now Strigonium. Cicala Bassa is again overthrown by the Persian, and with three hundred flieth to Adena. The Bassa of Trebezond is sent to succour him, but is discomfited, and almost all his Army slain. Achmat enraged, causeth Cicala Bassanes house at Constantinople, full of wealth and treasure, to be rifled. Adena is yielded to the Persian. The Bassas of Damascus and Aleppo had before fallen out, & taken arms. Damascus had overthrown c Civil wars between the Bassas of Aleppo and Damascus. Aleppo in the field, besieged him, and forced him to composition. Now again, Aleppo overthroweth him, and the Bassas of Tripoli and Gazara his companions, with their Army of threescore thousand men; took Tripoli; the Bassa whereof again he overthrew, and added to his garlands Damascus, the treasury of the Turks revenue, and 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, Anno 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 and jews, and four millions of goods. Achmat in great magnificence went to his Moschee, to render thankes to Mahomet for a peace concluded with the Emperor. He now looketh Eastward with his power, and as Master Henry Lello in his letter from Constantinople, dated April 2. 1606.) testifieth of him, he would needs at first be a Soldier, but the last Winter, having felt the cold winds from the tops of the hills in Bursia, which are all the year long covered with snow, and receuing some hurt in his stomach by drinking those cold waters, he proved stomach-sick to this expedition also, and giving over his enterprise against the Rebels, is become one of Venus' Knights, therein surmounting his Grandfather Murad, or Amurath. Anno 1607. he 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 Bassa 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, and 3000. houses to the ground. 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 outwith 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 Protestants refuse to swear allegiance, till free use of Religion in Austria by King Mathias was granted. He was crowned at Presburg. And in the year 1612. the Emperor Rodolph being dead, he was chosen in his place. Anno 1610. the Persians d A. jansonij M. Gallobelg. overthrew the Turks in diverse battles, wherein many thousands of them were slain. In the year 1613. The Turk e M. Gallobelg. G. Arthus. had provided a great Army at Adrianople, to pass into Transyluania, and his Garrisons began some stirs in Hungary, and a new war was there feared: but new occurrents in Asia altered that course. For the people in Anatolia rose again in rebellion, committing spoil and rapine: and in Arabia a certain Rebel usurped the title of a King, and gathering together above fifty thousand followers, had possessed himself of Aden, a commodious City for the Indian Merchandise, and fitly seated for the command of the Red-sea. The Persian King put his Ambassador to death, because he had capitulated with the Turk, that his Master under colour of gifts should pay him a yearly tribute: and sent the Turkish Legate, which was sent with the Persian Legate, back to Constantinople, having first cut off his hands, and put out his eyes. Hereby the Turk was forced to employ his forces this way, which he had intended for Transyluania: and by the Bassa of Buda hath promised to keep peace: hath sent also his Ambassador into Poland with a great present to the King, swearing by his God, his Horse, and Sword, to conserve the peace. This year also about April was a great fire at Constantinople, which burned two thousand houses: the Merchants mean while labouring to convey and save their goods, f The Citizens dare not quench the fire; an office belonging to the janissaries, which are thought purposely to set them sometimes on fire. Merc. Gall. janson. the Bassa Nassuffensis pretended, that a certain Merchant of Aleppo (whom upon that occasion he found there weaponed) intended violence against him, and confiscated his goods (the chief cause of the quarrel) which amounted to an hundred thousand Chekins: which I mention, to show the misery of Turkish subjection. In September the Duke of Arragon (having intelligence that the Turkish Admiral had departed from Constantinople with seventy Galleys, with intent to send aid against the Rebels in Syria) with his Navy of ten Sicilian Galleys fell upon ten of the Turkish, and took seven of them, with three Bassas, and the Beg of Cyprus: freeing out of servitude a thousand Christian slaves. These at Palermo went in procession with Olives in their hands, the Turks also following chained: and the Beg of Cyprus (when a huge sum was not accepted for his ransom) killed himself. Of the Emir of Said or Sidon g L. 2. c. ult. we have spoken elsewhere. He about the same time came with three Galleys to Livorno, bringing with him his four wives, ten children and much treasure. He presented the Great Duke at Florence a Turkish sword richly set with stones, and the Duchess with two Pearls esteemed at 60000. Crowns. News also came from Cyprus, that the Bassa of Damascus making an expedition against the Emirs son which he had left in Said, was by him overthrown and forced to flee, leaving 20000. slain in the field. The Emirs request was assistance of shipping. These broils in Syria continuing, forced the Turk to seek peace with the Emperor; the sons of Emir having slain the Bassa of Damascus, janson. & Arthus in MM. GG. and receiving succour from the Persian. The Heiducks also in Hungary in the year 1614 having done the Turks much scathe: besides the uproars in Transyluania, where the Prince Gabriel Bathore was by a wile of the Imperials brought into an ambush and slain, and Gabriel Bethlin Gabor obtaining to succeed, was by the Turk assisted, molested by the Imperials. The Persian also dispossessing the Georgians of most of their country for taking part with the Turk: and the son of the Bassa Nussuffensis before mentioned, (who was lately strangled after the manner of the Turkish execution of their Great ones) arose in rebellion, and committed much spoil by fire and sword in Asia: the Cossaks being as troublesome in the European frontiers. All these things forced him to seek conclusion of a peace, to which purpose the twelfth of May, 1615. Achmet Chiaia his Ambassador entered Vienna, with rich Presents to the Emperor, and obtained a confirmation of the same for twenty years ensuing. G. Sandys. The Turks strength at Sea is so small, that the Florentine with six Ships only, hath these three years kept the bottom of the straits in despite of them, the whole Armado not daring the onset: the Admiral employing the Pirates of Tunis and Algiers, who by our fugitive Pirates are instructed to the spoil of Christian Merchants. One cause of this weakness is their want of slaves for their Galleys, thorough their peace with Christendom. HONDIUS his Map of the Turkish Empire. map of the Ottoman Empire TURCICUM IMPERIUM §. V. Of Sultan achmet's Person, Family, Government, and Greatness of State. SVltan Achmet is now Ann. 1616. eight, or twenty nine years old, of a just stature inclining to be fat, ready sometimes to choke as he feeds, some purposely attending to free him from that danger. He is full faced, and (which they esteem a great beauty) great eyed. A little hair he hath on his lip, less on his chin. He is an unrelenting punisher of vice. For Sodomy he caused some of his Pages to be drowned. He is now building a magnificent Moschee for the health of his soul, all of white Marble, himself first breaking the earth, and working three hours in person. He hath not so few as four thousand which feed and live in the Seraglio, besides five hundred Capagies, who wait by fifties at every gate. He hath three thousand Concubines and Virgins for his lust, as Mr. Knolles; Mr. Sandys saith, seldom so few as five hundred Virgins in a Seraglio by themselves attended by Women and Eunuchs, taken in war, or from their Christian Parents. They have their purgations and diets much like the Persian custom in the time of Esther. When it is his pleasure to have one, they stand ranked in a gallery, and she prepareth for his bed to whom he gives his handkerchief, then delivered to the Aga of the women. She that bears the first son is honoured with the title of Sultana. He had but two sons and three daughters, A. 1610. and yet is that way unsatiably addicted. He cannot make a free woman his Concubine, and therefore Roxolana procuring under colour of devotion her freedom of Solyman, forced him to marry her, doting still on her. This also hath married the mother of his younger son (the mother of the eldest being dead) called Casek Cadoun, that is, the Lady without hair, nature both gracing and shaming her. His eldest son is about twelve years old. He is much delighted with pleasures of the field, for which in Graecia and Anatolia he hath forty thousand Falconers: his Huntsmen are not much fewer. And whereas their Religion binds them once every day to practise some mutual trade, as his father did, making of arrows: This Sultan every morning after his devotions maketh horn-rings, which they wear on their thumbs for the better drawing of their bows. His Officers a The chief Officers of the Turk, and his other instruments of private and public service: see Knolls and Ordinat. Politiae Turcicae, &c. are thus delivered: 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 thorough short quills of silver, which to that end they wear on their Turbans. His Visier bassas, or Privy-counsellers, 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 Pursuivants. The Spahi his guard of Horsemen. The janissaries are his best Footmen, who in their childhood are taken from their parents, and brought up in all hardness, and in the rules of their Religion. Then are they put to Schools, where under most severe Masters they are taught the use of diverse weapons, and such as prove fit are enroled 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, and other Offices. The Aga is the third place in repute through the Empire: M. G. Sandy. to whom jealousy makes too much love of the janissaries, fatal. The janissaries call the Great Turk Father, he reposing greatest trust in them they acknowledging no dependence but on him. In their marches they carry certain days provision of victual with them, which is no great cumber, being a small portion of Rice, with a little Sugar and honey. The most of them that attend the Court, have their being in three large Seraglios, where the juniors reverence their Seniors, and all obey their Commanders with much silence. Some are married (a breach of their first institution) and live in private houses. Many of them undertake to guard such Christians as will be at the charge, both about the City and in their travels, from violence and incivilities, wherein they are most faithful. This appeared in one of them of late, stricken by a swaggering Englishman, as they traveled through Morea, whom yet with much patience and fidelity he brought safe to Zante. They are all of some trade: receive but five Asper's a day (to which pension his eldest son is admitted from his birth) two grownes yearly, one of violet the other of stammel: they bear in their hand a great tough reed tipped with silver, wherewith they strike such as displease them. No justice may be publicly administered on them: but privately are by their Aga corrected, and sometimes thrown into the Sea in the night. They are most tumultuous when the Emperor is dying, or dead: for which cause it is by all industry concealed from them till the next be established, who must bestow a largesse present, and increase their pensions an Asper a day. They have lately admitted (besides Renegadoes) natural Turks, of which one is now Bassa of the Port, which was never before known. He hath also in pay, others, called Topegi, six thousand which are Gunners; 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 b Some say there are in all a million: every one finding as many horse, as his farm doth double the yearly value of 60. Sultan ●s; ready to be by their Saniacks, these by their Bassas: some Sanziack commands 5000. Timariot. 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. He hath thirty or forty thousand Achingi, Hindes of the Country, which serve on horse. back, without other pay then what they get by foraging; but of small reckoning: as are also the Azapi which serve on foot (yet properly belonging to the Galleys) whose best service is, with their dead bodies to fill up ditches, to make way for the janissaries, and to weary the Enemy with multitude. Many voluntaries also attending the Camp, in hope to succeed the slain Spahi or janizaries. When they march, the Tartars scour the Country two days' journey before, then follow the Achingi, and after them the Timariot, next the Iemoglans, after them the janissaries, than the Chauses on horseback: the Sultan follows with the Officers of his Court, and Archers of his Guard footmen, the stipendiary Spahi marching on either side of him. His Coaches which carry the Pages and Eunuchs come after, and then the carriages and Voluntaries. The Royal Standard is a horse tail tied to the end of a staff. The janissaries have wooden models of Elephants, boots, swords, and the like, borne before them. Beglerbeg signifieth Lord of Lords; of which were wont to be two; one in Europe, another in Asia: but by Solyman increased, that though Romania and 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 Sanzacks under them. His Admiral's place is as great by Sea. If these great ones do injustice, the oppressed will sometimes in troops attend the coming forth of the Emperor, and by burning straw on their heads, or holding up torches provoke his attention: who being brought by his Mutes deliver their Petition, which often turns to the ruin of the other. Bribery is but lately known, yet now the best Advocate. Every Bassa keeps a Divan or Court of justice in his Province: the chief is at Constantinople four days of the week in the Seraglio, whence is no appeal but to the Musti. The Great Visier Bassa is Precedent of the rest: in three days all causes are determined. All they have for assurances of purchases, is a little schedule, manifesting the possession of the Seller, which under-written by the Cadi frustrates all after-claims: and as for law-querks they are unknown. Rebellions rarely happen, both because the greatest Commander submits his neck to the Executioners bowstring, sent with Commission by the Tyrant enclosed in a box: neither may any hope for partakers in resisting, where one man's fall is another's rising: their kindred and alliance not so much as known to themselves: to have had eminent parents is argument of neglect; of ruin to be beloved: and for wealth they are but sponges, all which a greedy life hath sucked, being strained at their death, except what the Grand Signior pleaseth to bestow on their posterity. Neither may any slave promise much to himself, where damnable policy strangleth the Imperial blood, if males: and the issue of the females by their slaves (for so is the greatest Bassa given by the Sultan, when made husband to his sister or daughter) rarely attain above the degree of a private Captain. This great Empire may be conjectured to grow near a period, in respect it hath lately decreased Eastward, and in the Sea-forces: their discipline is neglected, and not exacted to ancient rigour: their late Emperor's effeminate: the bowels of the State much infested with rebellions, and it hath already been a long-lived Tyranny, out-living the wonted period. It may seem the greatest Empire now in being: yet is that of China far exceeding in revenues, in natural situation for defence, in Provinces better united, and better peopled; not inferior in that kind of policy which prevents alienations and rebellions: but in Soldiery not to be compared, except we say herein he hath full recompense, that he is strong enough in that kind, which cares not to conquer, nor need fear to be conquered. The Persian hath not so vast Country's subject, but better subjection, and himself a better Commander, and his Soldiers better disciplined and experimented. The mogul is great, wealthy, and mighty, The Persians and Mogol have no power by sea. but Asia is not comparable to European valour. But compare the Turkish greatness to that of some of the first Califas, which stretched from India to Spain, France, and Barbary; or to the Tartarian; which awed more in Asia, then ever Turk possessed in the Universe, perhaps twice told (for proof read our Tartarian Relations) and yet they pierced as far as Austria in Europe, overrunning Russia, Polonia, Hungaria, and making Italy to quake with the rumour of their arms: or to the Roman, which held almost all the Turk hath, when it was better worth the holding, besides, this Western World which the Turk knows not. Herein, I think, the Turk over-matched beyond comparison; nor any whit exceeding the power and possessions of Alexander; no, nor the Persian greatness before him, except in martial discipline, wherein they now also degenerate. Thus much of Turkish affairs of state: if we add also this Summa totalis for a conclusion, that the Turk commands on the Sea-coast (after some men's b States of the World, pag. 939. Arithmetic) 11280. miles in Asia, Africa, and Europe, and the superficies of all his Dominions come to a million two hundred three thousand, two hundred and nineteen miles every way square. Let the Author answer it, if the sum be transcendent. The Turks revenues, besides his Timariot, are esteemed but fifteen millions of Sultanies c The Turks have but two sorts of coin. The Sult me equal to the Veni e Zeccene, and the Asper or silver, of which 120. make a Sultanie about eight shillings six pence. : which may seem strange in so huge an Empire. But tyranny in wasting and desolating Nations, and Lording over every man's estate (none willing to toil for that whereof he hath no certainty, nay, which may procure him the greater danger) hath caused thin habitations (I except the Cities) and poor inhabitants. To this his revenue may be added his taxes, customs, spoils, and extortions: as the greater fish preying on the smaller, and pray to the greatest; so here, the great ones spoiling others, and themselves spoiled of all with their lives, or else necessarily leaving him their heir at their deaths. §. VI An Appendix touching the succession of MUSTAPHA twice, and of sman's murder, and other civil, uncivil late Combustions. ACHMET before he a This is taken out of a book written of that argument. Achmet reigned about fifteen years. died, to make all sure, resolved to strangle his brother Mustapha, and according to custom will leave no Competitors in such an Empire. For which purpose a Guard of Capagies attend at the Iron gates of the Seralio, and the Mutes are placed in a room accordingly. Thus is Mustapha to be dispatched, but see how the stronger arm puts out the strong men? The same night Achmet had a dream or fearful vision, which some of the Deruices would needs presume to rumour abroad, in this manner; that he thought, as he was entering into the seven Towers, the Princely prison of his predecessors, his brother kneeled down before him, and cried out, Oh when shall we leave this horrible custom of shedding innocent blood? Look among all the heathens, and see, how quickly they loathed and cast away that crying Sin of sacrificing of humane flesh? But in stead of replying he drew his Scimitar to strike off his head, had not one (as he conceited) held it fast, that he could not strike; whereupon he demanded angrily, What art thou? I am the good Genius of Mustapha, and will not suffer him to perish, therefore leave: and very shortly shall strange things happen in the Empire. Achmet contrary to all expectation the next morning after his Dream, sent for him into the room of State, where he lay on a stately Pallet, with all his Vice-Roys and Bashaws grovelling on the ground, and the principal Musty kneeling before him reading on a book. It should seem that glad tidings came first to the City; For he was taken out of the prison with great respect and observation: he was admitted to his galley with high Ceremonies, and yet solemn countenances: he was accompanied on the Sea with thousands of boats, and ten thousand of weeping eyes: he landed at the Emperors own Caska, with great respect and modest stillness: he walking through the Garden of Cypress trees, and at last came to an Iron gate, where his own company left him, except two bashaws, who led him by the arms: the gate opens and he must through a Guard of Cupogies; they bend to the ground, and yet look cheerfully: they brought him into the room where the Mutes stood; whose presence did more appall him then the rest, but that he saw the cruelty confirmed, and their very sight was worse than an unreversable judgement: but when he perceived no violent hands laid upon him, and that he must yet go further, he was the more astonished, and the more vexed to endure such a procrastination. At last he came where the Emperor lay sick on his Pallet, before whom his prostitution was as the ordinary slaves: but contrary to all expectation he bade him rise, and commanded certain Persian Carpets to be spread, and rich Cushions to be laid; on which, according to their manner, he sat cross legged by him, and when the Mufti had raised the Emperor up a little, with a faint voice he discovered an unlooke for loving heart, and bequeathed to him the succession. He had no sooner done, but he began to faint, and so read them all a lesson of mortality by opening a book, wherein they saw death writ in Capital letters, and himself sinking past recovery, which made them recover new Spirits, and presently bring his brother out into the Sophia, where the principal Mufti proclaimed Mustapha Emperor, intimating to the janissaries the charge of Achmat, to the discharging their duties: and the pleasure of Mustapha to give them a largesse, which equalling the bounty of other Princes, overswayed nicer exceptions, and so with great acclamations they ratified the Election, and cried out, Live and reign great Mustapha. Thus is Mustapha Emperor, and they had two years' trial of his disposition, whereby they found him harmless (if innocent in both senses) Enconiums of no great and stirring Spirit. Scander, and Mehemet Bashaw take the young Osman after this out of the Seralio, and present him to the janissaries, a comely sweet young youth of nine or ten year old, demanding withal, if such an heir of the Ottoman Family were to be rejected without cause, or why they should bring an harmless Prince (as they reputed Mustapha) into the danger of usurpation, and differing no further from a Traitor, but that it was not imputed to him, as for achmat's Will? Empire's are not so translated, and what could they tell, but private men for their own ends had wrought upon his weakness, making a diseased tongue speak that, which a healthful heart, and perfect sense would not consent to: For it was probable, that a Father would disinherit his children for any brother in the world: Besides, there was no trial or cause either of insufficiency, or disability, and therefore they could not believe it. Last of all, for any thing they saw, Mustapha himself was not stirring or strong enough to play the Steersman in such an high built Ship, considering the Seas were tempestuous, and many dangerous shores and rocks were to be passed by. These speeches to the turbulent janissaries, were like fuel to fire, and the presence of the lovely youth, made them amazed at their inconstancy: so that by way of penitency and satisfaction, they quickly altered the acclamation of Live Mustapha, into the cries of, God save young Osman, and so without further disputing, he was advanced into the Throne, and brought into the Seralio, when Mustapha lest thought of the alteration. But now there is no remedy, he must needs be deposed, and sent prisoner once again into the seven Towers. Now doth Osman begin his Phaeton's flourish, and runneth the course of pleasures with his youth, spending four or five years in wantonness and jollity, while his bashaws spent the time in covetousness and ambitious overruling others: yet not without careful overlooking the janissaries, and provident preventing their discontents, & turbulent disposition: but all doth help; for they over-accustomed to active employment, and living upon the spoil of foreign Nations, as much as the Emperor's entertainment, cried out to the war, and when answer was made, that the Persians had contracted a new league, and the Emperors of Germany's old covenants were not yet determined or ended. They presently replied, the indignities which the Russians had offered unto their neighbours the Tartarians, were not to be endured, for they need go no further than the piracies of the black Sea, and the injuries of the Cossacks and Polonians: Nay, why should they not march to the expugnation of Loepolis, and the foraging of the Countries of Moldavia and Bogdonia, and so forward to teach Poland a better lesson, then to displease the Ottoman Family and mightiness. The bashaws knew there was no replying, nor now the fire was kindled no other quenching it, then letting it consume to cinders, whereupon they presently answered, they were glad that the Soldiers were so memorable of the glory of the Empire, and so ready to employ themselves for the dignity of the Nation, and therefore they would not by any means hinder them, or the cause: But they should find the Emperor as careful to satisfy their demands, as they were willing to augment his Greatness: so that if they would give way unto time for the preparing of all things fit for the Army, and the sending for the Tartarians to accompany them in the journey, the Emperor should go in person into the field, and Poland soon find, what it was to exasperate such a Majesty. The King of Poland sent to the Emperor, to the French King, to the Pope for assistance; as also to his e The Polish Emb. Oration is printed. Majesty of England with intimation of the terror, and his well delivered discourse made such impression on his Majesty's Princely heart, that he had a present supply: In a word, his Army was soon ready, and his Cossacks prepared: by the end of july he was encamped in the fields of Bogdonia, and within eight days entrenched with twenty Pieces of Ordnance mounted: but the Cossacks quartered by themselves, and after their accustomed manner lying between two Rivers, were the more emboldened to make their daily excursions upon the Tartars: For having a bridge in the rear of their Camp, with which the Turks were unacquainted, they quickly transported their men, and as quickly endamnified their enemies. When the Grand Signior was made acquainted with the forwardness of these Polonians, and understood they were already encamped, and expected his coming, he was too young to apprehend any fear, and not old enough to lay the blame of his retardance where it was: therefore they made the more haste, when he understood the occasion, and so according to former preparation, the establishment of diverse Governments, the ordering the Provinces, the settling the great City, the mustering his Galleys, the guarding of his Castles, and the watching of the Black Sea: the Tartars united themselves to his Army, and both together made a body of 200000. which with all magnificent preparation he presented in the same Fields, and within sight of the Polonians, where he pitched his Imperial Tent. The Tartars thought to have made but one battle, and day of trial of the business, but when they came to pass over Rivers, and assail Trenches; they knew not what to say, and less to do, though the janissaries came as a second unto them; whereupon they retreated, and were altogether appalled to be so disappointed: Both they & the janissaries were glad to retire with loss, & the young Emperor unacquainted with the war, was yet acquainted with Oaths and Curses, to chide both himself and Fortune. At the last the bashaws seeing no remedy, and finding so great obstacles of their attempt, projected the preservation of the Emperor's person; but it may be to secure their lives, and so entrenched themselves, being (as they said) the first time that ever so great an Army of Turks was enclosed within walls. The Polonians also endured both hunger & cold, slackness of payment, and their entertainment came many times short: The Noble General died in the Camp, the Prince lay sick of a Fever, their horse miscarried, and other lamentable effects taught them extraordinary patience, which made them attend good conditions of peace, and secret workings of more nimble spirits. A Priest of Moldavia was set on work to go among the Polonians, and by way of general complaint against the outrageous effects of war, to enlarge the happiness of peace, and infer what a blessing it were to procure the same: whereupon he was brought to the young Prince of Poland, and Commanders of the Army, with whom he at last prevailed so well, and so far, that they sent a solemn Embassy to the great Turk, as he lay entrenched in the fields, to entreat a peace, and desire the renovation of the antiqua pacta, which had been ever between the two Nations. The Turk had learned his lesson so well, that he seemed to make the matter strange and of great humiliation, Of these and other occurrents in the Polish wars, are tractats & letters printed. if he should consent thereunto, and rather a courtesy granted, than a necessity imposed, and so deferred them awhile, till at last (as if he had been overwrought by the intercession and mediation of his bashaws) he was contented to capitulate the matter, and after many meetings, and a great deal of conference, Articles were drawn and confirmed, with a kind of solemnity, and proclaimed by sound of trumpet in both the Camps, and so broke up the Camp with a kind of murmuring and repining. The Great Turk took easy journeys toward Adrinopolis, where he discharged the Tartars, and sent most of his janissaries before hand to Constantinople. Sigismond King of Poland raised his Army, and rewarding the Cossacks, dismissed them home again into their Country: he went in person to Leopolis, from whence (by this time Osman was come to the Great City) he sent a solemn Ambassador to be there a Leaguer, as it had been in former times. By Christmas, Osman comes home, and had the accustomed acclamations of the people, with all the Ceremonies of his return, whereupon he goes in great pomp to the Sophia, and had the useful Guard of his Court janissaries to attend him: but within short space many fearful accidents appalled them all. First, they were astonished at a blazing Comet. Secondly, they were affrighted at a great fire happening amongst the jews, which they presaged ominous to the government. Thirdly, a sore Earth quake made their hearts quake for fear: Another Earth quake had happened in their Polish expedition S. T. R. but this is usual in those parts, by reason of the ascending up the Hills, and many Caverns under ground. The Sea also swollen extraordinarily. And a great dearth happened. These might be concurring Symptoms: the disease was sman's great spirit, emulous of his Ancestors glory, and ambitious to add the rest of Europe to their Conquests; but hereto his own avarice, and the decrepit, or at least that undisciplined age of that Empire were agreed correspondent; and this first disastrous Polonian attempt, filled him with repining indignation. He is said to undertake that war against the will of his Soldiers, and without the advice of his Viziers, and his gains to be the loss of 100000. horses for want of fodder, and 80000. men for want of fighting, to which he could never incite his janissaries, though he hazarded thereto somewhat far his own person. Hereupon he complained he was no King, subject thus to his own slaves, which would neither fight in war, nor obey in peace, without exacting new bounties and privileges. Delavir Bassa, Delavir Bassa. a man of great courage, lately called from the Eastern parts was suddenly made Vizier; and wrought upon the King's discontent, giving him counsel to provide a new soldiery about Damascus, and from the Kurds in stead of these degenerate janissaries, and of them to entertain 40000. A new militia. for his Guard, and that the Begh-lerbegh of every Province should train up some of the inhabitants in Martial discipline, with which men of new spirits and hopes he might be able to do something. Osman extremely pleased with this device consented and left all to his discretion. Hereupon it was concluded that the King should pretend to go in person against the Emirde Zaida; and after interceding against that, a pilgrimage to Mecca was pretended. May seven, 1622. he began to pass his Tents to Asia side with great store of treasure, to the defacing of his Palace, and of Churches. The janissaries had secret intelligence, and upon a word given met at the Hippodrome, and thence ran to the Seraglio in tumult, taking order to stop the passage by water. There they cried out for the King; who appearing, they first demanded his continuance in the City: Secondly, the chief Officers to be delivered to them; Delavir the great Vizier, the Hoia or Confessor, the Treasurer, the Governor of the Women, the Cadileskar, or Chief justice, and others as enemies to the State, and authors of that journey. He granted the first, but stuck at the second, and they returned discontent. Mustapha restored. The next day they renewed the mutiny, slew the Vizier and the Governor of the Women, and not finding the King, they called for Mustapha before deposed, a man esteemed holy (or frantic) and fitter for a Cell then a Sceptre. Him they found almost starved in a Vault, where in the beginning of these tumults he had been put; who first feared death, and the next thing was he begged water; whom they presently proclaimed Emperor. Osman consulted with Huzein Bassa, late Vizier in the Polish war, and the Aga of the janissaries, both faithful to him: sent to have strangled Mustapha in the Seraglio, but a new uproar happened, and he was removed and guarded. The next day the King, with the Mufti went to them, where after much entreaty, their hearts somewhat relenting, yet with new fury possessed, they slew Huzein Bassa, and the Aga; the Mufti was conveyed away secretly; and Osman led to Mustapha, pleads for his life, and at last is cast into the Seven Towers prisoner. sman's brethren & death. Daout Bassa, the new Vizier, inquires and finds that Osman had two brothers living, one about twelve, the other seven years old, and thereupon goes to the prison with a pack of executioners, which find him new fall'n asleep, and by their intrusion awaked and discontent. At first they are amazed, and he made show to defend himself, till a strong knave strooke him on the head with a battle axe, and the rest leaping on him strangled him with much ado. And soon after they mourned for their dead King, as freshly as they had raged unseasonably, this being the first Emperor they had betrayed, and having set up one, which in all likelihood they must change for disability. New broils. The first of june following, the Capiaga had received secret order to strangle sman's brethren, which going to do, they cry out, and he by the Pages was slain. The janissaries mutiny afresh, and will have account of this treason, whereof the King denies knowledge; so did Daout (who was suspected) but to please them is degraded, and Huzein Bassa late Governor of Cairo put in his place. Const. Lett. Febr. Daout strangled There is later report of the said Daout, to be strangled in the same place where he had caused Osman to die. Neither can we expect otherwise then monstrous and portentous births, after such viperean conceptions. CHAP. X. Of the Opinions holden by the Turks in their Religion, and of their Manners and Customs. 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 and 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 diverse 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 risen Sects amongst them, the Turks differing from other Mahometan Nations, and divided also amongst themselves. §. I. Of their Eight Commandments. ANTHONY a Mendu. lib. 1. MENAVINUS (who lived a long time in the Turkish Court) saith, that the Book of their Law is called Musaph, or Curaam, which Georgiovitz reckoneth another book; not the Alcoran: it is in Arabic; and they hold unlawful to translate it into the vulgar. If any like not of Georgiovitz his opinion, but think it to be the Alcoran (for all is but the Article, and the name little differs, as before is showed) I could think it likely that this containeth some Extracts and Glosses thereof; or is to their Koran, as our Service book to our Bible; having some sons and proper methodes, but grounded on the other. Some things I find cited out of the Curaam, that are not in the Alcoran, as that of the Angel's mortality, which perhaps may be the mistaking of the Interpreter. The ignorance of the Arabic hath caused much miscalling of words and names. 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 girdlested; 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 Persons: in detestation whereof, they often reiterate these words, b The Turks use to repeat one word of their prayers so often, and with such continued fervour, that sometime they fall down with weariness, or seem ravished in a trance and devout ecstasy. Hu, hu, hu, that is, He, he, he, is only GOD, who is worthy to be praised for their limbs, health, &c. and 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 wouldest 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 Romezan, 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 Menavino, 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 d Some say that the Turks now use to resort to their Oratories but three times a day, and Busbequius saith four, omitting that in the night Busbeq. Epist. 1. They measure the time of prayer by hourglasses of water. Some say six, and the devouter sort, seven. in the morning, called Salanamazzi, before Sunrising: the second at noon, called Vlenamazzi. The third, about three hours before Sunset, called Inchindinamazzi. The fourth at Sunset, Ascannamazzi. The fifth, two hours within night, before they go to sleep. Master Sandys nameth seven times of prayer enjoined daily: the first Tingilnamas, two hours before day, not mentioned by Septemcastrensis; and another Giumanamas at ten in the morning, duly observed on the Fridays by all, at other times by the more religious. When the Priest calls to prayer, they will spread their garments on the earth, though they be in the fields, and fall to their devotions. Moreover, I have seen them conjointly pray in the corners of the streets, before the opening of their shops in the morning. They spend but a part of Friday (their Sabbath) in devotion, and the rest in recreations: but that so rigorously, that a Turk had his ears nailed to his shopboard for opening it too soon. Their service is mixed with Songs and Responds. They never look back till they come to the salutation of Mahomet; whom they expect to come again, and think it will be behind them: They harken to the Priest reading the Alcoran, or Legend, or intermixing instructions and expositions, with such attention and such steady postures of body, as if they were intranced. They number their often repetitions of the names of GOD, with short ciaculations of prayer and praise upon beads. If they find a paper in the streets, they will thrust it in some crevice of the adjoining wall, lest the name of GOD may be therein, and profaned. Of their public prayers you shall see more after. They which mean to go to prayer, go first to the house of Office, and there purge their body: they wash their privy parts: and 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 washings 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 washings: the first of all the body, no part being left free, called Zcoagirgmeg, which is necessary after any pollution. The second is called Tachrias, 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 elbows, than 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 (if we may so call it) 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 hundreth, 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 ought 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 c 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: and yet I have seen (saith Mr. Sandys) but a few beggars amongst them: sometimes you shall meet with couples chained together, begging to satisfy their Creditors. Marriage ought to be sought (they say) for procreation, not for lust. They which live unmarried (after fit time, Menavino. 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 ought to learn each other to read, if either party be ignorant. But their marriage is now far degenerate from that ancient simplicity: d The Turks can marry and unmarry themselves at their pleasure. M. G. Sandys. l. 1. For if a man like a young woman, he buyeth her of her Father, and then enroleth her in the cadi's book; the marriage following with all Bacchanal solemnities. Many women are invited by the Bride's mother the night before, when after the feasting they bathe her, and the next morning trick her in her richest ornaments, tying on her silken buskins with knots easily not unknit (which the Bridegroom must untie, though with his teeth,) after that with much solemnity, his companions on horseback, riding two in a rank, & conducted by the Sacdich, who is nearest of his kindred have fetched her home: The Bride being delivered with her face close covered, set astride on horseback, with a Canopy over her, and received of him at his door, thence led (if she be of quality by an Eunuch to the Bride-chamber. The guests honour him with Presents, yet come not in. The Father also giveth only some pieces of household, carried openly by particulars through the streets. Now he is to entertain the Wives with an equal respect: alike is their diet, apparel, yea and benevolence (unless they consent to change or give turns) or else they may complain to the Cadi, and procure a divorce: but the husband may put away his wives at pleasure, who may marry unto another within four months after, except she prove with child, and then she must stay so long after her delivery. But if he will have her again, he must buy her; and if after the third divorce, another is first to lie with her, as a punishment for his levity. They will sell some of them, or give them to their slaves. The wives give him the reverence of a Master. They are at no time to deny him their embracements, whom he toucheth not again, until they have been at the Bath. They hold their chastisement, which they receive from him, as an argument of affection. They intermeddle not with household affairs: only it is required of them to content their husbands, to nurse their own children, and to live peaceably together, which also they do without jealousy or envy. They are exceeding beautiful, for the most part ruddy, clear and smooth as the polished ivory; tender and soft, as frequenting the Baths daily, and never open to the weather: but whither quickly. Great and black eyes are the greatest fair to the eyes of a Turk. They sit not at Table with their husband, but wait and serve them; and then they dine by themselves, admitting no 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: They rise to their husbands, and stand while they are in presence; Septemcastrens. Busbequ. Epist. 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. Yea, their sons when they come to growth, are separated from them. For this cause that sex is not suffered to buy and sell, 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 bedfellow, when he commandeth, without gainsaying, except on their Sabbath, or Friday night, which is the wife's 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 good will 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 Hymaeneus) 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 forbiddeth to be done in words, and therefore she puts off her shoe, and by inverting the same, accuseth her to her husband's perverseness. One Master Simons, which lived amongst them, told me, that there are some which keep boys gallantly arrayed, to serve for the worse than beastly lust of such as will hire them. He affirmed also, That they have this loathsome punishment for that loathsome sin of whoredom, to take the paunch of a beast new killed, and cutting a hole thorough, to thrust the adulterer's head in this dung-wallet, and so carry him in pomp thorough the streets. It is death, either to the body by judicial sentence, St. Gerlach. Ep. or the soul by turning Turk, for a Christian to have carnal dealing with any of their women. A jew which had dealing with a Turks wife, with her husband's consent, could not escape hanging therefore, (this indeed was a favour, for he should have been burned) notwithstanding his rich countrymen offered 2000 Ducats to save him: Georg. Dousa in itin. Constantinop. Her husband was hanged for his wittoldly permission, and she herself drowned. George Dousa reporteth the like danger, which an Armenian hardly escaped, but for talking with a Turkish woman, both of them being therefore imprisoned, and thence delivered at a dear rate. He telleth of their pederasty that they buy boys at an hundred or two hundred Ducats, and mew them up for their filthy lust, till they prove bearded; they will also steal boys for that villainy, as he instanceth of one which came with the Polonian Ambassador so stolen, and never could after be heard of. 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 street or house, the Master of the house, or the Parish, must find out the murderer; otherwise he himself shall be accused of it, and the whole Contado shall be fined, and likewise in case of robbery. During the time that I remained amongst them (you hear Mr. Sandys) it being above three quarters of a year, I never saw Mahometan offer violence to a Mahometan, nor break into ill language: If any give a blow, he hath many gashes made in his flesh, and is led about for a terror; but the manslayer is delivered to the friends of the slain, to be by them tortured to death. For public punishments (to mention that here) they have impaling on stakes, thrust in at their fundament; ganching on hooks, on which they are cast from some high place, there to hang till famine (if some more gentle cruelty have not made a suddenner dispatch) consumed them: they also have another invention to twitch the offender about the waste with a towel, enforcing him by often prickings to draw up his breath, till they have drawn him within the compass of a span: then tying it hard they cut him off in the middle, and setting the body on a hot plate of copper, which seareth the veins, up-propping him during their cruel pleasure: who not only retaineth sense, but discourse also, till he be taken down, and then departeth in an instant. Little faults are chastised by blows on the soles of their feet, by hundreds at a time. Parents correct their children by stripes on their bellies. §. II. Of other their Opinions and Practices in Religion. MEnaninus reckoneth 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. Their fourth maketh a man a beast. The fifth shutteth men out of Paradise, and so forth of the rest. Wine a 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 diverse insolences of the janissaries to their excessive drinking of Wine (by the mustie'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 Wine b A. Jesus. Busb. Epist. 1. 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 gone, lest it should be polluted with that sin. Yet in their Fast or Lent they abstain very religiously. c 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 d The Turks are no fashion-mongers. generally hate (saith Septemcastrensis) that lightness in apparel, speech, gesture, &c. 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-servant agree in one house, without jealousy and grudging; they are in their habit and behaviour modest: and, where 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. But this (as other things from their ancient simplicity) is now altered. Thus Mr. Sandys of Achmet. Every other Friday lightly (besides at other times on occasions) he goeth abroad to the Mosque: and when in state; there is not in the world to be seen a greater spectacle of humane glory, or (if so I may speak) of a sublimated manhood. For although the Temple of St. Sophia, which he most usually frequenteth, be not above a stones cast from the utmost gate of the Seraglio, yet hath he not so few as a thousand horse, besides the Archers of his guard footmen, in that short procession: the way on each side enclosed with Cappagies and janissaries in Scarlet. The Aga, Captains, Bassas, Beglerbegs, and the rest attending in exceeding pomp, and yet (which is the greater marvel) in exceeding silence, the ears discerning no more than in midnight sleep, except when they salute him with a soft and short murmur: So likewise in entertainment of Ambassadors, he sits in a rich room upon a low Throne, the Bassas standing by like Statues without speech or motion. The stranger is led between two, and goes backward from him, never putting off his hat: for to show the head they hold it an opprobry. The Turks are so zealous in their superstition, that they will rather lose 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 Busbequiu, more than they do the Christians: Busbeq Epist. 3. like as the traditionary jew doth the textuary, and the Papist the Protestant. 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 Solyman overthrew King Lewis of Hungary, he carried away three Images of cunning work in Brass, representing Hercules 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 molten into great Ordnance. They have no Scutcheons or blazing of Arms: 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 e Knolls. at Buda, and Amurath sacrificed six hundred captives to his Father's ghost. They are moderate in their private buildings, and detest f Septemcast. M. Simons told me that now they are herein more sumptuous. 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 g 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 brass pot, 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 Signior is their surest Heir. They have the rising of the Sun in great reverence; and especially the appearing of the new Moon: as h Knol. p. 421. when Mahomet the great besieged Scodra, the new Moon beginning to show herself, the Mahometan Priests, going about the Army, gave the Soldier's warning thereof, as the 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 i Septemcast. 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. Some say, but four Wives are allowed them: no great matter, where all their own are allowed to their use, with others they may not meddle. The offending man they gansh, the woman they drown. They tell many things of Antichrist (whom they call k 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 l Knoll. the third, 1597. who in the discomfiture of his Army fled towards Agris, 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 m Kn. p. 1136. the taking of Alba Regalis, 1601. the Bassa of Buda (than prisoner at Vienna) hearing of it, abstained from meat, with his two servants a whole day, prostrate upon his face, praying unto his Prophet Mahomet, who he said had been angry all that year with the Turks. They n 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 write them letters or spells, to keep them from danger and harm of shot, &c. called f Septemcast. Haymayly. They will write 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, g 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 h M. Harborn. Bassa left his wife, the Daughter of Solyman, 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 write to the Venetians for a licence to extract out of Italy an hundred thousand pound of Steel, only to make Chizzells, Hammers, and Mattocks, for the cutting of certain Rocks, by which this water must pass. Their i 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 k Andr. Arinabene. having flaied off the skin, they give it with the head, feet, and forth 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, Selyms 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 l Munster. Cos. lib. 4. Busb. 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 coops, 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. Master Simons told me, that he hath seen them at Cairo feed Dogs with baskets of bread, one standing by with a club to keep them from fighting: and one gave alms for a Bitch which had Whelps under a stall. Herein perhaps (as in other things) the Egyptians are more superstitious than the Turks, especially in this of Dogs, which savours of their old Anubis and dog-worshipping. Yea, and in Constantinople, m M G. Sandys. though they suffer them not as unclean creatures, to come into their houses, yet they think it a deed of piety to feed them, and buy bread therefore, providing them kennels also: most of them have no particular owner: they repair to the Seaside nightly, where they keep a grievous howling, heard (if the wind be Southward) to Pera. They say Moses was the first great Prophet, to whom was given the book of 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. They hold that Christ was borne of the Virgin Marie, at her breasts, having conceived by the smell of a Rose, which the Angel Gabrel presented her. And preferring Christ before Moses, they admit not a jew to turn Turk, but he must first be a Christian, and eat Swinesslesh, and after two or three days abjuring Christ, he is made Musulman. For so Mahomet came last in order of the Prophets with his Alcoran. 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 Mehemmet 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 n Ant. Meneu. 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 send him to the School to learn the 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 dinketh, nor sleepeth, and nothing is like to him. The two Angels before said, are called Chiramim and Chira tibin, which write the good or evil that men do against the day of judgement. The Turks o Magni Geogr. abhor blasphemy not only against God and Mahumet, but also against Christ and the Virgin Marie, and other Saints: and they punish blasphemers of whatsoever Sect: they account 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 there public buildings, yet are their private dwellings very homely, and ill contrived. They eat much Opium, thinking it maketh them courageous in the wars. They p Voyages du Villamont. l. 3. cap. 6. have a remedy for pain in the head or elsewhere, to burn the part affected with the touch-box (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 q Th. Brightman & sere omnes qui in Apoc. comment. ediderunt. of the arising and proceedings 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 r Bart. Georg. Italicè & Latinè apud Lonicerum to. 1. l. 3. & Anglicè. ap. Fox. Act. & Mon. to. 1. in fine. translateth and expoundeth: and such is that which s Hist. Musulm. l. 15. Leunclavius hath transcribed out of their Book called Messabili, wherein is written, that Constantinople shall be twice taken before Degnal 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 t Phil. Camerarius 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, u Hist. Musul. l. 16. was descended of their Prophet Mahumet, and walketh invisible: one day he shall come into light, and reign for a time: and after him shall Degnal their Antiprophet, or Antichrist, come. A certain Deruise offered to assault & murder Baiazet the Great Turk, professing himself to be that Mechdi, and was slain by one of the Bassas. §. III. Of the Turkish Manners, their Civil and Moral behaviour. 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 & Fortresses of the Cities, lest they should be receptacles for conspiracy, in translating people from one Country to another, with other their practices and policies of state, I purpose not to add any more: but refer the Reader to others Treatises. But to present unto you a Turk set forth in the ordinary Turkish disposition, manners, and fashions, will not (I think) seem tedious. Thus therefore have we viewed him with others a M. George Sandys. eyes. They be generally well complexioned, of good statures, and full bodies, proportionably compacted. They nourish no hair about them, but a lock on their crown, and on their faces only, esteeming it more cleanly: and to be better prepared for their superstitious washings. But their beards they wear at full length, the mark of their affected gravity, and token of freedom (for slaves have theirs shaven) scoffing at Christians which cut or want them. All of them wear on their heads white Sashes and Turbans, the badge of their Religion: as is the folding of the one, and size of the other, of their vocations and quality. Sashes are long Towels of calico wound about their heads. Turbans are made like great Globes, of calico too, and thwarted with rolls of the same; having little copped caps on the top, of green or red velvet; being only worn by persons of rank, and he the greatest that wears the greatest, except the Muftis, which over-sizeth the Sultan's. Some Christians (Turkising in fashion) are permitted as a great favour to wear white heads in the City. The next, that they wear is a smock of calico with ample sleeves, much longer than their arms: under this, a pair of Calsouns of the same, which reach to their ankles, the rest naked: their slip-shoes yellow or red, picked at the toe, and plated on the sole: over all a half-sleeved coat, girt unto them with a Towel: their neck all bare: and this within doors is their Summer accoutrement. Over all, when they go abroad, they wear gowns buttoned before, ungathered in the shoulders. In the Winter they add to the former, Calsouns of cloth, which about the small of the leg are sewed to short smooth buskins of leather without soles, lining their gowns with Furs, as they do their coats. They wear no gloves, nor alter their fashions, which (except in richness) are alike in all. They retain the old world's custom in giving change of garments, one vest fitting all. The Clergy go much in green, as Mahomet's colour: whose kinsmen wear green Sashes, and are called Emers, or Lords, as do their women also somewhat of green on their heads: an ill-favoured race, seeming branded of God, for their hereditary presumption of holiness from so unholy a stock. If a Christian wear green, they will tear off his clothes, if not beat him. They carry no weapons about them in the City: only they thrust under their girdles great crooked knives of a dagger-like size, in sheaths of mettle, the hafts and sheaths sometimes richly set with stones. They bear their bodies upright, of a stately gate, and elated countenance. In their familiar salutations they lay their hands on their bosoms, and a little decline their bodies, almost to the ground, if to a Great man, with kissing the hem of his garment. The ornaments of their heads they never put off upon any occasion. They affect cleanliness even religiously, never making water, but they wash their hands and privities: this they do secretly and couching, reviling the Christian, or striking him for pissing against a wall. This they do also, lest they should pollute their garment, which might frustrate their prayers. They never walk up and down for recreation, nor use any other exercise but shooting, and then also sit on carpets in the shadow, and send their slaves for their Arrows. These pierce deep, through Targets of Steel and pieces of Brass two inches thick: the Bow for form and length like the lath of a Crossbow, of Buffolos Horn, intermixed with sinews of admirable workmanship. Wrestling and rope-walking are professions, not recreations. Of Cards and Dice they are happily ignorant: at Chess they will play all day long, avoiding yet the hazard of money. The better sort delight in Horses, which are quickly jaded if held to a good round trot (for amble they do not) in an indifferent journey. But they ride not so fast to put them to it, They feed them in their stable with Barley, which there is very cheap, as only serving for that purpose. They greatly reverence their Parents and Superiors, and the young, the aged: the left hand as they go, hath the priority of the right, in that they are made Masters of the others sword, and the chiefest place the furthest from the wall. They live brotherly together, but come not, except on special occasion, in each other's house, and then but into the more public parts thereof. Their houses and furniture are mean, having nothing on the inside but white walls (except some special room) the roofs of many curiously seeled, the greater part of the floor, and that a little advanced, covered with carpets, the cause they at entering put off their slip-shoes. They lie on Matresses of Silk, or stained Linen, with Bolsters of the same, and Quilts suitable, but much in their clothes: as for lousiness which follows, it is no great shame. They have neither Tables nor Stools, but sit crosslegged on the floor all in a ring. They have a skin spread before them in stead of a cloth. The better sort sit about a round board standing on a foot, half a foot high, and brimmed like a Charger. Rice sod in the fat of Mutton is their ordinary food; Pottage also, fried Eggs, Pasties, Tansies, Flesh little in gobbets, London spending as much flesh in one day, as Constantinople in twenty. Fish they have in indifferent quantity. The Commons commonly feed on Herbs, Roots, Onions, Garlic, Hodge-podges, &c. vile fare, and at as vile rate in so great plenty. They are attended by their slaves, of which to have many is to be rich. When one hath fed sufficiently he riseth, and another takes his room, and so continue till all be satisfied. They eat three times a day: but when they feast they sit all day long, except they rise and exonerate nature, forthwith returning. They abstain from hogs-flesh, Blood, and that which dies alone, except in necessity. Their usual drink is water: the richer infuse diverse confections. Wine is prohibited, but so greedily swallowed where they can get it, that but few go away unled from the Ambassadors table. Our Beer they prefer before all other drinks, which would in all likelihood prove exceedingly profitable to such as would bring it in amongst them, where wine is forbidden, and Barley is at nine pence a bushel. They have Coffa houses more common than Alehouses with us b Biddulph. , in, or near to which on benches in the street, they will sit chatting most of the day, drinking their Coffa (so called of a berry it is made of) as hot as they can endure it. It is black as soot, and tastes not much unlike it, good (they say) for digestion and mirth. Of the boys which some Coffa-men keep as stales, we have spoken before. Optum they much use, it seems for the giddiness and turbulent dreams it causeth, which they (as all kind of stupifying, astonishment and madness) religiously c In imitation, it seems, of their Prophet Mahumet, which had the falling evil, & ascribed it to ecstasy, &c. affect. This perhaps the cause why Tobacco is so liked, a thing brought them by the English, the worst here, passing currant, and excellent there. But Morat Bassa, not long since, caused a pipe to be thrust through the nose of a Turk, and so be led in derision through the City. They take it through reeds with great heads of wood annexed. The under garments of the women differ little from those of the men. These wear on their heads a cap sugar-loaf-fashion, the better sort use Bracelets and jewels. When they go abroad they wear over all, long gowns of violet or scarlet cloth, tied close before, the large sleeves hanging over their hands. They have the sweetest children that are lightly seen, which they carry astride on their shoulders. They anoint their bodies with the earth of Chios, which makes the skin soft, white, and shining, freeing the face from wrinkles. depiction of a Turkish woman For the Readers further pleasure I have here presented a Turkish Woman in Picture. They use their bond women with little less respect than their wives. Turkish women. Though they be courteous to each other, and will ask how himself, child, slave, horse, cat, &c. do: yet never of the wine: yea, if you ask a child how his mother does, he will throw stones and revile you. Biddulph. Their Markets yield Men, Women, Virgins, Children, to as ample trial and full purchase as Horses with us: save that the Men-slaves may compel their Masters before the Cadi to limit the time of their bondage, or set a price of their redemption, or else to sell them to another. But Galley slaves are seldom released, or those that belong to great men beyond the cadi's authority. They buy little children, and geld many of them, as you have heard, which some say was begun by Selym the second, after he had seen a Gelding cover a Mare: and by Menavinus his relation of himself, seems not practised in his father Baiazet's time. These are in great repute with their Masters: yea, the second Vizier of the Port is now an Eunuch. For Arts; some have some little knowledge in Philosophy. Necessity hath taught them the practice of Physic, not the grounds of Arts. In Astronomy they have some insight, and undertake to tell fortunes. They have a good gift in Poetry. Their Music is very vile. The Grand Signior was once persuaded to hear some Italian Music, but while they spent much time in tuning, he (perhaps esteeming that their Music) commanded them to depart. Logic and Rhetoric they reject. Some write Histories, but few read them, thinking none dare write the truth of the present, or can, of the times past. Printing they reject, the most of their Priests living by writing. Every one hath some trades, such lightly as serve their own turns; a lazy people, more esteeming ease then profit, yet very covetous, seldom holding compact with the Christians that holds not with their commodity. CHAP. XI. Of the Religious places amongst the Turks: their Meschits, Hospitals, and Monasteries: with their Liturgy and Circumcision. §. I. Of their Temples: A description of S. SOPHIES. 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, &c. The places of most Religion amongst themselves are their Mosches, or Meschits b Me gied, Mesged, Mescita, Meskita, Mesquita, Mosquita; signifieth a Church, Temple, or Synagogue of the Mohametans, as Masged-Aly near Cusa i. Templum Ali, falsely written Massadalle: where Aly was buried, Bedwell. : 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, Cawseyes, 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 Bassas, 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 St. 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 write, c Pet. Gyllius, Topographia Constantinop. l. 2. c. 3. that it was first built by Constantius, son of Constantius the Great, with a roof of timber: and burnt by the Arrians in the time of Great Theodosius, who again repaired it. Sozomenus d Sozem. l. 8. c. 22. saith, that in the broils, which happened not long after in the reign of Arcadius 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, Procopius e Procop. de Aedificijs lustiniani, l. 1. testifieth, that base and wicked men burned it again, which justinian built anew in such sumptuous and manificent sort, that in regard of this 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 f Euag. hist. Ecclesiast. 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 Cedrenus, tell of the harms it received by Earthquakes, whiles justinian lived, which yet he repaired, as did Basilius and Andronicus after him. Nicephorus g Niceph. Eccl. 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 h Niceph. l. 17. cap. 10. founded by Constantine his fa her: and was burnt in a sedition of the people, in the reign of justinian, in which rebellion thirty thousand of the people were slain, and partly to pacify the wrath of GOD (saith he) for so great a slaughter, he built this Temple. From the side of the Temple he took i Suidas in Verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. four hundred twenty and seven Pillars or Images of Heathen gods, and of the twelve signs of the Zodiac: and fourscore Statues of Christian Emperors, which he didistributed in the City. But more then enough of the ancient structure thereof. As it is at this day, diverse have described it: but of them all most diligently, Petrus k P. Gyll Topog. Constant. l. 2. 4. Menavino, P 〈◊〉 of the T. E. Bellonius and others. Gellius. The walls and roofs thereof are of Brick, the inner part lined with Marble most excellent, and of diverse 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 diverse 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 rues of Pillars each over other, those upper ones supporting the hemisphere, lover, or steeple, which is wrought all with mosaic 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 Ordnance, 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 l N. N Peregrination. l. 2. c. 20. Nicolai 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 serail) they m 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, &c. No Christian may enter into this Meschit, but he may put his body in at the doors and view it: But Master Simons saith, they are not now so scrupulous: for he hath been suffered to go in: as G. Dousa also reporteth of himself. There have been at once (in the time of Bajazet) numbered n Menavino. thirty and six thousand Turks assembled for devotion at an Easter-solemnity. Perhaps (it is Master Sandys his observation) the ancient fabric then standing entire, whereof this remaining was little more than the channel. Better to be believed then Bellonius his report of so many doors, whereas if it hath five, it hath more by one, then by me was discerned. It is almost every other Friday frequented by the Sultan. The Christian Emperors ascended the stately Galleries on horseback. Before the entrance there is a goodly Portico, where the Christians, that visit it on curiosity, as well as the Turks, do leave their shoes before they do enter. 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. Gyllius, Menavinus, Bellonius, Nicolai, Dousa, 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: especially seeing this is such, that none is able to express the excellency, nor could ever worthily express the least part thereof. Besides, what others have reported, Dousa telleth of a Marble Pillar therein, which continually sweats forth a certain liquour, which the Turks wipe off with their handkerchiefs, as (in their opinion) profitable against diverse diseases. Mahomet the Conqueror o N. Nicolai. built one in like fashion without any figures, which hath about an 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, an 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 account 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 form resembling the former, but not so great nor so rich. The rest of p Pol of the T. E. the Meschits are of diverse 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 top 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 bare walls, with Arabic Letters (some in gold) written thereon, save only their Books, and Lamps burning with oil in great abundance, and clothes of Tapestry, on the which being spread over Mats upon the pavement, they prostrate themselves in prayer time. §. II. Of their Hospitals and Monasteries. THeir Hospitals they call Imarets; of these there are great use, because they want Inns in the Turks Dominions. They found them for the relief of the poor, and of Travellers, 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 Turkis, are in Constantinople: two of which Mahomet and Bajazet his son founded. Both these have about five and 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 Travellers, 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 amount to an hundred and fifty thousand Ducats, and the other to 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, Allae Rahsmetileson: that is, God have mercy on them. Selym finished that which Bajazet his father had begun to build. But his son Solyman erected one far surpassing the former. Orcanes was the first of these Ottoman Princes which founded Monasteries. Mahomet the first, finished a 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. b Whosoever will read of the Temples, Hospitals, Colleges, &c. 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. Musulman. lib. 18. Solyman 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; 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 Solyman, intended to build a Magnificent Temple, and Munificent College, Monastery and Almshouse at Hadrianople, where he intended his Sepulchre, broke his league with the Venetians, & 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 Bassas esteeming nothing of more honour in the world, or merit for heaven. Let us come to their Church-rites and Ceremonies. §. III. Of their public Prayers and Church-Rites. THE Temples in Turkey are (as hath been said) innumerable, both public, and private of meaner bavildings: on which is a Tower, as with us a Steeple, whereupon on the c And. Arivah. 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 Mahumet his Messenger. This he saith in order on every side of the Steeple. If there be in the City any Mosques, the Cathedral beginneth, and then all other Parishional follow. This they do five times a day, and on Friday (their Sabbath) six times. First, at Sunrising, with four 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 fifth, longer than the rest, with fifteen bowings, and eight prayings. This bending or bowing they call Erket, which is a double bowing with prostrating himself: their prayer they call Czalamet, which they make sitting after every Erket, 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. Every Busurman is bound to resort to these their Liturgies, at his Parishional Meschit, except he have some lawful impediment: and if not at all of them, yet at least at one to be well washed, for which purpose they have innumerable Baths in Turkey fairly 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 not clean the rest of the day, that washing will serve: but a Semtemcastr. 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 b Menavino saith, that after the secret washing of their secrets, &c. They come forth and wash their hands, face, and the rest, each three times, observing equally that unequal number, and saying the Psalms Elenche Motte chi assro, 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 behanged with Fox-tails, 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 Arabic letters those c La illah, illelah Mahomet irresul alah tanre her paganber hach. 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 d Quasi in astratto in oratione. 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 Pater noster while, and then lifting up his head, and setting his hands to his ears, falls to his praying another quarter of an hour, and then licenseth the people to depart. There is no noise heard e Their devotion, silence, honesty, and order is such, saith Septemcast. that I cannot but admire comparing it with the contrary in the Churches of Christians. as if there had been nothing within. Not so religious is their course (and yet that religion admits it) which Martin Braidenbach reporteth to be practised by them in a Moschee on Mount Sinai, where Moses received the Law; for the Saracens use to get therein Prophets, thinking the issue there gotten is holy, and full of the Prophetical spirit. 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 f They pray towards Mecca, as the jews towards jerusalem. Southwards, and the Meizin or Muetden, Clerke, Sexton, 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. Then 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 turn to their Law. This being said, every man lifteth his hand to heaven, crying aloud, Amin, Amin: and then they touch their eyes to wipe them with their hands, (which is, as crossing among the Papists, a blessing of themselves) bringing their hands over their face, and so they depart. 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, &c. Bartholomaeus g Bar. Georgiovitz. Nobili & gliotiosi. Georgiovitz 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. On their Sabbaths it is otherwise. §. IIII. Of their Sabbaths, and of their Lent and Easter. 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 failing in any point. They suffer not c Some say they are now less curious in this point. a Christian to enter therein: and yet will they enter into the Churches of the Christians to hear the Church-music. 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 or ten of the clock, the Priest useth to preach to the people: and these their discourses last above 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 some six thousand flying about in the air for this purpose) into the Sepulchers of wicked Christians, and that the good Christians are put in their empty Sepulchers, inveighing against the blasphemers of Mahomet, Christ and the Saints, exhorting to Alms, rehearsing their commandments of the law. And if they preach scandalous doctrine, the Mufti and the Cadlilescher 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; & 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 Signior, 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 Lailla, illellah, 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 d Knol. Tur. Hist. p. 777. themselves by diminishing their fare (not as the Christians at Shrovetide) 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: and to drink wine at this time, is death. Neither will they suffer jews or Christians to scandalize their Turks this way. And when their Lent is near the end, they go all to the Baths and pluck off all their hairs, but of the head and beard, with an ointment for that purpose: they colour their nails red, with an enduring colour, called Chua, with which they die also the tails 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; Baaram glutiotzong, that is, God give you a good Feast: and if they meet with a jew or a Christian, woe unto them. On the first day of their Bairam, the Sultan rideth to S. Sophia with all pomp: and then did we see (saith Master Sandys) a sight full of horror, many mourn with age, yet dead before death, and revolting from their christianity, therefore throwing away their bonnets, and lifting up their fore fingers, to which the Tyrant bowed himself, as glorying in such conversions. The Turks keep e This second Easter is called Chuccibairam. another Easter, especially in Mecca, more solemn to the Tartars, moors, and Arabians, then to the Turks, except the Pilgrims, which resort thither. §. V. Of the Turkish Circumcision. 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 Tulipant 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 sound 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 ariseth, 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 Musulman. But his name is not then given him, but at his birth, and that according to their quality. Bellonius writes that they must answer the Circumciser to certain questions (somewhat like it seems to that, which in the Baptism of elder persons is performed by themselves, of younger by their Godfathers) and therefore they are so old before they be circumcised. He also affirmeth, that it is never done in the Meschit (wherein none uncircumcised may enter) but in the house. The name Mussulman, Mussliman, or Muslim, signifies an Orthodox Mahometan, as Christian or Catholic with us: Verus Turca, saith Bellonius, Saluatus, or sanae fidei homo, after Cantacuzenus. 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, 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 scaffols prepared for them, and furnished according to their states. The solemnity lasted forty days, and forty nights, in the great Marketplace of Constantinople. And to end these f Knol. p. 957. 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-children, about the same age among other women, without other solemnity, say over those words, La illah, &c. and likewise the renegado-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: Georgiovits. 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 Signors safe conduct, 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 Cadilescher of Constantinople, and that by the witness of Priests only, which had not in twelve years drunk wine. CHAP. XII. Of the Sepulchers, Funeral-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. l. 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, advice him with a penitent heart to bewail them. Then do certain of their Priests, or one of his kinsmen, read some Psalms and Prayers. And if the pangs of death do still continue, 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 midst of the house upon Carpets, and place him on his right side, with his face towards the South. Then do assemble certain Priests to buy him, b If it be a woman which is dead, the women take this care and pains about it, to lay her forth, &c. who 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 there with compass the body, and then say to every one Sababan alla, that is, God have mercy on him, and turn it about four or five times. After this, their Priests (which are twenty or more) carry the corpse into the Garden, and lay it on a Table two hands breadth from the ground, taking away his shirt, and covering his shame with a new cloth made of fine bombast, with warm water and soap washing him from top to toe: Then do they take two sheets of bombast, in which they wrap the corpse, wetting the same with Rose-water, 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. This done, 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 the corpse into the grave, covering him on every side with boards, only on the face they lay a little earth, and there leave him, and return home, where they find store of cheer, & there make a prayer for his soul. Georgiovitz c Lib. 2. saith, that they make over the grave the form of an Altar, lest 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, &c. which is done for the dead man's soul in alms to the poor, or to the birds, or ants, which they also account an act of mercy, no less meritorious than the other. 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 d M. Sandys saith, the better sort mourn in white, and for black he never saw it worn by Turk. 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 wonted habit. Howbeit their kindred, specially of the female sex, often repair to the graves to lament there. Bellonius in his Obseruat. e Bellon. lib. 3. cap. 5. observeth, that they sew 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 & Remonchir, who come with dreadful countenances and burning firebrands, and examine him of his life, which if they find wicked, they scourge him with fiery whips, if good, they become goodly Angels, and comfort him. Bellonius a little 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 Mahomet and 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 depart 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 there with 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 write upon the 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 hereof makes them in their morning prayer to say, Lord God, from the questioning of the two Angels, the torment of the grave, and 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 a Menavino. l. 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's command, to sound the consummation of the World. For at the sound thereof, all Men and Angels shall die, for so they find it written in their Curaam, which Book is of high authority with them. The Turkish Doctors would dissent from that opinion of the Angel's 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 the Mountains and Rocks from their places, and grind them to meal. After this, God will return to make anew 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 found all the dead b The resurrection. shall be 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. Amongst them shall be seen diverse faces and countenances, some shining as the Sun, many like the Moon, many as the Stars. Others shall be obscure and dark, and others with hog's faces, with swollen tongues. Then 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 other 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. c The judgement. Then shall God divide this raised company into seventy parts, all which shall be examined; presenting their sins before their eyes, and 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 shall be also Michael the Angel, holding in his hand the balance of divine justice, and shall weigh souls, and distinguish the good from the bad. There shall be Moses with his Standard, under which shall all the observers of his law be assembled. near to him shall be jesus Christ, the Son of the Virgin Mary, with another great Standard, and all his Christians, the observers of his Faith. On the other side shall be Mahomet, with his Standard and faithful Mahometans: they which have done good shall be all gathered under the said Standards, where they shall have a pleasant shadow; the rest shall be 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 into squadrons, all like adorned, the Seraphins on one side, the Cherubins on the other: of the which one part shall sound Instruments of diverse sorts, & other shall sing hymns: and many shall stand at the gates of Paradise, singing and gratulating the blessed souls which have observed the divine Precepts; Christians, jews, Turks, Paradise. and moors, being all of equal beauty and beatitude, if they have done well. But sinners shall be 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, Sunbeams, on which they may ride and take their view round about Paradise, of the precious delights therein. There shall they have pleasant fruits, and 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 continue for ever. Neither shall there be any danger of old age; the men always being as of thirty years old, the women of fifteen or twenty. Those three Standard-bearers shall be the principal, each of them having a peculiar part of Paradise assigned him for his dominion. Those which for their bad deeds shall be condemned to hell, Hell. shall be all known by proper names, Master Sandis saith, he was told by a Sicilian devout Renegado, that the burning Globe of the Sun, was the continent of the damned. 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 another 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 midst 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 midst 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 and 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 as despair of their salvation and God's mercy. Bellon. obseru. l b. 3. cap. 6. Resurrection of Rams. 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 would 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 lest 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 Mahomet 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, Sects, Miracles, and Hypocritical holiness. TO proceed unto the differences of opinions 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 hundreth 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 Apparition among the Turks as well 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 stool in the night, the boards gave way, and he fell in, staying on a cross Timber, where this religious man in their wonted 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 became 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 a like 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, Miracles as well with the Turks as Papists. 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 dwell 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 washings and ceremonies of the Law. As concerning those Water-carriers, Nicholas Nicholai 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 Scrips of leather, full of Cistern or Fountain-water hanging on their side, with cups of fine Corinthian Latin, gilded and damaskined, bearing in the same hand a Looking-glass which they hold before their 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 diverse beasts, and upon the horns thereof they hang Tallow Candles. Mock-eremites 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 Cimitterre 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. Antonio Pigafetta d Knol. p. 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 Haagi, which use to follow the janissaries, who continually turning about, and in their going singing, or rather howling certain Psalms or Prayers for their great Sultan's welfare, made them wonder that they fell not down for giddiness. And this my friend Master Simons hath seen them do, taking one another by the hand in a ring; and so continuing their whirl-gig-devotions with continual turnings (fitly agreeing to so giddy and brainsick a Religion) till with the great applause of Turks, and admiration of others, sweat, and a long protracted weariness makes an end of this dancing their round. But amongst all their orders of Religion, Nicholas Nicholai, e N.N. l. 3. c. 15 & Christoph. Richerius. and before him Menavino, reckon four which are most common amongst them, the Giamailer, the Calendar, the Deruisi, 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 then a little Cassock of purple colour, girt with a girdle of silk and gold; upon the ends whereof hang certain Cymbals of Silver, mixed with some other clear-sounding metal: and they do ordinarily wear six or seven of these about their girdles, and under their knees. In stead 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 bare; saving that they wear 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 Morris-music. 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 prone more then enough. The partakers of their Music ordinarily impart to them of their Coin. The Calendar f Nic. Nic. 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 write these or the like words, Coeda normas dil ersin cusciunge all, cachecciur: that is, They which will enter into their Religion, must do works like theirs, and remain in their Virginity. These Calendars are clothed with a little short coat without sleeves, after the fashion of Haircloth, made of Wool and Horse-hair, and do not let their hair grow long, but cut the same, and cover their heads with felt Hats, like the Priests of Graecia, about which hang 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 their skin under their privy member, thrusting thorough the same a ring of an indifferent bigness and 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 Nerzim, the first Saint and Martyr, after their reckoning, of their Religion, who for certain words spoken against the Law of Mahomet, was in Azamia flaid quick. Menavino g Lib. 2. c. 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 sheep or goat 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 dwell 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 find themselves the stronger, with a small Hatchet which they bear under their girdle) all men of whatsoever Law or Nation. They are fornicators, and most detestable in that most detestable sin of Sodomy. For show of holiness they eat of a certain herb i This seems to be the same herb which Menavino 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 account 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, one 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. Sheh Boubac (who being mad, went always naked) being dead, they built a house over his grave, where to this day (saith our Author) there are Lamps burning day and night; and many of these Daruises there remained, 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, fighting 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 and covent, where above five hundred of these Deruises dwell: 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 Kn p. 463. drawing near unto Bajazet the second, as if he would have received an Alms of him, desperately assailed him with a short Scimatar, 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 rent in pieces by the Soldiers. Bajazet thereupon proscribed all them of that superstitious Order, and banished them out of his Empire. The like (as Steptemcastrensis 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 their mighty Empire (as appeareth in the History of that State) in the days of Soliman, 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 f Knol. Turk. Hist. p. 950. ordinarily thither admitted, upon an old grudge, for that Mahomet had before deprived him of a Soldier's 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 wonted 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 travels; which they present to the Assambaba in writing, subscribed with their names. On the Friday they use after prayer and eating the herb o Asseral is an herb, that maketh men merry, as if they were drunken. 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 depart in troops like Soldiers with Banners and Drums; and so return unto their own Monasteries. The Torlaquis (by others called Durmislurs) clothe 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 not learn to read, write, 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 apparelled, causing them to go as they do, naked. They profess palmistry and fortune-telling, the people seeing 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 imminent 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 a large benevolence, at which they after amongst themselves do merrily scoff. They eat also of the herb Matslatz, 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 p 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 oof Caramania. Another is called Hatsehipettesch, that is, The Pilgrim's help. Another q Assich is the Goddess of love with the Georgiovitz. 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 Bartschin passa, invoked for their cattle: and Chidirelles for travellers, to whom he sometime appeareth as a traveller; and any one that hath extraordinarily lived, is reputed 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 of treason, to the fire; which they entered without harm (as r 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 account 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 name, Septemcastrensis: who telleth s Septemcast. cap. 18. of his Master and his Mistress their devotion and vows to Gois and Mirtschin, for preservation of their cattles, 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 effectual illusions, that there are seen, or (at least) 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 besides, 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 t Busbequius epist. 1. tells, that they have like conceit of one Chederles, amongst them, as some superstitious persons have of St. 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 Amasia, the chief City of Cappadocia. The Country and both Legends agree, for the killing of the Dragon, delivering the Virgin, &c. They say that he traveled many Countries, and at last came to a River, the waters whereof yielded 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) and delighteth in battles, taking part with the best cause: and to make up the tale, they say he was one of the companions of Alexander u Alexander Mag. was also one of their Saints. the Great; they affirm, that Alexander was Salomon's chief Captain, and 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, and nephew, whose Sepulchers 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, & 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, O righteous God, give us strength and victory, O Muhamet, O Mustapha the top of glory, by abundance of miracles, by the abundance of Gaiberenlers, which are friends to the Musulmans, 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, and slew them. These (they say) are friends to the Islams, that is, Catholic, or right believing Musulmans, 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 Tavesco, z History of the West Indies. Lop. de Gom. where a strange horseman discomfited the Indians, &c. And our invocation of God and Saint George, is rather Turkish, then truly Christian: For God alone g Psal. 142.2. is our strength, which teacheth our hands to fight, and our fingers to battle: and whom h Psal. 73.25. have I in heaven but thee, and I have desired none in 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 Spencer, i Spencer's Red Cross Knight in the Fa. Q. in Poetical fiction, but the Diviner of great Divines, k Reinold de Rom. Eccles. Idololat. lib. 1 cap. 5. in their judicial censure have manifested. It seemeth that the Chederles and Gaib-erenlers are diverse: 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 Prophet, l jerem. 10.8. The stock is a doctrine of vanity, and m Habac. 2.18. the image is 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 Saint George the Mars n Bap. Mant. Fast. lib. 4. of the Christians, quem nostra iwentus pro Mavorte colit. Bellarmine o Bel. de Eccles. Tri. lib. 1. 20. struggleth much, rather than he will lose his Saint, and yet confesseth the History Apocryphal. Baronius p Baron. Notat. in Martyrolog. Rom. Apr. 23. his fellow Cardinal, but beyond in truth, acknowledgeth it an Image of a Symbol, rather than of a History, which jacobus 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 Hyperius q Hyp. de rat. stud. Theolog. lib. 3. cap. 7. and Villavicentius 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 be termed the Patron of that renowned Order, which hath now learned their George to be Symbolical, not a Cappadocian, and (as Princes, of r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Cor. 3. God's husbandry, which gave name to Saint 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. But if any would be further acquainted with this Knightly Saint, let him resort to Doctor Rainolds s Rain. de Idol. R. E. his larger Discourse touching these Romish Idolatries: which howsoever Serarius seeks to confute, mustering a huge t Serar. Litaneuticus l. 2. c. 20. Army of eight and twenty Arguments to fight for this fighting Saint: Yet do none of these Georgian Soldiers strike one stroke to prove that their Legendary Martyr, nor so much as conclude his Horse tail, or Dragon's teeth, or his own sword or spear: no nor show whether This George thus related, pointed, worshipped, be the child of History or Mystery; heir of the Painter, Poet, or Historian: Symbolical or Historical. As for George, Christopher, Catherine, Hippolytus; that some Saints have been called by these names, we much deny not, care not: if these thus delivered in their Stories, be but monsters, or mysteries. CHAP. XIIII. Of their Priests and Hierarchy: with a digression touching the Hierarchy and Misery of Christians subject to the Turk. AFter the discourse of their Regulars (which in estimation of devotion have with the Turks, and 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 Peregrination. 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. Arivabene d Alcoran. Ital. (in his Preamble to the Italian Alcoran) maketh Cadilescher e Kadileskieri ab Arabibus Casiaskeri dicti, Iudices 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 Cadilescher the first place, because their life was more in action and government, as attending on the Court, and on the wars: but the Mufti being highest Interpreter of their law (though without government) must indeed have preeminence. And so Menavino f Lib. 2. Cap. 4. seemeth to affirm, who, though he placeth the Cadilescher first, yet saith, that g Quando per caso s'appella à sue sententie, 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 Ambassador 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 h 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 alter 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 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 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 flatter him, and lean to that part, to which he seeth him incline: as in the time of Selym the second, the Mufti having discovered the Emperor's 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 i Knol. p. 1302. Knolles writeth, That the Turks have certain Colleges, called Medressae, at Constantinople, Adrinople, 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 second are Calfi, who are Readers unto the first. The third Hogi, Writers of Books (for they will suffer no Printing.) The fourth, are Naipi, or young Doctors, which may supply the place of judges, in their absence. The fifth, Caddi, judges of their Law, and justices to punish offenders; of which there is one at least 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 Mulli, which place and displace Churchmen at their pleasure. The eight, Cadelescari, 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 send 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 k Knol. 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 Bassas abode standing. Such respect it had to these men. Thus much Knolles. In the Book l Cap. 24. of the Policy of the Turkish Empire, it is said, that the Muftis authority is like to that of the jewish High Priest, or Roman Pope. I rather esteem it like to that of the Patriarches of Alexandria, Antioch, &c. 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 seeth him coming to salute him, and 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 m 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 Cadilescher, Cadilescher. who being also chosen by the Emperor, may be compared to those, whom the Christians call patriarchs, or else to the Primats 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 Selym won Syria and Egypt, and erected a third. But n 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 Mulli, 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 o Andr. Ariu. Ecclesiastical jurisdiction (as I may term it) in forcing man 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 more distinctly, and in other names, numbereth those Church-officers. The Modecis Modecis. is a Governor of an Hospital, receiving and disposing the rents, with the other customs thereof. Their School degrees are before spoken of, out of Knolles. Some p Policy of the Turkish Empire. add to these former, these other Priests, of baser condition. The Antippi Antippi. are certain Priests, which upon Friday (called of them Glumaagun, and is observed as their Sabbath, because Mahomet (as some hold) was borne on that day) and on other their fasting and feasting-days, 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, that is, there is but one God. After all this, one of these Antippi, out of that high place, sheweth forth unto the people a Lance and Scimitar, with exhortation to use their Swords and Lances in defence of their Religion. Of the Imam Imam. and Meizin, Meizin. is elsewhere showed, that the one calleth 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, Sophi, perhaps the same with the Softi before mentioned. 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 q Bar. Georgiovitz. no great learning, it is sufficient if they can read the Alcoran, which being written in Arabic, 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 loseth 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 Chadilescher is clothed in Chamlet, Satin, Silk, Damask, or Velvet of seemly colour, as Russet, or Tawny, and in Purple-coloured cloth with long sleeves. Their Tulipan on their head is of marvelous greatness, sharp in the midst, of Purple 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 we are 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. A digression touching the Hierarchy, and Miseries of Christians under the Turk, &c. ANd thus we have taken a leisurely view of the Turkish Hierarchy, from the poor Softi to the courtly Cadilescher and pontifical Mufti, flourishing and triumphing together with that Monarchy, which is exalted, and hath exalted them, with the power, not of the Word of GOD, but of the Sword of Man. But with what words mean whiles shall we deplore the lamentable and miserable estate of that Christian Hierarchy and Ecclesiastical Polity, which sometimes flourished there with no fewer, nor less titles of dignity and eminence? Where are now those Reverend Names of Bishops, Archbishops, Metropolitans, Patriarches, and the swelling stile of Ecumenical? Nay, where are the things, the life and living? for the stile, names, titles, still continue; continue indeed, but as Epitaphs and Inscriptions on the Monuments of their deceased and buried power, as the ghosts and wandering shadows of those sometimes quick and quickening bodies of rule and government. Constantinople deciphered, with due Epithets and titles. Great City of great CONSTANTINE, seated in the Throne of the World, the fittest situation to command both Sea and Land, through Europe, Asia, and Africa; at thy first Nativity honoured with a double Diadem of christianity & Sovereignty; to which the Sea prostrateth itself with innumerable multitudes of Fish, the Land payeth continual tribute of rare fertility; for which old Rome disrobed herself to deck this her New-Rome, Daughter and Imperial heir, with her choicest jewels and Monuments: a Compendium of the World, Eye of Cities, Heart of the habitable earth, Academy of learning, Senate of government, Mother of Churches, Nurse of Religion, and (to speak in the language of thine own) a Niceph. Callist. in Praef. A new Eden, an earthly Heaven, model of Paradise, shining with the variety of thy sacred and magnificent buildings, as the Firmament, with the Sun, Moon, and Stars. This was thy ancient greatness, great now, only in misery and mischief, which as chief seat of Turkish Greatness, is hence inflicted on the Christian Name. And thou, the Soul of this Body, the goodliest jewel in this Ring of Perfection, which so many wonders of Nature conspired to make the Miracle of Art, Temple of Saint Sophia. the TEMPLE of that WISDOM of GOD, which is GOD; called by him which saw thee both Christian and Mahometan, b Georg. Phranza Chron. lib. 3. cap. 17. A terrestrial Heaven, a Cherubical Chariot, another Firmament, beyond all names of elegance; which I think (saith another) c Const. Manas. ap. Pontan. the very Seraphins do admire with veneration, and (which hath here moved thy mention) high Seat and Throne of that Patriarchial and Ecumenical Highness, which hence swayed all the East, and contended with Western Rome for Sovereignty; now excludest rule, rites, yea persons Christian, wholly hallowed, to the damnable holies of ridiculous and blasphemous Mahometisme: the multitudes of other Churches, as silly captived Damsels, attending and following thee into this Mechitical slavery. O CITY, which hast been (woe worth that word, that hasty hast-been) which hast been! but who can say what thou hast been? let one word, the sum of all earthly excellence, express what floods of words and seas of Rhetoric cannot express, which hast been CONSTANTINOPLE; which art (that one name may declare thy bottomless hellish downfall) indeed, though not in name, Mahometople; the Seat of Mahomet's power, the settling of Mahometan dregs: What words can serve to preach thy funeral Sermon, and ring thy knell to succeeding ages? Sometimes the Theatre of worldly pomp, but then on that dismal day of thy captivity, the stage of earthly and hellish Furies, the sink of blood, and slaughter-house of Death. What sense would not become senseless, to see the breaches of the walls filled up with the slain? the gate by death shutting out death, closed d Hist. Pont. Turcograec. up to the arch with confused bodies of Turks and Christians? the shouts of men fighting? the cries, groans, gasps, of men dying? the manifold spectacles and e Plurima mortis imago. Virg. variety of death? and yet the worse estate, and more multiplied deaths of the living? women ravished; maidens forced; persons, vowed to sanctity, devoted to lust, slaughter, slavery; reverend age no whit reverenced; green youth perishing in the bloom, and rotten before it had time to ripen; the father seeing the hopes of his years, dear pledges of Nature, slain or sold before his face: the children beholding the parents pass into another captivity; all taking an everlasting fare well of all welfare, as well as of each other. Well may we in compassion weep for those miseries, the bitter passion whereof, like a violent whirlwind, did to them dry up the fountains of tears. Even he which writ the History of these things, quorum pars magna fuit, George Phranza, Counsellor, Curae leues loquuntur, ingentes stupent. Sen He after turned Monk, and scarce had bare bread to sustain him. Jac. Pontan. He is said to have slain his own wife, &c. to prevent slavery: and himself died in the fight. Th. Zygomal. and great Chancellor to the Emperor, might much move us with his own particular; himself sold to one, his wife to another, his daughter (richly espoused) now married to the serail-slavery, his son slain with the Sultan's own hand, for not being obsequious to his beastly lust: if particular and private cases could find any proper place in public calamities; and if the Emperors own History, were not (as some have told it) more tragical. O Sun, how could thy brightness endure to see such hideous spectacles! but clouds of shot, dust, and smoke, hid them from thee! O Earth, which otherwhiles at that time f Const. was taken, May 29. 1453. of the year, deckest thyself with thy fairest robes, embroidered with variety of flowers! how wast thou then covered with dead carcases, and furrowed with rills of blood? O GOD, that the sins of man should thus provoke thy justice, by unjust and sinful instruments, to punish injustice and sin! and to chastise thy Christian servants, by Antichristian and devilish enemies! Just art thou, O Lord, and just are thy judgements, which in judgement remember'st mercy, which savest the souls of thine, in and by the affliction of their bodies, but willt cast this Rod of thy wrath into a fire that never shall be quenched. But me thinks I hear some excepting at this long digression, and quarrelling at this Tragedy in stead of the proceeding History. Shall I crave pardon? Or shall I rather desire the Reader a little to consider with me in this narration of Constantinople (as the Map and Epitome of Eastern Christendom) the miserable and perplexed estate of all Eastern Christians, by like means brought and trampled under the feet of the Ottoman Horse? The larger story of their rites and opinions is reserved to another task: this I have propounded as the glass of their miseries, that being now to take leave of the Turks, we might not so much honour them with this peal of Rhetorical Ordnance; as by this mirror of misery, be touched with fear in ourselves for like punishments, if in time we meet not God with repentance; and remembering the afflictions of joseph, to pray for those our brethren, that God would have mercy on them, and give them patience, and (in his time) deliverance. They which would take more view of the miseries of Christians under the Turk, may in Viues, Georgiovitz, Septemcastrensis, and others, read them; for me, the parallels of the Turkish and Christian Hirarchy, was some occasion of this digression, touching which, let me borrow a few words with our Reader. Mahomet the Conqueror, for the repeopling of the City, pretended great favour to the Christians, gave them licence to elect a new Patriarch, whom he honoured with the wonted rites and solemnities: and vouchsafed to confer with him about the Christian mysteries (for his mother was a Christian, and he himself addicted to studies of learning, being a Phranza. l. 1. cap. 33. skilful in the Greek, Chaldee, Persian, Latin, Arabic, besides his Turkish, languages, professing knowledge also in Astrology) and received at the hands of this Patriarch, (his name was Gennadius) a large treatise thereof, b Confess. Christ. fld. Gennadijum. Turcogr. l. 2. & in Biblioth. Patrum. yet extant in Greek and Turkish, and gave him diverse privileges. But things feigned cannot continue: and partly through his own covetousness, partly through the ambition and disagreeing of the Clergy, heavy fines were imposed on them, and the Seat received in his time nine successions, and eight in the reign of Bajazet his son, and so groaneth under that burden to this day. And howsoever the Patriarch enjoyeth c Steph. Gerla. cbijs ep. Octob. 7, 1574 &c. Spiritual and Ecclesiastical respect amongst the Christians, yet is he contemned of the Turks, some of them upbraiding both him and other Christians, with the names of dogs, Ethnics, unbelievers, and the like zealous Rhetoric: nor is he admitted a room amongst the Bassas, except when he brings his tribute of 4000 ducats, with almost as much besides to the Bassas and other officers. In his Monastery and Patriarchial Church and Palace, are no Bishops or great Prelates nourished, but a few Monks and some Lay-officers and Counsellors. He sometimes (but seldom) preacheth, on some chief Feasts at the Consecration of some Bishop or Archbishop: and very little preaching they have amongst them, and that which is, in the old pure Greek, which very few of them understand, thinking it sufficient if two or three of their audience conceive them, and very few can preach. Wences. Budovitz. Ep. 1580. They have not the Scriptures in the vulgar Greek. The revenue of the Patriarch is about 20000. Dollars. They gather much in their Churches; and he sendeth his Collector to gather abroad, and the other Prelates pay an annuity to him. To prevent abuses from Turks, he hath a janizarie or two at the Church-door in the time of the liturgy. They read in their Churches great Legends of the lies of Saints, as well as the Papists. Their Religion is almost altogether in rites, like the other. The difference between new and old Rome was one principal occasion of the loss of Constantinople, as appeareth p Polit. Turcog. vid. Ep. G. Trapez. by the Emperor john his going to Rome to solicit aid, (which had been given him but for refusing a Papal ceremony) and the proceedings of the Council of Florence. The Patriarches of Alexandria, Antiochia, and jerusalem, acknowledge this of Constantinople Ecumenical: and his jurisdiction extendeth through Asia Minor, the Archipelago, Greece, Mysia, Walachia, Moldavia, Dalmatia, Russia, and Muscovia. The Calogeri or Monks have their Gardens and Vineyards, which they till and dress with their own hands to sustain themselves. The other Patriarchs also pay a yearly tribute to the Turk. The Priests are poor, and live of Alms and the prices of their holies, which are most gainful in exequies. The laity is no less miserable for the most part, of spare diet, but given to drinking. Both jews and Christians pay for themselves and every of their Children above twelve years old, a Ducat by the poll: and much more for the maintenance of the Navy, besides their tribute-children for janissaries. The Greeks are ignorant and unlearned, and have exiled (in a blind zeal) Poetical and Philosophical Authors, for fear of pollution to their studies. And as Simeon Cabasilas writ to Crusias, they have about seventy Dialects of the Modern Greek tongue, the purest of which is at Constantinople, the most barbarous of all (O Times!) at Athens. O ATHENS, Athens deciphered. before called q Hen. Steph. ad Dicaearch. Bi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athenae bodiè satins, pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fran. Portus Cret. So Constantinople, called Antonomasticae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & when they went thither their phrase was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which words contradicted and corrupted, the Turks call it Stambol at this day, G. Postel. Compend. Cosmog. Asser. Men. in vita Alfredi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Greece of Greece; and that which the sight is in the eye, that which the mind is in the soul, such was Athens in Greece, Seat of the Muses, Graces, Empire, Arts! O ATHENS! but I am forced silence. Let Zygomal, an eyewitness, speak; There now (saith he) remains no more but the skin thereof, herself is long since dead: the True Athens and Helicon are come into our Westene parts. And how can any of them labour in learning, which must labour to live? Necessity hath no law, no learning. Even we here now behold a British Athens, or rather an Attic Britain, where whilom our Ancestors (even after Learning and Religion had here now flourished) found through the Danish pestilence, a brutish barbarism. Alfred, the son of a King, and after King himself, could not find a Master in all his Dominions to teach him the Latin tongue: and procuring with care and cost, foreigners to teach him, first learned that language at six and thirty years of his age: having begun to read the vulgar at twelve years, which his elder and less studious brethren could not then do. And himself in the Preface of Gregory's Pastorals, (to use his own words in our later English) saith, That learning was so fallen in the English Nation, that very few were on this side Humber, which their service could understand in English, or an Epistle from Latin into English declare: and I ween that not many beyond Humber were not. So few of them were, that I also one only may not remember by South Thamise, when as I to reign undertook. I could show the like in Italy also by testimony of Pope Agatho, in the sixth Synod at Constantinople upon like cause. But I forget my greeks, as they have done their Greeke; I fear rather, I seem to remember them too much, and that severe Censors will judge this an abortive issue, borne before the time. I will therefore stay my willing pen till fitter time, referring the more studious to those which have written of this subject, especially to Martin Crusius his Turcograecia, where out of the Letters of Gerlach and others, as also of the Greeks themselves, john and Theodosius Zygomale, and of the Patriarchs, Alfredus Rex. Sex. Syn. Const. A. 4. Metrophanes, joasaphus, jeremias, (between this last Patriarch and D. Andrea's & Crusius there passed some writings of Religion) they may have further satisfaction. Their stile is, Ieremies by the mercy of God Archb. of Const. New Rome, Ecumenical Patriarch. Michael by the mercy of God Patriarch of great Theopolis, Crisis Turcogr. hist. Ecclesiast. &c. Censura Orient. Ecclesia per jerem. Patriarch. Antiochia, q Moses Mardenus 1552. made a profession of his faith at Rome, in his and the Patriarch of Antiochia's name: the like was done by Sulaka elect Patriarch of the Nestorians, 1553. both translated by And. Mosius. which may be jugglings, as well as that of Gabriel Patriarch of Alexandria, as George Dousa testifieth against Baronius. and of all the East. Sophronius by the mercy of God Patriarch of the holy City jerusalem, and of all Palestina. In a Testimonial to D. Albert Lewenstein, the Patriarch of Alexandria styleth himself, I joachim Pope and Patriarch of the great City Alexandria, judge of the World, &c. Others Humilis Metropolita Rhodi Callistus. Gabriel Archb. of Philadelphia. And if to the Patriarch, Archb. of P. Servant to your Holiness, Gabriel. A Bishop, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or humilis Episcopus N. Gerasimus. They make public mention of the four Patriarchs in their Church Liturgies. The Venetians allow the Greeks free use of their religion through all their Dominion: and Crete is a chief place for their learned men. The greatest misery which accompanieth the Turkish thraldom, is their b Septemcast. c. 5. zeal of making Proselytes, with manifold and strong inducements, to such as have been more nuzzled in superstitions, then trained up in knowledge, and see such contempt of Christians, and honours which befall to many Renegadoes: and very many are perverted and bewitched therewith. Yea, many voluntarily offer themselves to Apostasy; and others, by c Septemcast. handleth this at large. hopes, fears, griefs, despairs, importunities, distracted: by that vizor of virtue in the Turkish gravity, sobriety, bodily purity, and spiritual zeal (after their sect) with whole rabble's of Satanical miracles deluded: wanting all intercourse of Sacraments, preaching, reading, and all Christian holies: and full of wants in necessaries for this life; forget a better, and turn Turk. Thus do they sell to the Devil their souls, bought by the blood of Christ jesus. We may well despair of words to utter this misery, and to describe this Mart of Hell; seeing it exceedeth all words to see the Markets made of Christian bodies, the remainders of cruel and bloody wars, chained together in more than beastly bondage, so brought to the markets: if any be sick by the way, driven on as long as they can go, and when their feet fail, laid over a horse, like as butchers deal with small cattle, and if thy die, left for a prey to the fowls and beasts: the places of their abode by the way, filled with cries of younglings of both sexes, abused to unnatural lust. In the markets they are stripped, viewed, and (modesty forbids to speak, O Image of God thus abased!) openly in the secretest parts handled, be they male or female: forced to go, run, leap; and if shame or disdain make them unwilling, by whips and stripes compelled: the infant plucked from the mother's breast and sold from ever again seeing her, or liberty: the wife thus openly deluded and dealt with before the husband's face, and for a base price given by some baser Turk, everlastingly divorced from his face: his daughter's virginity, openly, secretly! my words are swallowed up with horror of the fact: himself, at home, reverend for his years, now in that respect contemned, and hanging long on hand as unprofitable ware, before he find a buyer. Priest, Soldier, Merchant, Artificer, Husbandman, all equally subject to this iniquity, save that Gentlemen, and those of most liberal education are least esteemed and most abused, because they can bring least profit to their Masters. Where besides filthy lusts, they suffer hunger, thirst, cold, and stripes; and which redoubleth those blows, even there is the passion of Christ, in this passion of their own, upbraided to them. Some in impatience revolt, some run away, and are brought back to a worse estate, if possible: some kill themselves; and some! But I can say no more. Let us pray for them: and let us at last leave this Tragedy, and take view of former Antiquities. CHAP. XV. 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 Gem. Phrys. Haiton. Maginus. Francisco Thamara, & aeliij. hath since, in a singular eminency, obtained the name of Turkey. And if it seem strange, that the Turkish Religion (a new 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 disjointed 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 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 Cherosonesus, or Peninsula, which containeth besides that, the Regions of 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. Niger. 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, the Saracens, 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 larger Relations of 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. HONDIUS his Map of ASIA MINOR. map of Turkey, East Asia ANATOLIA Next unto those parts of Syria before delivered, are situate in this lesser Asia, Cilicia, Armenia Minor, and Cappadocia. 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 Cilicia; 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: Amazons. Theophrastus deriving them from the Sauromatae; 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 f Strab. lib. 11. doubting whether there ever had been such a people, or no. Some have found them out anew in the new World, g River of Amazons. naming that huge River of them. Goropius confidently avouched 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 h Gram. ex Statio. are said to have worshipped Mars, of whom they fain themselves to be descended. Religion it were, to speak of their Religion, of whose being we have no better certainty. Strabo i 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 humane Sacrifices were offered to Diana. Here, at the solemn Feasts of Bellona, those Sacred Servants before mentioned, called Comani, wounded each other in an ecstatical fury, bloody Rites fitting Bellona's solemnities. k Solinus. Argaeus, whose hoary head was covered continually with snow, was reputed a religious Hill, and habitation of some God. Strabo l 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 the Temple of Diana Persica m Strab. l. 12. Coel. l. 26. c. 33. where the sacred or devoted women were reported to go barefooted on burning coals without harm. It is reported n 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 Nazianaum, of which, the two Gregory's received their surnames. But that Humane 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, 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, Diopolis. called before Cabira, since Augusta, which Ortelius placeth in the lesser Armenia. 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 o Comana Cappadocia, & Ponitica, 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 furlongs 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 Diteutus, 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, Diteutus was of his parents counselled 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 little Corinth. For many went to Corinth, in respect of the multitude of Harlots, prostituted or consecrated to Venus. Zela. Zela, another City, hath in it the Temple of Anias, 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 over 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 a Lib. 4. in our Tractat of Persia. The b The infamous lewdness of the Cappadocians. GALATIA. 300000. Galli. 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, 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 Pamphilia, and on the North is washed with the Euxine Sea, the space of two hundred and fifty miles. Sinope, the mother and nursing City of Mithridates, is here seated: one of the last Cities of Asia that subjected 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 over-looketh the City, of which she was named Dindymena, as of Cybelus (which Orletius 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 c Plut. Sermo & Disputatio a natoria. tells of 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 Tetrarch. But Sinorix, a man richer and mightier than he, became 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 Diana'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 a cup of poisoned liquour; 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 thy 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 Maximus d Val. Max. l. 6. c. 1. showeth of Chiomara 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 Gallo-graecians to cut off his head, which she carried to her husband, in satisfaction of her wrong. At the Funerals of the Galatians e Alex. ab Alexandro, genial. dicrum, l. 3. c. 7. they observed this custom, to write 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 f Gen. dier. l. 4. cap. 17. they used not an Aruspex, or Divinor, 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 humane Sacrifices were acceptable, which in devilish inhumanity they offered at their bloody Altars g 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. h Athenaeus. Athenaeus 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 Caldrons, provided of purpose for this entertainment, that he made them in spacious Booths, which he had therefore built. Pausanius 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. Between i D. Niger. Asi e Com. 1. Maginus the mouth of Pontus, the Thracian Bosphorus, PONTUS and BYTHINIA. 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 k Pontitae gentes à Pontico c●●no●inatar Mari, L. Flor. l. 3. c. 5. of PONTUS and BYTHINIA. There 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 sometimes for Neptune's Temple, but more for the first General Council therein celebrated, against Arrius, in defence of the Trinity, and Christ's Divinity: 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, against the Heresy of Eutyches: here jason had built a Temple to jupiter, in the straits which sever Europe from Asia, after Melas measure five furlongs. Of their ancient King's others have related: but one cannot pass this our History without observation, and that is Mithridates l Gramaye. Pontica. justin. l. 37. L. Florus. T. Liuij Epitom. , the sixth 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 inuring 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 arose again with great lustre, and with greater terror: and at last died, not by his enemy's command, but voluntarily in his old age, and his own Kingdom, never made to attend the Roman triumphs; Sulla'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 m P. Oros l. 6. cap. 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 Hospitality, no Religion of Sanctuary, or reverence of Images, being sufficient protection. And no marvel, if he spared not his enemies, when n Cap. 5. he slew Exipodras and Homochares his sons; and after the poison 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 liquour; which his body accustomed to his Antidotes, easily over-came, and therefore was fain 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 poured 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. o Ortel. in Parerg Dom. Nig. Asiae Com. 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, PAPHLAGONIA. which, as it fareth with such as have mighty Neighbours, can scarcely find her proper limits. Some p 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 q 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 Metal-miners, which were wont to be slaves redeemed from capital Sentence, who here exchanged that speedy death for one more lingering. 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. Vitrwius tells of a Fountain in Paphlagania, as it were mixed with Wine, whereof they which drink without other liquour, prove drunken. The Heptacometae and Mossynoeci inhabited about those parts; r 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, 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 Mossynoeci 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 Tabareni 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, a custom observed at this day amongst the Brasilians. CHAP. XVI. Of Asia proprie dicta, now called Sarcum. THis Region (in the strict sense) being a particular Province of the lesser Asia, is a Ptol. l. 5. c. 2. Maginus. Ortelius in Parergo. bounded on the West with part of Propontis, and Hellespont, the Aegean, Icarian and Mertoan 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 Mysias, Aeolis, jonia, Doris, Lydia. Some b Vadianus. circumcise from hence both Phrygia, and Mysia, alleging the authority of c Act. 16.6. Saint Luke. But in the Apocalypse, Chap. 1. these parts are also added; and, 1. Pet. 1.1. PHRYGIA. PHRYGIA is divided into the greater, which lieth Eastward; and the less, called also Hellespontiaca and Troas, and 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. 29. Phrygia is called of the river Phryx, which divideth it from Caria. Herodotus telleth that e Herodot. l. 2. 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 humane creature, two children, causing only goats to be admitted to suckle them, who after long time pronounced bec, 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 Suidas. 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 Mountain 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 roamed with her, who after, being overcome in a Musical contention of Apollo, was slayed 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 least 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. Meander making Wars with the Pessinuntians, vowed for Sacrifice whatsoever he first 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 River's 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) wandered in the woods, bemoaning his Hylas. About these times Tantalus i 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 and dainty 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 Gardener's 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 Dropsy-thirst, save that they dare not drink that, which they have and thirst. 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 mines, in the service of a piece of earth, unworthy of the name of Christian, whose Christ was, to one of his k judas. Mat. 26.15. Forefathers, worth thirty pence, but now this will sell 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, and himself of his worthless life. But whither 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 & daughters, which she lost all in one day: of Midas, (another Tantalus) whose covetousness became a new Alchemy l The Fable was that Midas having his wish granted, wished all that he touchted might become Gold, and so his meat was Gold and starved him. to turn all into Gold. And how doth this twofold 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 m La Nove Discourser of the Pope's Bulls Alchemist is Master of that Art which the former profess, that turns so easily a little Lead into so much good Gold: only the wiseman, wise in the latter to be Master of himself & 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) leaped 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 Meander and Marsius: they placed their Priests after death upon a stone, ten cubits high. They n Stobaeus. did not swear or force others to an oath: they were much addicted to divination by Birds. Macrobius o Macrob. l. 1. 21. applieth their Tales of Cybele, and Atis, to the Sun. Silenus is reckoned among the Phrygian Deities: whom p Goropij Becces. Goropius fercheth 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 river 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 palace of Gordius & Midas, that he might behold the shafts or beam of Gordius his Cart, and 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 counselled 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 thereof, was hanged up to jupiter in the Tower (or Temple of jupiter, Qu. Curt. l. 3. so Curtius calleth it) with thankes for that Eagle (Jupiter's bird) sent before to foresignify thus much to his Father. The knot fastened unto it, was of the bark of the cornel or dogtree, 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 exequies 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 Dares, Dictys, de quibus Scal. in Ep. ad Cas. Istiusmodi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scriptorum monstra, &c. ita Viues figmenta eorum vocat, qui de bello famosiss. voluerunt iudere. de trad. dis. l. 5. Homer. Eurip. Virg. Ouid. Horat. Seneca. Silius. Statius. Claud. &c. 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 the first entering the walls. Her did Priam demand in vain by Antenor, and Aeneas his Ambassadors. Paris, 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 be sprinkled with blood to pass between, swearing destruction to Priamus and the Trojans. The like rites of solemn covenant we read observed by GOD s Gen. 15.15. himself: and by the t jerem. 34.18. 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, Hercaeus, 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, and flower, thinking that the souls drank the blood. They had whole flocks sacred to the God, untouched by men. They observed auguries, thunders, dreams, Oracles of Apollo, and other superstitions. The Trojan Virgins when they were to be married, bathed themselves a little before in Scamander, using these words to the River; Take, O Scamander, my Virginity. This gave occasion to one Cimon to deflower Callirrhoe, having hidden himself in the reeds, and upon that watchword lifted up his Reedy-head, and forced his Maidenhead, which caused the ceasing of that foolish and superstitious custom. But of all their superstition, the most famous was their fatal Palladium (a name given to all Images, which superstition believed not made with his hands) was said to have fallen from heaven a Pessinus, or (as t Apollod. l. 3. Apollodorus witnesseth) at Ilium, at the prayer of Ilus when he built it. For he having a pied Ox given him by the King of Phrygia, and warned by him to build a City where that Ox should lie down, followed him to this place, where he built a City, which he called of his own name Ilium; and desiring jupiter to send him some sign, found this Palladium the next morning before his Tent. Some u Nat. Com. l. 4. c. 5. say Asius a Philosopher made it by Magical Art: Apollodorus addeth, 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 hid 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 future 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 he 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 Bel. l. 2. c. 6. an eyewitness, his report) the walls of the City yet standing, the remnants of her decayed building 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 another in the middle. Many great Cisterns made to teceive rain water are yet whole. There are the ruins also of Churches built there, by the sometime 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: as also Mela testifieth, famâ quàm naturâ maiora flumina. A later Travellers y. George Sandys. lib. 1. saith, That they are not so contemptible as made by Bellonius, who perhaps mistaketh others for them, there being sundry rivulets that descend from the mountains. He addeth that these ruins are still ruined, and bear not that form lessened daily by the Turks, who carried the pillars and stones unto Constantinople, to adorn the buildings of the great Bassas, as they now do from Cyzicus. This Ilium (whose Sepulchre only Bellonius hath seen) is not in that place where old Ilium stood, but thirty furlongs Eastward, if Strabo z Lib. 13. be received, yea it changed the place and situation often, and here at last abode, by warning of the Oracle, which also 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 years. 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. Mela telleth a strange wonder of the Hill Ida: Soon after midnight they which look from the top thereof, discern certain dispersed fires, which as the light approacheth are more united, and at last gathered into one flame, like a fire, which by degrees groweth into a round and huge globe, and then the degrees diminishing in quantity, but in quality of like increasing, is at last taken up into the Chariot of the Sun. Achilles among the later Ilians enjoyed a Temple and a Tomb: Patroclus also and Antiochus had their Tombs: to them all and to Aiax 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 b Lib. 1. reporteth, that Alexander sacrificed to Protesilaus, (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 Straits 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 Decensor, to Pallas, and to Hercules. And being come to Ilium, he sacrificed to Trojan Pallas, and fastening the arms, which he used, in her Temples, (a rite which the Philistims c 1. Sam. 31.10 observed in Saul their enemy, and David d 1. Sam. 22. 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 e Argeraspidae. of his guard. He f Courtesan l. 2. appeased also Priamus his Ghost, performing his exequies at the Altar of jupiter Hircius, so to reconcile him to Neoptolemus his house, of which he, by his mother, descended. He crowned Achilles his Tomb: calling him happy g O f rtunate young man whose virtue f und So brave a Trump thy noble acts to sound. Spencer Ruins of Time. , who had Homer to blaze abroad his praises to the world: in which he was greater than Great Alexander. Not far hence is the City and Haven Priapus, so called of the beastly God: like to Orthanes and Conisalus and Tyehon, drunken Gods of the Athenians. This God or Devil (of more iniquity, than antiquity) was not known of Hesiod. This Region was called Adrastia h Strab. l. 13. of King Adrastus, who first built a Temple of Nemesis, calling it Adrastia. In the country adjoining was an Oracle of Apollo Actaeus, and Diana: whose Oratory being demolished, the stones was carried to Parium, where was built an Altar, famous for fairness and greatness. Of this Adastria was a Temple at Cyzicus. This Cyzicus was a City of MYSIA-MINOR; (for there is another Mysia, called Maior, according to Ptolemy's i Ptol. l. 5 c. 2. division:) the former is called Olympica, the later by k Gal. de san. tuenda. l. 5. Ortel. Thesaur. Galen Hellespontica: there is another Mysia in Europe, which Volateran distinguisheth, calling Maesia. Some ascribe this Cyzicus to Bythinia. We list not to umpire betwixt Geographers, but to relate our History, m 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, n Xiphilinus ex Dione 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 o Pilum 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 p Apoc. 3.7. to which john writ:) and to Magnesia q Pius 2. Asia. in the same Region. near to Cyzicus was the Hill Dyndima: and thereon Cybel's 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 fugitive, r 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-climbers, a fit name for all superstitious. They had in honour the s 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 Genitals, and of his Garden-deity. Offering to ravish a Virgin at the time of her wedding, he was seared by the braying of an Ass, a creature for this cause consecrated to sacrifices. Lettuce most suitable to such lips. A little hence standeth Abydus, t Cor. Agrip. de van sc. c. 63. where was a famous Temple of Venus, in remembrance of their liberty recovered by a Harlot. Over against the same on Europe side, was 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 Straits 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 u Herodot. l. 7. did this Mount Atheos write 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 newmade bridge, which the Sea (disdaining the stopping of his passage, and infringing his liberty) had by tempest broken. In Mysia x Strab. l. 13. was that famous Pinetree, four and twenty foot in compass, and growing entire threescore an 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 Cillaeus had a Temple dedicated to him at Cilla; another was erected at Chrysa to Apollo Smynthius; and twenty furlongs thence, another to Diana Astirma; 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 Pergamus. with two hundred thousand Volumes, for the writing whereof those parchment skins 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 physic-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, LYDIA. called p Ortel. Thes. anciently Asia, and the Inhabitants, 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 q Athen. l 10. c. 1. Ex Xantho Lydo. a Lydian King (saith Athenaeus) was so addicted to gourmandize, 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 r Lib. 12. c 4. of King Andramytes, that he made women eunuchs for his attendants: 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 force 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 Attis, 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 s 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; else where, earth: built by men and women, slaves, and hired persons. It is six furlongs in compass, 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 Pedlars: the first players at Dice, 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 fain to diminish their multitudes by sending Colonies under Tyrrhenus unto that part of Italy, which t Silius l. 4. of him received that name. Here on the winding streams of Meander (or nigh thereto) was situate Magnesia, (not that by Harmus) whose Inhabitants worshipped the Dyndimene 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 u Strab. l. 14. to Nyssa, is a Village of the Nyssaens, Acharaca. There is the Plutonium (compassed with a Grove) and the Temple of Pluto and juno, and the Cave Charonium, admirable to the view, over-hanging the Grove, which it threatneth, 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 Achataca. After Omphale, Hercules posterity, which he had by her, reigned: carrying for their royal Ensign that Battle-ax, 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 x Cic. Off. 3. Tale of Gyges Ring, wherewith he went invisible) to take view of his winds 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. Easy to judge his choice, by which Hercules his race failed. Of him descended Croesus, whose History is known. Him did Cyrus' overthrow, y Herodot. l. 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 good 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, have 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 he could speak freely all his life after. And this was all that Croesus by his sumptuous z Croezus 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, what he himself had no power to avert or alter, 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. JONIA. JONIA is situate on the Icarian Sea, over against the Island Chios. The Inhabitants are accounted Athenian Colonies (whereas Athens may rather seem to be jonian) deducing their name from a Coelius Rhod. lib. 7. 10. Sard. l. 3. jon the son of Creusa and Xuthus. But more probable is b Ar. Montan. Fr. junius, &c. their opinion which derive them from javan, as is c Lib. 1. c. 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, d Strab. l. 14. Strabo 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's habit be sent, to save their Master's beds, which was accomplished. As for EPHESUS, 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 leaped 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 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. 19.17, 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 g Plin. l. 19 c. 40 Pliny 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. But i Pausanias. l. 7. Pausanias 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 diverse 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 k Lucian de morte peregrini. Herostratus, 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-mystery 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 l N. Perot. Cornucope. Munst. Come l. 5. Plin. l. 16. c 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 Wool. 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, m Heredot. l. 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, n Strab. l. 14. called Megalobyzi, greatly honoured, and had with them sacred Virgins. Some o Gramay. jonit. 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, p Thucyd. l. 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 q Pius secundus Asia. Roman Pope relating this History) among whom are so many Sanctuaries, as Cardinal's houses, in which thiefs and ruffians have patronage, which make the City (otherwise quiet and noble) a den of thiefs. 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, Artimedorus was sent in Ambassage to Rome, where he recovered them to Diana, for which cause they dedicated to him a golden Image in the Temple. In the midst of the lake was the King's Chapel, accounted the work of Agamemnon. Alexander r Arrian. l. 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. But this Temple of Diana, together with their Diana is perished: But never shall that Truth perish, which Paul writ in his Epistle to them; for observing which by Christ himself in another Epistle written by S. john, they are commended; Apoc. 2. and which in a Council there holden, was confirmed against the Heresy of Nestorius and Celestius. But alas, that golden Candlestick (as was threatened) is now almost by Greekish superstition and Turkish tyranny removed thence: a Bishop with some remnants of a Church still continuing. The Ephesians were observers of curious Arts, which not only Luke s Act. 19.19. mentioneth, but the proverb also confirmeth t Suidas. , Ephesiae literae: so they called the spells, whereby they made themselves in wrestling, and other conflicts, invincible. The sum of those Magical books burned by them, Luke rateth at 50000. pieces of silver, which Budaeus summeth at 5000. Crowns. Bud. de Ass l. 5. The many Temples u Agrip. de V.S. c. 63. of Venus at Ephesus, are not worth memory. Memorable is the History of an Ephesian maid, x Caelius lect. antiq. l. 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 Damsel, according to their command, that she was therewith covered and slain. The Asiarchae, which Luke y Acts 19 nameth, Beza z Beza annot. saith were certain Priests, whole office it was to set forth public plays and games in honour of their Gods; as also were the Syriarchae. The Ephesians, a Athenaeus l. 12. 9 as all other jonians, were much addicted to niceness and sumptuousness of attire, for which, & 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, Myus b Pausan. Achaica. lib. 7. 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 depart to Miletus. And in my time (saith Pausanias') nothing remaineth of Myus, in Myus, but Bacchus' Temple. The like befell to the Atarnitae near to Pergamus. The Persians burned the Temple of Pallas at Phocea, and another of juno in Samos, the remains whereof are worthy admiration: the Erythraean Temple of Hercules, and of Pallas at Prienae; that for 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 and Erythraeans laboured each to bring the same to their own City. But one Phormio a Fisherman of Erythraea was warned in a dream, to make a rope of the hairs cut off from the heads of the Erythraean Matrons, by which their husbands should draw the same to the 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 Distaff. There are the Graces and Hours, formed of white Marble. At Smyrna was the Temple of Aesculapius: and nigh to the Springs of the River Meles, a Cave, in which they say Homer composed his Poems. Thus much Pausanius. The Ionian c Sealiger 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, where by it came to pass, that they in great multitudes hanged themselves. Neither cause appeared, nor remedy: Needs most they go whom the Devil drives. Whom d Polyan. 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 had thus 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 not be digested, but stayed their fury. Before the Trojan war, was Hercules famous at Militus. The jonians were subject to the Assyrians: after that to the Egyptians; next to the Lydians, Persians, and the other Empires, which successively followed. From Ephesus to Colophon are seventy furlongs. This Town grew into a Proverb; for e Colophonem addere Eras. Ad. though their excellency in Horse-manship 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 Etythrae, the Town of one of the Sibyls, 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; Apocal. 2.9. for the Temple and Statue of Homer; since, for the Prelacy of Polycarpus, whom our Lord himself so highly commendeth. Pliny f Plin. l. 7. c. 4. Plura exempla lege ap. De l. Dis. Mag. & Maiol. D. 6. writeth of one in Smyrna, which being a maid, changed her sex, and became a stripling: of which sort he affirmeth he had seen one in Africa, then living when he writ, which on her marriage day sustained that alteration. Phlegon relateth of Philotis, another Smyrnaean maid, thus made a male. Pontanus telleth the like of a woman at Caieta, married to a Fisher four years, and of another the wife of Antonio Spensa twelve years, which after married a wife and had children. And in late times Spain hath yielded two such examples; of which I list not to play the Philosopher, whether they were imperfect males, or perfect Hermaphrodites. But to hold on our Asian journey. Neleus builded Miletus (who also erected the Altar at Possidium.) The Milisian Oracle was sacred to Apollo Didymaeus g Mela. Herm. Barb. Castig. 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 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 and Oratory, after converted into a Storehouse, but then also retaining diverse Chapels full of old works, as was also a Court-yard without, from whence when Antonius had taken three Colossuses (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 from 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, foam new. The h 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 Cymbals, 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 Crete, 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 Jupiter's crying. Diodorus Siculus writeth, That Corybantus was the son of jason and Cybelo, and with Dardanus brought into Phrygia the rites of the Mother of the Gods, and calleth his Disciples in that sect Corybantes, Natalis Comes i Nat. Co. l. 9 c. 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, Mala. l. 1. c. 16. erected by Artemisia his wife and sister, was accounted one of the world's 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 Bargolia was a Temple of Diana. My lasa 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 of k Lib. 24. two Temples, at Stratonica, one at Lagina, sacred to Hecate, where were celebrated yearly solemnities; the other near the City of jupiter Chrysaoreus common to all the Carians, whither they resort to sacrifice, and to consult of common affairs: which their assembly is called Chrysaorean. In Caria was Alabanda, a City of no great note, except for that notorious, impious, and impudent flattery of theirs in building a Temple to ROME, and appointing anniversary games to be there celebrated, in honour of this new Goddess; that City (since the mother of whoredom to the Christian world) even then receiving without scorn of the givers, or shame of the present, the title of deity (they are the words of a worthy l S.W.R. hist. of the W. l. 5. c. 6. §. 6. LYDIA. Historian of ours) at the gift of such a rascal City as Alabanda. LYDIA, called also m Aelian. lib. 4. Strabo. lib. 13. Maeonia, was a rich Country, whose mother City was Sardis, the Royal Seat of Croesus, washed by golden Pactolus, where idleness was a special fault, and punished by the Law. Five miles from the 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 another 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 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 signs of working passions, whether of divine inspiration, or reluctation of the natural forces. No 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. n As strange is that which is reported of the waters 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 with Priests of Cybele, so called of Gallus, a River in Phrygia; o Warn. 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 madmen. Volateran p Volat. l. 10. out of Polyhistur 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 q Natal. Com. lib 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 r Macr. Sat. l. 1. cap. 21. calls him Attinis, and applieth this as the tale of Venus and Adonis, to the Sun and Earth in the Winter. Cybele is drawn with Lions, which signifieth the influence of the Heavens. Attinis they purtraied with his rod, the mark of his power, and a pipe, noting the winds caused by the Sun. Their mourning ended on the eight Kalends of April: the first day in which the Sun maketh the day longer than the night, they solemnised the Feast, called Hilaria. See lib. 1. c. 17. de Phen. 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 Timbrels 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. Concerning his Image, Albricus thus purtrayeth it: A Virgin sitting in a Chariot, adorned with variety of gems and metals. She is called Mother of the Gods and Giants: these Giants had Serpentine feet, one of which number was Titan, who is also the Sun, who retained his Deity, for not joining in conspiracy against the Gods with his brethren. This Chariot was drawn with Lions. She wore on her head a Crown fashioned like a Tower. Near her is painted Attys a naked boy, whom in jealousy she gelded. Macrobius applies this to the Sun: s Boc Genealog. Deor. lib. 2. Boccace to the Earth (Mother indeed of the Ethnic Deities, which were earthly, sensual, devilish) who addeth to that former description of Albricus, a Sceptre in her hand, her garment embroidered with branches and herbs, and the Galli▪ her gelded attendants with Trumpets. The interpretation whereof, they which will may read in him, as also in Phornutus, Fulgentius and others, with many other particulars of her Legend. Claudian calls her both Cybele and Cybelle, which name Stephanus thinketh she received of a Hil of that name in Phrygia (as doth Hesychius likewise) so was she called Dyndimena of the Hill Dindymus. I could weary the Reader with long narrations out of Pausanias, Arnobius, Lilius Gyraldus and others, touching these things: but in part we have before showed them in our narrations of Adonis in Phoenicia, & of the Syrian goddess (to which Phornutus referreth this) and when we come to a larger handling of the Grecian Idolatries, we shall find more fit occasion. It is now 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 diverse appellations, unto the Indian Sea. They were governed by common Council of three and twenty Cities, till the Romans subdued them. Here was Cragus, a Hill with eight Promontories, and a City of the same name, from whence arose the Fables of Chimaera. 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, no less famous (if Mela be believed) for wealth and credit, then that at Delphos. The Hill Telmessus was here famous for Southsaying; 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, and 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, t Dom. Niger, ARMENIA minor. 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 CILICIA. abutteth on the Eastern borders of Pamphylia, and was divided into Trachea, and Campestris; now hath in it few people, many great Mesquitaes, and well furnished; the chief City is Hamsa, u Strabo. l. 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 Aiax. 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 Gymnical and Musical x 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 y Gramaij. Oracles. Of the Corycian Den or Cave (so called of the Town Corycos, almost compassed with the Sea) Mela z Mela l. 1. c. 13 writeth, that from the Hill which ascendeth the space of ten furlongs, this Cave or strange Valley descendeth by degrees, the further, the more spacious, environed with a green circle of pleasant shady Groves, filling the eyes and mind at once, with pleasure and wonder. There is but one passage into it, and that narrow and rough, which continueth a mile and half under delightful shades, the Rills running here and there, resounding I know not what strange noise in those darkened Bowers. When they are come to the bottom, another Cave presently presents it self, which terrifieth those that enter, with the multiplied sounds of Cymbals and uncouth minstrelsy. And the light failing by degrees, it brings them into a dark vault, where a River riseth; and having run a swift course in a short channel, is again drunk up of the earth: so soon dieth that stream which is yet immortal, the Earth dealing with this, that as some with their children begotten and borne in darkness, smothering that breath which but even now from them they received, always bearing, and always barren. There is a further passage, but none durst view it, possessed with a superstitious fancy of the Gods inhabiting; that conceit presenting all things to the mind as venerable and full of Deity, which to the sense were dreadful and full of horror. Beyond this was the Tryphonian, always covered with a black mantle of darkness, fabulously supposed the bed of Typhon, and naturally exstinguishing the natural life of whatsoever entered. Unto these things which have been said of the Temples, Priests, and Rites, observed in Asia, thus much may be added out of a Lib. 3. c. 15. Sardus, 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 b 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 became 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 into 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 c Calipha signifieth Vicar. Scal. of this unlike likeness. See Fox: Brightman and others upon the Reuelat. caliphas (even in this title they will parallel Rome) of their Rapines answerable to their d Sarak. Thievish. name: of their Viperous offspring the Turks, and of the elder Inhabitants of that Asian Tract. Let me here a little breathe 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 MAIOR, and GEORGIA: and the neighbouring Nations. SLOWLY hitherto have we proceeded 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 multiplicity of lights; 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 aspiring 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 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. §. I. Of the Armenians and Turcomanians. ARMENIA hath a great part of Cappadocia and 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 Pariedri, Vdacespes, Antitaurus, Abos, and the b jun. in Annot. Gen. 8. Gordaei, which the Chaldean Paraphrast calleth Kardu; and Q. Curtius, Cordei; Berosus, Cordyes. 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. Perhaps it may be some cloud or mist, which gross vapours do often cause on the tops of high Hills. For before haithon's days, Benjamin Tudelensis telleth that one Ghamar ben Alchetab had taken thence the remainder of the Ark, and therewith built an Ismaelitical Meschit. And yet a man may herein doubt also: for concerning relics pretending such Antiquity, Faith can find no foundation in such ruinous rubbish; Lib. 1. c. 8. and we have before showed out of Berosus and Nicolaus Damascenus of old, and cartwright's later travels, what may be thought thereof. Armenia (as Strabo d Lib. 11. affirmeth) received the name of one of jason's 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 appointing 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 dams of Silver, to every Centurion a thousand, to every Deputy of a Country, and Chiliarch, 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 an Humane 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, that is, 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 be 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 chasing 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, that is, 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 thirty and one 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, pursued 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 Stra. 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 Armenian Goddess; Some term her, Anaitis. Tanais, as erecting them in other places, so in Acilesina. They dedicate unto them men-servants and women-servants: 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 refusing 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 same i Coel. Rhodiq. 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, O 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 gramay's 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 Tiger's 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 Valeria. 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 Mithridates 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 l. 1. c. 5 josephus out of Nicolaus Damascenus calling it Baris, with loss of the first syllable. Iwenal accuseth the Armenians of Sooth-saying, 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 Pectora 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 n Pius 2. of Armenia pay tribute unto many Seas: by Phasis and Lycus unto the Pontic Sea; Cyrus and Araxes unto the Caspian; Euphrates and Tigris unto the Red 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 o Simocatta hath Melabasus, which is a part of Taurus. l. 2. c. 10. 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 Master Cartwright p Preachers Travels. reporteth, 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 fitter 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 Curds also their Southerly neighbours, their cattles 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 fitter time) we can find little to say, more than is said already in our Turkish History. This we may here deplore of the unhappy sight 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 Mamulukes, Turks and Persians, do more then enough prove. §. II. Of IBERIA. PTOLOMBY 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 Saint George, or haply because they descended of those Georgi, which Pliny a Lib. 6. c. 13. nameth among the Caspian Inhabitants. Strabo b 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 others 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 with his eldest; a thing observed of the Armenian Christians (as before is said) even at this day. Constantinus Porphyrogenitus c 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 Mary: and for that cause they marry in their own kindred. They came (say they) from jerusalem, being warned by Vision to depart 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 became 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 became an easy prey to the Saracens. Of the Roman conquests and exploits in d Dion Cassius lib. 37. & 49. Agathias lib. 4. jornandes de reb. Get. Armenia, Colchis, Iberia, Albania, I lift not here to relate. §. III. Of ALBANIA. ALBANIA e Boterus Coelius Rodiginus 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 least 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 among them six and twenty languages. They had f Sansovinus & Pius secundus, report of such Spiders in Italy, in Calabria, called tarantulae. Spiders which would procure death upon 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, wandreth alone through 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 the sacred Spear, wherewith 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. g Plin. lib. 7. Pliny out of Isigorus 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. §. IIII. Of Colchis or Mengrelia. MENGRELIA (sometime Colchis h Moletius tradit Colchidens, Albaniam, & Iberiam, uno hodie nomine CONIANIA vocari. Ortel. Thes. Geog. ) 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 might 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. Phryxus the son of Athemas, 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: Phryxus 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 i Diod. Sic. l. 4. Nat. Com. l. 6. justin. 42. 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, Strab. l. 11. Suid. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delrio disq. Mag. l. 4. which their Indian conquest may make the Ensign of their Order more fitly, than the Burgundian inheritance. Suidas applieth this Fleece and Ram, to Books of Alchemy, written in parchments made of Rams skins, which Delrio accounteth an Art of Natural Magic, and possible, howsoever these Colchians, as well as the Armenians, Egyptians, Persians, and Chaldeans were infamous for that other, which he calleth Devilish: and Medea is most renowned for that science, the ignorance whereof is best learning. Herodotus k 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 Dioscurius. 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 and thirty Interpreters. l Annal. l. 6. Cornelius Tac. saith, that they accounted it unlawful to offer a Ram in Sacrifice, because of Phryxus his Ram, uncertain, whether it were a beast, or the ensign of his Ship. They report themselves the issue of the Thessalonians. §. V. Of the present Mengrelians and Georgians. THe present Mengrelians are rude and barbarous, defending themselves from the Turks by their rough Hills and ragged Poverty: so inhuman, Quadus. that they sell 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. The wives of diverse of these people, reported to be exercised in Arms and Martial feats, happily gave occasion to that Fable or History of the Amazons. Busbequius a Aug. Busbeq. 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 fruits of the earth, whereby his Palace becometh a public store-house 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 loose 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. No 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 ceedite, 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 other Images: Saint George is so worshipped, that his horses hooves are kissed of them. Dadianus the King of Colchos or Mengrelia, 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 b 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 à Churchi (for so Ortelius nameth him) but this darkness seemeth more ancient, and to have been the cause of that proverb, c Tull. in Academ. Cimmerij quibus asspectum solis, sive Deus aliquis, sive Natura ademit, sive eius quem incolunt loci situs. Cimmeriae tenebrae. 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, who d Io. Bot. Ben. 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 remains the foundation of a high and thick wall built by Alexander. Ortelius esteemeth Derbent to be Caucasiae portae, which Pliny e Plin. l. 6. c. 11. calleth a mighty work of Nature, &c. §. VI Of the Circassians. 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, f Serab. 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 g Apud Ramus. 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 diverse professions of Christian Religion to relate. §. VII. Of the Curdi. SOme h 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 diverse 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; 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 called Courdines by Sir Anthony Shirley; who saith, they know no other fruits of the earth, Sir A. S. his Travels into Persia. but what belonged to the sustenance of their cattles, upon the milk, butter and flesh of which they live, ruled by certain Princes of their own, which give partly an obedience to the Turk, partly to the Persian, as they are nearest the confines of the one or the other. Yet in that simplicity of living, through ambition, wars grow daily among them, even to the extirpation of a whole Nation. As we found freshly when we passed by one of their Princes, called Hiderbeague, all whose people were devoured by the sword, or carried away captive by Coatheague; and himself remained only with some twenty souls in a Rock. Ten thousand of their Courdines, subject to the Turk, abandoned their Country, and requested some waste land to be given them by Abas the present Persian, which gave them entertainment: one occasion of quarrel betwixt him and the Turk. They are supposed to be a remnant of the ancient Parthians, and never go abroad without their Arms, Bowes, Arrows, Scimitars and Bucklers, even when age seemeth to have fastened one foot in the grave. They adore i Cartwright's Travels. and worship the Devil, that he may not hurt them, nor their cattles: 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 prosper in his journey, and obtain the forgiveness of his sins. CHAP. II. Of the Medes. ARmenia extending itself (if justine k 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 limited l Strab. 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 m Plin. l. 6. c. 14. affirmeth) by Seleucus, (indeed far more ancient, and by them happily re-edified) is distant from the Caspian straits twenty miles. These Straits 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 n 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 armies of Serpents keeping the passages. Well may this be the house of Envy: so fitly doth that fable of the Poet o Ouid. Metamor. lib. 2. agree with the nature of this place. — Domus est imis in vallibus huius, Abdita, lose carens, non ulli pervia vento, Tristis, & ignavi plenissima frigoris, & quae Igne vacet semper, caligine semper abundet. — videt intus edentem Vipereas carnes, vitiorum alimenta suorem, INVIDIAM— Of Ecbatana we read in the History of p jud. 1. judith, that Arpachshad built the walls of hewn stones, seventy cubits high, and fifty cubits broad, &c. Herodotus q 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 r justin. 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 s Diodo. Sicul. l. 3. c. 7. Mclan. 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 t See l. 1. c. 13. said before. In the time of Ninus, Farnus (saith u Diodor. 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 Nineve. But Semiramis invaded their Country with a mighty Army: and coming to the Hill Bagistanus, sacred to jupiter, there pitched her Tents; and x Diodorus. l. 5. 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 y 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 worship. 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 z 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 a Diodor. 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 (rained out of the clouds) the Attariotae, and (as we have b 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) c job 21.15. Who is the Almighty, that we should serve him? When as yet the Lord of Hosts need not tame us with Legions of Angels (one could destroy senacherib's Host) nor set the Heavens in their courses to fight his battles (as against the Canaanites) nor arrange the Elements with an over-whelming Chaos to confound us, by a Sodomitical fire, or airy pestilence, or deluge of waters, or devouring of the earth: nor needs he Lions to challenge a part of his glory to their strength and prowess: Et quae non prosunt singula, multa iwant. Et quod non possunt singula, multa nocent. 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. But that we be not too far transported with this not unjust passion; let us return to our Province of Media; which Arbaces d Read lib. 1. cap. 13. delivered from Assyrian servitude, and subjected it together with the Eastern Empire to himself, under whose posterity it continued three hundred and two and twenty years. Astyages, the last, was by Cyrus his Nephew, conquered, according to two dreams, which had fore-signified this unto him. In the first he dreamed, 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 Magi e Herodot. l. 1. Val. Max. &c. told him, that hereby was foretell his Nephew's 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 Councillors) 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 Birch: 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. f justin. 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 diverse Officers, some of them to be his Guard, some Builders, Messengers, &c. as he thought fit. Amongst 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 ought 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 send 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 fitter occasion of revenge offered itself, which thus fell out. The Magi told Astyages, that in this childish Kingdom of Cyrus, the danger of his dream was already passed, and that he needed not to fear any further danger. Wherefore 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 lust 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 Magi 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 Magi had large and fertile possessions (thus reporteth g Amm. Marcel. l. 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 fitter place to speak of these Magi, 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 looser 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. h Boem. lib. 3. 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 there food. In one plain i 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 allover the East. Among k Alex. ab Alex. l. 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 l Bar. apud Euseb. de Praeparat. Euang. l. 6. c. 8. 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 m Plutarch de Orb. Lun. Gramaye. Curtius, l. 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 Musicians 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 stile which the Scripture n 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, o Scalig Can. Isag. in our first Book, Chap. 13. True it is that all agree not in that account. Reinerus p R. Reinec. Syntag. de Famil. &c. tom. 1. Reineccius leaveth out diverse of them, and numbereth the years of the Median dynasty but 261. whereas our former account hath 322. But I had rather refer the Reader to that Catalogue, then trouble him with new out of this or other Authors. Media hath been q Maginus Thesaur. Geog. divided into Media Maior, and Atropatia: the former containeth Tauris, supposed by Ortelius to be the forenamed Ecbatana (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; but since recovered by the Persian. Sultania r G. 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 s Strab. l. 11. , Manlianus Lacus) of salt-water the greatest next to Meotis. Gyllius t Pet Gyll. in Ortelij. Thes. affirmeth, that eight great Rivers run into it, without any apparent issue to the Sea. Atropatia is now called Seruan; the chief City is Sumachia, or Shamaki, in which the Sophi not long since u Hak. Ant. jenkinson. 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 x Plut. de facio in Orb. Lun. differed not much from the Persian, and such also is it still. Their Kings y Strab. l. 11. 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 z Coel. l. 18. c. 29 also esteemed it a credit to have many husbands, and 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 and Turks, who have successively vexed these Countries? Not far from Shamaki, saith Master jenkinson a 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 Channa: who slew herself with a knife, for that her Father would have forced her (she professing chastity) to have married a Tartar King; upon which occasion the Maidens every year resort thither to bewail her death. There is also a high Hill called Quiquifs; upon the top whereof (they b A fabulous report of the Medes. say) dwelled 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 Sophi, besides gracious entertainment, granted unto Mr. Anthony jenkinson for our English Merchants great privileges, Anno 1563. Gilan, also anciently Gelae, is reckoned to Media. Into these Cities of Media the c 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. §. I. Of Parthia. PArthia is placed by Pliny d Lib. 6.29. 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 Red Sea. The word Parthian signifieth with the Scythians an exile. Their chief City was Hecatompylos, now (as some e 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 encoutred Antony, there were only eight hundred freemen. The Parthians f 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 g Amm. Mat. 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 h justin l. 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 i Vad anus. see fol. 5. 224. 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 is now for the greatest part under the Sophi: they had their cup-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 Magi and Wise-men. Their ancient religious Rites I find not particularly related. The Parthian affairs are thus by some k justin. l. 41. Dion Cassius, lib. 40. Pius Secundus Asia. Gramaye Parthica; P. Bizarus Rerum Persicarum, l. 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 Seleucus 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 Seleuchus, coming against him with an Army of an hundred thousand footmen, & twenty thousand horse. The issue was, they parted friends in mutual league. Priapatius, or Panpatius was their third King, to whom Phraates his son succeeded; and next, his brother Mithridates, who subdued the Medes and Helimaeans, enlarging the Parthian Empire, from Mount Caucasus to Euphrates. He took Demetrius 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 l Read l. 1. c. 13 Scaliger blameth Onuphrius for being too peremptory in such uncertainties. Next in orders 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, m L. Florus l. 1. c. 11. hateful to GOD and man, saith Florus) led the Roman Legions to win the Parthian gold: And by the way n joseph. Antiq. l. 14. c. 12. passing through judaea, spoiled the sacred Treasury which Pompey spared, amounting to two thousand talents, and rob the Temple of eight thousand talents besides. He also carried away a beam of solid gold, weighing three hundred Minae (every Mina 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 o Stadius in Ilorum. presages prohibited Crassus his expedition, as the curses of the Tribune, whom Dion, Plutarch, and Appian call Atteius Capito. Those curses were denounced with invocation of some unknown gods. Also the Roman ensigns were drowned, with sudden tempests in Euphrates: and when p Plutarch. Crassus. Livij Epitome l. 106. Eutropij l. 6. Dion. Cas. l. 40. Sim. Maioli dies Canie. 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 Mazarus (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 his 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 ecstatical mood, Phraates, one of his thirty sons, which he had by so many Concubines, slew him, and after them his brethren, with a son also of his own. This cruelty caused many Parthians to betake themselves to voluntary exile, among which Monaeses provoked f 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, g Suetonius in vita Augusti, cap. 21. Augustus going into the East, the Parthians fearing ill measure, redelivered 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 h Sueton. in vitae 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, i Mat. Burghlehner. thes. 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 it to his son Bardanes; the Arsacian stock being now dispossessed. This Bardanes k Cornel. Tacit. Annal. lib. 11. whiles he minded 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 Trajan warred with good success, who extended the Roman Empire to the Indians. 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 Artabanus. He being unjustly dealt with by the Romans treachery, drove them to sue for peace: which, after that Antonius l 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 m Ios. Scal. Canon. Isagog. l. 2. reckoneth the time of the Parthian dynasty 479. years. The number of their Kings after this computation is nine and twenty. They which list to see further of their wars with the Romans, may read the Roman Authors, which have written the same: the sum whereof is here presented to your view. Cornelius Tacitus n 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 his 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, find the slain beasts. Better fellowship, certain, had their Hercules, than their Kings, when they invited any to their Feasts. For the King o Athenaeus 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 and scourged, and yet they then prostrate on the ground, adore their striker. They p Herodianis Macrinus. worshipped the Sun at his rising. Bardesanes q Eusebius de praepar. Euang. 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 r Sueton. Caligula. 5. Ensign was a Dragon; the Royal Ensign a Bow: their stile 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 Magi 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 s Seneca in Oedip. conversi metuenda Parthi. The Parthians flight doth most affright. They account t 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 u Lucanus. describeth: Pugna levis, bellumque fugax, turmaeque fugaces, Et melior cessisse loco, quàm pellere, miles: Illita terra dolis, nec Martem cominùs unquam Ausa pati virtus; sed longè tendere neruos. That is, Light skirmish, fleeing war, and scattered bands, And better Soldiers when they run away, Then to bear off an enemy that stands, Their crafty caltrops on the ground they lay: Nor dares their courage come to right-down blows, But fighteth further off most trusting to their Bows. Many Cities amongst them, and two thousand Villages are said x Pius secundus 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. Isidorus Characenus y Is. Char. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hath set down the several Countries, with their dimensions, how many Schaeni each of them containeth, with their chief Cities, and their ways and distances: which giveth great light to Geography, and the knowledge of the Parthian greatness. Schaenus is accounted threescore furlongs. §. II. Of the Hyrcanians Tappyri and Caspians. 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 Hyrcan, 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. jovius 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 Tamburlaine-tempest, then to the Italians in the time of Attila, whose places, z Contaren. hist. of Venice. where now Venice standeth. Their Religion, as the State, both in times past and present, hath followed the Persian, of whom we are next to speak. It is reported a Strab. l. 11. of 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 Cato his wife Martia, on Hortensius: and such, saith Vertomannus, is the custom at this day of the Indians in Calechut, to exchange wives in token of friendship. They had wine in such estimation, that they anointed their bodies therewith. The b Caelius Rhod. lib. 18. cap. 28. Caspij shut up their parents, after they are come to 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 coffins, they account 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 account 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. IIII. Of Persia, and the Persian State, in the first and second Persian Dynasties. PErsia, if we take it strictly, is thus bounded by a Lib. 6. cap. 40. Ptolomey: 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 b Gen. 10.22. Shem; whose name remained unto a Region called Elymais, mentioned by c Ptol. lib. 6. c. 2. Ptolomey, placed in the North parts of Media. Pliny mentioneth d Plin. l. 6. c 18. the Elamitae, on the South next to the Sea, which name Jerome e Hieron. in Es. 13. Xenophon. in his days gave to one of that Nation, frater quidam Elamita, &c. Xenophon also nameth the Tribe of the Elamites. Moses telleth of the reign and power of Chederlaomer King of Elam, f Gen 14. in that morning of the world extended to the borders of Canaan. g Herodot. li. 7. Herodot. reports, that they were called of the Greeks Cephenes; of the neighbouring Nations, Artaei. Suidas h Suidas in verb. Magog. affirms, that they were called of the Inhabitants Magog and Magusaei. Other names are by Ortelius i Ortelij Theat. & Thesaurus. added, Chorsori, Achaemenij, Panchaia, &c. It was called Persia of Persaeus the son of Danae, or of Perses the son of Andromeda; or (as others) of Perses the son of Medea. §. I. Of the beginning of the Persian Monarchy by CYRUS. 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 k P. Bizar. Historia rerum Persicarum. Christ. Pezel. mellific. histori. 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 l Esa. 44.28. , and the re-building 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 m Herodot. l. 1. justin. lib. 1. dreaming that he saw a Vine growing on 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 Cambyses, a Persian, descended of the stock of Perseus' son of jupiter, and Danae, and the son of Achaemenes, n Of this family and other of the Persians, see Remeccius, tom. 1. so that in that remote Region, means might fail unto any aspiring designs. The Chaldaeans report, as Alphaeus recordeth out of Megasthenes, that Nabuchodonosor 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 some what 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, o Christ Pezel. Mellif. histor. p. 15. 1. because of his more noble parentage by the mother, than the father, and their diversity of Nation. Strabo p Strab. lib. 15. thinks he was called Cyrus of a River in Persia, being before called Agradatus. Plutarch q Plutarch. in vita Artaxerxit. saith, he was called Cyrus of the Sun, which with the Persians hath that name. Polyoenus r Polyoenus l. 8. strat. calleth his wife Nitetis, 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 other, the s A. M. 3402. Lydian and t 3409. Caluis. Babylonian. Croesus' the Lydian consulting with the Oracle about the success of his war, received answer: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is, Croesus passing Hail, 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 his 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-unfortunate language, cried to the bloody Soldiers to spare his u 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 Polyaen. 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 proceedings; those great Monarches, both in the elder, and our later world, ever finding those Northern winds crossing, and in some dismal success prohibiting their ambition that way. 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, and to rebuild the Temple. x Scalig. Caluisius. Alij. A. M. 3421. Ezra 1.2. Scal. Proleg. ad Em. T. ed. ult. & in not. Frag. Dan. 5.28. A.M. 3419. Ezra calleth this the first year of Cyrus; not the first of his reign, but of his Eastern Monarchy, as in his Edict himself proclaimeth; The Lord GOD of Heaven hath given me all the Kingdoms of the Earth. For after he had overcome Darius Medus (whom Berosus calleth Nabonnidus) in battle, and forced him to keep himself in Borsippa: he besieged and obtained Babylon, where spending some time for the settling of his affairs, he after that forced Darius to yield; and returning to Babylon, made a conquest of Susiana. All which achieved, the ninth year after the taking of Babylon, the seuentieth of the jewish Captivity, the nine and twentieth of his reign, and the first of that his Babylonian Empire, he made the decree above mentioned, and died the second year after. It is probable also, that the Persians who held Cyrus in such veneration, began their Aera, or new Computation, from this time of his settled Empire: an honour given after by the Eastern world to Alexander in like manner. The Babylonian Kingdom was thus divided and given to the Medes and Persians; first to Darius, by blood and descent a Mede, and after, by conquest to Cyrus a Persian. We have large Fragments of Ctesias (who was present in the battle between Artaxerxes and Cyrus, as was Xenophon also, Xen. de exped. Cyri. jun. who hath written the same at large) collected and reserved by Photius, who saith, he had read four and twenty Books of this Ctesias his Persica, in which he much differeth from the reports of Herodotus; professing, Phot. Bibliothec. 72. that he had either seen those things which he writeth, or received them of the Persians themselves. He affirmeth that Astygas (so he calleth Astyages) was nothing of kin to Cyrus, but being by him conquered, was first imprisoned, and after enlarged, and kindly entreated; Cyrus taking his daughter Amytis (her husband Spytama being slain) to his wife. He subdued the Bactrians, and took Amorges King of the Sacae prisoner. But his wife Sparethra with an Army of three hundred thousand men, and two hundred thousand women, came against Cyrus, and taking him and Parmyses the brother of Amytis prisoners, in exchange of them redeemed her husband Amorges, after this helped Cyrus in his wars against Croesus, who (the City being taken, and his son, which had been given in hostage, slain before his face) fled unto Apollo's Temple, whence by Magical illusions he made an escape; and being taken again and bound faster, his bands with thunder and lightning were loosed, whereupon Cyrus freed him, and gave him the City Barene, near to Ecbatana. Cyrus' after that warred against the Derbices, who by the help of the Indians and Elephants, overthrew Cyrus, who received there a wound by an Indian, whereof he three days afterwards died. But by help of Amorges the Derbices were overcome, and their King Amoraeus slain with his two sons. Cyrus' before his death made Cambyses his eldest son his heir, and Tanyoxarces his younger, Lord of the Bactrians, Choramnians and Parthians, and set Spytades son of Spytama over the Derbices. He reigned thirty years. §. II. Of the succession of CYRUS: and of CAMBYSES. CAMBYSES (Ctesias addeth in his twelfth Book) sent his father's body into Persia. He warred upon Egypt, and sent Amyrtaeus the King with six thousand Egyptians Captives into Susa, having slain fifty thousand Egyptians, and lost seven thousand and two Persians. In the mean time Sphendadates one of the Magi, being corrected by Tanyoxarees for some offence, accused him to Cambyses his brother, who caused him to die with a draught of Bull's blood, deceiving his mother and his brother's followers, as if he had put the Magus to death for that slander. And so nearly did they resemble each other, that Sphendadates was sent to the Bactrians, where five years after, the mystery of this iniquity was detected by Tybetheus an Eunuch (by him chastened) unto Amitis, who, when she could not obtain him of Cambyses to punishment, poisoned herself. Cambyses after he had reigned eighteen years, died at Babylon of a wound which he had received in his thigh, by whitling a stick to pass away the time, having received before direful presages of this disaster, in his sacrifice not bleeding, and Roxane bringing him forth a son without a head. Bagapates, and Artasyras his chief eunuchs procured the Kingdom to the Magus, reigning with the name of Tanyoxarces, till Ixabates detected him, who fleeing into a Temple was drawn thence and slain. But seven chief men, Onophas, Idernes, Norodabates, Mardonius, Barises, Ataphernes, and Darius' son of Hystaspes, conspired against the Magus, and by the help of Artasyras and Bagapates, slew him in his bedchamber, having reigned seven months, ordaining the solemn festival Magaphonia in remembrance thereof. Darius' being mounted to the Throne by the neighing of his Horse (as these Princes had before agreed) built him a Sepulchre in his life time, in a Hill; which when he would have seen, the Chaldaeans forbade him, and his parents curious of that sight, were let down by the Priests with ropes: but they terrified by the sudden sight of Serpents, let go their hold, and Darius for that loss of his parents slain in the fall, cut off the heads of the Priests, in number forty. He marched with eight hundred thousand men into Europe against the Scythians; but returning with loss, died after he had reigned one and thirty years. Plutarch in the life of Artaxerxes accuseth Ctesias of absurd fables. &c. But before we follow Ctesias any further, let us see what the common report by Herodotus and others hath delivered of these proceedings: and let the judicious Reader choose whom he will embrace. Scaliger and others, rather follow Herodotus, who relateth of Cambyses, that succeeding his father, he took, and after slew Psammenitus King of Egypt. And when he would have added Aethiopia a Herodot. l. 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 tythed to the shambles, and more returning to their fellow's 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 asking 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 Prexaspes presuming to admonish him of his too much inclination to drunkenness, he answered, Seneca de Ira, l. 3. c. 14. he should see proof of the contrary, and presently sending for Prexaspes his son, with an arrow shot him to the heart: the father not daring but to commend his steady hand and 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 b Bizar. l. 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. Polyoenus tells, That against the Egyptians he used this stratagem; to set the gods (dogs, cats, sheep, &c.) 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 Magi were appointed to attend it, with daily allowance of a sheep, and once a month a horse for sacrifice. His Epitaph was, O 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 k Strab. 15. Arrian. 6. Curtius. l. 9 Strabo, Arrianus, and Curtius' report. §. III. Of the succeeding Monarchs until ALEXANDER'S Conquest. NExt to a 3428. Cambyses succeeded, for a small time, one Smerdis, which was slain as an Usurper, by the seven Princes; and b 3429. Darius, 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 Mare; 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 c 3436. recovered by the costly stratagem of Zopyrus d justin. l. 2. Plutarch. in Apophtheg. , who cut off his nose and ears, and fleeing in that deformed plight to the Babylonians, accused Darius of that cruelty. (Ctesias telleth this of Megabyzus.) 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 e 3466. Scal. Animad. in Euseb. pag. 101. reigned; whom Scaliger proveth to be Assuerus, the husband of Esther. This Esther is by some thought to be Amestris, whom the Ethnic writers blame for cruelty: moved haply thereto by the execution committed upon Haman, and the jewish enemies in the book of Esther related. They add (perhaps in slander and hatred) that she killed fourteen children in one bloody vow, and other things which I will not rehearse; but return to Xerxes. He made league with the Carthaginians, warred upon the Grecians with an Army (as Herodotus f 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. Ctesias hath only 800000. men, besides Chariots, and 1000 sail of 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 a hundred years none would be alive. At the passing of the Hellespontic straits, he (besides other devotions performed) at the Sunrising took a golden Vial full of sacred liquour, and cast the same into the Sea, with a golden Bowl & 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 thorough 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 g 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 and come upon their backs: and then Leonides in the night entered the Persian Camp, and slew 20000. with his 500 men, which were killed being weary with killing. , or narrow passage, which a long time, with a handful of men, hindered the Persians from passing. Mardonius was slain, and 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. Xerxes' being slain of Artabanus his kinsman, A. M. 3485. Artaxerxes succeeded, in whose time Egypt rebelled, helped therein by Inarus and the Grecians. Among other the mad parts of Xerxes, it is reported, That he fell in love with a h Aelian. Var. Hist. l. 1. Plane tree in Lydie, 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 send 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 Megabyzus they were subdued. 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, or (so Ctesias calleth him) Secyndianus, whom Darius Nothus slew, and possessed the Throne. Ctesias nameth him Ochus, and saith that he changed his name to Dariaeus. 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; Ctesias was there present with Artaxerxes, whom he cured of a wound given him on the breast by Cyrus, with whom was then present and partaker, that great Philosopher, Captain, and Historian hereof Xenophon. Artaxerxes was a name given (as some write) to all the Persian Kings: it signifieth a great Warrior, as Brisson and Drusius observe. This Mnemon reigned forty 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. & 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 & all his Parthian followers, even now ye have read in the Chapters of Parthia. §. IIII. Of the Persian chronology. COncerning these Persian Kings, Chronologers (after their wont) differ not a little. Master a 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 find enough to busy their studious brains: for me, it is sufficient to taste, or at least to enter so far as a Lamb may safely wade, without peril of drowning. The Hebrews, through ignorance of the olympiads, and humane Authors (where they are destitute of their own) are most absurd, some b Aben. Ezra. reckoning but four Persian Kings in all, till Alexander's time: some account c Rab. Moses. five: and some d R. Sadiab & Abr. Davison. three. Against these, Pererius and Temporarius e Temporar. l. 3. most sharply (and not unworthily) enueigh, as also against their f Seder Olam Rabath, Sedar Olam Zota, Historical Cabala. See l. 2. c. 3. 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 counterfeit, 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. Viues g L. Viues, in prooem. l. 18. de Civit. 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. h Gorop. Becceselan. Goropius bestows much pains in the uncasing of them; and learned men i Mercator. Ios. Scaliger, Volaterranus, Pererius, Temporarius, &c. do now general distaste them. josephus k joseph. contra Ap. lib. 1. cities Megasthenes in quarto 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 l Metasthenes Annij. name, de judicio Temporum & Annalium Persicorum, wherein no marvel if he proceed in the Story, as he began in the Title. Beroaldus m Beroaldi Chron. l. 3. Vid. Reinec. p. 2. D. Angelo. Chrono. l. 1. &c. 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 Caluisius (as you have seen before) do a little differ from this account of Master Lively, which he lively proveth by conference of other Histories, both Humane and Ecclesiastical, Clemens, Eusebius, Herodotus, Diodorus, Polybius, Xenophon, Thucydides, Dionysius, Halicarnassaeus, Livy, and others. As much ado is made about the beginning and ending of daniel's 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. n jun. Annot. in Dan. 9 junius, Lively o 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 p Olymp. 89. An. 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 q Brought. Consent. Eliae. 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 r Of this later Persian dynasty, See Agathias, Bizarus, Pezelius, and Lampadius in Mellificio Hist. part. 2. & 3 Cedrenus & Zonaras, An. l. 3. &c. the Persian Kings in that their second dynasty, you may read before, Lib. 1. c. 13. But for better satisfaction of the Reader, we will here present a short view of their History. §. V. Of the second Persian dynasty. ARTAXARES 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 write harder fortunes of the Romans in this war. But Lampridius, Eutropius, Orosius, and Zosimus write, That Severus obtained the victory, and took Ctesiphon and Babylon, and subdued also Arabia. Agathias a Agathias. l. 2. affirmeth, That Artaxares was called Magus. Valerianus was overthrown by Sapores, Sapores. the successor of Artaxares, in Mesopotamia, and there taken, & 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. Odenatus 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 & Warrior against the Persians, and also against the Romans, from whom she withheld Syria, till Valerius Aurelianus 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 humane sacrifices, and such like. Euseb. l. 7. c. 9 He was taken of Sapores, An. Dom. 260. after Caluisius' 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 Vopiscus) 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 An. Dom. 283. Diocletian 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 b Oros. & Pom. Latus, 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, and 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, Sapores 2. 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 c Agathias. l. 4. dying without issue male, and leaving his wife great with child, the Princes consulted with the Magi, whether this future birth would be 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, entitled 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 and Bezabde, An. Dom. 359. but was repelled into Persia by Constantius. julian his successor seeking to subdue the Persian, lost himself. The best part of himself he had lost before in Apostasy, which plucked this destruction upon him, An. 362. It is uncertain whether divine or humane hand executed this justice on him. jovinian was presently saluted Emperor, but forced to agree on dishonourable conditions with the Persians, leaving the Rabdicens, Carduens, Rhesens, Zalens, and 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, and burned 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. Then followed Varanes Cermasat eleven years, to whom succeeded d A 400. Bunt. Isdigertes. Isdigertes, who held peace with the Romans. Procopius writes, That Arcadius the Emperor on his deathbed, Ann. 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. e 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 Magi with their Fiery superstition, and all their labour, could not effect. The Magi 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, counselled the King to cause the earth to be didded up; for the Fire, saith he, cannot speak. The King going into the Chapel or Sanctuary, and hearing this voice again, followed Maruthas his counsel, and found out their packing, and punished the authors, allowing Maruthas to build a Church, wheresoever he pleased in Persia. And whiles the Magi 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 and amazement, drowned themselves in Euphrates. It is said, a hundred thousand men perished. Theodosius then Emperor, knew these things by Palladius f Socrat. hist. Eccles. l. 7. c. 19 , who in three days did ride from Constantinople hither, and back again in as many, using to fly 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 and straight. Vararanes 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, Ann. 441. another Izdigerdes, who reigned seventeen years; and after him Perozes, who reigned four and twenty years: after him, his brother Obalas (Bizarus 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. Blesses 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. Necephorus g Niceph. Callist. l. 16. c. 36. Cearenus, Zovar. An. l. 3. tells, That he became friend to the Christians, and 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 Manichees h Manes, first Author of his Heresy, was flayed alive, and east 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 Magi, Glonazës; 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. Kings 10. Caluisius saith this was done An. 523. Cabades died, An. 531. His son Cosroes 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 Cosroes 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. Simocatta Hist. Maur. l. 3. c. 16. He succeeded and reigned eight years. He was exceeding cruel, by reason of a prophecy that his subjects should dispossess him, which caused him to dispossess thousands of them of their lives: and made him so odious, that they easily after apprehended the occasion to fulfil that subtle devilish Oracle. 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 and other discontents, by incitement of Varamus, deposed Ormisda, killed his wife and son before his eyes; which having remained to performed unto him that their last, uncouth, unnatural service, were presently after put out, with burning needles thrust into them; himself first imprisoned, and after beaten to death with clubs, by Cosroes his son. 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, f Simocat. l. 3. c. 8. & l. 4. c. 3. clothed in woman's attire: which indignities he repaid, not in words alone (in his letters styling Ormisda, The Daughter of Cosroes) 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 succour. For Varamus did not approve his succession, but writ unto him to relinquish his royalty, for fear of succeeding in his father's fortunes. In that letter he styleth himself, Simoc. l. 4. c. 7, 8. Friend of the Gods, Enemy of Tyrants, Wise, Religious, unblamable, Happy, Provident, &c. CHOSROES giveth him an answer, wherein he thus writeth, CHOSROES King of Kings, Lord of Lords, Ruler of Nations, Prince of Peace, Salvation of men, amongst the gods a man good and eternal, amongst men a god most Illustrious, most glorious Conqueror, rising with the Sun, giving eyes (Stars) to the night, Noble from his ancestry, &c. But for all these great Titles, he was compelled to flee, as is said, and write in a lower stile to Mauritius. Theophilactus Simocatta, speaking of the Abares, a Scythian Nation dwelling near Ister, Simoc. hist. Mauric. l. 1. c. 3. & 8. saith, that they were descended of the Huns, and that Bocolabras (which word signifieth one that is a Priest and Magus, for their Priests were their Diviners) having offended Chagan, the Prince of these Abates, fled unto their original Nation, dwelling in the East, near to the Persians, commonly called Turks. This I mention to show the Turkish original, Turcomannia. and their common descent with the Huns (with whose posterity in Hungary they now hold such continual dissensions) by the testimony of an Author, which writ his History a thousand years since. In his third Book and sixth Chapter, he saith, the Huns which dwell in the North-East, whom the Persians called Turks, were subdued by King Hormisdas; and whereas before the Persians had used to pay them forty thousand pieces of gold to buy their peace, they now forced these Huns to pay so much for tribute to the Persians. The Persian Gold bred such surquedry and excess amongst the Turks, that they had their Beds, Tables, Horse-furniture and Armours of solid Gold: which prodigality made them covetous, and to demand larger contribution from the Persians; hence arose those wars and that thraldom of the Turkish Nation. This Author, first of all other to my knowledge, mentioneth the Turkish wars, which since have yielded matter for Authors more then enough. These Turks are g Bizari hist. Pers. lib. 5. Simocat. lib. 5. cap. 10. said to help Varamus in his rebellion; 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, which Varamus had usurped to himself. He h Niceph. l. 17. & 18. ex Simocat. lib. 5. c. 15. was deeply seen in the Chaldaean mysteries, 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. i Simocat. l. 8. c. 1. In his time the Saracens, confederate with the Romans, spoiled the Countries of Babylonia. This Cosroes 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 ted 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, made way for further conquests. Thus did God punish that Murderer, and besides (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. Horaclius succeeded in this troubled state of the Empire; Chosroes prevailing by his victorious Armies entered Apamea, Cedrenus pag. 334. Edessa, Caesarea, Cappadocie, and subdued Asia, whiles the Auares, or Abares wasted and spoiled Europe: the Saracens also (as in preludes of their future fortunes) committed great spoil in Syria. This in the third year of Heraclius: in the fourth, the Persians took Damascus; in the fifth, jerusalem (carrying away k Sup. l. 2. c. 22. the Cross) and slew therein by instigation of the jews 90000. and subdued Palaestina. In the seventh, he invaded Egypt and Africa, and conquered all, even to Ethiopia. In the ninth, the Auares entered Thrace with an Army, and Chagan chased Heraclius into the City, spoiling many Towns: but the next year compounded on peaceable conditions; the Persians at the same time took Ancyra a City of Galatia. In the twelfth year of Heraclius, a certain ginger, Stephanus Alexandrinus, prophesied, that the Saracens should rule in power and dominion three hundred and nine years, and then should endure much disquiet and trouble fifty six years. What he saw in the Stars we know not: but their Fates were longer-lived. Saes at this time sent with an Army from Chosroes wasted all the East, and held fraudulent conference with Heraclius, who sent with him seventy chief men Ambassadors to Chosroes. All these Saes treacherously lead captives and bound into Persia, which yet could not satisfy his tyrannical Master, who (because he had seen Heraclius, and had not brought him alive) caused him to be flaied quick: and sent Sarbarus against the Romans. Heraclius began his expedition with penitent, and lowly seeking peace with GOD, who made his wars prosper against the Persians. Some say he sent Ambassadors to Chosroes, who refused all conditions, except they would renounce their crucified GOD. This GOD prevailed against that presumption, and delivered Gazacum into the hands of Heraclius, in which City was the Temple of the Sun, the treasure of Croesus, and imposture of Coles. There he found the abominable image of Chosroes, in the Globe-fashioned l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c. roof of the Palace, as it were sitting in heaven. About this were the Sun, Moon, and Stars, which he worshipped superstitiously, and certain scepter-bearing Angels standing about the same. There were certain devices to imitate showers of rain, and the noise of thunder. These all, together with the Temple of the Fire, and the City, Heraclius committed to the devouring, not the devotion of the fire. He after overthrew Sarbarazai, and Sarbarancas, and Sais, Persian Generals, with all their forces; and so prevailed, that Chosroes in impious revenge, robbed all the Christian Churches in his dominion of their gifts and treasures, compelling all the Christians (a worse sacrilege) to the Nestorian heresy. He also sent Sais with a great Army against Heraclius, and Sarbarus with another against Constantinople, stirring up the Slavins and Gepeds to help him, with the Western Huns or Auares. Heraclius send one Army to the safeguard of the City, another against Sais, and with the third he went to the Lazikes, seeking to win the Eastern Turks, called Chazari, to his party. These breaking through the Caspian Straits under Zebeelus next in dignity to Chagan, committed exceeding spoils. Heraclius mean while overthrowing Sais, who dying with indignation of this loss and grief for his Master's displeasure, could not thus appease his fury, but his carcase was despitefully entreated; although the Heavens fought for Heraclius, and with a sudden shower of Hail caused that Persian overthrow. Ten days was Constantinople besieged, but by divine power preserved, Chron. Alexandrinum de his reb. fus. us; quod & hoc illo tempore scriptum videtur. as Cedrenus and others write, by a miraculous Vision. Chosroes makes Razastes his General, who encounters with Heraclius, not far from Ninive, and lost his life and the field. This victoriously he proceeded, chasing Chosroes before him five and twenty miles in a day, which could not before go five. And when some had accused Sarbarus, as inclining to the Romans, he sent to Cardarichas his Colleague to kill him; which letter being intercepted, caused Sarbarus to become such indeed; who adulterating his Master's letters, and putting in other four hundred chief men, called an assembly, and publicly reading the letters, caused a rebellion. 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 discontented, conspired to betray his father and brother to Heraclius: and soon after caused them both to be slain at Ctesiphon. Peace m In Chron. Alex. you may read the letter of Siroes to Heraclius. was concluded with the Romans, and their Provinces restored. Only Arabia was by Mahumet holden, as a Seminary of a greater mischief, under which the world with grief and amazement still groaneth. Lope Obregon in a large Spanish book, of the confutation of the Alcoran, which, he saith, he gathered out of the moors writings, tells that Mahemet served Heraclius in his wars against Cosroes, with more than ten thousand horsemen; Vbiqu●r, Homar, Hozmen, and Hali, being chief Commanders under him, and being after the victory denied pay, conquered a great part of Persia to himself. And when Siroes successor to Gosroes, withstood him; he gave him the overthrow, and therefore the Persians chose a new King to repress these Arabians: and that after this, Heraclius sending for the Cross which he had recovered from the Persians, from jerusalem to Constantinople, (this Palladium being gone) he won jerusalem, and the Countries about. Other prodigious miracles he farseth into his story, and describes a Throne which Cosroes had made a Tower of silver garnished with precious stones, under the same on one side the Sun, on the other the Moon, and just with it the Cross, which he had taken from jerusalem, and that he would be adored for King and Lord of the World. But I will not engage myself far for this Historian. Siroes, Adeser, Barazas, and Baram the daughter of Cosroes, in their order of succession in that disordered and turbulent estate, had scarce two years allowed to them all: to whom succeeded Ormiz de jezdegird, who about the year 63 2. 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 dynasty (continued as Scaliger n Ios. 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, o 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 had 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. Now let us a little look back to the Greatness, and other things most remarkable in the Persian Kings. CHAP. V. Of the Persian Magnificence, and other their Antiquities. THe time of the first dynasty, howsoever Dionysius Halicarnass. contracteth it to two hundred years, and Cedrenus to two hundred and fourteen: yet Q. Curtius (who writ the overthrow of the same by Alexander, in the time of Claudius, under whom, if Brissonius a Bris. de Reg. Pers. lib. 1. Curt. lib. 4. Her. in Dan. 9 Clem. Strom. l. 1. hath gathered truly, he was Proconsul of Africa) and Hierom, and Clemens Alexand. and others little disagree from that our former account reckoning two hundred thirty one. In which space the greatness of their Kings appropriated the Title of the Great King unto themselves, as Drusius in his Observations, and Brissonius out of Dio. Chrysostomus, Aristides, Isocrates, and others have observed: so Artaxerxes, Ezra. 7.12. calleth himself King of Kings, which the Parthian after annexed to his Style. The Kingdom was Hereditary both in Persia and Parthia, the eldest Son begotten in Wedlock, succeeding. In long Expeditions the Heir apparent was nominated. They used to be inaugurated or crowned (after our Phrase) at Pasargadae, b Plut. in vita Artaxerxis. by their Priests, which Plutarch thus describeth. The designed King goeth into a Chapel of the Goddess of War (it may be thought Minerva) and there putting off his former Habit, puts on that which Cyrus ware before he was King: then doth he eat a lump of Figs, and Turpentine, and drinks a cup of sour Milk: their other Ceremonies are not known. On his head was set a Cidaris or Tiara; Tiara what it was, de hac plura vid. ap. selden's Tit. Hon. this was a kind of Cap or Turban, not like a Felt of wool, but of diverse pieces of cloth sewed together, Tritis pilea suta de lacernis; the Kings differing from the common sort, because his ascended straight with a sharp top not bowed any way; to the other Persians it was deadly to wear a Tiara, except the top bowed (in token of subjection) to their forehead. Only the posterity of those, which with Darius Histaspis slew the usurping Magus, might wear them bending to the middle of their head, and not hanging down to their brows, as the other. The Kings Tiara was properly called Cidaris, and was set on by the Surena, which was an hereditary dignity next to the King. About this Cidaris he wore a Diadem, which some Authors c Drus. Obseru. lib. 12 cap. 12. Bris. l. 1. pag. 44. confound, and make to be the same; others otherwise: it was a purple band, or of blue colour, distinguished with white, which was wreathed about the Tiara. The right or straight Tiara, with that purple and white band; was the note of royalty, as the Crown in these parts. The Diadem in d Diademasasciola: candida, &c. Am. Marcel. other Countries, was a white band wreathed about the forehead. The new King was placed also in a golden Throne, and (if he pleased) changed his former name, as Codomannus to Darius. His subjects adored him as a god (so did the Greeks, e Isoc. in Paneg. Ester 13.14. interpret it, and Mordecas which refused this ceremony to Haman) prostrating themselves on the ground with a kind of veneration; turning their hands behind their back, if they had any suit to the King. Sperchies and Bulis lacedaemonians, and Conon f justin. lib. 6. the Athenian refused this Rite: Ismenias g Aelian. V. hist. lib. 1. the Theban dissembled it with taking up his ring, which for that purpose he lot slip from his finger, when he came before the King. Timagoras h Valer. Max. lib. 6.3. was put to death by the Athenians for doing it. In the time of Apollonius i Philost. lib. 1. , none might come to the presence of the King, which had not before done the like adoration to his Image. They also when they came into the presence of the King, held their hands within their sleeves; for default herein, Cyrus' junior slew Antosaces and Mitraeus, as Xenophon writeth. Likewise, for the greater Majesty they seldom were seen of the people, and then never on foot: neither might any enter the Palace without licence of the King, signifying his attendance first by a messenger: this honour was reserved to the Princes which slew Smerdis, which might enter at all times, but when the King was in bed with his wife; which Intaphernes (one of the seven) transgressing, therefore lost his head. Yea, the Scripture k Ester 5. & 6. noteth the danger hereof in Haman, the King's greatest favourite, and Ester the Queen, neither of which had liberty of entrance, without the Kings call or admission. It was a capital offence to sit on the King's Throne, to wear the King's garment, or in hunting to strike any beast before the King had stricken. The King (as before is noted, of Cambyses) was not subject to any law: the people were held in much slavery, if that may be so called which is voluntary. In this affection, they which were l Stob. ser. 12. scourged at the King's command, were thankful to him, for that they were had in remembrance with him. Their obedience appeared, when Xerxes m Herodot. l. 8. being in a ship in danger, many at his word leaped into the Sea to lighten the ship. Yea, they would be their own executioners when they had offended the n Ambros. Hex. 5.21. King. None might salute him without a present. His birthday was observed a sacred and solemn festival. His death was bewailed with a silence of laws and suits five days, and with extinguishing o Diodor. Sic. lib. 17. that Fire, which every one observed in his house, as his household deity. The King's abode was according to the season: seven months saith Zonaras p Zon. Annal. 1. in Babylon, three in Susa, and two in Ecbatana. Aelian therefore compares them to Cranes, and Aristides to the Scythian Nomads: always by this shifting, enjoying a temperate season. Susa or Shushan, was so called of the abundance of Lilies, which in that language are so named, saith Stephanus: a Region so defended by high mountains from the Northern blasts, that in the Summer the vehement heat parched their q Strab. l. 15. & Eustath. in Dionys. Barley (it is Strabo's report, and therefore they covered the roofs of their houses with earth two cubits deep) and it killed the snakes as they crossed the ways. It was situate on Choaspes, and entertained the King's Court in Winter, as Ecbatana in Summer the chief City of the Medes. Sometimes it also removed to Pasargadae; and sometimes to Persepolis, the richest City, if Diodorus r Diodor. Sic. lib. 17. be believed, under the Sun, wherein was a Tower environed with a threefold wall, the first of which was sixteen cubits high, and made with battlements, the second twice as much, the third square, and sixty cubits in height of hard stone with brazen gates: on the East thereof was a Hill of four acres, wherein were the Sepulchers of the Kings. Alexander in revenge of the burning of Athens, and by instigation of wine, and Thais his Concubine (Mars, Bacchus, Venus, three heavy, unruly, tyrannical enemies, conspiring) burned this sometime Treasure-house of Persia. The Persian Court or Palace had many Gates, and Guards which took turns by lot: (you read the words of Aristotle in his book de Mundo, hereby manifested to be his, or at least as ancient, in that he writeth of the Persian State flourishing before Alexander in his time had subverted it) some, he saith, were called the King's ears, others his eyes, and others had other offices, by which the King learned whatsoever was any where done, and therefore holden as a God: And besides his Posts which brought news, by Fires or Beacons, he might in one day learn the State of that huge Empire, extended from the Hellespont to India. The Palace-roof admirably shined with the brightness of ivory, Silver, Amber, and Gold. His Throne was of Gold, borne up with four Pillars, beset with gems. His bed was also of Gold (which was propounded the reward to Zorobabel and his companions, Ezra 3.3.) yea, Herodotus tells of a Tabernacle of Gold, of a Plane tree, and a Vine of Gold given to Darius by Pithius the Bythinian. This Vine Athenaeus s Athen. l. 12. vid. Bud. de As. l. 4. reporteth, was adorned with jewels, and hung over the King's bed, the Grape-clusters being all precious stones: in a Parlour at his beds feet were three thousand Talents of Gold, in another at the head, called the King's bolster, were five thousand Talents. Gardens were t Ester 7. adjoining, which they called Paradises: some very large, wherein were kept wild beasts, as Lions, Bears, Boars, for the King's game, with spacious Woods and Plains, enclosed in wall. Cic. de Senectute Tully out of Xenophon relateth the industry of Cyrus, which with his own hand had measured, planted, ordered, and husbanded, one of those pleasant Paradises. Alexander enriched them with Trees and Plants out of Greece. The Persian Kings drank the water of Choaspes only, which to that purpose was boiled, and carried with them in Silver vessels wheresoever they went. The Parthian Kings drank of this u Plin. l. 6.27. & l. 36 3. Dan. 8.2. and of the River Eulaeus (a River rising in Media, which after it hath buried itself, again recovering the light, compasseth the Tower of Susa, and the religious Temple of Diana. Daniel calls it Vlay; it seemeth to be, or to become the same with Choaspes; and so doth Ptolomey confound them) they drank also only Chalybonian wine, made at Damascus in Syria, and their bread was made of the wheat of Assos in Phrygia. Their sumptuous feasting x Ester 1 appeareth in the Scripture, beyond what is read in any story of any King: in which was somewhat of every y Athen. l. 3. Nation subject to him, set before him: his Salt was brought out of Egypt. Amongst the baggage and stuff of Darius, which Parmenio took at Damascus, were found two hundred seventy seven Cooks, nine and twenty Scullions, thirteen which had charge of white-meats, seventeen which were to minister water, seventy which belonged to the wine-celler, forty which looked to the ointments, and sixty six which made Crowns. How many may we think, were there in his settled Court? Idem. l. 12. His dining-room was full of musical women, whereof one began the song, the rest followed: three hundred of these creatures singing, playing, dancing, spent the night in his bedchamber. He z Cic. Tusc. quaest. l. 5. Val. Max. l. 9 c. 2. which could devise any new pleasure, was highly rewarded: for which purpose Xerxes promised largely to such Epicurean-Masters by an open Proclamation. The King usually sat alone, sometimes his mother and wife were admitted: other guests sat where he might see, but not be seen of them: yea, they had slavish sauce to their sweet meats, being narrowly watched by the eunuchs, whether they cast any liberal looks towards any of the King's women. Yet, the Parthian guests had more servile entertainment, as even now we showed. Concerning the multitudes of their women, and curiosity of their lusts, the book of Ester yields ample testimony. Cicero addeth, Cic. in Verr. l. 5. that they bestowed for the maintenance of their wife's robes, and dresses; one City for their hair, another for their neck; yea, the revenues of whole countries on such excess. Socrates in Plato's Alcibiades telleth of an Ambassador into Persia, which was almost a whole day in travelling through a Region, called the Queen's Girdle, another called the Queen's Head-tire, and so for every other part of her Wardrobe. The King's a Vid. Xenoph. Sard. l c 11. A du verdier. Brisson. Keckerman. polit. &c. children (especially the eldest son) were presently after their birth committed to eunuchs, which beside education did compose and order their limbs: at seven years of age they learned to ride and hunt, having skilful instructers for that purpose: at fourteen years they were committed to the discipline of the Royal Masters, which were four choicely learned; the first in Prudence, which taught the Magia of Zoroastres, and the institution of a King: the second, in justice; who taught to speak and deal truly: the third, in Temperance, wherein he instructed his new disciple: as the fourth in Fortitude. The Persian King had one, whose office was to salute the King with these words; Arise, O King, and think on such things as Mesoromasdes would have thee. Almost every day he performed his holy Rites, for which cause were slain b Athen. l. 3. every day one thousand sacrifices, amongst which were Oxen, Asses, Hearts, the Magi being present. Before their sacrifices they discoursed of piety: and when they went to this their devotion, there were men on both sides the way set in ranks, with officers called Mastigophori, who suffered none but great personages to enter. First, were led Bulls, four and four together, which were sacrificed to jupiter. After them, were led Horses to be offered to the Sun. Then followed a Chariot drawn with white Horses, having a golden beam, and crowned, sacred to jupiter: after that, the Chariot of the Sun like the former. Then a third Chariot, the Horses covered with Scarlet; after which followed men carrying fire, and next, the King in his Chariot; before which went four thousand Target men, and two thousand Spearemen about it: There followed three hundred with Darts on horseback: two hundred horses with golden bridles; and after them three thousand Persians, and in the last place the Medes, Armenians, Hireans. Xenophon indeed, which writes this in his Institution of Cyrus, intends rather the frame of a just Empire, than the truth of History, yet professeth to relate no other Rites and Customs then which the Persians embraced: neither doth he in these things disagree from Herodotus and Curtius. The King's Chariot was drawn with white horses, the drowning of one of which was the cause of drying c Sen. de Ira. l. 3 c. 21. the River Gyndes. For Cyrus enraged for the loss of his white Palfrey, divided the river by force of men into three hundred and twenty rills; so that it wilderd and lost itself in those many byways: an argument what Division can do. These horses were of the Nisaean race in Media. When the King descended from his Chariot, a golden stool was set him to step on: one always attending his Chariot with such a stool. While he rode in his Chariot, he spent the time in whitling with a knife, not in reading, or any grave meditation, and therefore was unlearned. When he went on progress into Media, d Aelian. v. b. 14.12. & l. 15. de Animal. c. 26. he enjoined the Country to spend three days before to hunt Scorpions, which there abounded; allowing rewards therefore. They used by themselves or their Legates, to visit their officers in the Provinces, and to punish or prefer them according to their merits. In judgements they not only considered the crimes and accusations, but the counterpoise also of their virtues: and the clemency e Am. Marcel. l. 30. of Artaxerxes (in their irrevocable law) appeared in cutting off the Tyarae of condemned persons, in stead of their heads. As often as the King entered into Persepolis, every Matron was to have a piece of gold given her: the men also were rewarded which multiplied children: but especial rewards were bestowed on them which were called Orosange, which had deserved well of the King, whose names and facts were therefore recorded, Ester. 2. Aemil. Probus. as we read of Mordecai, and his recompense. Themistocles received of the King's bounty the City Magnesia, to find him bread (which Region was worth fifty Talents yearly) Lampsacum for wine, Myus for cates. The chief gift given to any was a mill of gold. The King's birthday was a solemn feast called f Herod. l. 9 Tycta, that is perfect, for the magnificence thereof: in which he gave gifts to the people: yea, he might not deny any petition then made to him. The King nourished so many Indian dogs for hunting, that four great villages in the plain of Babylon were assigned to their sustenance. Artaxerxes caused Megabyzus (as Ctesias writeth) to be beheaded for striking a Lion with his dart, which was ready to assault the King, because he therein transgressed the Law, and prevented the King's trial of his valour. The revenues of the tributes were 14560. Euboike Talents: the silver and gold were melted and kept in earthen vessels, which were broken when they came to use the same. Besides this, the subject provinces yielded to the maintenance of the King other things: as Armenia, horses; Babylonia, four months' victuals, and the rest of Asia the other eight; and other Regions their peculiar commodities. The King's ordinary guard, night and day guarded the Palace, the most of them Persians: another band of 10000 choice horsemen were wholly Persian, and were called Immortal: one thousand of the best of them, called Doryphori and Melophori, were chosen into the King's guard. Curt. l. 3. They receive no money but allowance of victual for their wages. Curtius mentioneth a guard next to the King's person, called the King's kinsmen, which were 15000. But it were too tedious to recite the Homotimi, Ber. de reg. Pers. Megistanes, and other his court-officers and attendants, the Surena which was the chief Magistrate and others, whereof Brissonius hath written. As their lives were burdened with voluptuousness, so they prepared for their deaths (that they might descend suddenly into the grave, job. 21. Psal. 73. as job saith of the prosperity of some wicked, without any bands, to use David's phrase, of a lingering death) certain poisons, tempered of the excrements g Aelian. de Animal. l. 4. c. 41. of the Dircaerus an Indian bird, which in short time, without sense of grief deprived them of life. After the King's death they extinguished the SACRED FIRE, which rite Alexander observed h Died. S. l. 17. in hephaestion's funeral. In Persepolis were erected unto them stately Monuments, with Titles and Epitaphs inscribed. The Monuments of the Kings there, i Garcias. Figueroa. Epist. with other Antiquities have conquered Time and Alexander's Fires, yet remaining so fresh, as if they were new made, many still shining like glass. Among which a jasper Table is remarkable, inscribed with letters which none can read, all of a Pyramid or Delta form in diversified postures. Twenty such Pillars remain of admirable greatness, beauty, and likeness, of a lasting Marble, with Images in long habits like the Venetian Senators, with wide sleeves and long beards: others sitting as in high arched seats, with footstools in great Majesty. There are also huge Colossean horses, with giantly riders, of Marble. And although a goodly fertile Country doth invite habitation, of ten leagues extent every way, yet is there now but one poor village of four hundred householders, called Margatean, in this plain of Persepolis. Our Author acknowledgeth Diodorus his relations justly agreeing with his eyes: and esteemeth these Monuments far beyond all other the world's miraculous Artifices. I might here terrify the delicate and already-wearied Reader, with representation of their martial marching, discipline, numbers, armours, and the like; of which Brisson hath written a whole book. Yet because we have thus far waded in matters of the Persian Magnificence; let us take a little view of the Heir and Successor to that Greatness, Great Alexander, in state entering Babylon, thus by Curtius related. Many came forth to meet him: the ways were all strewed with flowers and garlands, on both sides were erected silver Altars, laden with Frankincense and all kind of odours. There followed him for presents droves of Horses and Cattles: Lions and Leopards in grates were carried before him. The Magi after their manner of Procession singing, had the next place; after them the Chaldaeans, and the Babylonians both Diviners and Artificers, with musical Instruments. Then the Horsemen, furnished beyond magnificence in excess of prodigality. Sac Cer. Rom. Ec. l. 1. The King with his Army followed, and last of all the Townsmen. He that will compare with these relations, that which in the books of the Roman Ceremonies is written of the Pope's straight Tiara, environed with a triple Crown: the veneration performed to him by all, even Emperor's kissing his feet, holding his bridle and stirrup, putting their shoulders under his Chair, when he lists to ride on men's shoulders, holding water to his hands, and bearing the first dish to his Table: the change of his name at his election: his palfreys always white, like the Nisaean, led before him, one of which carrieth his God under a Canopy: his Scala, Processions, and other Rites; shall see some hence borrowed, most exceeding the Persian Excess. Once, all Religion with them seemeth turned into State and Ceremony, the soul being fled, and this (bodily exercise) body of exercise, in exercise of the body, only left. CHAP. VI Of the Persian Magi. THe name of Magi is sometimes applied (say some) to all the Persians, Boskhieri 〈◊〉 Coeli. or else to a particular Nation amongst them: sometime it signifieth the most excellent in Philosophy, and knowledge of nature, or in sanctity and holiness of life. Thus a Suidas inv. Magus. Psellus de Daem. Scal. ex 327. Suidas calls the Persian Magi, Philosophi, and Philothei, studious of knowledge, of nature, and of God. Sometimes it signified such as we now call Magicians, practisers of wicked Arts. Among the Persians this name was ancient and honourable, saith b Pevecrus de divinat. c. de Magia. & Delrio disquis. Mag. l. 1. Proclus de An. & daem. Peucerus, applied only to the Priests, which lived in high reputation for dignity and authority, being also Philosophers, as the Chaldaeans were. To these were 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 that after Cambyses death, one of them is reported to succeed in the Throne. Now, whereas the Ethnics had a tradition of two c Brutus was terrified with such a spectrum● the like they tell of Marius & many others Genij, which attend every man, one good, the other evil; proceeding (in 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 diverse kinds; d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Necromancy, which invocated the spirits of the dead: diverse kinds of Divination. 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 Lecanomanciae, which was observed in a Basin of water, wherein certain places of gold and silver were put with jewels, marked with their juggling Charactars, and thence after pronunciation of their words were answers whispered; e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cum multis alij de quibus Peucerus & Reginold. Scot in Detect Mag. & Calius Calcag. Amat. Mag. Comp. Agrippa de van. sci. c. 42. & seq. Gastromancy procured answer by pictures, or representations in glass-vessels of water, after the due Rites. catoptromancy received those resemblances in clear glasses: chrystallomancy, in Crystal; dactyliomancy, was a divination with Rings (which perhaps Gyges used) consecrated by certain position of the heavens, and devilish Enchantments. onymancy, with Oil and Soot daubed on the Nail of an undefiled Child, and held up against the Sun: hydromancy, with water: aeromancy, with air. But what should I add the many more names of this Artless Art, unworthy the naming? Tibi nomina mille, Mille nocendi arts; Infinitely diversified are these blind by ways of darkness and mischief. Delrio hath other divisions of Magic, which from the efficient he divideth into Natural, Artificial, and Diabolical: from the end, into Good and Bad; and this bad (which is by explicit or implicit compact with Devils) into Magia specialis, Divinatio, Maleficium, & Nugatoria. Zoroaster is supposed Author both of the good and bad unto the Persians. Natural Magic is by Delrio divided into that which worketh wonders (not miracles) and that which divineth. But I am weary of this Magical search. Leave we them in their Mazes, Circles, Labyrinth of Error, and let us take view of the Persian Magi, from whence Pliny f Plin. l 10. 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 trible crowned Prelate holding the world in fear, or love thereof) Xoroastres (who lived at Eudoxus testifieth, six thousand years before Plato) first invented it in Persia. Hermippus affirmeth, that Agonax taught him. Apusorus and Zarates 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, Domocritus, Plato sailed far to learn it, undertaking long exiles (rather the pilgrimages or peregrinations) to that end. He impiously addeth Moses and jochabel (it may be he meaneth joshua) to this impious number. The Scripture tells of Jannes and jambres, Hier. in Dan. 2. Plin. l. 30. c. 1. and Simon Magus famous in this infamy. Hierom saith, they were the Philosophers of the Chaldaeans, and that the Kings did all things after the direction of their Art; which (they are Pliny's words) in the East ruleth the King of Kings. Porphirius affirmeth, that they which were wise in divine mysteries, and performed them, were called of the Persians Magi: the same, saith Picus, that Philosophers were amongst the Greeks. The like hath Philo, and Proclus, and Arnobius of Hosthanes Magus. They were studious in prayers, instituted sacrifices, Vid. Patric. Zoroast. and mysteries, as the Indian Brahmins, and Grecian Theology; acknowledged Angels, Paradise, the soul's immortality. Patricius also addeth to this their Philosophy and Theology, Astronomy and Physic, and all knowledge of Nature. It is like that in the Persian Magi concurred both a certain stock or kindred, which were also 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 least in profession and reputation, that the Philosophers with the Greeks, the Priests in Egypt, Gymnosophists in India, Chaldaeans in Babylon, druids in Gallia, and in this our Isle, the Italian Aruspices, and other religious persons (the Treasurers of their Theology and Philosophy) in other places. As for those Magi mentioned in the g Matth. 2.1. Boskhier Ara Coeli. Gospel, some suppose them to come from Aethiopia; some from Arabia; some from mesopotamy; some from Chaldaea; and some from Persia; and some from diverse of those Regions. Whencesoever they came, they had a brighter Star to guide them with diviner light, than those Magical brans of hellish fire could yield. Plato h Plato Alcib. Apul. Apolog. Persarum lingua Magus est qui nostra sacerdos. commends this Magia, and calls it Machagistia, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worship of the Gods; 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 cannot 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 overcurious vanity, did arise their predictions of future events: in which respect the Ethnikes had them in high reputation. Ammianus Marcellinus i Am. Marcellin. l. 23. saith, that Zoroastres added much to this Art from the Chaldaean mysteries, and Hystaspes, the Father of Darius, from the Brahmanes, which he in his Indian travels had found in a woody solitariness, and learned of them the motions of the Stars, and pure rites of sacrifices: which he taught the Magi, 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 King 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 poured on his sacred preparative liquours. Afterwards being increased in number they grew into an entire Nation, and inhabited unwall Towns, being governed by their own laws, and honoured for Religion. Cicero writeth, Cic. de divin. l. 1. that the Magi did assemble together in Fana, into certain Temples or consecrated places, to consult about their divinations. They presaged to Cyrus' thirty years' reign. They drank the herb Theangelis, and used also the herb Aglaophon or Marmaritis when they would divine. Plin. l. 24.17. Vel. Pater l. 2. They divined by the notes and marks of the body: they foretold the events of prodigies. They might not teach any but Persians the mysteries of their science, without the King's leave. And yet Pliny saith, that Plato, Democritus, Empedocles, and Pythagoras, Plin. l. 30. undertook exiles (as is said before) rather then travels, to learn the same, which after their return they taught. Apollonius also for the same cause went into Persia and India: whose Philosophy plainly appeareth by the history of his life to be soiled with Magical impurity. 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 (at least implicit) sorcery, as the examples of those c Apollinius, Hosthanes, Charendas, Democritus, & Pythagorici & Platenici. which were most eminent herein, do show. Such as one Pases was, who by enchantments would make shows and resemblances of sumptuous feasts, with many attendants: and had a Magical d Suidas, hence came the Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or enchanted halfpenny, which would return to him again, when he had bought any thing therewith. Yea, howsoever, Patricius would not excuse only, but highly commend the Oracles (as he termeth them) of Zoroaster, yet doth he cite out of him, that Barbarous names must not be changed. For all things have their names of God, which have an unspeakable power in holy things: which words seem to incline to Charms, which are commonly in barbarous unsignificant terms. Other things which he with great pains hath gathered out of the Platonics, stamped with Zoroasters name, are many of them divine, being interpreted in the best sense. For they are for the most part obscure, and many exceeding the sense of such weak Readers, as I confess myself. Some I have here expressed. In all the world shineth the Trinity, of which the beginning is Unity. Zoroas. Orac. 324. ap Patric. Vid. etiam Heur. Duret, &c. The Father perfected all things, and delivered them to the second Mind, which all mankind calleth the First: He remaineth in the paternal profundity. It is the mind of the Mind which is framer of the fiery world. All the world is of fire and water; and earth, and air. He fastened a great company of not-wandring Stars, and seven wandering creatures, joining fire to fire, the earth in the midst, and the water in the receptacles of the earth, and the air above them. Let the immortal soul lift her eyes upwards, not downwards into this dark world, which is unstable, mad, heady, crooked, always emcompassing a blind depth, hating the light, of which the vulgar is carried. Seek Paradise. The soul of man will after some sort bring God into itself: having nothing mortal, it is wholly ravished of God. It resoundeth the harmony, under which is the mortal body, extending the fiery mind to the work of piety. I desire not sacrifices and innards, these are plays, flee these things if thou willt open the sacred Paradise of piety, where virtue and wisdom, and the good law, are gathered together. If these things are harsh, what would these obscurities be in his Theology, wherein he first placeth One beginning, than a paternal profundity of three Trinities, every of which hath the Father, the Power, the Mind. Next in order is the Intelligible jynx, and after it Synocheus, Empyraeus, and Aetherealis, and Materialis; and after these the Teletarchae: after which the Fontani Patres, Hecate: and such a rabble of names follow, that the recital would seem to conjure the Reader into some Magical maze or circle. They which are curious of those inextricable labyrinths, may resort to Psellus, Patricius, and the Platonics, which ascribe these things to the Assyrians and Chaldeans, as they do to Zoroaster also. Delrio and Patricius find six of the Zoroasters mentioned in Authors, (Goropius after his wont, paradoxical, none at all) the first of which was inventor of this Magic, a Chaldaean, supposed to live in the time of Abraham. Berosus first, and after e Suidas in verbo julianus. julianus a Magician, both Chaldaeans, communicated these mysteries to the Greeks: and diverse of those Heretics f Vid. Iren. Tertul. August. & ad eum. Dan. &c. in the prime age of the Christian Church, were not a little soured with this Magical leaven, as appeareth by Iraeneus, Epiphanius, Augustine, and others that write against them. Basilides his Abraxas (the mystical Characters of which name make three hundred sixty five, the number of days in the year, and of heavens after his opinion) is supposed the same with Mitbra the Persian Deity, and hence to have derived his Magical descent: which we may note of others, if this belonged not to another labour. The Magi had one chief among them in their Society, called by Sozomene, g Sozom. l. 2 c. 9 Princeps Magorum. Cicero h Cicero de divinat. l. 1. affirmeth, that none might be Kings of Persia, before they had learned the discipline of the Magi: 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 i Strabo. l. 15. Nam Magus ex matre & gnato gignatur oportet (saith Catullus) Sivera est Persarum impia religio. Sic. Luc. l. 8. 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. Heurnius maketh Zoroaster Author of incestuous copulations of all sorts, and k Otho Heurs Indicus. c. 28. of the not-burying rite, but either to burn or cast forth the carcase, (yea Authors write that he himself desired and obtained to be consumed with fire from heaven.) Nothing seemed to them more unlucky, & sign of former lewdness, then that no bird or beast would prey on their dead. And the soldiers which sickened in their Armies, were laid forth yet breathing, with bread, water, and a staff to drive away the beasts and fowls, which yet when their strength failed them, easily devoured both the meat and keepers. If any recovered, and returned home, the people shunned him as a ghost, nor would suffer him to follow his former trade of life, till he were expiated by the Magi, & as it were restored again to life. The Romans in pity, passing thorough some part of Persia, where they found a carcase in the field, buried it; but the night following, in a vision, a grave old man in habit of a Philosopher, reproved that fact, willing them to leave the naked body to the dogs and birds, Agath. l. 2. and the mother Earth (saith he) will not receive those which have polluted their mothers. Which in the morning they found verified, the earth having vomited up that carcase, which there lay on the top of the grave. The Magi hereby appear to have had intercourse with the devil: as by their predictions also, Cic. Tusc. 1. of Sylla, Ochus, Sapores, and others, mentioned by Paterculus, Aelianus, Agathias, and other Historians. Thus were the Magi buried in the bowels of beasts and birds. Tully saith, that the other Persians were wrapped in wax, and so preserved. The Ostanae and Astrampsychi are by Suidas reckoned successors of the Magi. Jerome l jovin. l. 2. citeth out of Eubulus three kinds of the Magi; the most learned of them lived only on meal and herbs. Pausonias m Pausan. l. 6. reporteth, that in Lydia, in the Cities Hierocesarea, and Hypaepo, he saw Temples having Persian surnames, and in every of those Temples a Chapel and Altar, whereon were 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 n Diog. Laert. de vit. Philos. l. 1. relateth, that these Magi 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 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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, & 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 p Empedocles. translated this plant into Philosophy, and long after, q Manes father of the Manichees. Manes a Persian heretic into Divinity.) Theopompus addeth these opinions of theirs; That men should again be restored to life, and become immortal, and that all things consisted by their prayers; Hecataeus that the Gods were begotten: Clearchus, that the Gymnosophistae descended from the Magi. Thus far Diogenes. Plut. de Osir. & Isid. Plutarch in his Treatise de Osir. & Isid. citeth, approveth, and applieth the opinion of the Magi 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 r Or Ormisdae, or Oromazdes: this was the Sun. 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 a slain Wolf, and carry it into a shadowy place, where they pour 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. Tho first created six Gods, Benevolence, Truth, Polity, Wisdom, Riches, 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 formed the Stars: Of which, one he fixed as a Guardian and Watchman, the dog-star: he made other twenty four Gods, which he closed in an Egg. Arimanius did as much, but his twenty four broke their shell; and so became good things and evil mingled. But a fatal time shall come, when Arimanius the Author of plague and famine 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 Magi, 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, and Harmonia: Empedocles to his Friendship and Discord: Aristotle to his Forma & Privatio: Pythagoras to his One and Two: Plato to his Idem & Alterum Manes to his devilish heresy, as before is said. The Persians in this respect, as some expound their mysteries, called Mithra triplex, as a third person and reconciler of the other two. And there have not wanted, which ascribe this threefold Mithra to that threefold day, as they interpret that Sign of the Sun's going back ten degrees, in the days of Hezekiah, which if there were hours made, the day twice ten beside the ordinary twelve hours. But (as in Hercules his generation) a threefold night attends these misty mysteries, which I could as willingly construe of some misconstrued notice of the blessed Trinity. Ap. Briss. Dio Chrysostomus telleth of Zoroaster the Author of this science, that inflamed with the love of virtue, he forsook the world, and went apart into a mountain. And afterwards leaving that habitation, he seemed (to those to whom he would show himself, which was only to the Magi) to shine with a fire which came down from heaven upon him. This perhaps was borrowed and perverted from the shining face of Moses. Only Persians, saith s Gramay Asia. Gramay, were chosen into their number. The name Magi is among Authors applied also to the Chaldeans, which in Babylon professed the same Arts and superstitions: the Disciples (saith t Luciani. Necrom. Lucian) of Zoroastres, of whose cunning in charms you may read in his Necromantia, a pleasant discourse: Mithrobarzanes, a Chaldean Magus and Menippus, whom he washed twenty nine 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, &c. which howsoever Lucian suiteth to his scoffing humour, yet I have inserted, as somewhat expressing their superstitions, observed in charming and divinations. CHAP. VII. Of the religious, and other rites of the ancient Persians. §. I. Of their Gods and superstitions out of HERODOTUS. Leaving these Magi, let us take a view of the Persian religious rites which u 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 risen from men: Their custom is ascending up the highest Hills, to offer sacrifice 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 they have accustomed to sacrifice from the beginning. They sacrifice also to Urania, which they have learned of the Assyrians and Arabians. The Assyrians call Venus, Militta; 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, x See sup c. 5. 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 sudden flesh, small herbs, chiefly Trisoly; and setting the flesh in order thereon, the Magus standing by, singeth y Theogonia. some hymns (of the generation of the Gods) which they hold to be a most effectual enchantment. Without one of their Magi 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 Beefs, 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 dwell. 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, and 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 ought to be punished. Whatsoever is not meet to be done, ought 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. They might not cast any carcase or pollution therein. These things, saith Herodotus, I 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 Magi do wrap them up in Wax, and then bury them. These Magi 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 Magi 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 Ants or Serpents, or other things which creep or fly. Thus far Herodotus. §. II. Of the same and other Rites out of STRABO. STRABO a Libr. 11. nameth Anaitis, Amanus, and Anandatus, Gods of the Persians: When the Persian Emperors had overthrown the b These Goropius with Dutch Etymologies, and interpretations bringeth from the Cimmerians & Saxons. See his Saxonica. pag. 606. Sacae, they encompassed with a wall a certain rock situate in a field, and erecting a Temple of the aforesaid Gods, there instituted yearly solemnities, named Sacae, which of the inhabitants of Zela are yet celebrated (so they call the place.) That Town in great part belongs 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 Country-goddess, naming it Sacaa, 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: c Cit de Leg. lib. 2. Cicero blameth the Magi, 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. Their devotion to the Sun and Moon, made them spare Delos, sacred to Apollo or the Sun, and the Temple of Diana, or the Moon at Ephesus, as an Interpreter of Aristophanes hath glossed. Some hold that Xerxes burned the Grecian Temples for revenge of the burning of Sardis, and the Temple of Cybele by the Athenians, and not for hatred of all Temples. The Greeks would not permit the Temples so burned to be re-edified, that those ruinous places might be places of argument for revenge to all posterity. The jonians, as Isocrates testifieth, cursed them which should repair them. d Strab. lib. 15. Strabo thus also reporteth of the Persians: They have neither Images nor Altars: they sacrifice in an 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: and when as the Magas, 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 bark 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, 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 Magi 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 tamarisk-twigs. That which in one place Strabo saith they worshipped Mars only, is a fault of the negligent Writers, as e Is. Cas. Annot. in Strab 15. Strabo lib. 15. Casaubon hath observed in his Notes. In Cappadocia, where is very great store of the Magi, 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 Pyreitheia are great enclosed places, in the midst, whereof there is an Altar: thereon the Magi keep much ashes, and a fire continually burning, whither they every day resort, and make their prayers about an hour's 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 their 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 among the Persians after the Macedonians had conquered them: or else that there were differing Sects among their Magi, some (as these in Cappadocia) embracing Altars, Images, and Temples, some refusing some or all these. For otherwise Strabo disagreth not only from Herodotus, but from himself, before denying them the use of Altars and Images, and here affirming it of the Cappadocian Magi (in other things) of the Persian Religion. Perhaps the burning of the Grecian Temples purchased to them that conceit with the vulgar: we know they honoured the Temple and Altar at jerusalem. And less matters set on the Friars lasts, make silly Papists believe now, that Protestants have no Churches not Religion, nor scarcely the shape of men. julius Firmicus f jul. Fir. cap. 4. & 5. in his Treatise of the mysteries and errors of profane Religions to Constantine and Constans Emperors, speaketh of the Assyrians and Persians: that the Assyrians ascribed the principality of the elements to the air, the Image whereof they worshipped, styling it with the name of juno, or Venus the Virgin, whom the Quires of their Priests worshipped with effeminate voices and gestures, their skin polished, and attire fashioned like women. Yea their Priests became impure Ganymedes, and sustained the Sodomitical lusts of others in the Temples, not shaming, but glorying of such devotions, and composing themselves to all delicate, lascivious, filthy behaviour: and thus wantonly dressed, with much minstrelsy call upon the Goddess to infuse into them a divining and prophetical spirit. Easily may that Impure spirit find access and entertainment in such impure bodies. But the Persians and all the Magi prefer the fire. These divide jupiter into two powers, metamorphosing his nature into both sexes. They make the woman with a three formed countenance, wound about with monstrous Serpents (fit ensigns for the Devil's worship:) and worship a man which had driven away kine, applying his holies to the power of the Fire: him they call Mithra, whose blind devotions were done in places answerable, namely in hidden Caves. §. III. Of the same out of Christian and other Authors. HESYCHIUS saith, that Mithras, or the Sun was chief god with the Persians: and therefore the most religious and inviolable oath of the King was by Mithra. And this is confirmed by g jul. Firm. de errore pro. rel. cap. 5. Firmicus also, who saith, that the Persians prefer the Fire before all the other Elements, and that they call the same Mithra. (The reason is, because they held, as in the beginning of this work we noted out of Zoroaster, that the Sun and all the Stars are celestial fires.) They performed their devotions to the same in dark Caves, where they could not see the brightness of that light. This Jerome calls Mithras Den: and Tertullian affirmeth that Mithras Knights or Soldiers were initiated in the same. To whatsoever god they sacrificed, they first called upon the Fire, and poured out their prayers thereto. To this Fire they dedicated certain Chapels or Oratories, wherein to keep it always burning; these were called Pyreia: of which Claudian: penetralibus Ignem Sacratum rapuere aditis. They supposed that it came down from heaven. They worshipped all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever h Eustath. in Dionys. had any resemblance of fire, as the Carbuncle stone. They observed differing ceremonies in their Fire tnd Water-devotions. To the Fire i Max. Tyr. they used these set words when they added fuel thereto, Lord Fire eat. They offered wine in a cup, which they called Condy. The costly sacrifices of their Kings we have already mentioned. Plutarch k Plutarch. in Artax. tells that Artaxerxes married his own daughter Atossa, (Heraclides addeth his other daughter Amestris.) And when Atossa was leprous, his love notwithstanding continued, and he besought juno for her, touching the ground with his hands, replenishing the way between the Temple and Palace (which was sixteen furlongs) with offering of gold, silver, purple, horses. Plutarch l De superstit. Phot. in vit. Ath. in. 258. writeth that Amestris the wife of Xerxes, in sacrifice to Pluto for her health, buried twelve men quick in the earth. To Mithra, saith Photius, they offered men, women, and children. And as they tell of moloch's seven ambries, so also is related of Mithra d Cells. ap. Orig. l. 1. according to the number of the seven Planets. We may further add (from Gramay e Gram. As. Persica. his Collections out of diverse Authors, and from others, concerning the Persian Religion) that they sometimes observed the Grecians Deities, calling jupiter, Bel; Hercules, Sands; Venus, Anaitis. To jupiter was sacred a Chariot with a beam of gold. They Sun the worshipped (by the name of Mithra, and Eldictus) at Sunrising: and adored also the painted Image thereof. They accounted the Horse the Sun's peculiar beast, and offered unto him white Horses. Over Darius his Tabernacle, the Image of the Sun, enclosed in the 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 their first place their Fire, which they called Sacred and Eternal, carried on silver Altars. Next hereunto the Magi singing their country-hymns, followed by three hundred sixty five young men, (so many as their year had days) clothed in bright red, then came Jupiter's 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 hollowed orders, was first proved by eighty several kinds of punishment: and if he continued steadfast, he was washed, putting on his head a f Tertul. de Coron. milit & Praesc. ad baer. crown with a sword interposed. Chaste Virgins were hollowed the Sun's Priests or Nuns. They worshipped Diana, whom they called Nannea (as some will have it) in that History of g 2. Mac. 1.13. Antiochus. They solemnised certain Feasts, the chief whereof was that of Mithra. Another holy day they called the Destruction h Athenaeus lib. 12. of vices, in which the Magi killed venomous things, and offered; and the servants lorded it five days together, ruling both the Family and their Masters. Magophonia they celebrated in memory of the Magi slain by Darius Histaspis, and his Colleagues. Of their holiday Sacaea before is spoken: in which (some report, that) the servants changed offices and garments with the masters. Minutius Foelix i 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 k 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, and therefore other Nations hating them, called them Magussaei; of which are many in Egypt, Phrygia, and Galatia, whose posterity succeedeth them in the same wickedness. This name Magussaei is derived of Magi. §. IIII. Of the Persian Education and Schools. But of all other things this is most commendable and admirable, which the Persians observed for learning and practice of virtue, if we give like credit to l Xenophon. Cyrop. lib. 1. Xenophon herein, as m Briss. lib. 2. A. du Verdier, &c. others have done. They had a kind of public School, called the Free or liberal Market, not for the sale of merchandise (which kind of Markets the ancient Persians n Herod. lib. 1. wanted) but the learning of ingenuous, liberal, and virtuous conditions. This was divided into four parts, one for children till, seventeen years of age, the second for youths to seven and twenty, the third for men till fifty, the fourth for old men. In this liberal Market or College was a Palace, and judgement-place. Early in the morning the children resort hither: here also were the striplings, and the riper-aged men, daily: the old men often. The striplings boarded and lodged there (except they were married) and presented themselves to the Magistrates in Armour. Each Court had twelve Prefects, according to the number of the Persian Tribes. To the children are old grave men appointed, likewise to the youth's men of riper age, as masters of Manners. The children come not in the Father's sight till five years of age, or as Valerius Maximus o Val. Max. l. 2. cap. 6. hath, till seven, and especially learn truth: they were taught by these Prefects the rules of justice, not by bare rules, but by examples (for which cause also, Augustus p Sueton. Aug. cap. 36. would have the Senators children present in the Court.) Yea a good part of the day was to this end spent by those Prefects, in hearing and deciding such cases as fell out amongst these their scholars, about thefts, reproaches, or other wrongs. Next to Truth and justice, they learned Sobriety, Abstinence, Continence, and Temperance, wherein they were well furthered by the examples of their Masters: neither might they q Cic. Tusc. quast. lib. 5. eat but in their presence and with their leave, and that not of the choicest fare, but bread and cresses, whereto they added drink from the next river. They planted in them a hatred of vices, especially of lying, and in the next place of debt, which cannot but be attended with much disquiet: and therefore wisely did Augustus command to buy him the pillow of a Roman Gentleman, that died incredibly indebted, as if there had therein rested some sleeping power, whereon, one so much indebted could take any rest. Ingratitude was as little grateful as the former, and by the Persian laws, ingrateful persons were subject to accusation and punishment, as not Xenophon only, but r Am. Marcel, lib. 23. Marcellinus also hath marked, howsoever Seneca s Senec. de Ben. lib. 2. cap. 7. finds such a law only amongst the Macedonians, which perhaps was hence borrowed. They hated such as forsook their friends and countrymen in need. Their awful respect to their parents was such, that they might not sit in the mother's presence without her leave: the father had tyrannical power over his children, for life and death. That which was unto them unlawful in deed, was not permitted in obscene and filthy words to be spoken. Thus were the noblemen's children brought up near the Palace gates; and in the Provinces near the gates of the Deputies or Governors. For bodily exercise, they learned to shoot, to cast darts, to ride and manage unruly horses, and to fight on horseback. And this was their education till seventeen years of age: at which time they were of the second rank of Springals and youths, and for ten years after did not repair home at nights, but lay and abode in this Court or College. When the King went on hunting, half of them attended him in armour. Their diet was the same, but somewhat larger, as is before related of the children: and in hunting, if it continued two days, had but one days' allowance. They used to run long races, of thirty or forty furlongs: they exercised the sling, leaping and wrestling, the King propounding rewards to the Victor. The help of these were used by the Magistrates against robbers, murderers, and the like wicked persons: as also of the Men, which was the third order, the Seminary of Magistrates and Souldierie of the Persians, till they were fifty years old or somewhat more, at which age they were freed from musters and foreign employments, but at home were employed in public and private judgements. None might attain this honour in Age, but by those degrees before expressed: nor might any have that education but the children of the rich, which were able to bear the charge. It was unlawful amongst the Persians t Am. Mar. lib. 23. to laugh in loud manner openly, or openly, or by the way to do the easements of nature by siege, urine, or vomit: or to make water standing. §. V. Of the Persian Luxury, and Marriages, Funerals, &c. But this ancient Persian discipline and sobriety, with wealth and looseness were afterwards corrupted, especially in drinking; to repress which, the Kings made an order, Est. 1. that none should be compelled to forget their health, in remembering of healths, or other Bacchanal devices, whereof would GOD we had less cause to complain. The use of Harlots u Ambros. de Helia. cap. 15. were also added to their drink, which when the Ambassadors sent to Amyntas King of Macedon, to demand Earth and Water (which was the Persian custom when they exacted full subjection and possession) extended to Matrons. Alexander his son x justin. lib. 7. sent young men armed in women's habit amongst them, which quenched their hot flames of lust with their blood. Hence haply it was, that Assuerus would needs make show of Vashti the Queen in his magnificent Feast, which occasioned her deprivation, and Esters succession. Amidst their cups they consulted of war and weighty affairs; but some say, they decreed not till afterwards. The Persians used banquet under Arras hangings, before the time of Attalus, from whom the Romans first borrowed the use of them, of his aula or hall hanged therewith, calling them aulaea. But the walls of the richer Persians were hanged with them, the flowers spread with costly carpets, their cupboards furnished with rich plate, their bodies shining with curious & costly ointments, their kitchen stored with garlic, as a preservative against serpents and venomous creatures, their chambers swarmimg with Concubines; yea, mothers, daughters, and sisters wedded and bedded with them: their second services celled in Scripture, Ester 5.6. The banquet of wine, when after the belly full farced with meats, with which they drank water, they had other tables set with wine, on which they gave a new onset, as a fresh enemy: these and the like excesses would glut our Reader. Loath were I to bring him to their mourning y Vid. Drus. Obs. lib. 12. rites, in which they shaved themselves, their Horses, and Mules; they used sackcloth, and entered not the Court: they covered the face of such as incurred the King's anger, as we read of Haman. Their executions were flaying, crucifying, burning, burying alive, stoning, cutting asunder, &c. This pertaineth to their religion, their divination by lots, as before Haman, they, perhaps the Magi, cast Phur, that is, a lot, from day to day, and from month to month, to see which would be the most lucky and fatal time for his mischievous plot against the jews. Their marriages they celebrated in the Spring: and on their marriage day the husbands eat nothing but an Apple, or the marrow of a Camel. The Persians are accounted authors of making eunuchs z Donat. in Terent. Eunuch. , which a Petron. Arb. satire. M. Senec. Controu. 4. lib. 10. Petronius Arbiter and M. Seneca impute to the curiosity of their lust, which might thus be longer served of them. They used in salutation to uncover b Eustath. in Dionys. Curt. lib. 3. or put off the Tiara. Here I might lad you with the Persian wardrobe, the length and variety of their garments; and I might tell you of their earings and jewels, painting of their faces, long hair: of their kissing salutations, if they were equal, and of the knee of the superior by the inferior, and adoration of the chief: of their woman's womanly detestation in the eagerest degree of hatred and indignation, the fingering of wool: of their inhuman cruelty to the kindred of those which had committed some grievous crime, to punish all for the offence of one. The Persians made banquets to their gods, and gave them the first fruits thereof. But it is time to leave their gods and them; and let me obtain pardon, that this great Monarchy, sometime stretching from India to Ethiopia in one hundred twenty seven Provinces, hath stretched so far, and commanded me so long attendance in this Discourse. Let me now look upon the Mahometan face thereof. CHAP. VIII. Of the alterations of the State and Religion in Persia, under the Saracens. §. I. Of the Saracenicall Conquest and Schism in Persia: the third dynasty. THe Saracens (as is already showed) a people bred, as it were of putrefaction in that corrupt estate of the world, dispossessed of his state 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, than their bodies too cruel slavery: yea, the c Curio Sarac. hist. lib. 1. Blondus saith, that Mahumet was present at their first conquest, and that by his command they relinquished their name, and accepted the Saracen. dec. 1. l. 9 So also affirmeth Lope Obregon in confut. of the Alcoran. fol. 44. See supl. 3. c. 2. 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 Cadened, Ciafar Musa, Cazin Musa, Holi Macerat, Awl Muamed Taguin, Muamed Halmaguin, Alle Hacem Asquerin, Hacem Muamed Mahadin: This last, d 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 send 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 diverse places. To return to Mutar; Abdimelec one of the following Calipha's, sent Ciafa against him, by whose overthrow that new Prophet won new and greater estimation than before. But another 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 the Province of Persia. Abdimelec being dead, in the year seven hundred and two and twenty, Gizad his son e Curio Sarac. hist. lib. 2. succeeded, and another Gizid usurped the Sceptre in Persia, but was overthrown by Masabner the Captain of abdimelec son. In the reign of Maruan, 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 Master's wealth, were divided into two factions, the Caismi, 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 Asmuline and Catabanus, (whom they reckoned Holy men) discomfited him and his; and afterward encountered Maruan 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. But let the Reader observe what in the former Book and second Chapter: we have written of the divisions and schisms often happening in Persia, following the relations of Mirkond a Persian Author; and therefore more to be observed then the more uncertain relations of Christian Authors. By all 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 before 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 Caliph, used that their Schismatical fancy, as they saw occasion to their own ambitious designs, under colour of Religion. Some say that the Turks obtaining Persia, stripped the Chalifa of Bagadet of his temporalty, which (the sword being decider of controversies in their Religion) was no new thing. Not did it become old or continue long. For by the relations of Benjamin Tudelensis, and others, it appeareth that the Caliphas of Bagdet recovered their state, till the Tartar dispossessed both the Turk and them, as we have already showed out of Zachuthi, and Mirkond in our History of the Saracens. §. II. Of the Tartars ruling in Persia, which was the Fourth dynasty. WE are to speak more fully of the Tartars afterwards: here yet we are enforced by necessity of the Persian story to mention them. Mirkond writes, Mirkond Hist. Persica. that Chingius Can great founder of the greatest Empire the Sun hath seen, in the year 1219. invaded Maurenahar (which is to the North of Persia) and chased Mahomet Koarrazmcha into Karason. The Tartar put all he found to the sword: the like he did at Balk; and thence sent 30000. men after Mahomet, which overtook and slew him in Gueylon, and put the Country to fire and sword. In Rey and the Country about, the Tartars are said to have slain 600000. persons (some say 1600000.) and in the Province of Nichabur 1150000. men, besides women and children, committing the like spoils during a whole year throughout all the Provinces of Persia. Almostancher Byla the Chalife forced them to retire into Maurenahar. But Oktaykahon or Occoda Can his successor both subdued Persia, and rooted out the whole Family of Mahomet Koarrazmcha, Gelaladin his son being vanquished near Multon in India, whither had retired himself. Mango Chan gave Persia to Vlah Kukhan or Halaon, who overthrew the Saracens, took Bagdet, staying therein and in the Countries about 1600000. persons. In the year 1261: he subdued Alep and Damas. He died in Persia and gave his Countries to his three sons; Aleppo and Damascus. to Habkaikahon (Haithon calls him Abaga) Hierak, Mazandaron and Karason: to Hyachemet, Aron or Armeni, and Aderbaion: to Taudon, Diarbek and Rabyah. To others other parts, as Bagadet to Atalmok jawiny to repair it, which he did. Habkaikahon the eldest reigned in Persia seventeen years, and then his fourth brother Nicudar Oglan (Haithon calls him Tangador) succeeded him, who made himself a Mahometan and called himself Hamed. After whose short reign Argonkhon, Geniotukhon, Badukhan, Gazun▪ (he made Casbin his Imperial City) Alyaptu, succeeded in order. This last made himself Mahometan, a Cason. kept his Court at Tauris, and first brought in the custom of tribute children, which he took from their parents (Christians and jews) to frame to his service. He built Sultania. His son and successor Abuzayd spend his summer at Sultania, and his winter at Bagadet: after whose death, which happened A. H. 736. the Tartarians were divided into Persia, every one making himself King of that which he held, which continued till the time of Tamerlane. Thus have I out of Mirkond related these Tartar-Persian affairs. But if I add some what out of Haithon, which lived in the midst of these times, let it not seem tedious: first of a Paradise destroyed by the Tartar Haalon: and then of the successors till his time, nor mentioning some which ruled but a little while in Persia. In the North-East parts of Persia (which of this new Heresy they called Mulchet) there was an old man, named Aloadin, a Mahometan (as all those parts than were) which had enclosed a goodly b Aloadin's Paradise. Valley, situate between two Hills, and furnished it with all variety, which Nature and Art could yield, as Fruits, Pictures, rills 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 he 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 c A right Fool's Paradise. Of the many foolish opinions touching Paradise, see sup. l. 1. c. 3. and if that weary him not, let him read Moses Barcepta his disputes thereof in three Books: in Biblio. e. Pat. to. 6. where he shall also find many of the ancient Father's conceits thereof. themselves rapt into Paradise. And then being again cast into a trance by the said drink, he caused them to be carried forth; and after would examine them of what they had seen, 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 d M. Paul. & Odour. Haolon or Vlan, after three years' siege, destroyed him, and this his Fool's Paradise. Some tell e 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, became 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 Mahometism. But Argonus the son of Abaga 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 stead Baydo a Christian, who forbade the preaching of Mahometism among the Tartars, and re-edified the Churches of the Christians: Casan succeeded in his Dominion and Devotion: and after his death Carbaganda, who in his childhood had been baptised, and named Nicholas, but when his Christian Mother was dead, he became a Saracen. Thus far out of Haithonus; in which History appeareth the vicissitude of diverse 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 Tartar Prince which ruled in the parts of Syria: and in Persia the state was soon after divided into many Sovereignties. For as their Religion, so also their Empire failed; the Egyptian Sultan's prevailing in Syria; the Ottoman Tukes, in Asia; and Gempsas, in Persia. This Gempsas was Soldan of the Parthians f Pencer. l. 4. & 5. : and about the year 1350. restored that Persian Kingdom to the Parthians g Or to the Turcomans: for Mirkond makes that the Nation of Vsuncassan. . Thus our Christian h The stories of Christians touching these parts are much defective: neither agreeing with Mirkond nor Cantarini and Barbaro which were in Persia, and learned these things more truly. Historiographers. Mirkond mentions him not. Likely it is, when all fell to sharing, he got his part. Of Tamerlan, Mirkond relates, that when Chingius sent Occoda into Maurenahar, Carachar Nuyon was made his first Visier, in which dignity he and his posterity continued there, till Teymur or Tamurlan the fifth from him, with other great governments. Teymur being Visier and Captain General to Sciorgat Meckhom, which reigned in Chagaty, and died A. 1370. was proclaimed King in his steed. He by his prosperous arms subdued Maurenahar, Turquestan, Koarrazm, Karason, Sistom, Industan, Hyerakhen, Parc, Kermon, Mazandaron, Aderbaion and Kusistam, Bagadet, Alep, Damascus: defeated Sultan Farache King of Egypt, and after took Bajazet the great Turk prisoner. He died, Anno 1405. His victories are by i Albacen in the life of Tamerlan. others enlarged to Russia and China: and the great Cham's state settled on him. Mirzab. Charok his fourth son succeeded him in the Empire: and after him, Anno 1447. his son Mirzah Oleghbek: but as after Alexander, so after Tamerlan, their hasty gotten Empire was much distracted among the great Soldiers his followers, which held great shares to themselves, making war on their Master's sons. And one of the descendants of them. Abtelatife slew Oleghbek in the field, Anno 1450. and was slain of his Soldiers six months after. Sultan Abusayd, grandchild to Miromcha, the third son of Tamerlan succeeded, slaying Abdula the brother of Abdelatife. But he also was slain by Mirzah Yadigar Mahamed, one of Acembec or Vsuncassans partakers; who had before slain jooncha (Contarini and Barbaro, which were in Persia with Vsuncasan, call him jausa, others, I know not why, Malaonchres, others Demir) after whose death Abusayd was called to the government of Kermon, Hierak and Aderbaion, and being solicited for peace by Asembelus, Acembec or Vsuncassan aforesaid, rejected it, and so lost himself, and left those parts of the Persian Empire to the Conqueror. But in Maurenahar Sultan Hamed his son succeeded 28. years: and after him his nephew Babor, the last of Tumberlans blood there reigning, Ichaybekan coming from Vsbek, Anno 1500. and dispossessing him. Yet did Babor possess Gaznehen, and some part of India, till his death 1532. where his son Homayon succeeded him, and to him his son Geluladin Akbar, commonly called Melabdim Echbar the Great mogul, Father of him which now reigneth, of whom in the next book. Yadigar that slew Abusayd was also of Tamerlans race, the son of Mahamed, son of Baysangor, son of Mirzah Charok. He by Acembecs help chased Ocem, another of Tamerlans posterity, by Hamar Cheque his third son, King in Katason and Strabat, out of those parts into Faryab and Mayman near Balk, whence he suddenly returning with a small force, by advantage of Yadigar or Hiadigar his negligence, slew him, and recovered his Realm. He died, Anno 1506. Two of his sons succeeded him, Bahady and Musafar, whom Chaybec Vsbek chased out of their Kingdom. Bahady fled to Ishmael Sophy who gave him the lands of Chambe Gazon in Tauris, and ten Scrafs i A Seraf is eight shillings. of gold by the day; thence he was after carried prisoner by the Turk to Constantinople, where he died. Besides these of the posterity of Tamerlan there were other Princes in Persia, and the parts adjoining, as those of the factions of Black Sheep, and White Sheep. Of the former was Kara Issuf, which conquered Tauris, Sultania, Casbin, and the countries of Seruan and Diarbech: but dying was spoiled to his shirt of his Soldiers: yea, they cut off his ears for his jewels, and left him in the open field. Charrok held long wars with Scander, and jooncha his sons, the latter of which after many conquests was slain by Acembec, and Acen Aly his son and successor: and thus the White Sheep faction prevailed, Ozun Acembec or Vusun-Casan the head thereof, of the Tarcoman Nation, heir of Diarbech, and Lord of many Provinces which he conquered (as before is noted) but defeated by Mahumet the great Turk, He died Anno, 1471. His son Calil succeeded, who was slain by his brother jacob or Yacub, 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 k 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 dinking 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 l Mirkond reckons of this family Kings after jacob, Baysangor, Rostan, Hagmet, Alwan and Morat. Alumut or Eluan-beg, then being but fourteen year old, who was slain by Ishmael in the year 1499. And thus ye have had the succession of the Persian Kings in the first and second dynasty: of the Saracens you heard in the former Book: next after whom, the Tartars and these here mentioned, till Ishmael obtained the state, whose posterity still hold it. Benjamin Tudelensis telleth that Senigar then King of Persia, had two and forty Kingdoms subject to him, and that his Dominion extended four months' journey, and speaketh as though he were not subject to the Caliph in his temporalities: Master Polo reckons eight Kingdoms of Persia, Casibin, Curdistan, Lorrique, Suolistan, Spaan, Sirrah, Soncaia, Timocaim; m In this discourse we have reckoned many other Regions, in regard of subjection, Persian. not reckoning Hirak, the chief City whereof was Tauris, and diverse other Countries, now, and before his time subject to the Persian. And by most Historians it appeareth that Persia had before the days of Tangrolopix, and till the Tartars conquest, Sultan's, which yielded small subjection to the chaliph's. §. III. Of Ishmael Sofi, first founder of the present Persian Empire, or fifth dynasty. THe History of Ishmael, because it giveth much light both into the State and Religion of Persia, is more fully to be reported. After that Mustacen Mumbila, or Almustacenbila Abdula, the Caliph 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 n I. BB. par. 2. l. 2 Osor. de re. Em. lib. 10. Surius comment. Knolles T. histor. pag. 464. a Nobleman 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, thirteen descents distant. This Sophi, or (as our Tarik Mirkond aforesaid calls him Cheque Safy) had issue Cheque Mucha, the father of Cheque Ali, who begat Cheque Ebrahem, and he Sultan juneyd, father of Cheque Aydar, who begat Ishmael. These continued their Hali-holies. Our Authors mention none from Sophi to juneyd, whom they make his son, calling him Guinne, otherwise written, Guini, Guine, and Giunet. o Minadoi, l. 2. Minadoi saith, That Sexchiuni, or more distinctly, Siec Giunet, was Author of the Persian sect, who under the name of p E. T. pag. 490. Mirkond reckons Ishmael the thirteenth after Morts Aly: being the son of Aidar he of juneyd, he of Ebrahem, he of Aly, he of Mucha, and he of Safy, who lived in Tamerians time. So, 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 three first successors of Mahomet were usurpers, only Ali ought to be named lawful successor, and aught to be called upon in their prayers, and by all means ro 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 Case was near Babylon, hence grew the common error, that these things were done at Babylon or Bagdet.. jovius also is deceived, where he maketh Arduelle or Aidere, author of the Persian faction. Sofi is by Minadoi derived of Sofiti, a people subdued by Alexander: but Scaliger more fitly Tzophi, which in Arabic signifieth a man of pure Religion. In this respect there is no less contention between these & other Muhammedans, then between the Samaritans and the jews: so that the Persians are a kind of Catharists or Puritans in their impure muhammedry. Claudet Duret mentioneth another Etymology, that Sophi signifieth Wool, and that this profession in token of humility, wearing nothing on their heads more precious than wool, were so called. But the former derivation is more probable. Nic. Nicolai in his third Book hath also that woollen derivation: and Geffrey Ducket saith, that Sophi signifieth a Beggar, and that the King is not there in Persia so called, but Shaugh; which agreeth with their report, which say that 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 write Shaugh, some Xa, a Royal title communicated by the head of this superstition to those Kings which participate with them therein. joseph Scaliger p Scal. Can. Isag. lib. 3. saith, that Sa or Scha is the same with Monsieur among the French, and Don among the Spaniards. The jews and Arabians write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is sometimes set before the name, as in the present King Scha Habas; sometime comes after, as Melixa for Melic-scha. Barrius q Io. Bar. Asia. Dec. 2. l. 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 Pyramid, divided into twelve parts (in remembrance of Ali his twelve sons) from the top to the bottom. They used the colour Red on their heads (saith Minadoi) by ordinance of Arduelle, and therefore were called Cheselbas', that is, Redheads; some write it Cuselbas'. Sophi, as Mirkond 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 Baiazat, to whom Cheque Sophi gave apparel and other necessaries, and sent them home to their houses: whereby he won great fame and affection. Barrius and others attribute this to Guine, and say that these slaves became his disciples first, and after Soldiers to his son Aidar against the Christian Georgians. This r Surius Com. Knoll. T. Hist. pag. 464. Aider Erdebil (or after jovius, 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 Guine 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, and 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 Trapezond; both of them by this alliance strengthening themselves against the Turk. Aidar had by this Martha, Ishmael, whom she trained up in the principles of Christian Religion. jacob successor of Vsuncassan, jealous of the multitude of aidar's 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 mountaynie place: but he brought them up liberally with his own children, and in his last sickness, gave them horse and two hundred Ducats, with advice to repair to their mother; where taking upon him the protection of the sect of Hali, and the revenge of his father's death, his enterprises succeeded prosperously. s Cap. 11. Giouan Maria Angiolelio saith, that jacob being poisoned 1485. the Signiory was possessed by a kinsman of Jacob's called julaver, after whose three years reign succeeded Baysingir two years; after Rustan seven years, who sent Solimanbec t Mirkond saith Solyman was sent by jacob in succour of Farrok King of Seyruan, upon whom Aydar warred. 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 he sent for them again after three years, but they for fear fled to Ardovil, & 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, & was slain by Rustans Soldiers. And Aluan the kinsman of Vsuncassan was Signior, whom Ishmael slew. A certain x Apud Ramusium, to. 2. Merchant (who abode a long time in Tauris, and traveled thorough 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, whom, as learning of the Persians themselves the Persian affairs, we may reckon worthy to be followed. He saith, that this Sechaidar in Ardovil was this head of thy 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, killing all they find. This news coming to Ardovil, 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 Ardovill, suddenly slaying the Guard, and possessing himself of the Castle, he entered a Town not far from the Castle, killing 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 & 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 thorough the stream, and 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, killing 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, and burning their bones; three hundred 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 wear his red-coloured Turban: but the Castle Alangiachana (whereto were subject eighteen Villages of Christians, which used yearly to send to Rome two men from the Patriarch to the Pope, of whose faith they were, speaking Armenian, 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, and in a plain, meeting with Ishmael was there overthrown not seventy 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 An. 1499. And while I was in Tauris, many came from Anatolia, Caramania, and Turkey to serve him; of whom they were graciously entertained. An. 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 (near to the sometime-ninive) to Amit, where the Sultan kept, with promise and profession of his succour, being admitted the City, took him, and 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 depart from thence. The next year he pursued Murat Can, who was come to Syras, a City not inferior to Cairo in Egypt, with thirty six thousand men, but malcontent, and therefore many of them flying 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. Murat Can 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 Soldan of Cairo not admitting him, he went to Aladuli, who entertained him honourably, and gave him his daughter to wife. Ishmael, after great slaughter in Sirrah and Bagadet, was forced to return to q Ispahan. Spaan with his Army. For jeselbas' the 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 thorough his 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 succour them: others, because they content themselves to die for Ishmael, go into battle with naked breast, crying, Schiak, Schiak, that is, 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, La ylla 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 a girdle, large below, and straighter upwards, 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 shoulders, shaven all but the mustachees; 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, & before took ten of the best men's sons for the same intent. Osorius de Reb. Emman. lib. 10. I. Bot. Ben. Thus far have we had commerce with this nameless Persian Merchant in Ramusius his shop, who sometime attended on his Court and camp. Others add hereutto, that he sent Ambassadors to all the Mahometan Princes of the East, to receive that Red-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 Mahometans in Soria and of Asia Minor are secretly of that 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, Ishmael called Chaliph. By the Head of Ishmael, and bless his name, saying, Ishmael grant thee thy desire. Upon his Coin, on the one side, was written, La illahe illalahu Muhamedun resulalallahe: And on the other, Ismail halife lullahe, that is, Ishmael the Vicar of GOD. The jews, at the first, Surius. Comm. in An. 1500. 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, Ant. jenkinson. 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 Hospital erected by him for strangers, allowing to all travellers three days' relief for horse and man freely. Ardovil is in latitude thirty eight degrees. Angiolello, c. 13. The life of Ishmael had been answerable to the bloody presages in his ominous birth; 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, Ph. Camerar. Medit. Histor. Cent. 2. c. 4. moved with compassion, secretly nourished him three years, 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. HONGIUS his Map of PERSIA. map of Persia, Central Asia PERSICUM REGNUM §. IIII. Of shah TAMAS the Persian troubles after his death. SCHIACH THECMES, or Shaugh Tamas, succeeded, Michael Isseit. in An. 1576. and reigned above fifty years. He lived devoutly, and yet (for their Law reconcileth both) very voluptuously, inheriting his father's Throne, but a Busbeq. epist. 3. not his valour, and spending the gratest part of his time amongst his women. So zealous he was of their superstition, that when M. jenkinson came to his Court with the Queen's Letters, Ant. jenkinson. Hak. 10. 1. p. 349 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 Vnbeleever, 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: Oh thou unbeliever (said he) we have no need to have friendship with the unbelievers, and so willed him to depart: which he did, and after him followed a man with a Basanet of Sand: sifting all the the way that he had gone within the said Palace, even from the Sophy's sight unto the Courtgate. In his time Solyman (as our Turkish Relations before is showed) much endamaged the Persians, and took Babylonia, Tauris, and other parts of their dominions: Lib. 3. cap. 8. yet did Tamas recover some part thereof again, and drove Solyman out of Tauris, (or Ecbatana, Minadoi, of the Wars between the Turks and Persians l. 1. as Minadoi 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 Mahomet Codabanda (this surname was given him for his diseased eyes b Others say, blind: Mirkond and Sir A. S. ) 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 Counsellors 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 invested in Regal apparel, and fettled 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 hand of Sahamal his uncle, which he cast, all-bloody, in the midst of his conspiring partakers. Ishmael soon after came, and received with public applause the desired Sovereignty: Turkish Parricide imitated in Persia. and 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 founded his Throne (a foundation to 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. 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 sympathize 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 & 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. Ishmael posting on to his own destruction, had now forbidden the dovotions of Aly the Persian Prophet, and enjoined the Turkish Rites of Abubachar, and other the followers of Mahomet, by imprisoning, railing, pulling out the eyes, and killing Ali his observants, 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, apparelled in women's weeds, to strangle him among his Paramours. This was done the twenty four of November, 1577. after he had reigned one year, seven months, and six days. §. V. Of MAHOMET CODABANDA, and his sons ABAS. MAHAMET CODABANDA thought it now time for him to look to his right, which by means of Mirize Salmas, 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 undeserued) spectacle to the beholders: which (if like the Snaky scalp of Medusa it did not transform them into stones; De Medusa & Megaera, vide Poëtas. 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. c Lib. 3. cap. 8. I. Siluest. in Du Bartas transl. 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 proceedings, and like the Eastern Sun, with his greater brightness dispersed those weaker beams of The Moon Standards of proud OTTOMAN. But soon was this Sun eclipsed, not by the Moon's 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 thorough 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 d Minadoi l. 9 in his nine books, translated by Master Hartwell, the Reader may see these wars at sull. Relatione di Persia, & in Thesoro Politico. Henricu. Porsius, Laurentius Riseburgious. 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. e Cartwright. Anno 1603. He hath recovered from the Turk both Tauris, and other Regions of Seruania and Georgia, which the Turk had before taken from the Persians. He was reported also to have taken Bagdat, but (it seemeth) not truly. jansonius f janson. Merc. Gallobelg. in his News 1610. reporteth of diverse victories obtained by him against the Turk (which caused public Fasts and supplications to be appointed at Constantinople:) and of the Persian Embassage, with rich Presents and holy Relics to the Emperor at prague. Gotardus Arthus likewise in his g Got. A. Merc. G. 1613. Gallobelgicus, relateth of Abas his Embassage to Constantinople about a Peace: but when his Ambassador returned with Articles, whereby the Persian was bound, under show of gifts, to pay an annual tribute to the Sultan, he therefore put him to death; putting out the eyes also, and cutting off the hands of the Turkish Ambassador which was sent with him. Of Bagdat and old Babylon we have spoken elsewhere: let this be here added out of Balbi, h Gaspar. Balbi. that travelling from Felugia to Bagdat, which he reckoneth a day's journey and a half, one whole days journey thereof, was by one side of the ruins of Babylon, which he left on the left hand. 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. Anno 1535. Solymar gave it for a prey to his soldiers; Anno 1515. 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 hereof used the Canon, an Instrument which before they had, to their own loss, scorned. The Prince is (saith our i Cartwright. 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 lip 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 At-Maiden, which is the high street of Hispaan, the City of his residence, round about which are scaffolds for the people, to sit and behold the King and his Nobles at their Exercises of Shooting, Running, Playing at Tennis, &c. 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 k Media Gheilan, Mastandran, or Hyrcania, Parthia, Aria, Candahat, Heri, Corassan; Farsi, or Persia, with the Caramanian desert, the Kingdom of Lar, and the Turcoman nation are subject to this King: and he hath also subdued and ruined the houses of some great men, which in his father's days would do what they list. 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 and 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 Amaleke 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-Hamze utterly destroyed, man, woman, and child. Arasse is the chief City of Merchandise in all Seruania, 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 l Sir Anthony Shirley saith it hath mudwals. not. This was sometime 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 At-Maidan, or chief street, is four square, almost a mile in circuit. near to it is Ardovil, of chief note for beginning of the Sophian Superstition. Geilan 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. No person is there permitted to be idle. Hispaan is thought by some to be Hecatompolis: the walls are a day's journey about on horseback; before the greatest, now the Royal City of the Persians. It hath a strong Fort, two Seraglios, the walls whereof glister with red Marble and Parget of diverse colours, paved all with Mosaique work, all things else combining Majesty and Loveliness, Magnificence and Beauty. The inhabitants, as did the ancient Parthians (whose chief City it sometime hath been) buy, sell, talk, and perform all their public and private affairs on horseback: the Gentlemen never go on foot. Sciras is thought to be Persepolis, it is rich of Trade, and there is the best Armour made in all the East, of Iron and steel, cunningly tempered with the juice of certain herbs. The Government of this State in War and Peace, I leave to m Sansouino del governo di reg. l. 6. Botero, &c. others. §. VI An Appendix touching the present Persian King, out of Sir ANTHONY SHIRLEY. Having thus followed the currant of Authors in these Relations of Persia: there hath since the first Edition been published the Travels of Sir Anthony Shirley into these parts (with Sir Robert Shirley his brother) penned by himself: with some extracts whereof to furnish this Chapter (already tedious) as with a second service after a full stomach, will (I hope) renew appetite, with the variety (so far fetched and so dear bought) howsoever before cloyed with fullness: To let pass therefore those worthy Brethren (Worthies indeed in this kind, beyond the reach & worth of my blurring praise, and eclipsing commendations) and to come to their Travel and observation. Having passed not without manifold dangers to Aleppo: and thence to Birr, and so down Euphrates: by the way they adventured to see the Camp of Aborisci King of the Arabs, inhabiting the deserts of Mesopotamia, a poor n This King was a Saniack of the Turk, whereas they on the Westside of the River in an huge extent, and infinite numbers rove, and rob all: the Turk keeping against them fifteen hundred janissaries at Damascus, and twelve thousand at Cairo. Old Babylon is North from Bagdat about five and awentie miles. Io. Newbury. King with ten or twelve thousand beggarly subjects, living in tents of black haircloth, well governed. They came to Bagdat, which is wholly on the other side of Tigris, except one Suburb in the Peninsula, to which men pass by a bridge of boats, every night dissolved for fear of the Arabs, or storms: whence, through the bounty of an Italian Merchant, Sir Victorio Speciero, they escaped (for they were not unsuspected) with a Caravan of Persian Pilgrims which came from Mecca. Thirty days they were on the way to the Confines: and fifteen from thence to Casbin, where they stayed a month attending the King's arrival; being in the mean time well used, upon conceit that the King would like well of their coming: the people otherwise are ill in themselves, and only good by example of their King, and strict obedience to him. For of the ancient Persians there are few, these being the posterity of those which have been here seated by the transplantations of Tamerlane and Ishmael (not to mention any, more ancient) out of o Courdies, Tartars, Turkmans, &c. other Countries. The King himself, by our Author's Relation, in his virtues and government, is, as if some Philosopher should discourse of what should be, rather than an Historian declare what is: as did Xenophon p Some have foolishly believed as History, those things which Xenophon writ as a Philosophical Poem, &c. sometimes in his Cyrus: Of those imputations of Parricide and ambition, not a word. His order of attaining the Crown, is thus reported. The Persian custom, being that only the elder brother ruleth, the rest are made blind by burning basons, having otherwise all contentments fit for Prince's children: when Xatamas was dead without issue, his brother (so he calleth him, contrary to our former relations, and to that of Mirkond the Persian, which I more marvel at) Xa-Codabent, was called, Blind to the Kingdom. He had issue Sultan Hamzire Mirza the eldest, who succeeded him, and this present King called Abas. The eldest in his father's life time administered all things, which blindness made the other unfit for: but Abas at twelve years of age, under the government of Tutors held the Province of Yasde, where the love of the people made him suspected to his Father, who secretly resolved his death. Abas by his friends hearing it, fled to Corasan a Tartar people on the East of Persia, both by their religion and dependence, Turkish, and of themselves otherwise unquiet, and addicted to spoil. This King honoured Abas as his son. His father soon after dying, Sultan Hamzire succeeded, who was forced to renew his truce with the Turk, by reason of the rebellion of the Turcomans, whom by force he subdued, beheaded their Princes, & for his security slew twenty thousand of the ablest amongst them for the wars. And then wholly bending his thoughts against the Turk, was by treason slain by his Barber. His Princes, Authors of this fact, shared his State amongst them, every one making himself Lord of that Province which he governed: uniting their resolutions against Abas, whom also the Turk (which had his hand in the business) had undertaken should be kept still in Corazan. Abas nevertheless so wrought, that the King of Corazan dismissed him, with three thousand horsemen, to win possession of that State, which since hath devoured the Tartars, and is grown terrible to the Turk, being no less in Extent then the Turk hath in Asia, and better both peopled, governed, and devoted to their Sovereign. But it was not easily achieved. In Sistane one of the nearest Provinces, he was encountered with twenty thousand, his troops cut in pieces, himself forced to flee to the mountains, where he lived three months unknown amongst the herdsmen, flitting up and down with ten or twelve followers. Weary of this life, he determined to show himself in Yasd, his quondam Province, which so well succeeded, that numbers come flocking to him, and Ferrat Can also a great Prince (discontent with the present State, no part of which had fall'n to him, having at that time no Province in his government, when the King was slain) resorted to him with his brother, and ten thousand followers. They were welcome, but he much more, as a great Soldier and a wise Prince. With these forces he overthrew his nearest enemies, which caused those of Shyras, Asphaan, Cassan, assisted by the Kings of Gheylan and Mazandran, to gather mighty forces. In the mean time, the Turks armed at Tauris, and the Prince of Hamadan, having called in a strength of the Courdines, was marching towards Casbin. Thus beset with Armies, he leaveth Ferrat Can with Zulpher his brother and five thousand men in Casbin: & himself with the rest of his power, marched towards the Can of Hamadan. Now did Ferrat Can (according to former agreement between the King and him) profess himself altered from the King's part, and writeth to the Rebels, offering to join his strength with theirs, and to mutiny the King's Army also, which was lodged in the Mountains, in show to keep the straits, indeed to expect the event. Thus the Cans assembled at Casbin, and after long deliberation, concluded, that it was needless and not safe to call in the Turks forces, and dispatched a messenger and present to the Bassa of Tauris, to reserve his favour till a time more needful. Hereof Ferrat scent word closely to the King, and of a banquet which should be at his house a few nights after, where the Principals of the Army should meet. Hither Abas bid himself a guest, posting thither with five thousand of his best horse, which he disposed in the mountain, covered with ferrat's troop, expecting the appointed sign: which being given late in the night when the whole company was heavy with wine and sleep, the King was received into the house with three hundred men, where without any uproar he slew seventy. And at the break of the day the King's people made as great shouts & noise, as if all the Army had been there, whereat the Alarm being given, all betook them to their arms, repairing to ferrat's lodging to their Princes; whose heads laced upon a string, were there presented to them out of a Terrace, upon which the King presently showed himself with Ferrat Can; Zulpher having his five thousand men ready in a troop in the great place. All these things together so amazed them, that they thought the Kings pardon a high preferment, which he freely granted both them, and the succours sent thither by the Kings of Cheylan and Mazandran. The reports hereof made hamadan's Army to vanish, and the King took order presently by new Cans for the government of those parts. He led his soldiers to Hisphaan, giving out that the treasures of the Kingdom were there laid up by the Rebels; a good policy to win it, which with as much pretended indignation he razed, for failing of his seeming hopes. To satisfy his Soldiers better, he led them against the Kings of Gheylan and Mazandran, where the entrances by Nature difficult, thorough the unpassable woods and hills, were made easy by the revolt of those to whom the charge of keeping the Straits was given, whose lives Abas had before spared at Casbin. The success was, the two Kings were slain, and the soldiers enriched with the spoil of a Country exceeding fertile, thus subdued to his Sceptre. The people he removed into other parts of his Dominion, sending the former inhabitants into Cheylan and Mazandran. Not long after the brother of that King of Corassan, which had been Tutor to Abas, rebelled against his brother, and slew him and all his children, except one with whom his Tutors fled into the Mountains. This occasion Abas apprehended for the subduing of that Country in the Infant's right, which (notwithstanding the treasons of Ferrat, now weary of his former loyalty, and conspiring with the Turk and Tartar to betray his Master to them) he effected. These things with larger circumstances Abas himself related to Sir Anthony and Sir Robert. As for his government, the same is there also described, but I have been too long in the former. He hath Posts once a week from all parts. The Visire sitteth in counsel with the King's counsel every morning, and the King himself every Wednesday. The poorest may offer him any supplication, which he readeth, registereth, ordereth. One example of justice is admirable, which he sentenced on the Governor of Casbin, convict of many extortions, briberies, and other crimes: That all his goods and lands should be sold for satisfaction to those whom he had spoiled; and if any thing wanted, since the King by giving him that authority, was partly the cause of those excesses, he condemned himself to pay the residue out of his treasury. If any thing advanced, it should be given to his children, with a grievous Edict, that no succour should be ministered to himself. Neither should he at once end his punishment by death, He carrieth with him 500 Dogs, and as many Hawks for all game: Sparrows for Flies, marlin's for birds, Eagles, &c. but during his life wear a Yoke like a Hogs-yoke, and have his ears and nose cut off: nor might any relieve him; but he should get his living with his own hands, that he might feel in himself the misery of poverty. This made the Turks Ambassador there present swear, that such fortune & such virtue must needs be his Master's ruin. His bounty to our Author, his magnificence otherwise, let the Reader there learn, as likewise his private disports and exercises. At his entrance into Hisphaan, the ways were covered two English miles with Velvet, Satin, and Cloth of Gold, where his horse should pass. He feasted Sir Anthony, before his employment in that honourable Embassage to the Prince's Christian (after the manner m Esther. 1. Athenae. l. 4. tells of 15000. guests, & 400. talents spent in one of those Feasts, but that of Assuerus was greater. of the ancient feasting used by the Persians) thirty days together, in a Garden of two miles' compass, under Tents pitched by small rils of water; where every man that would come, was placed according to his degree, under one or other Tent, provided abundantly with meat, fruit, and wine, drinking as they would without compulsion. The joy of which feast was augmented by the Tartars of n Bucara or Bogharre. Buckhawrd, yielding themselves to his subjection, and by the great Mogors great offer with his eldest sons daughter, to the young son of King Abas in marriage. But I refer the more desirous to Sir Anthony's own book; having thence gathered this, because it differeth so much in some things from others; then whom, he had far better means of intelligence. CHAP. IX. Of the Sophian Sect, or Persian Religion, as it is at this present. §. I. The differences betwixt the Turk and Persian, with the zeal of both parts. 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 caliphs, 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: their Sect being that only, of the seventy two Saracenicall (so many some a Theodorus Cantacuzen. ap. Cras. Io di Bar. As. dec. 2. l. 10. c. 6. account) which shall in the Persian estimation have admission into Paradise, all the rest (and why not this also?) leading to hell. 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. There is one Sect amongst them called Malaheda, 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, Devil, quasi do-evil: or Devil, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. an Accuser or Caviller. 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: 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, & all other good things which he works 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 besides, 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 Minodoi 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 latter 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 b Minadoi lib. 2 The chief is now at Hispaan. Cartw. Casbin their profane Priest, called Mustaed-Dini, that is to say, the chief of the law, who is as the Mufts 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. And we have showed before that Ishmael was called Halife, or Chalife, that is, the Vicar of God. 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 Mustaed-Dini are the Califs (saith Minadoi) and these are they that execute their daily Service in their Mosches 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 Calif, although inferior to them of Casbin. These inferior Califs seem to be Vicars (so the word signifieth) of the Mustaed-Dini. The difference between the Turk and Persian (as commonly it happeneth in case of Religion) is so hotly pursued on both sides betwixt them, Phil. Camerar. I. F. Ob. subciscent. 3. c. 12. that they neither use mutual marriage, nor Merchandise, as some affirm: there can be no certain Peace, or continuing Truce. And if one altar his Religion and turns to the other side, he is not received without a new c There be means to draw up that skin by Art, which may endure a new cutting. Circumcision. Bajazet 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 washings, perfumes and other ceremonies; as if it had been polluted with a Turkish guest; for which cause himself was slain, and his house rased. But let us take a further view of this Sect in other Countries. §. II. Of the spreading of the Persian Opinion. 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. Knol. T. H. Surius Comm. in An. 1500. For amongst other the Disciples of Aidar, Chasan Shelife, and Schach Culi, afterwards surnamed Cuselbas', 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 soot whereof the broken Rocks have many dark Caves, the work of Art partly, partly of Nature; which place of the inhabitants is called Teke-ili, whereof Schach 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 supersttious people drawn into Villages and Cities, where they preached Hali, according to aidar's doctrine, enjoining their Disciples the red Band on their Turbans; of which the Turks term them Cuselbas', that is, Redheads, 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 Captaines 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 preys 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 destructions to the gainsayers. Ishmael also, to increase their strength, had sent them some troops of horsemen. In the Politic History which Crusius hath given us, in the first book of his Turcogracia, it is said, that two hundred thousand followed Sach Cules: In this war Baiazet's two Nephews, with the forces of the Country, encountering them in battle, received the overthrow: Corcutas, the son of Bajazet, 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 Achmetes, the eldest son of Bajazet, to levy forces in his government of Cappadocia and Pontus, to shut them in at their back. But Techellis, after the loss of seven thousand men, and 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 impaled this Caragoses in the way on a sharp stake fastened in the ground. Here was he forced to fight, and his fellow Chusan Shelife slain; but Techellis recovering the battle almost lost, left Alis Bassa slain in the place; the Turks fleeing before him. jonus's Bassa was sent against him, when having lost a great part of his strength, he had retired his weakened forces into Antitaurus, out of the Woods and Mountains, often assailing the Turks: whence at last he fled into Persia. jonuses caused straight inquisition to be made for these new Sectaries, 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 ismael's command executed, and Techellis himself burned alive; but yet is this Sect closely favoured in Asia. §. III. Of their Rites, Persons, Places, and Opinions, Religious. WE have now seen the Proceedings of this Sophian Sect, both in Persia and Turkey, Gef. Duck. Hak. tom. 1. both here kept down, and there established by force. To wear red on the lower parts of their body, were to these Redheads scarcely piacular. Touching Hali, they have diverse 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 (or Morts 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. Some say it is for one of his Nephews. For this cause the King kept a horse ready saddled, and kept for him also a daughter of his to be his wife; 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 Ducket) in Shamaky, and Ardovill, and Tauris, where I have seen a man coming from fighting, 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 easier 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, and so standing upright do their holy things, many times in their prayers kneeling down, and kissing their beads, or somewhat else that lieth before them. When they earnestly affirm a matter, they swear by God, Mahomet, and Mortus Ali, Knol. Tupk. hist. pag. 964. and sometime by all at once, saying, Olla Mahumet Ali, and sometime Shaugham bosshe, 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 heaven with Stars; that poured abroad the water; that made the fire; and briefly of nothing brought forth all things: Arthur Edward's. Hak. tom. 1. by the head of Ali, and by the Religion of their Prophet Mahomet, 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. Drunkards and riotous persons they hate; Rich. Cheinit. 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 agree with the Turkish and Saracenicall. Their Priests are apparelled like other men: 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. Ducket. They have also among them certain holymen 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 braide the same as women do their hair, and wear it as long as it will grow. Ios. Barb. apud Ramus. josafa Barbaro at Sammachi lodged in an Hospital, wherein was a grave under a vault of stone, and near unto that a man, with his beard and 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, and 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 the 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 Signior jausa, Lord of Persia and Zagatai, unto the City of Herem; who drew his staff in the dishes wherein they are, 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 done those dishes: whereupon he commanded him to be kept till his return; and finding the event according, he used him honourably. When the Sultan rode thorough 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 fain 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, and 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: Chozomirech 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 at Merin, 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, and 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 seculars and votaries of these Persians, if justice should not withstand their rage. Before is mentioned the commemorations 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. Ios. Barb. At Merdin he saw a naked man, which came and sat by him, and pulling forth a book, read thereon, and after drew near and asked him, whence he was; he answered, a stranger's: 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 seen a great part thereof, and find nothing therein that contents me, and therefore have determined to abandon it altogether. To this Merdina 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 pases in height. There is an Hospital for entertainment of all strangers, made by Ziangirboi, 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. Sir Ant. Sher. The present King Abas (more, as it seemeth, in policy, to secure himself of factions, and against the Turk, than conscience) is a great persecutor of that sect of Mahomet which followeth the interpretation of Vssen and Omar. This he labours to extirpate and make odious: having in use, once a year with great solemnity to burn publicly (as main heretics) the images of Vssen and Omar. Then doth he cause his great men publicly, in scorn of their institution, to go with a flagon of wine, carried by a footman, and at every village, or where they see any assembly of people, to drink: which himself also useth, not for love of the wine, but to scandalize the contrary religion. Yet are there of the greatest, exceeding precise Turks, if they durst show it. I. Ward to M. Haywood. In a Letter of john Ward, written in Tauris, May 14. 1605. this King is blamed for making slaves of poor Armenians, and forcing many to Mahometism, pulling down Churches, and using more rigour than the Turk. §. IIII. Of Nature's wonders, and the jesuits lies of Persia. THe f Ducket. 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 Shamakie, 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. Kine they have like ours, and another sort great boned and lean, as hard savoured as those which Pharaoh dreamed 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-flower, 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 loose is gathered: the seeds are flat, and black, as big as peas, 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 g john Copley his Doctrinal and Moral Observations concerning Religion. p. 85. one, sometimes their fellow Catholic, now (I hope) our fellow Christian. For the credit of this honest and loyal (of their honest return not with a non est, and loyal with a ●●e 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 Jesuit, 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 and 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, h Devout deceits: spectatum admssi risum teneatis amici? Had ever any but a Jesuit dispensation to marry Devotion and Deceit, Godliness and Cozenage together? sometime cover them with a robe of the new fashion, Aequivocation: 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 Parliament-house should have been blown up by Puritans i Proceeding against the Traitors. (this also was the Ignatians device) or like to that news of the late Queen k Relat. of Religion. whose Ambassadors were at Rome for the Pope's Absolution: or that of Beza's recantation, and Geneva's submission to the Pope. Blessed Ignatius (let me also invocate, or let him deign to read in that allseeing glass l Speculum Trinitatis. this poor supplication) infuse some better spirit, or some cleanlier and more witty conveyance at least, into thy new progeny, lest the Protestants grosser wits sent, see, feel the palpableness, and impute the jesuitical courses to that Author which said, he m 1. Kin. 22.22 would go out and be a lying spirit in the mouth of all achab's Prophets, which, n john 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 Ignatius for their father, but now we find a New, of whom they borrow Bankruptly shifts, beseeming only the Merchants of Babylon, disgracing humanity, defacing divinity, worthily ranged o Sir Ed. Sands Relat. of Religion in the West. A. l. Merc. Ga. 1610. amongst the poor policies of the Hospital of the desperate. Since also, jansonius in his Mercurius Gallobelgicus hath told us news of the Kings grant to build a Temple and Monastery for Christians, himself, as he saith, much inclining to that religion: whereupon many have been baptised, and not a few through the power of holy-water, p Who can cure these miracles of lying. An. 1608. have been cured. The King hath further sent to the Georgians to unite them to the Romish Church: and the Armenians also, by an embassage to Rome have protested all obedience to that Sea, as they before had done in the Covent of Saint Augustine, which is in the chief City of Persia. He setteth down the copy of King Abas his Letter to the Pope, wherein he requested him to send a Prelate to govern at Tres Ecclesiae, where the chief of the Armenian Christians used to reside. The like he writeth in another letter to the King of Spain: which, if it be so, argueth rather his policy, to obtain good will and help of the Christians against the Turk, than any love to Christian Religion. CHAP. X. Of the Scythians, Sarmatians, and Seres, and of their Religion. §. I. Of the Scythian Name, People, Region, Language, and manner of life. Under the name Scythia, is contained a very great part of the world: It was divided into Scythia, Europaea, and Asiatica. Pliny a Plin. l. 4. c. 12. saith, That this name reacheth unto the Sarmatians and Germans, 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 Scythae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Caelius 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 Cato Annij de orig. & ap. A. Riccobon. Cato de Originibus, is mentioned Scythia Saga: this word Saga, Berosus e Pheudo Berosus, lib. 2. & 3 & 5. interpreteth a Priest: saying, that Noah left 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 Scythia possessed all from Armenia Westward, to Samatia in Europe. The Grecians fable, Hercules to be the father of these Nations, begetting Scythes f Herod. lib. 4. Diod. Sic. lib. 2. on a monster, whose upper half resembled a Woman, the nether 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. in Melam. Ortel. Thes. geo. Oliverus, Polonia, by Ortelius, Russia, and the other Tartary. Goropius i Gorop. Beccesel. in his Becceselana 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 send 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 Etymologies 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, Gotodanica, and other Treatises of his Becceselanian Antiquities. Ptolomey k Ptol. l. 3. c. 5. distinguisheth Scythia from Samatia: 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 pars of Asia, now Tartary Asiatica (for of Europe, saving wherein the European Scythians agree 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 lib. 2. out of Tragus 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 & 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 and 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 and fabulous antiquity hath reported, of the monstrous people's inhabiting the Northerly and unknown parts of Scythia, is not here to be recited, the Country's 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 Goats feet: or other monsters of men, which n Plin. lib. 7. Solinus cap. 20. Pliny, Herodatus, and others, have rather mentioned then believed; Mandavil 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 historia Asiae, confuteth this tale. Vide Melam lib. 2. cap. 1. Cum not. Her. Barb. &c. 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: these exequies doth the son there perform to his dead father. §. II. Of the Religion, Divination, and other Scythian Rites. GEnerally of the Scythian Religion thus. Of the gods, they worship first Vesta, whom they call in their language Tabiti: next of all jupiter, in their speech Papaeus, 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 Octosyrus, and Artimpasa, and Mars, and Hercules. Some of them sacrifice also to Neptune, or Thamimasades. Images, Altars, and Temples, they think ought 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 slayeth 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 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, and above on them is made a square plain, three sides thereof are upright, the fourth is made slope, and the 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 cattles 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 depart. 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: and 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 pour 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. Nicephorus p Nic. Greg. hist. Rom. lib. 2. Gregoras relateth the Scythian Customs and Expeditions, and their contempt of gold and ignorance of the use of it. These on the one side, and the Christians on the other, forced the Turks, which were also a kind of Scythians, to settle themselves as they could, in the parts of Mesopotamia, Chaldaea, and Assyria, where they left there own, and learned the Rites and Customs of the Mahometans. The Kings are buried amongst the Gerrhi, 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 fruits of all other things, and also golden Cups: and then they cast on earth, making a very great hill. When the year is gone 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, &c.) would be too tedious. He that would have a sight of these things, let him resort to Thomaso Porcacchi his Funerali Antichi, where these things are not only discoursed in words, but described in artificial pictures. 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 q Ph. Camerar. Med. hist. Cent. 1. 58. yet the Turks (their offspring) hold diverse 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. r 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 s Herodot. li. 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 flayed off, they hang at their horse-bridles: t Plin. lib. 7. c. 2. their skins they use to flay for napkins and other uses, and some, for clothing. Once a year the chief men have a solemnity amongst them, in which they pour 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 u Polyb. hist. l. 9 Scytharum facinora patrare, grew into a Proverb of immane cruelty, and their Land was justly called x Barbara nec Scythiae telius, &c. Tibul. lib. 3. Barbarous:) others were more special and peculiar to particular Nations Scythian. §. III. Of particular Nations in Scythia, their Acts and Rites. OF the barbarous y 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 nighttime; for none might spend the night on shore without danger of his life. Arrianuus in his Peripius (or sailing about) of the Euxine Sea, speaketh of this Island, and the devotions therein performed to Achilles and Patroclus: that certain birds keep the Temple, watering and sweeping the same with their wings, and the Goats which feed in the I'll there present themselves for sacrifice, when the price is first paid at the Altar to the contentment of that Deity, or Devil, whose illusion (if not others collusion) it must needs be: But because this Island adjoineth to Europe, I must forbear these things till another time. He also describeth the Nations, both in Asia and Europe, which abutt round about that Sea. jornandes z jor. de reb. Geticis. Scanzia Officina gentium Vagina nationum. vid. W. Laz. de Migrat. Gent. lib. 8. bringeth these Scythians bordering from Scanzia (so he calleth that Peninsula, which others name, Basilia, Scandia, Scandinavia, &c. Wherein are the Kingdoms of Sweden, Gothland and Norway) and attributeth to the Goths those wars, which the Egyptians and Persians are said to have made against the Scythians. near to Maeotis King Filimer planted himself and his followers; in Dacia, Thracia and Maesia Zamolxes, who was also a great Philosopher. These and the rest were not only a terror to the skirts of Asia, but to the heart of Africa and Europa, in process of time sacking Rome, and shaking that Roman Monarchy almost to the ground. Simocatta a Simocat. hist. Maur. lib. 7. c. 7. Cedreni compend. in his Mauritian History giveth the preeminence of Martial valour, amongst the many many Scythian Nations to the ABARES. Chaganus the Scythian King, sent Ambassadors to Mauritius, with an Epistle, wherein he styleth himself Governor of seven Nations, and Lord of the seven Climates of the world. He comquered the Abdelae or Nephthalites, the Abares (some of which fled to Tangast to the Turks) and the b An ex his Mogor natio Tartarica. Ogor-Nation which dwell by the River Till (or Volga) whose ancient Princes were called War, and Chunnai. He conquered also the Prince of Colch, in which war he slew three hundred thousand people, their carcases lying scattered four days' journey. He subdued also the Turks at the hill Icar, which is four hundred miles distant from the golden Mountain: so they call a mountain in the East, because of the fertility and store of cattles therein: which always the greatest Chagan amongst the Turks possesseth. For Chagan is not a proper name, but a Princely title, which in those parts, and the Countries adjoining is still continued: the Tartars calling their Princes Chan (which c Vid. jac. Pont. Annot. in Simoc. some perhaps falsely, write Cham) and the Persians and Turks still using that title. These Turks vaunted themselves never subject to Earthquakes or Pestilence. They call their Priest Taisan, that is, the Son of GOD. Their Religion I have before mentioned. They have a custom that the males never wear gold. This City was divided by a stream, Sup. lib. 3. c. 8. which sometimes separated two disagreeing Nations, no less distinguished by their disjoined minds and differing habits, the one wearing black, the other red. This City, they say, was built by Alexander, when he had overcome the Sogdians and Bactrians. The King's wives shining with jewels, are carried in golden Chariots, each drawn with one Bull, Niceph. ex Simocat. the bridles embossed with gold. The Prince (as is said elsewhere) spent the night with seven hundred women. Fame attributeth another City, not far hence, to Alexander, called Chubdan. The Prince thereof being dead, his wives in black, with shaven heads, continually mourn, and may never forsake the Sepulchre. These have many Elephants, and traffic with the Indians which dwell Northwards, and make Silk. Thus much I thought worth the adding out of Simocatta, for better knowledge both of the Turkish and of the Tartarian History, as well as of the Scythian. The MASSAGETAE, d 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 e joan. Boem. death. Their weapons are of brass, their furniture of gold, of both which they have much store, little of iron and silver. f 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, g Euseb. de praepar. Euang. lib. 6. cap. 8. riding in great state, and lie with their servants, and with strangers. They have among them Brahmins; Zoroastres the Bactrian is accounted first author of the Magi, and of liberal Arts: he lived twenty years in a wilderness with cheese: but others account this another Zoroastres. 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 h Gorop. Bececs. our Saxons to be descended. Dionysius in his Greek verses giveth them the highest praise for shooting of all others. The AMAZONS, of whom is before related, are said i justin. lib. 2. jornandes de reb. Get. 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 k Gorop. thinks (& I with him) that these Amazons were but the wives which exercised arms, and followed warfare with their husbands. became Warriors both in defence and offence, and did great acts under their two Queens, Marthesia and Lampedo: after, Ohera and Antiope the daughter 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 Thalestris, 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 l Diodor. Sic. l. 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 m The Amazons are still one Nation, further than the relaters or their Authors have traveled. In two places of Asia, two of Africa, two of America; the Amazons have been till that men came there and found none. : and no less of the HYPERBOREAN, which he thus relateth out of Hecataeus, that they dwell 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 Salinus n Sol. 21. 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 o Gorop. Bec. l. 9 pag: 1032. we turned some parts, at least 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: North-East, 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 to have recourse to his learned discourses of this argument. Porcacchis p Porc. Funer. Antichi. telleth of some Scythians, which hanged their dead on trees (as the Colchi of old, and some Tartarians are still reported to do) esteeming it a disgrace to be buried in the earth. The Taurici buried with their Kings some of their best friends. The DERBICES q Aet. Var. bist. lib. 4. cap. 1. calls them Berbiccae: where he saith also that the Sardoan custom was to kill their old men with clubs, Et lib. 3. cap. 34. That the Ceijs being old, at a solemn feast or sacrifice, ended their age with a draught of Hemlock. feasted with the flesh of their kinsmen, which were seventy years old: the women at that age they strangled, and after buried. The CASPIANS straightly imprisoned such as attained to that age, and their famished them. Some say they laid them amongst the woods, and observed what became of them; esteeming them (as is said before of the Persians) highly honoured, and next to a canonising, whom the Birds tore with their talons. In the next degree of happiness, whom Dogs or wild beasts prayed on: but beneath all disasters and disadventures, which could find neither the one nor the other, to become unto them such enemy-friends. The TIBARENI crucify those old men, which they have best loved. The HERULES being sick or old, were placed by their kindred on a pile of wood, and there by another, which was not of that kin, slain with a dagger, who being descended, the pile was fired. His wife was forced to hang herself, or else to abide perpetual infamy. But I am loath to bury you in these burial Rites. The Scythians punished r Alex. ab Alex. 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 s Zonar. Ann. 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 then, lest that the Greeks neglecting the Muses, would become Martial. t Viu. de trad. dis. l. 2. They doubled their numbers at four, as we do at ten, through unskilfulness in numbering. §. IIII. Of the SERES. 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 u Soli. cap. 53. Plin. l. 1. yet Dionys. calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Seres, 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 Thief nor Whore, nor Murderer, nor Hailes, nor Pestilence, nor such like plagues. A woman 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 x Io. Boem. lib. 2. cap. 9 Strabo, lib. 15. tell, that they live two hundred years, that the Commonwealth is governed by a Council of five thousand, every one of whom findeth an Elephant to the Commonwealth. They have this name of Sera the chief City, by Ptolomey y Ptol. l. 6. c. 16. placed in 177. 15. and 38. 36. This Region he limiteth on the West with Scythia extra Imaum; 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: Dionys. saith, of flowers of the earth. Tam multiplici opere, saith PLINY, tam longinquo orbe petitur vt in publico matrona transluceat. This Serica, z Castald. Ortel. Thes. Castaldus calleth Cataio: and so do most of our new writers. Orosius a Oros. l. 1. c. 2. numbereth from the Seric Ocean to the Caspian Sea, two and forty Nations of Hyrcanians and Scythians, and from thence Westward to the River Tanais thirty four. The Region betwixt Albania and the Caspian, he attributeth to the Amazons. The b Dom. Niger. Asia come. 8. Seres are supposed to inhabit the Country now called Cathay, which name Niger deriveth from a Scythian Nation, called Chata. They had a law against Idolatry, & worship of Images. They had no Temples. CHAP. XI. Of the Tartarians, and of diverse Nations which they Subdued; with their Pristine Rights. THe names of Scythia and Sarmatia, 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 gteatest part of Asia; that we speak not of Europe, the heart whereof, quaked and trembled with fear of this Tempest. From Rome did Pope a Vincent Belluac. spec. Hist. lib. 30. Innocent the fourth send Ambassadors, by entreaties to prevent their Arms, when as they had already overrun (besides those Countries which still bear their name) Russia, Polonia, Silesia, Moravia, Hungaria, even as far as Austria. So far was the huge unwiedly Empire of Alexander, or of the Romans, short of the Tartarian greatness, that the expedition of some one b Bathu. 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 Indians, effeminated with wealth and Peace, could afford: and Tamerlane alone some ages after (if we credit that History c Alhacen. Arab. of the life of Tamerlane. of his life, translated out of the Arabic) subdued and obtained more (besides his own inheritance) than all that which the Romans had achieved in that eight hundred years and upwards, wherein their Empire was growing to the full: but of him afterwards. §. I. Of the beginning of the Tartarian Nation. 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 and laws to so great a part of the world. For thus writeth joannes d Io. de Planc Carpini apud Hak. tom. 1. Mar. Sanut l 3. sar. 13 c. 3. de Plano Carpini, which was sent Ambassador to the Tartarian Court, from Pope Innocent, Anno 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; Sumorgul, that is, water-Mongols; these called themselves e Totaros vocant, id est, exules, Mercat. Tartars, of a River which runneth thorough their Country, named 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 f Chingis secund. Vincentium in Spec. Hist Cangius, Haitono. See Lud. Reg. Lampadius in mellific. &c. Niceph. Greg. Hist. Rom. lib. 2. calls him Zitzischan. Cingis, 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 allured the men of his own Country unto him, who followed him as their Ringleader to do mischief. Then 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. Afterward 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. Naimani hearing that Cingis 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 Cingis his Country, putting the Inhabitants to the sword, but were after overthrown by the Mongols, and either slain or made captives. Some g G Botero Ben. fetch the Tartarian pedigree from the ten Tribes of Israel, which Salmanasar carried captives: and in their Maps h Ortel. Theat. place hordes of Danites, Nepthalites, &c. 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 Judaism.) And Opmeerus i Opmeér Chro. 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. But these things have small probability. M. Paulus k Cap. 42. apud. Ram. (The Latin Copy of M. Paul. is very unperfect) G. Mercat. tab. Vn. Mirkon. recites Chingis his pedigree, &c. (who with his Father and Uncle lived many years in the Court of the great Chan, 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, and 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 l 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, cloven it a sunder, 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 Cin Can; the third, Baythin Can; the fourth, Allau the brother of Mangu; Esu Can, the fifth; Mongu Can, the sixth; the seventh Cublai 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. Wheresoever these Emperor's dye, they are buried in Altay aforesaid; they which carry him killing 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 Esu put in. The cause of this error seemeth to be, the giving of this name Can to the chief Dukes, as Bathy, &c. and the want of exact written Chronicles in those times amongst them. §. II. The great Exploits of CINGIS or CANGIUS the first Tartarian Emperor. 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 fift, 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, and partly learned of his Uncle, an eyewitness of the same, who had attended on Haithon the Armenian King, in the great khan's Court. The Country where the Tartars first dwelled (saith m The Tartars Legend of Congius, Hait. Armen. Haithon) is beyond the Mount Belgian, where they lived like beasts, having neither letters, nor Faith, nor Habitation, nor Souldiery, nor reputation among their Neighbour-Nations. There were of them diverse Nations, called by one common name Mogli, which were divided into seven principal Tribes, whose names were Tartar, Tangut, Cunat, Talair, Sonieh, Monghis, Tebeth. These all being subjects to their Neighbours, a poor old man being a Smith (who, as they believe, was engendered of the Sun beams) saw in his sleep an armed man on a white horse, which said unto him, O 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 n A felt the Tartarian throne in their Coronation. Throne 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 Tribe, 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 o 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 enquiry: 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 towards the West, where he should conquer Kingdoms, Signories 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 gone 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 p The number of nine. things, 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 least 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, q Antiq. lib. 11. himself prostrate before jaddus the High Priest. And the same r Ios. Antiq. lib. 2. in fine. 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 s Jo. de Plano. Carpini. that Cingis, after his victory against the Naimani, warred upon the Kythayans, where he was overthrown, and all the Nobles, except seven, slain. Having breathed himself a while at home, he invaded the Huyri, a Christian people of the Nestorian Sect, whom they over-came, and received of them Letters, of which before they were ignorant. After them, he subdued the Saroyur, Karanites, and Hudirat. This done, he waged War against the Kythayans or Cathayans, whose Emperor he shut up into his chief City, where Cingis 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 under-mining 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 Kathayans being vanquished, Cingis Cham obtained the Empire. The men of Kaytay t Kytayans, and 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 agree 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. Of their writing, Friar Bacon, from the Relations of W. Rubruquis, which lived in his time, and Rubruquis himself (as in the Manuscript thereof appeareth) testify that it was done with pencils and in characters: as the Chinois and japonites still use. The jugres write from the top to the bottom of the page, and from the left hand to the right: the men of Tebeth as we do: those of Tangat from the right hand to the left, but multiply their lines upwards. The Cathayans (saith Rubruquis) are little men, and speak thorough the nose. They are good artificers, the son succeeding in the father's trade. Their Physicians deal with herbs, but not with urines. There were amongst them Nestorians, who had a Bishop residing in Segni. Their books were in Syriac: themselves ignorant of that tongue. They were drunkards, usurers, and some of them had many wives. They washed their lower parts when they entered their Churches: they feast and eat flesh on Fridays, as the Saracens. Their Bishop visits them scarce once in fifty years. And then all their Males, even infants also, are ordered Priests. The Idolaters amongst them are more moderate, some of which wear yellow broad cowls: some are Eremites, and lead an austere life in woods and hills. Cathaya had not then any vines, but they made drink of Rise, wherewith they also took a kind of Apes, which would drink themselves drunken with that pleasant liquour: out of whose necks they took the blood wherewith they died purple. 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 Indians, who subdued India Minor. These Indians are the black Saracens u 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 travelling homewards, the said Army of the Mongals came unto the Land of Buirthabeth; the inhabitants whereof are Pagans, and conquered the people in battle. 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, sod it; and brought it before Cyngis, 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. §. III. Of OCCODAY the next Emperor, and CVINE CAN. CYNGIS being dead, Occoday was chosen Emperor. He sent Duke Bathy his nephew, the son of Thossut Can, against the Country of Altisoldan, Occoday 2. Tart. Imp. 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 thorough 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. Then 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 Cerpodan against Kergis, who subdued them in battle. The Kergiss. 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 Soldan, called Deurum, whom they vanquished in fight. And to be short, they went on further, sacking and conquering even unto the Soldan 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 Cuine the Emperor. Haithon x Haithon Armen. calleth Baydo the second son of Occoday, 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 (whither the same, or another) with thirty thousand horse, against the Soldan of the Turks, whose Realm he subdued in the year 1244. He addeth, That Baydo having conquered Cumania y Cumania. , (which he confineth on the East with the Corasmians, on the West with the Euxine, on the North with Cassia, haply 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 haithon's time. This History of Baydo his death is not likely: For Yvo of Narbona, in an Epistle to the Archbishop of Bordeaux, recorded by z Mat. Paris. Matth. 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 Rubruquis, a Friar Minorite, was sent to Baatu (so he calleth him) from jews the French King, in Anno 1253. And to this agreeth Mathias a Michou a 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, and 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 briers, receptacles for wild beasts. It was the Seat of the Metropolitan, who had under him many Bishops thorough 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 b 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, and they became heartless and unable to fight. Duke Henry, and Duke Boleslaus, and Pompo, with the flower of their Nobility, were 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, and filled all with blood and slaughter. Bathy sent Cadan to pursue the King into Sclavonia, 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 haply had returned to make fresh spoils in Europe, if the Embassage of Pope Innocent had not diverted their purpose: or rather, that Occaday their great Chan 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 c 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 Cham had ordained; and the superscription of his Seal was God in Heaven, W. Rubruq. M. S and Cuine Chan upon Earth, the strength of God, the Seal of the Emperor of all men. He kept his Court usually in the land of nayman, the plains whereof were extended like to the Sea, without the rising of any hill. The cold most eager and sharp till March, little wind, nor snow, except in the end of April. At Caracarum Rubruquis met with an English man borne in Hungaria, which was expert in many languages; his name was Basilius. here he found two Mosches and one Church. §. III. Of MANGV CAN and his successor CVELAI. Cuine 3 Imp. Mangu 4. But Cuine in short time after died, and left the Empire to Mangu Can; to whom Aytonus d Haithonus 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 as 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 send 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, Cublai. 5. Imp. Mangu died, and Cobila, or Cublai Can succeeded, in whose time M. Paulus e M. Paul. l. 2. was an eyewitness of the Tartarian proceedings, who affirmeth, That, this Cublai 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 Naiam 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: Anno 1286. 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 an hundred thousand Footmen. 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 Saracens to scoff at the Christians: but Cublai understanding hereof, called them all before him, and 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, &c. HONDIUS his Map of TARTARY. map of Tartary, North Asia TARTARY CHAP. XII. A Continuation of the Tartarian History, and the question discussed, whether Cathay and China be the same: and the journey of BENEDICT GOES by land from Labour. §. I. Of the Tartarian Succession to our days. AFter a M. P. l. 2. c. 5. Tamor 6. Cublai can succeeded Tamor Can, son to Cingis, the eldest son of Cublai: in whose time Haithon (which then lived) saith, That there were besides, 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: Hotchtay, in the Kingdom of Cumania, who was able to arm six hundred thousand horsemen to the wars, but not so resolute as the former. Carbanda, 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. Tarik Mircond a Persian, in his Catalogue of the Cans or Tartarian Emperors, calleth Cublai, by a transposition of the syllables, Vlaku. For thus doth he recite their names, with the years of their coronations. Chinguis in the year of the Hegira 602. Otkay Khaon 626. Gayuk Khaon 643. Manchu Khaon 644. Vlaku Khaon 657. Haybkay Khaon 663. Hamed Khan or Nicudar Oglan 680. Argon Khon 683. Ganiaru Khon 690. Budukhan 693. Gazunkhan 694. Alyaptukhan 703. Sulton Abuzayd Bahader Khan 716. These from Cublai or Vlaku, are the Cans or Viceroys of Persia and those parts adjoining, and not the great Cans themselves. But of these and of Tamerlane and his issue, we have before related at large, in the fourth Persian dynasty. I have seen the transcript of a letter sent by King Edward the Second, written 1307. in the first year of his reign, October 16. to Diolgietus King of the Tartars, against Mahomet, and in behalf of William Liddensis Episcopus and others to preach to his people. But these Tartars it seemeth were of the nearer Mahumetans, and not the great Can of Cathay. Since 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 b Odoricus ap. Hak. a friar, which lived three years in the Emperor's Court, and traveled as far as Quinsay, who died in the year 1331. Sir john Mandevile c Sir john Mandevile. our Countryman spent many year in those Countries, a few years after Odoricus, and writ the History of his Travels, in the reign of Edward the third of England; Echiant 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 haply by 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 d Nic. di Conti. ap. Ramus. Ios. Barbaro. Nicholo di Conti, a Venetian, traveled thorough India and Cathay, after twenty five 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 that Pope's Secretary his long peregrination: This was in the year 1444. About the same time e Ios. Barbaro. josafa Barbaro, 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 josafa) 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 continued succession of the Cathayan History, besides that which an Arabian f Ashacen Arabs. hath written in this History of Tamerlane, now extant in English. §. II. The question discussed whether Cathay be the same with China. 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) and because many confound h Ludovicus Reg. Litera japonicae. Contugo Contughi in Thes. Polit. part. 4. &c. the Countries and affairs of China and Cathay. The cause of both which opinions may be, because that in these last hundred years and more, in which more of the World, than ever before hath been discovered, yet nothing of moment is found out of this Country or People. Whereunto may be answered, That since, diverse 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. Master Ant. i Hak. tom. 1. pag. 303. jenkinson, which went as far thither-ward as Bogharre, could not pass further for wars in those parts. Neither have any gone thither by Sea. And yet even in this time we have not altogether wanted witnesses. Ludonicus k L. Vertoman. Vertomannus, an hundred years since, in Bengala, met with diverse Christians, who affirmed, That there were in their Country diverse Signiors, Christians, subject to the great Cham. These were white men, of a City called Sarnau. In M. hakluit's l Tom. 1. pag. 336. & seq. painful labours we may read of diverse passages out of Russia and Persia by Caravans into Cathay. Ramusius also, in his Annotations m Ramusius. before M. Paulus, telleth of one Chaggi Memet, a Persian Merchant, who had been at Campion and Succuir in Catay (Damircan then reigning) and had acquainted him with diverse partiulars thereof. Also in the Epistle of n Emanuel Carval. Epist. vide eadem ap. Pierre du jarric, liure 4. de la histoire des Indes Orient. cap. 16. Emanuel Carualius, a jesuite, dated at Malaca in January, 1599 is contained the transcript of Jerome Xaverius his letter from Lahor, the City Royal of the great Mogor, dated August. 1598. Wherein the jesuit 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 an hundred thousand pieces of gold at Mecca. The Prince asking if it were so, he affirmed, That he did it because he was old, and 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 nintie or an hundred miles a day, with change of Horses, bringing him letters of admission. No man was troublesome to him in the way. They punish thiefs severely (which also is observed of the Cathayans in josapha Barbaro, and in Marcus Paulus aforesaid.) The people he affirmed were white, comely, long-bearded, and very personable. In Religion he said they were Isavites (or Christians, professors of jesus) and some among them Musavites, or jews, and many Mahometans, who hoped to draw the King, being a Christian, to their Sect. The jesuit addeth, That he further 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 reverenced. 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 clothes, 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 Vertoman's report. He reported, That the Country was rich, and had in it many Mines 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 thorough the Sea between China and japan.) Xaverius addeth, That while he was at Caximir, he heard of many Christians in Rebat, a Kingdom joining to Xatai, who had Churches, Priests, and Biships, 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 o jacob Pantegia. , a jesuite, in a letter dated from Paquin, 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 Sinai, is Cathay, and this Paquin, 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 Mahometans, whom he found in Paquin, which usually, every fifth p Goes saith six. year, resort hither under show of an Embassage, and paying of Tribute; indeed for gain, by way of traffic: (their tribute mean while 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, and had no other name in Persia, and among the Mogores, nor did they know any other Country so called: And asking further, how they called the City Paquin, they answered, Cambalu: whereupon the jesuit concludeth without all scruple, as is said. And again, in the Chinian Epistles, dated 1607. is reported, That q Baned. Goes. Benedictus Goes (sent six years after of the jesuits by the way Mogor to find out Cathay) remained in the borders of China, in the Province of Xanti, from whence he writ, Anno 1606. That he could find no other Catay, than the Kingdom of China. This report furthereth Pantogia's opinion. But if it be not sufficient to oppose the former report of Xavier, 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 Humane; I answer, That the name of Cambalu is by Marcus Paulus r Marc. Paulus lib. 2. cap. 7. and others interpreted, The City of the Prince, or Cam. And Perera s Galeotto Pevera relationes Chin. Pequim sig. interpreteth Pachin, or Paquin, where the King of China always resideth, to signify the Town of the Kingdom t Trigant sunt Borealem Curiam, ad similitudinam australis quae dicitur Narquin. , as he was there advertised, the same signification (in manner) remaining to the diverse appellations in differing languages, as a common name to be applied to any City u Lit. jac. Anon. Anno 1603. Royal. Now for custom of both; whereas in China thiefs 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: Marcus Paulus and josafa Barbaro, 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 sunder, 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 yield scruples in this case. As for the name of Cathay, ascribed to China by the moors, I answer, That William de Rubruquis x Wil de Rupr. Hak. tom. 1. , who was in the Court of Mangu Can, supposeth Cathay to be Serica Regio described by Ptolomey far more Northerly, than the jesuite reporteth China to be, by his own Astrolabical observation. And to these Seres y Ptol l. 6. c. 16. Ptolemey joineth the Sinae, or Chinois, on the South, and our later Geographers generally concur in this opinion. He also which readeth z Io. de Plano Carp. cap. 5. joannes de Plano Carpini shall find, that the Tartars conquered the Kara-Kitai, or black Cathayans, and then the Emperor of Kithai, be undermining his City, as is said, in the days of Cyngis; and yet a great part of Kitai remained still 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 Printed period in William de Rubriquis.) I hence gather that the name Kitai was applied to a great part of the North-East 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, as well by the Mogores and Persians, be given to the North parts of China (one parcel of the North-East 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 thought they had encountered the Indian Continent? And these parts of China, may much fitter 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. Since my first Edition I met with the other part of Rubruquis, which Master Hakluit (than whom I know none in this kind more industrious) copied out of an entire book in the Library of Bennet College in Cambridge. Where between Cataya and India he placeth a Sea: which fitly agreeth to the Chinian Map, made by the Chinois themselves, who paint a great Bay or Gulf of the Sea betwixt the Northern parts of China, which we reckon to Cathaia, and the Southern which may be accounted to India. Further, he addeth, That all the Nations of Great Cathaya (which Epithet is not a little to be observed) are situate amongst the Caucasean hills, on the North side, even to the Eastern Sea. But they knew no country else so named! True c The names of China have often altered, and so we may think of Cathay that sometimes more general, it is now restrained by the Saracens (the only travellers into these parts of China where they trade. ; 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 ala) now in so long a space, may bury even the name and knowledge of the Great Can, 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 diverse people else (and these Cathayans among the rest) first known by their conquests? Further the jesuite himself, to Paquin ascribeth just forty degrees: and Marcus Paulus his Father and Uncle went from Boghar (the altitude whereof Master jenkinson d Hak. at his being there, observed to be thirty nine degrees, and ten minutes: or as e Abilsada Isap. Ramus. Abilfada Ishmael placeth it, thirty nine and an half, North, and North-East to go into Cathay. The like course did the same men hold going into Cathay, from Armenia afterwards with Marcus himself, f Lib. 1. cap. 1. sempre alla volta di Graeco & Tramontana; whereas a course directly East, or inclining to the South, must have been taken, if China had been Catai. Neither is is likely that their journey would have been so much letted by Frosts and Snows. The same may be gathered out of the discourses following in Marcus Paulus▪ g Lib. 1. & l. 2. where he abutteth the countries in succeeding links to Cathay, from the East to the Northwards, and from the North-East declining Westward in reckoning from thence. And whereas Pantogia raiseth the most Northerly part of China but to forty two 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 Ethnikes, when as a good part of Spain, half Italy, Greece, all France, Germany, and Hungary (to omit other wealthy 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 indiscreetly h Hond. tab. raising Cambalu to the height of sixty 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 (if there be any such) hath no strength at Sea, and therefore is less known. And herein 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 adjoining to the Sea, make little or no use thereof. Abilfada Ishmael a Syrian Prince, who wrote an exact Geography in Arabic about i Ab. Ishmael cited by Ramus. vol. 2. three hundred years since, placeth Cambalu in 144. 8. Long. and 35.25. Latit. it may happily be 45. degrees in Latitude, one Figure being falsified, or else inverted for 53. And as this Latitude disagreeth from that of Paquin, so the Longitude a great deal more: this confirming this opinion further, that Chaggi Memet, Mar. Polo, Mandevil, Odoricus, Nicolo di Conti, and others, eye-witnesses, speak of China, or Mangi, and of Cathay, as diverse Countries. And Farfur King of Mangi k M.P. l. 1. 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, reporting further that Mangi alone had in it a thousand and two hundred great, rich, and illustrious 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: 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 magna fuit, possessing the place of Governor under the Can three years (according to the Tartarian custom) in jangui f Marc. Paulus lib. 2. cap. 60. one of the chief Cities of Mangi, having under it twenty seven other Cities: and the whole Province of Mangi he placeth Southeast from Cathay. And wherefore doth the King of China always abide in Paquin, in the Northerly part of his Kingdom; but, as all which write here of 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 g Alhacen his H story of Tamerlane, translated by jean. du Bec. a learned Arabian wrote the History of tamerlane's life, wherein he telleth of the great Cham of Cambula, and the King of China: as diverse Princes of diverse 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 I myself have seen drawn in a Map of China, of a very large form, and made in China itself with Chinian characters, hanging in Master hakluit's Chamber at Westminster) made by the Chinois, if the Tartars were not mighty neighbours, especially themselves being so mighty and populous? But it is unknown! And who knew that there was such a Kingdom as China an 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 our, for fear of innovation. Sed plenum aleae est, saith h Scal. de reb. Sinarum. Can. Isag. lib. 3. 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 falleth out that the Sun shineth 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 long iniquity of distance hideth him from our eyes. Thus have I argued the question, and well know not which way to determine. If this could any thing further the jesuitical vow to the Papacy, I could then suspect this opinion of Novelty (they indeed being the Novatores, Scal Elench. Tr. N. Si. Step. de Lips. Latinitate. a word which Serarius so delights to fix upon us; or Veteratores, as Scaliger answers him; quibus nihil antiquius quàm antiquare antiquitatem, as H. Stephanus objects to some Lypsian Mimikes:) but in matters of Geography we may follow him more safely then in ouranography, job. 1.17. as nearer of kin to that Great Compasser of the Earth. I know not how to answer many objections against this Chinian Cathay, but by denial of truth in Travellers assertions, some taking too Hyperbolical and Diabolical i Diab. Pater mendac. authority: or in the conjectures of Saracens, which, seeing Paganism in China, so conspire with Popish Imagery, in self-imagined worship: with whites, lights, funeral rites, and other black, dark, dead, devotions, wherein the Chinois and jesuits seemed alike; thought them of one religion (the jesuits k Trigaut. l. 5. c. 11. own conjecture:) or that, Time the consumer of all things hath devoured Cities, Peoples and Religions: or what else soever. If any respect my opinion in this controversy, I confess the journal of Goes lately published, and hereafter inserted, hath made me make a new search, and take a nearer view: and though Time the Father of Truth must determine the question more fully, yet this is for the present my judgement (if I may so style it:) That neither they which confound Cathay with China, nor they which wholly separate them are to be followed. Medio tutissimus ibis. They seem in this altercation to let truth fall between them, which in my conceit is this, that the present Kingdom of China comprehends the best part of Cathay, besides the ancient Chinian limits, N. Trigaut. l. 1. by Polo called Mangi. For Mangi (which is the true China) was by the great Can divided into nine Provinces or Kingdoms, as Paulus (which assisted in that Conquest) relateth. But when Humvu expelled the Tartars out of China, he endeavoured the same in all the best parts of Cathaya (now the Northerly parts of the Chinian Kingdom) where the Tartars were strongest, and had kept their residence. These Northerly parts were governed by Yunlo his Nephew and General of his Forces, who after Humvu his death dispossessed his Son, and fixed his usurped Imperial seat at Paquin, or Pequim in the North, as being better secured there of his friends, and against the Tartars also his practising neighbours. This City he called Pequim, that is the Northern Court, in relation to Nanquim or Nanquin, which signifieth the Southerly Court, where Humvu had before resided; both which continue Royal Cities or supreme Courts to this day. The same which in respect aforesaid, they call in China language quim, the Tartarian founders called in their Idiom, Cambalu, City of the Prince, which name the Tartars and Saracens (as you have heard) continue. But that all Cathay is not included in these six Provinces, subject to China, our reasons before out of Rubruquis are sufficient. And that there is yet a Grand Can in those parts, Lord of great Cities, which are also rich and fortified, having Printing, Ordinance, and other civil Arts, as in China, may appear by the Persian Chaggi Memet his journey into these Countries, related by himself to Ramusio. Goes from Camul in nine days came to the Northern parts, those famous walls of China: but Memet traveled from Camul fifteen days to Succuir; five days further to Gauta, and then six to Campion, not mentioning any wall or impediment from the Chinois. These Cities he placeth in Tanguth, which Paulus also doth, more Northerly the China or Cathay: both of them mentioning the plenty of Rheubarb, which draweth Merchants thither from far. Marcus Paulus calleth Tanguth a great Province, containing many Provinces and Cities; himself having lived at Campion a whole year. The Emperor reigning (about seventy years since) Memet calls Daimircan, this last syllable usually being annexed to all Prince's names in those parts: and calls him the Grand Can, affirming that Succuir and Campion, were but the beginning of his Estate, and his frontier Towns towards the Mahometans: his people being Idolaters: Now, Tanguth was never that I know, by any reckoned either to Cathay (in proper signification) or China. And therefore still we may believe, that there is a Great Can (though little in comparison of those times, when all Asia was in manner subject to them) still holding some Northerly and worse parts of Cathay, with Tanguth and other m Such as those which Presbyter Johannes Asiaticus held in Paulus his time. better Countries, and perhaps another Cambula too (this being a name appellative) though the King of China be Lord of the best parts of Cathay (of the world) which will be more apparent by the Relation of this ensuing journey, through a great part of the Tartarian Provinces on the West of China, here for the studious Geography inserted out of Ricci and Trigautius their Relations of China published Ann. 1615. touched before out of the jesuits Epistles. §. III. The long and dangerous journey from LAHOR, a City of the Great mogul to CHINA, by BENEDICTUS GOES. Upon the Relations of that Mahometan, before mentioned out of Xaverius his Letter, Pimenta the Father Visitor of the jesuits sent notice thereof into Europe to the Pope and Spaniard. They hearing of so mighty a Nation Christian, the Viceroy of India was commanded to follow Pimenta's directions, who employed Benedictus Goes a Portugal jesuite in that Expedition, furnished as an n Armenians are permitted freer passage than others. Armenian Merchant, changing his name to Abdula Isai, this later appellation signifying a Christian. Thus obtaining the Great mogul Achabar his Letters Patents to his Viceroys and neighbour Princes, accompanied with one Isaac an Armenian, he departed from Lahor the sixth of january 1603. Every year there is a Carravan of Merchants which pass out of these parts into the Kingdom of Cascar, about five hundred together, for their better defence against Robbers. With these adjoining himself, in a month's travel he came to Athee in the same Province of Lahor. After passage of a river and some stay, he came after two months to Passaur: thence travelling to a small Town, they met with a certain Eremite, who told them that thirty days thence was the City Capherstam, o It seems to be therefore so called, for Capher signifies an Infidel. in which no Saracen was permitted entrance, but Ethnikes may enter except in to their Temples. He tasted also of their wine, of which the country is fertile. They go to their Temples in black. Here where they met this Eremite, they stayed twenty days, and were fain to hire four hundred Soldiers of the Governor for their defence. In twenty five days they traveled from hence to Ghideli, the Merchants travelling armed on the top of hills, the carriages at the bottom, to prevent thiefs which use from those tops to stone the Travellers. They were yet assaulted and many wounded by these Robbers. After twenty days more, they came to Cabul where they stayed eight months. Pilgrimage to Mecca, by and from the skirts of China. At this place there happened into their company the sister of Mahamet Can King of Cascar, by whose country they were to pass towards Cathay. She was called Agehane, Age being an honourable title annexed to her name for her Pilgrimage to Mecca (from which place she had now returned) who being in some want borrowed six hundred Ducats in Merchandise of Goes, which she repaid after in most fitting Merchandise for Cathay; namely, a kind of Marble (they call it jasper, diverse for stones, as for pearls: this is also mentioned by Marcus Paulus. the Chinois Tusce) which is of two sorts, one taken out of the bottom of the River Cotan by such as Dive for it, as they do for Pearls, it is like to great Flintes; the other meaner, drawn forth of the Mountain called Consangui Cascio. The solitariness of the place distant from Catan twenty days, and the hardness of the stone, which they mollify with fires over the place, make it costly; the Merchants which buy this Privilege of the King, carrying with them a years provision for their Labourers. From Cabul they went to Ciarcar, where the Mogors Patents (which had made him hitherto tribute-free) were neglected by the unruly borderers: from thence to Parua the last town in the Mogors subjection. After five days stay they passed in twenty days over exceeding high mountains to the Region of Aingharan, and fifteen days after to Calcia, where the people resemble the Hollanders. Ten days being past, they came to Gialalabath, where the Bramenes exact custom, granted them by King Bruarate. Fifteen days after they came to Talhan, where by civil broils they were stayed a month, the Calcians being in rebellion. Thence they traveled to Cheman, under Abdulahan King of Samarhan, Burgavia, and Bacharate, and other confining Kingdoms, where the Calcians robbed them of great part of their goods: In eight days troublesome travel they came to Badascian, where they were again fleeced: neither were they free at Ciarciunar their next resting, from whence in ten days they came to Serpanill, a desert place, and twenty days after to Sarcil a country full of villages. Two days' journey from this place they came to Ciecialith a hill covered with snow, where in six days' travel, many of the company perished with cold. Thence they attained to Tanghetar in the Kingdom of Cascar, and in fifteen days more to jaconich; which journey was so irksome that Goes lost fix horses. He went from hence to Hiarchan p Paulus calls it Ciarcian. the royal City of Cascar in November, 1603. a Mart famous for concourse of Merchants and variety of Merchandise. He presented the King with a Watch, a looking glass, and other European gifts, obtaining his letters patents for furtherance of his journey. This journey for the principal places unto Camul agrees with that report of Chaggi Memet in Ramusius. From hence he went with the Caravan Bassa or Captain (which buys this place at a dear rate of the King) about the midst of November 1604. to jolci, Hancialix alceghet, Hagabateth, Egriar, Mesetelec, Thalec, Horma, Thoantac, Mingrieda, Capetalcol, Zilan, Sarc Guebedall, Canbasci, Aconsersec, Ciacor. Acsu, in twenty five days, a very tedious way by stones and sands. In this journey they passed the desert of Caracathay. Thence they traveled to Oitograch Gazo, Casciani, Dellai, Saregabedal, Vgan, and Cucia. And after a months stay here, in twenty five days more to Cialis, governed by the King of Cascars base son: with whom at first he had some difference about Religion, which with a gift was pacified. And in a disputation with the Mahometan Doctors before him, the Viceroy took part with Goes, affirming that the Christians were the true q Musulmans, that is, right believers. Misermans, and that their Ancestors professed that law: a thing worthy by the way to be observed. Here he met with some Merchants returning from Cathay, which could tell him of Ricci and the other jesuits at Paquin, as before you heard out of Pantogia. And here first did he learn, that China was Cathay. At his departing from Cialis, the Viceroy gave him his letters of pass, and inscribed him a Christian according to his desire, whereat a Mahometan Priest much wondered, affirming, that theirs with the Region shifted also their Religion. In twenty days they came to Pucian, thence to Turphan a fortified City: thence to Aramuth, and so to Camul, the last City of this Kingdom of Cialis. In nine days they passed from Camul to the Northern walls of China, where they stayed twenty five days, expecting the Viceroy's answer for their admission, at a place called Chiaicuon. And then being entered the walls, they came in one days' journey to the City Socieù. All the space between Cialis and the borders of China, is subject to the out-roads of the Tartars; the cause that Merchant's travel in great fear, in the day time, looking not whether the coast be clear, and travelling the night with great silence and secrecy. They found many Saracens slain in the way. The country people they seldom kill, but rob of their cattles: as for corn and rice, they hold it food for beasts, and not for men, feeding on flesh, and living above an hundred years. The Saracens in these parts are effeminate, and might easily be subdued by the Chinois if they would. On the West parts of China is that Wall before mentioned to exclude the Tartars: and two fortified Cities with strong Garrisons, having their proper Viceroy and other Magistrates, Canceu the head City of the Province Scensi; and Soceù, which is divided into two parts, one of which is inhabited by Saracens, which trade here for Merchandise, the other by Chinois, whom the Saracens here call Cathayans. Every night the Saracens are enclosed in their own City, in other things as the Chinois, subject to the same Laws and Magistrates. Neither may any forreyner return into his country which hath stayed there nine years. Every sixth year, seventy two Legates come after an old custom to pay a kind of tribute to the King: this but a show; the intent being to enrich themselves (as is said) with Merchandise, being maintained in respect of that pretence at the King's Charge. Into Soceù Goes came at the end of the year, 1605. and here met with other Saracens returning from Paquin, which told him of the jesuits there residing, adding that the King did not tell, but poured out of a measure a daily allowance of money to them; which I mention, to show that a man must be sparing of credit to Saracen Travellers and Merchants. But Goes could not a long time certify these his fellows of his arrival, being ignorant of their China names, and it was four month's journey to Paquin from Soceu; & the force of Winter is there very great: yet did they send in that unseasonable season one of their Converts a Chinois called joannes Ferdinandus, who, after a tedious journey found Goes then lying on his deathbed, when he brought him the letters from the Society. Eleven days after, he died, not without suspicion of poison, given him by the Saracens, who had also before devised by the way many shifts to make themselves Masters of his goods; they have likewise a custom, that if any dye by the way, his goods are shared amongst the rest. Here did the Saracens offer to seize all into their hands; but Ferdinandus professed himself his Nephew, (borne of a China Mother) and with much a do, eating Swine's flesh together with the Armenian, in token they were not Saracens, obtained that little which was left of Goes his substance, scarcely enough to pay charges: yet this and all the other tedious circumstances of this long Narration, I have thus largely related, for the instruction of Geographers and Merchants of these parts, desirous to know or trade those Countries, the knowledge whereof I think no European else hath learned by experience in some hundreds of years last passed. His Companion the Armenian was sent from Paquin to Macao, and thence to India, and being taken by Hollanders in the way at Sincapura, was redeemed by the Portugals, and returned to Ciaul, where he yet lives, as Trigautius our Author affirmeth. But it is high time for us to take view of our Tartarian Religion. CHAP. XIII. Of the Religion of the Tartars, and Cathayans. JOANNES r Io. de Pl. Car. c. 3. op. Hak. to. 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-doors, and under them they put a thing of Felt fashioned like a Dug. These they account the keepers of their Cattles, Authors of their Milk and young store. Others they make of Silk, and do them much honour. Some place them in a fair Chariot covered, before the door of their station: 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 fruits of their Milk: and the first morsels of their meat, and first draught 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 towards the South, as to a 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 the 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, Their sins. according to which they reckon these things following to be sins. To thrust a knife into the fire, or any way 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 account 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 their cattles, 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 Moon's 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, and the Comanians call him Chan, that is, Emperor, whom they marvellously fear and reverence, offering to him many Oblations, and the first fruits of their meat and drink. According to his answer 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, Their sickness and Funerals. no stranger entereth therein. 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 Mares-milk. There is also buried with him s 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, Their conditions. being otherwise reputed unclean, and not to be touched. No 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 of, and theft is rare, both punished by death. Drunkenness common, but without brawls 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 beard, 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 t Mat. Paris. Anno 1243. reporteth the confession of an Englishman, 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 solemnize 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-shouldered, having flat and short noses, long and sharp chins, their upper jaws low and declining, their teeth long and thin, their eyebrows extending from their foreheads down to their noses, their eyes inconstant and 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 and Cuin Can, expressed by u Vincent Bel. Spec. hist. l. vit. c. 51. &. 52. Vincentius. One of them beginneth thus: By the precept of the living GOD, CINGIS CHAM son of the sweet and worshipful GOD saith, that GOD is high above all, the immortal GOD, and upon Earth CINGIS C'm only Lord, &c. These Letters of the Emperor, the Tartars called the Letters of GOD: & so beginneth Duke Baiothnoy to the Pope, who had sent Friar Ascelline, with Alexander, Albericus, & Simon, thither in Embassage. The word of BAIOTHNOY, sent by the divine disposition of CHAM, Know this O Pope, &c. Friar john, x Io. de P. C. saith he, styles himself, The power of God, and Emperor of all men: and hath in his Seal engraven words of like effect, as is already showed. Mandevill y C. 37. Sir Io. Mand. hath the same report. Will. de Rubruquis z 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 Master's head is an Image of Felt, called the Master's 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 Cow's Vdder for the Women, whose office it is to milk the Kine: on the other side another with a Mares Vdder for the Men. When they make merry, they sprinkle their drink upon these Images in order, beginning at the Masters. Then 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. Then performeth he the like superstition toward the East, for the honour of the Air: next to the West for the honour of 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 Basins, 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. Rubruq. pars alt. M.S. To this may be added out of the Manuscript above mentioned, their Divination by three bones, through which (being first burned black) the Divinor looks; and if the sight passeth straight and right, it is a good token; but if it be inwardly crooked or broken, he then upon this evil presage ceaseth from his enterprise. (Master jenkinson traveled with certain Tartars, which divined by the blade-bones of sheep, sod, and then burnt to powder, which being mingled with the blood of the sheep, they writ therewith certain Characters, with diverse words and Ceremonies, and thence divined of their success, which they found true to their cost.) They used Divination also by four swords. Mangu Can desired a conference betwixt the Christians, Saracens, and Idolaters, to see which of them could make best proof of his Religion. The Moal Tartars professed to believe one only GOD, the Author of life and death: but as the hand, which is one, hath diverse fingers, so thought he and they, that this one GOD was pleased with diverse ways of devotion. Their Priests were diviners: they were many, but had one Captain or chief Bishop, who always placed his house or tent before that of the great Can, about a stones cast distant. He had charge of the Wain which carried the Idols: the other Priests had their places appointed them. Some of them were Astrologers, specially that Highpriest, which foretold the Eclipses of the Moon. All the people provided them their meat, that they might not go out of their Tents. When an Eclipse happens, they sound their Organs and Timbrels, and make a great noise: and when it is past they make great feasting, drinking, and mirth. They foretell Holidays, and those which are unlucky for enterprises. No wars are begun or made without their word. They cause all presents which are sent to the Can to pass through the fire: they purify the household of the dead by the like rite, which before may not be touched. On the ninth day of May they assemble all the white Mares, and hauling them: at which the Christians must be present with their Censors. They then cast on the ground new a Churned Mares-milk. Cosmos, and make a great feast. They foretell the destinies of Infants newly borne: and when one is sick, they divine by charms whether the disease be natural, or proceed of Sorcery. They are themselves Witches, Sorcerers, Inuokers of the Devil: this they do in the night, setting flesh in the midst of the house ready boiled, using charms, Timbrels, and falling into mad fits are bound. Then comes the Devil and gives them answers. Thus much Rubruquis. M. Paulus thus reporteth of their Religion: They say, b L. 1. c. 46. that there is a GOD on high in heaven, of whom lifting up their hands, & smiting their teeth three times together, every day with Censer and Incense they desire health, and understanding. L. 2. c. 26. 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, and 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 & 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, L. 2. c. 26. fruits of the earth, 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, agree with a marvelous union, intent unto their household, and other business, whereby they are gainful, and not chargeable to their Husbands. When they marry, n W. de Rich. 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 Widdowes seldom marry, because of their service to their former Husbands in another 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, sell, 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, Clothes, 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 Xamdu did Cublai Can build a stately Palace, encompassing sixteen miles of plain ground with a wall, wherein are fertile 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 whereof, he departeth thence to another place to do sacrifice on this manner: He hath a Herd or Driven 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 threatneth rain, 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 sorts 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 seeth 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. They are also called Bachsi, Bachsi. that is, of such a Religion or Order; as if one should say a Frier-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 Bowls 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 Aloei, 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 hauling their Idols Feasts with great solemnity of Hymns and Lights. Some of these may be married. Other there 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 alter 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, &c. 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 Emperor's 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 least twenty thousand dishes of Rice, Mill, and 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 death to be inflicted upon offenders in those three vices, Vincent. Bel. spec. histor. lib. 30. ca 70. 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 hundreth for a month, besides use upon use: Ca 75. 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 cattles, they will scarce allow any to their own expense, while it is sound and good, but if it die, or be sick. They are addicted to Sodomy or Buggery. 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, Ca 76. Ca 77. and that by variety of cruelty. 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, Ca 26. reserving the ashes as a precious jewel, sprinkling their meats with that powder. 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 eye-witnesses. CHAP. XIIII. 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 birthday, which in Cublai khan's time was the eight & twentieth of September. On which himself was royally clothed in cloth of gold, and twenty thousand of his Barons & Soldiers were all apparelled 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 Clothes 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. Then also the Elephants (which are above 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. Then cometh forth a great man or Prelate, which cryeth 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, & prosper all things in all his Countries. Whereunto they answer as before. Thus do they 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 Cublai 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 Sogomambar 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 Nicolo and Maffio, the Father and Uncle of Marco Paulo our Author, in Embassage to the Pope, to send him a hundred wise men which might convince the Idolaters, that boasted of those there 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. Thomas à jesu, a jesuite in his second book of Procuring the conversion of all Nations, reporteth, that Clement the fifth ordained john à Monte Coruino, a Minorite, Archbishop of Cambalu, and nine other of the same Order he consecrated Bishops, and took order for the successor of the Archbishop, when he died. Whether these went or no, is uncertain. Great pity it is, that the Jesuits, men of so refined wits, and such mighty miracle-mongers, (our world must witness the one, and the East and West the other) were but of yesterday hatching, and that Ignatius had not broken his leg before those times. These had been (if they than had been) the only men to have removed those objected scandals of the simplicity of Christians, and to have confronted these Magical Mountebanks, as the Can here required. But these were reserved to times more fatal to the Pope, to help at a dead list, by perverting here, and converting there, to hold up the supposed sanctity of the triple Diadem. But look we to our Tartars. h Odoricus Vinc. & Io. Boem. Odoricus 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 least of which contained at least 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 Court, 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 North-East part of the Province of Cathay, in a Palace near to the City builded on this manner. There is a circuit walled in, The Grand Cans Palace. four square, each square containing eight miles, having about them a deep ditch, and in the middle a gate. A mile inwards is another wall, 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 seen, 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, i Odoricus calleth it Caido. twenty four 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 12000. 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, &c. 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 sky-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 send in a thousand head of Beasts and Birds. He hath also when he traveleth, Odoricus reckoneth a greater number. ten thousand Falconers, divided in diverse 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-dog out of his Dominion, nor may Hawk or Hunt near the Court by many day's 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 M. Paulus and k Vincent. l. 30. 31. Io Boem. Munster. Maginus. G. B.B. &c. others, which have written of this Argument. It is Religion to us, further to suspend our discourse of Religion. CHAP. XV. Of the alteration of Religion among the Tartars: and of the diverse Sorts, Sects, and Nations of them now remaining. §. I. Of the Precopite, or Crimme Tartars. 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 l Mag. Geogr: Precop. Desert. Zagathai. Cazai & Morgat. divideth them into five principal sorts; which may likewise be subdivided into many inferior branches of Hordes. The first of these he calleth Tartary Minor, or the less, which is in Europe betwixt Boristhenes and Tanais, comprehending Taurica Chersonesus, inhabited by the Precopite Tartars, or as Broniovius m Mart. Bronie. Tartary. termeth them, Perecopenses 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 Mahometan Temples, and Monasteries, and Turkish Garrisons, and a few Temples and persons Christian, of the Armenian, Grecian, 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. Lotchton Can was the first which ruled in Taurica: long since Bathy's time. They n De his Tar. vid. L. Chalcond. l. 3. A Guag. de Sarmat. Sigism. ab Herberst. Pet. Bertius in tab. Chyrraeus, Anto. Geufr us de imperijs ex 4. sect. Mahum. &c. use the Chaldaean and Arabian Letters: they have their Cadies to administer Religion and justice, as have the Turks. They count the Don or River Tanais holy, in respect of the commodities which it yieldeth them. These o Ph. Camerar. in Med. Hist. Cent. cap. 98. Tartars passing through the confines of Polonia and Podolia, to help the Turks 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 Saint 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. Guil. Brussius de Tar. William Bruise a Scot, from the relation of Anthony Spinola, descended of that Family in Genua, and then Ambassador from Casghere the Crim-Tartar into Polonia, affirmeth diverse things of the Tartarians, as namely, of threescore and ten diverse Kingdoms of them, the names whereof are scarce known to any Tartar: differing in language and manners, but all agreeing in the Tartarian appellation, warring, wandering, hard and spare diet: all sometimes subject to the Great Can, now inferior in power (as the Crims say, which know nothing of him but by tradition) to the Crim or Precopite. These Precopites abhor Drunkenness, punish Adultery with death; steal not from their Countrymen, nor conceal any thing which they find, walk not with weapons, have few Laws, the Interpreters of which are their Priests, which they greatly reverence, as they do also those of the Christians: if any thing be not expressed by Law, they refer it to that general Head, whereon hang the Law and the Prophets, To do as men would be done to. The Sar or Emperor sitteth himself in judgement, with the Galga, and Sultan's (so they call the Prince's children) and the Chancellor, with other Senators, whose sentences being first delivered, he determineth, and present execution followeth. All metals are the Sars prerogative (except gold, which is the Turks peculiar) he hath also the tenths of the spoils, and of every Captive a Chekine, and if he be of great estate, three. He receiveth 5500. Ducats a year from the Turk, for which he is bound to war upon none but the Muscovite without his leave. He brings into the field 150000. Horsemen (leaving at home but one man in a house) and when the Circassians and Astracans adjoin their forces, two hundred thousand. It is pain of death not to come. They bring with them three months' victual, which are dried Flesh, Cheese, Garlic, Roots, and a spare Horse for food, besides a better for service. Their hairs tied to long poles, are their banners; only the Prince receiveth from the Turk one of silk. Both Horse and Men are exceeding skilful in swimming. In passing over large streams, they set their Saddles and Baggage on Reeds or Rushes, which they tie to diverse Horsetailes, themselves holding them by the Manes, and guiding them: sometimes they sit themselves on those Rushes, and sometimes they kill and flay some of their Horses, and turning the inside outward, timbering them with the ribs of the Horse, and sowing them with the hair, make Boats for transportation. They take off the wheels of their Carts, and setting them on Rushes, as aforesaid, transport them. The spoil is divided in common, and every man's loss thence made good: to conceal any thing is death, whether pillaged from the enemy, or found of their own people. D. Fletcher Desc. of Russia, 19 In the year 1571. they came to Musco and fired the Suburbs, which being of wood, burned with such rage, that in four hours' space it consumed the greatest part of the City, being thirty miles or more in compass. The ruefulness of this sight was seconded with a more dismal event, the people burning in their houses, and streets, and whiles they sought to fly out of the City, they wedged themselves with multitude so fast in the Gate (which was furthest from the enemy) and the streets adjoining, as that three ranks walked one upon the others heads, the uppermost treading down those that were lower: so that there perished at that time, as was said, by the fire and the press, the number of eight hundred thousand people or more. The Tartar sent the Ruff a knife, (as upbraiding him this loss and his desperate case) therewith to stab himself. The cause of this quarrel is, the Tartars title to Cazan, Astracan, and Moscow itself, which the Moscovite was wont to acknowledge with this homage yearly in the Castle of Mosko, to give the Cans or Crims Horse Oats out of his Cap, himself on foot, the Crim abiding on his Horse. This homage Basilius changed into a tribute of Furs, which also by his son john was denied. Hereupon once or twice every year, sometime about Whitsuntide, but oftener in harvest, he invadeth the Country: either in great numbers, if the Can himself come, or otherwise in fewer, with lighter border-skirmishes. Their common practice is to make diverse Armies, and drawing the Ruff to one place, to invade another: They are all Horsemen, carrying nothing but a Bow, a sheaf of Arrows, and a Falchion Sword: they are expert Riders, and shoot as readily backward as forward. The Morses or Nobles have Armour like the Turks, the Common-people none other then their apparel, viz. a Black-sheep skin, with the wool-side outward in the day time, and inward in the night, with a cap of the same. They have a rule, that justice is to be practised but towards their own: and therefore will promise any thing when they besiege a City, but being once possessed of the place, perform all manner of hostility. When their number is small, they make greater show with counterfeit shapes of men set on horseback. In giving onset, they make a great shout, crying, together, g God help us Olla billa, Olla billa; they will die rather than yield, contrary to the Turks custom. The chief booty they seek for is store of Captives, specially young boys and girls: for which purpose they have bands intending nothing else, and baskets like Bakers Pannyers, to carry them tenderly. If they tire or sicken on the way, they dash them against the ground or some tree, and so leave them dead. The Ruff borders being used to their invasions, keep few other cattles but Swine, which their Religion abhorreth to touch. They differ herein from the Turkish Religion, Their Images. that they have certain Idol puppets made of silk or like stuff, of the fashion of a man, which they fasten to the door of their walking-houses, to be as janusses or Keepers of their house. And these Idols are made not by all, but by certain Religious women, which they have among them for that and like uses. They have besides, the Image of their King of an huge bigness, which they erect at every Stage, when the Army marcheth: to which every one must bow as he passeth by, both Tartar and Stranger. They are much given to Witchcraft and ominous conjectures. In marriage they only abstain from the Mother, Sister, and Daughter: neither do they account that woman a wife, which hath not honoured them with the name of a Father, and then beginneth he to take a dowry of her friends of Horse, Sheep, Kine, &c. If she be barren after a certain time, he turneth her home again. Under the Emperor they have certain Dukes or Morseys, which rule over hordes of ten, twenty, or forty thousand, which are bound to serve the Emperor, with a certain number of men double-horsed. They prefer horseflesh before other meats, esteeming it stronger nourishment: this notwithstanding, they used to send thirty or forty thousand horse yearly to Musko, to exchange for other commodities. Their Herds of Kine, and Flocks of black Sheep, they keep rather for the Milk than the Flesh, though they sometime eat it. They drink Milk or warm Blood, and for the most part cured them both together: as they travel they sometime let their horse blood, and drink it from his body. Towns they plant none not standing Villages, but have walking houses built upon wheels, like a Shepherd's Cottage; which they move in the Spring from the South to the North, and so with Winter return Southwards; when they come to their Stage or standing Place planting their houses in a rank, making the form of a Town and Streets. Gold and silver they neglect, as they do also Tillage, which freeth their Country from invasions. For person and complexion, they have broad and flat visages, of a tanned colour into yellow and black, fierce and cruel looks, thin haired upon the upper lip and pit of the chin, light and nimble bodied with short legs, practising themselves to ride and shoot from their childhood, their Parents not suffering their children to eat till they have shot within a certain scantling of the mark. Their speech is sudden and loud, as it were out of a deep hollow throat, their singing like a Cow's lowing. In the description of these Crims I have been thus long, because they are now the chief known Nation of the wandering Tartars, and the rest differ little from them, except in greater Barbarism. Master George Barkly, G. Barkly. a friend of mine, a Merchant in London, having traveled Livonia, Russia, Lithuania, and Poland, went from Cracovia, with a Tartar Duke, (which had come thither to the Parliament to sue for his two Daughters, taken by the Polaches) and stayed with him in his hordes (which consisted of about a thousand households of a kindred) six months. These Tartars sowed a three square grain, called Totarka; they lived in great ease and pleasure, every day hunting, that for worldly pleasure he never any where enjoyed such a life, with such love and liking of his Tartar-Host, as if he had been his son. These used to make sudden inroads upon the Polaches: the Gentlemen of Poland not dining without their Pieces and soldierly-serving-men, ready to give them entertainment. If the Christians make head against them, they know not where to find them. Resolute they are, and will ride with their Bows in the face of a Piece. §. II. Of Tartary Deserta. THE second part in this division is attributed to Tartary Deserta, so called of the Desert huge tract of the Country between Tanais, the Caspian Sea, and the Lake Kitay: sometime known by the name of Sarmatia Asiation. It containeth many Tribes: of which the principal are, Zunelhensis, called Burgar 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 stile Bulgaria is added, taking that name of Volga, as it were Volgaria, or of Bulgar, a Town upon that River. Gazan and Astracan, Hordes of these Zavol-tartars, have been subject also many years to the said Great Duke, h Anth. Jenkinson. who caused the Prince of Cazan (being taken prisoner when he was young) to be baptised. near unto Cazan is Vachen, the people whereof are Gentiles; and the Cheremizes half Gentiles, half Tartars, and Mangat, or Nagai, 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 diverse 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 jenkinson, 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 had run above two thousand English miles, hath threescore and ten mouths or falls into the Caspian Sea. Through this Sea he passed to Manguslave, another part of the Desert Tartary. The Prince whereof (Timor Soltan) he found and saluted in a i Regumque 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) loath 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 k Minimo contenta 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; which space 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, Heseliti, 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 l 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 besprinkleth them with this sacred mixture, which they account divine. When any of them die, they hang him on a tree in stead 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 chasing, tyreth 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 thiefs; of whom they had intelligence somewhat before, and therefore certain holy men (for so they account 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 sod, and then burnt, mingling the blood of the said sheep, with this powder of their bones, with 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 (faithlessly-faithful) to forswear themselves, rather than 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 agree, and give the thiefs twenty ninths, that is, twenty times nine several things, and a Camel to carry the same away. Simocalta & Niceph. Cal. l. 11. cap. 30. This Country of Turkeman or Turchestan, is the first habitation of the Turks, and the people were called by that name, both in haithon's time, and in the time of Mauritius, as in the Turkish History you have heard. Pliny nameth the Turks nearer Maotis: 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 the cattles feed: The Ottoman-horse blasting with his breath the ground he treads on (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 Arabic Letters. §. III. Of the Zagathayan Tartars. THese Deserts and Thiefs have almost made us forget our division, according to which we should have told you, that from the Caspian Sea hither, you must (according to Maginus) call the Tartars generally Zagathayans, m M. Paulus. l. 1 so called of Zagathay, the Great Cans brother, sometime their Prince. Which name n 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, Redheads. 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 o Ant. jenkins. Boghar is the seat of their Metropolitan, who is there more obeyed than the King, and hath sometime deposed the King, and placed another 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. Here in this Country is Samarcand, the City of Great Tamerlaine, (of some called Temir Cuthlu, that is, as Mathias a Michou p Micbovius Lib. 1. Cap. 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 Monarch now of the Earth. The Great Mogore is said to q jesuit. Epist. Rel Mogor. descend of him. Of him are many Histories written by some r Leunclav. Perond jovius, &c. that have lived since his time, and could not well know his proceedings, it being generally deplored, that this Achilles wanted a Homer s 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 t This History of Alhacen, or the principal parts thereof, I have published in my Pilgrims, To. 2. li. 1. Brusius also tells of his lameness, with other things of his schooling in Caramania, where his fellow scholars, chose him their King, and other things not seeming credible. , 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 Soldan, and won Cairo; destroyed Damascus, visited and honoured jerusalem, and the holy Sepulchre, and granted great Privileges thereunto. The Princes of Lybia and barbarie, 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 of his u Some say 30000. 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 Chan, 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 there to be engraven, thereby (said he) to acknowledge the Goodness of GOD. His Religion was not pure Mahometism, 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 this manner. Thus he beat 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 continue. Of his success and successors in Persia, you have heard before in the eight Chapter of this Book. These three sorts of Tartars which we have hitherto mentioned, are all, for the most part, Mahumetans. There are some yet (as Michovius x Lib. 1. Cap. 7. affirmeth) near the Caspian Sea, which are not Mahumetans, nor shave their hair off their heads, after the Tartarian manner; and therefore they call them Calmuch, or Pagans. §. IIII. Of the Cathayan and Mogol Tartars, &c. THE fourth are those which in greatness are first, namely, the Cathayans, called Carabas (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 y Chag. Memet. , a Persian Merchant, related (as in part is said before) to Ramusius, that he had been at Campion, Damir Can then reigning, and that unto Camul, the Westerly part of Tanguth, they were Idolaters and Ethnikes: from thence Westwards, Musulmans, or Saracens. In the Epistle of Carualius z Carual. Epist. the jesuite, it is reported by a Mahometan Merchant, that they were Christians, for those reasons (is seems) ye have heard before. By Benedictus Goes his observations ye have seen them so devoted to Mahomet, that a tender Lady of the weaker sex (in the strength of sect) from the remote parts of Cascar, bordering on China, visited Mecca in Pilgrimage. And their zeal, or pretence thereof, put him into often perils, for his faith shall I say, or his goods? yet doth he make a difference between the Saracens and the Tartars; these it seems professing robbery, and little minding any religion. They worship in those parts to the West, for that way stands Mecca. 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 eleventh 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 juduisme. Pope Innocent, King jews of France (by means of William 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 thereunto been persuaded, which many also of them were, as appeareth in Haiton. 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 a Lib. 3. Cap. 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 Rossollai, 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, Lafoy illo illo loh, which signifieth, that there is but one GOD. They profess themselves Ismaelites, the Christians they call Dzintzis, that is, Pagans; and Gaur, Infidels b 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, &c. The second they celebrate 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 c L. 1. apud Ram. (a Venetian, which lived among 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 whatsoever Beast they first met with, after they went abroad in the morning: This Doctor Fletcher reporteth of the Mordivit Tartars, adding that they use to swear by it all that day, whether it be Horse, Dog, or whatsoever else. And when his friend dieth, he killeth his best Horse, and flaying off the skin, carrieth it on high upon a long Pole, before the corpse to the place of burial. 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, and observing certain ceremonies about the flesh, eat the same. The skin they fill with chaff: and in each of his legs thrust a straight stick, that he may stand upright, as if he were alive. Lastly, they go to a great Tree, and lop there from as many boughs as they think good, and make a Room or Sollar in that tree, where they set this horse on his feet, and worship him, offering unto him Foxes, and diverse Beasts which bear rich Furs; of which offerings the Trees hang 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 Colmacks, 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 sometime were Hordes of Men and Beasts feeding, transformed by divine power (if it be not humane 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 Mahometan, 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. D. Flet. desc. of Rus. Cap. 19 Doctor Fletcher reckons these things as general to all the Hordes of Tartars. First, to obey their Magistrates whatsoever they command about the public service. Secondly, Except for the pulique behoof, every man to be free and out of controlment. Thirdly, No private man to possess any Lands, but the whole Country to be common. Fourthly, To neglect all daintiness and variety of meats, and to content themselves with that which cometh next to hand. Fifthly, To wear any base attire and to patch their clothes, whether there be any need or not. Sixthly, to take or steal from any stranger whatsoever they can get. Seventhly, Towards their own to be true in word and deed. Eightly, To suffer no stranger to come within their Dominion, but the same to be slave to the first taker, except they have a Passport. But by this time I think the Reader will wish me their passport to be gone from them, who have showed myself no Tartarian, whilst I dwell so long on this Tartarian discourse, happily herein as tedious to him, as staying in one place would be to the Tartar; a thing 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 throughly handled before by any one, drew me along, and I hope will purchase pardon to this prolixity. CHAP. XVI. Of the Nations which lived in, or near to those parts, now possessed by the Tartars: and their Religions, and Customs. M. Paulus l. 1. 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 hermits 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 day's journey over mountains (so high, that no kind of birds are seen thereon) is Beloro, inhabited with Idolaters. Cascar (the next Country) is Mahometan, beyond which are many Nestorian Christians in Carchan. There are also Moores, or Mahometans, 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, and Lop. From Lop 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 diverse 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 and rejoicing, saving the bones in goodly vessels. The Priests have for their fee, the head, feet, innards, skin, and some part of the flesh. When any of great place dieth, they b Funeral observances in Sabion. 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 corpse, 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 corpse 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. Idolaters, how understood in this Book. 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 account 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 prosper 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 continue their former custom, for since they left it, they could not thrine: 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. Paulo, 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 religions 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 moneeh, 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 Marcus Paulus 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 diferent. 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 Horses 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, &c. 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 fordidden to depart 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. Succuit 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 Membroni 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 Rhubarbe; 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 BARGV, 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 came, and betwixt them and their tame Kine engender a race of strong and laborious Oxen. Here is found a beast also as big as a Goat of exquisite shape, Musk of a beast. which every full Moon hath an apostemation or swelling under the belly, which the Hunters (at that time chasing 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 Gran khan's 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 Ethnikes and moors, the wisest and properest men in those parts. All the people from hence to Cathay, are Christian, Mahometan, and Gentile, 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. William 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 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, and great, with many Idol-monasteries. Here the way parted, leading Westward into Cathay, and Southeastward unto Mangi, or China. TANIFV and Cacianfu are Provinces, which tend 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 Ethnikes; as is Thebeth: where they have a brutish custom, f L. Vert. 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 skills cause Thunders and Tempests. They have Dogs as big as Asses, with which they catch wild Oxen & all sorts of beasts. CAINDV is an Heathenish Nation, where in honour of their Idols, they prostitute their wives, sisters, and daughters, to the lust of Travellers; 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 gone 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 irreligion, 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 under set 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. More 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 lists in their flesh, razing 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 send 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, & 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 apayed, return home; if not, they (at his bidding) renew their superstition, ascribing the recovery (if it happen) to that Idol; and if he dyeth notwithstanding, they shift it off to the want of their full due, fleecing, or tasting the same before, to the Idols defrauding. Thus do they in all Cathay and Mangi. Thus much out of the large reports of Paulus that renowned Venetian, k Of him, his wealth and family see Ramus. Preface: his Palace is yet in Venice, now divided into 70. dwellings. Mich. Lock. saw both it & his Mappa mundi mentioned by Ramus. and his Sepulchre. to whom our Relations are so much indebted. 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 l Hypocritical Shavelings. Priests are shaven, and clad in Saffron-coloured garments, unmarried, an hundred or two hundred in a Cloister. On their holy-days 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 beadrols; 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-jackets buttoned close before) wear on their left shoulder a cloak descending before and 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 North side 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 it 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 William de Rubruquius, who was there Anno, 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. XVII. Of other Northern people adjoining to the Tartars, and their Religions. THE Permians and Samoits that lie from Russia North, and North-east, D. Fletcher. c. 20 are thought to have taken their beginning from the Tartar-kind, whom they somewhat resemble in countenance. The Permians are subject to the Ruff, they live by hunting and trading with their furs, as do the Samoits, which dwell more toward the North-Sea. The Samoit, or Samoed, hath his name as the Ruff saith, of eating himself, as if they had sometime been Cannibals: and at this time they will eat raw flesh, whatsoever it be, even the very carrion that lieth in the ditch. They say themselves, that they were called Samoie, that is, of themselves, as if they were Indigenae, there bred, and not transplanted from any other people. I talked (saith our Author) with certain of them, and find that they acknowledge one God, but represent him by such things as they have most use and good by: and therefore they worship the Sun, the Ollen, the Losy, and such like. The PERMACES, a W. Pursglove. and SEBYRIANS are of the Ruff Religion. The Yougorians are clothed after the Pormacke fashion, but worship Images as do the Samoeds. The Tingoseys a people far more Easterly, are said to worship the Sun and Moon. They wear their apparel all of Deer-skins, made closer to them then the Samoeds, being also a taller people. Beyond b Russes travels translated by Rich. Finch. Onecko hist. ap. Hessel. Gerard. Whose Map makes these things more plain. the Tingoseys live the Boulashees: beyond them the Seelahee. Beyond the river Yenisey the Imbaki, and Ostaki, a kind of Tartars, Beyond the Tingoseys is a River called Geta. This space extending Eastward from Ob, a Ruff was a Summer in travelling and lived there six years, Onecko another Ruff was first occasion of subduing the Samoyeds to the Russian Dominion, in the reign of Pheodor juanowich. He sending his sons into the samoyed's Country, found that about the River Ob they were governed by the ancientest, had no Cities, lived in hordes or companies, eat the beasts they took, knew not corn nor bread, were good Archers, sharpening their Arrows with fish bones and stones sewed Furs with bones and sinews for their clothing, which they ware inward in Winter, outward in Summer, covered their houses with elks-skins: He grew rich by trading with them for Furs. The Muscovite sent thither Messengers gallantly attired, which easily obtained leave to erect Castles near Ob, to which he sent condemned persons, and brought it into the form of a petty Kingdom. Boris the next Emperor built Tooma 200. leagues up the river Ob, and many other Towns on both sides the River, the which were peopled with Samoyeds, Tartars, & Russes. It is ten weeks' travel from Ob to the Tingoseys through the Deserts. They in hordes, have deformed swellings under the throat. These travelling Eastward passed a River which they called c The Russes call it great Ob. W. Pursglove & Ios. Logan. Pisida, & heard the sound of brazen bells: which if it be so, is argument of some more civil people, either of Cathay or the parts adjoining. The Cathayans are said to trade to Sergolt: From the mouth of Pechora to Ob is ten days sailing. Ob and jenisey run North and South. The Samoyeds report that in jenesey are great vessels drawn with ropes. In the year 1611. josias Logan and William Pursglove, sailed to Pechora, where they anchored july the tenth, and on the sixteenth came to Pustozera: where Master Logan wintered, but Pursglove traveled from thence by Land to Colmogro. The nine and twentieth of November he departed with Russes and Permacks, for Slebotca in a sled drawn with two Dear: in their Argeshey (so they call their whole company) were two hundred and ten sleds: and they had above five hundred for change when the other were weary. These kept company till the fourth of December, and then in company of four sleds and a Samoyed for a guide, he left the laden sleds, and went in post for Slebotca, where he arrived the ninth day at night: and thence traveled day and night to Colmogro, where he arrived the twelfth being two hundred and fifty Versts or Ruff miles, somewhat shorter than ours, He returned again with a better passage to Pechora, by reason of much snow fall'n in the mean while and frozen, passing over the mountains, which are not high, but a Champain Country. He left the company the fift of january, and in forty hours continual post, passed (by report) three hundred and fifty versts. About the mouth of the River Ob, d Elata Baba Ortel. G. B. E. 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, Obdarani 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. Doctor Fletcher e D. Fletcher Desc. of R.C. 20. found this to be a very fable, Only (saith he) in the Province of Obdoria, on the Seaside near the mouth of Ob, there is a Rock, which naturally (being some what helped by imagination) seems to bear the shape of a ragged woman with a child in her arms (as the Rock by the North Cape, the shape of a Friar) where the Obdorian Samoites use to resort, by reason of the commodity of the place for fishing: and there sometimes practise their Sorceries, and ominous coniecturing about the good or bad success of their journeys, fishings, huntings, and such like. The Samoits or SAMOYEDS are clad from head to foot in Deers-skins, or in Seal-skins, with the hairy side outwards down as low as the knees, with their breeches and nether-stocks of the same, both men and women. They are all black haired, naturally beardless. And therefore the men are hardly discerned from the women, but by the locks which the women we are down their ears. They live a wild and savage life roving from one place to another, without any property of House or Landlord. Their leader in every company is their Papa or Priest. The Samoyeds are Idolaters and Witches, observing Devilish superstitions, as witnesseth Rich. johnson, who on the fifth of january, in the year, 1557. saw amongst them, as f R. Johnson apud Hak. to. 1. followeth. The Samoyeds about the banks of Pechore, 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 a great Siue, with a skin on the one end like a Drum; his Drum stick 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. Then 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 self same 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 & sang with like voices as he did before, with the like answer, Igha, Igha, Igha. Then he commanded them to kill five Ollens, or great Deer, & continued singing still, both he and they as before. Then he took a sword of a Cubite, and a span long (I did mete 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. Then 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. Then 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. Then 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 hinder part 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 Deer-skins 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. Then they took a small line made of Deer-skins 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. Then the kettle of hot water was set before him in the square seat, which seat they now covered with a gown of broad cloth-without lining (such as the Russes use to wear.) Then 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. Then 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,) Then 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. William Pursglove told me of the like either juggling or Magical pranks practised by Samoyed-conjurors or Priests, whom they have in great veneration. They have (as he reporteth) certain Images, some in likeness of a Man, others of a Bear, Wolf, &c. which they be hang with the richest Furs they can get, hiding them in Caves in the Woods, for fear of the Russes: who travel those Countries to hunt after wild beasts, as Sable, Fox, and Beaver: who, if they light upon those furred Deities take away the Furs, and bestow on them greater heat in fires. Pustozera is in 68 degrees 50. minutes. The inhabitants hold trade with other Samoieds, which have traffic with the Ougorians and Molgomsey, for Sables, black and white Foxes, Beavers, Downe, Whales-fins. The Russes malegning others that gain which themselves find in the Samoied-trade, traduced the English amongst them as Spies. The Ozera or lake before the Town was frozen over, the thirteenth of October, Ios. Log. and so continued till the twentieth of May. josias Logan there observed, and the eleventh of December, he could see but the way of the Sunbeams: on the thirteenth, the beams but not the Sun: which on Christmas day he saw rising at South and by West, and setting at South West and by South: not wholly elevated from the Horizon, but all the way the nether part of the Sun seeming just and even with it. They found the harbour of Pechora full of Ice in july, R. Finch. the tide strong and dangerous. The Town of Pechora is small, it hath three Churches: the poor in the Spring and Summer time live by catching Partridges, Geese, Ducks, Swans: salt the flesh and live on them most of the Winter. Sailing from Pustozera in August towards Nona Zimla, W. Gourden. they fastened themselves to a piece of Ice, which caused their return homewards. W. Pursglove. The Samoieds know these unknown Deserts, and can tell where the Moss groweth, wherewith they refresh their wearied Deer, pitching their tents of Deer-skins near the same. Their wives and daughters fetch would sometimes ten versts off, they hang kettles on the fire with snow, of which melted, every one drinks a carouse. When they have supped, they spread a deer's skin on the snow within the Tent. Whereon he resteth covered with his day-apparel. Ten or twelve of the boys, or maids watch the Dear to keep them from Wolves or Bears: making a great shout if they see any. For two hundred and fifty sleds they pitch every night three Tents. The light of the Moon and snow help them in their travels. The Hollanders in the year 1494, sent to discover a way to Cathay and China, by the North-East, g Hak. Voy. 10.1. Gerad. de Veer. ap. De Bryin. 3. par. jud. Orient. which by Master Burrough, Pet and jacman, Englishmen, had been long before in vain attempted. William Barents was the chief Pilot for this discovery. This year h Navig. 1. they sailed thorough the straits of Vaygats, and thought themselves not far short of the River Ob, The next year they returned for the same discovery. They i Navig. 2. landed in the Samogithians or samoyed's Country, and named a place, because they there found Images carved of wood, Idal nook. 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 Noua 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 76. 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 k 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 nightless 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 besides, many Idols rudely carved. In times past they had no King; but now they choose one to that dignity. They bury the 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 make 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 other 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 became a prey in recompense. The two torn carcases were there buried. They took from one Bear which they killed, an hundred pound of fat, which served them for their lamps: the skin was nine foot l From Cherry Island they brought home a Bear's skin 13 foot long. jonas Pooly. long, and seven wide. In the year 1596. m 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 Noua 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 least 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 January 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 in expectation of the Sun's 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 end security, to the mighty Kingdom of China, whereof we are next to speak. CHAP. XVIII. Of the Kingdom of China. §. I. Of the Names, Provinces, Cities, and situation thereof. CHina is supposed of some, to be that Country, whose people of Ptolomey are a Ptol. Geog. l. 7. Cap. called Sinae. Some think them to be the people mentioned by the Prophet isaiah 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. Cau. Isag. l. 3. joseph Scaliger) Pierre du jarric, saith, d Pierre du arric. l. 4. deal histoire des Indeses. Orient cap. 17. Gotard. Arthus hist Indiae Orient. C. 49. 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. And fitter it is to hear Ricius his judgement, who being sent into the Indies Anno 1578. after four years stay at Goa and Cochin, was by the jesuitical Visitor employed for China, in which he lived, about eight and tweetie years; some of which he spent in Nanquin and other places but the ten last in Paquin, the Royal City and Residence. He out of his experience could best inform us of China affairs, and a little before his death (which happened the eleventh of May 1610. Silk when invented. ) writ certain Commentaries of his observations, which Trigautius another Chinian jesuite, hath since revised and published; protesting sincere truth in his Relations, which (he saith) many former Writers, even of their society, wanted in many things, partly receiving by hearsay of China-Merchants, partly staying small time, and but in the skirts of the country. This I premise, that none impute to me a fault, so much after so good intelligence, to have increased this History of China, the most admirable this day in the world. For the name he acknowledgeth Ptolomey his Sinae, and the ancient Serica Regio, to agree with this, where the poorest, are clothed in silk, and whence other countries are therewith stored, the inuentione whereof their Annals report 2600. years before Christ. But of all these names e As neither of Cin, Cauchin-China, Batte-china, Cathay, &c. the Chinois know none: whose custom is, that when any new family attaineth the sovereignty, the Country receiveth with the new Lord, new Laws, and a new Name. So they write that it hath sometimes been called Than, which signifieth Broad; after that Thou, that is, Rest; next Hia, or Great; afterwards Sciam, Adorned; then Cheu, which is Perfect; Han, the Milken way in Heaven; with other names many. But in the reign of this family, which is called CIV, the Kingdom is styled MIN, which signifieth Brightness, to which they add TA, calling it f Perera hath this name, Escalanta Tangis. Odorico, N. di Conti, Mangi. Polo this, and Cin. Longobard saith, that the Magistrates called the Countries far from the court Mangines, that is barbarous. Tamin, or Great Brightness. Few of the neighbour Nations observe this, and by diverse of them it is diversly named; Those of Siam and Cochin call it Cin, whence the Portugals call it China; the japonites, Than; the Tartars Han; the Western Saracens( as hath been observed) Cathay: and the Chinois themselves have one name common to all ages Ciumquo, as also Chium hoa; which signify, the former, a Kingdom, the other a Garden, in the midst: they conceiving the Earth square, and their Country in the midst thereof, which made them offended with our Maps, that placed them in the furthest East; and Ricius so disposed his Maps after, that he placed them in the middle of the same. The King is entitled Lord of the Universe, which how boisterous soever, is more excusable then in many other inferior Potentates, the Chinois thinking( according to their Geography) that the World contained but few other Nations, and those for the most part so contemptible, that they willingly relinquished them, or thought them not worth the conquering. Neither was ever any one Kingdom so worthy the name of GREAT, beginning at the isle Hainam( which signifies the South Sea) in the 19 degree, and extendeth Northwards to 42. and from the 112. degree in Longitude( reckoning from the Canaries) in the Province Yunan, to the 132. Eastwards. This hath been observed by Mathematical Instruments and observations of Eclipses in their Calendars, and especially for the Northern computation, it is out of doubt. But for illustration hereof, we will add out of one of their own books, entitled A description of that Kingdom, printed 1579. thus interpreted. In this Kingdom are two Royal or Parliament Provinces, Nanquin and Pequin( the one signifying the South Court, the other the North) and besides these, thirteen others. In these fifteen Provinces or Kingdoms, are numbered by another division 158. Regions or Shires( they call them Fu) the most of which have twelve or fifteen Cities, besides Towns, Villages, Castles, and Hamlets. In these are two hundred seven and forty great Cities, which they call CHEV, rather in dignity then greatness, or otherwise, exceeding the inferior Cities, called Hien, of which are 1152. The persons of such as are grown to man's estate( all which pay tribute to the King are 58. millions, 550. thousands, 801: not reckoning the feminine Sex, Boys, Striplings, or Youths, Eunuches, Soldiers, Magistrates, the King's kindred, Students, and many others. And yet of Soldiers, notwithstanding their long peace, are maintained in perpetual pay and service above one million; the three Northern Provinces, being almost half of them in military stipend. The bordering Kingdoms tributary, are to the East three, to the West fifty three, numbered in that Book; though this tribute be of no great value. The Kingdom is also fortified by Nature and Art: the Sea on the South and East, and steep Precipices joined together with a strong wall, the space of four hundred and five leagues to the North, and a sandy Wilderness on the Northwest; all conspiring to the strength thereof: and for the South-west it is full of Hills and Deserts, with a few small Seignories, unworthy their fear or desire. It is divided into fifteen Provinces, I. Corteccia. six whereof border on the Sea, Cantan, Foquien, Chequiam, Nanquin, Xantum, Paquin: the other nine be in land, Quiamsi, Huquam, Honan, Xiensi, Xansi, Suchion, Quoicheu, junan, Coansi. Some sound these names some what otherwise. The King's residence is at Paquin, though Paquin enjoyeth also a Court Royal, as being the Royal Seat of the ancient Kings; which some place in Quinsay: but of that afterwards. §. TWO Of the Commodities of China; and commodious Rivers and shipping: with two Maps, one made by HONDIUS, the other h Of the large China Map, see an exposition, To. 2. of my Pilgrims. M. Ricci. taken out of a China Map made there by the Chinois. BY reason of this large extent both East and West, and North and South, it comes to pass, that no Country yields such variety of things, growing in such variety of Clime and Soil; making others indebted to it, but itself not indebted to any Country, either for necessity or delicacy of diet. Neither have we scarcely any thing in Europe, which is not there found; and what is missing, is more than recompensed in other things exceeding. There is store of Wheat, Barley, Miller, Panike, and other kinds of grain. In Rice( their chief food) it far excelleth Europe. Of Beanes and Pease( wherewith they feed their Beasts) in some Provinces they have two or three Harvests in a year. None of our principal fruits, but Olives and Almonds, are wanting: others they have unknown to us, as those which they call Longanes, Coco-nuts, and other Indian fruits. Their Oranges, Lemons, Pome- Cittons, far excel the European in variety and delicacy. The like we may say of their Garden heathes, which Religion to some, to others Poverty, have made their only food. Great is their variety of Flowers; many hear unknown: but there, the colour more respected than the sent. As for distillations, they never, till of late by us, had heard of such an Art. Bettele and Arecca2growes in the four Southern Provinces. Their Wine is THE MAP OF CHINA 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 map of China, East Asia, with inset representations of Matteo Ricci, a Chinese man, and a Chinese woman MATHAEUS RICIUS A picture of a Chinese man Picture of a China woman HONDIUS his Map of China. map of China, East Asia CHINA far inferior to ours; for their Grapes are fewer, and less pleasant: nor do they make Wine of them, but of Rice and other things; which is both well tasting, and not so burning as ours. They commonly feed on Pork; they have store also of Beef, Mutton, Goat's flesh, Hens, Ducks, Geese: they feed also on Horses, Mules, Asses, Dogs, which are sold in the Shambles as well as other flesh. But in some places, either for Superstition or Husbandry, they spare their Beefs and Buffalls. Venison, especially of red Deer, is plentiful, Hares, and other things, all very cheap. Their Horses are not so comely as in these parts, but in number, cheapness, and use for burden, excelling. Yet is there less need of such carriages, by reason of plenty of Rivers, which Nature or Art hath provided through all the Country. Hence is there such store of shipping, that a modern Author hath written, that there live as many on the Waters, as on the Land: which, to such as sail in those Streams, will not seem too excessive an hyperbole. And I dare affirm this as a thing credible, that there is as much shipping in this Kingdom, as in all the world besides; understanding this assertion of freshwater vessels: for their sea-vessels are fewer and worse than ours. Pantogia1 reporteth his own journey from Macao to Paquin, the space of six hundred Spanish leagues( which the next way, by land, is reckoned 1450.) in all that space travelling 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,( being the greatest which ever he saw, in some places two or three miles broad, often tempestuous, and cause of many shipwracks.) The Chinois dare not sail in it by night: and they say, That if one fall in, he is so whirled, that swimming can scarcely save him. They call it Yamsu, or the son of the Sea. It abounds with Sea-fish a hundred leagues from the Sea. He sailed after that in another River of like bigness, whose waters were thick and miry, which they clarify with Allome, before they can drink it: All the rest of the streams that he passed, were made by men's hands, above two hundred leagues. That yellow or muddy stream, at his beginning makes a Lake, and then runs Westward beyond the walls, to the Tartars, and then back again by those walls, compassing the Province of Sciensi, running South, and after East, to the Sea. It often overflows, and doth much harm, not subject to their walls and laws, and often changes the sandy channel. Some Magistrates are appointed to appease the Spirit thereof with rites,( for they ascribe Spirits to the rule of many things.) 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 rents and tributes, besides a thousand sail belonging to private men. The ships where in the Mandarines or Magistrates and Officers are carried, are not inferior in sumptuous stateliness to the ships Royal in Europe; and some exceeding them, having Parlours, large Hals, Kitchens, with other Offices; and many windows, with silk curtains, and curiously painted; without, environed with galleries; at the height, as of high houses; and painted within and without with a certain liquour, made of a gum, called Claran, of shining brightness, and long continuance, besides great store of carved works, that they seem Princes Palaces. Escalanta and Gaspar de Cruz report a Proverb of the Chinois, That their King is able to make a bridge of ships from China to Malacca, which is near five hundred leqgues. They have so great store of timber, that a ship may there be built for a fourth part of that which it will here cost. The Rivers are no less adorned and beautified with Cities, Towns, and Villages; so many, as that in all this way being near or against one, they had always sight of another, that all the way seemed a continual habitation; and so great, that sometime they sailed two or three hours alongst the walls of some City. Their Towns and Cities have high walls. But to return to their Horses: Such as are for War, are innumerable, but unfit for service, running away at the first neighing of a Tartarian Horse: besides that, they are unshod with iron, and therefore too tender-hoofed, for hard travel: neither have they skill to manage them. Fish is there abundant, by the neighbourhood of the Sea, store of Rivers, and Lakes( for their greatness and depth) as it were little Seas; besides Fishponds plenty, maintained to that intent and purpose, which every day store the Market. Their Forests breed no Lions, but great quantity of Tigers, Bears, Wolves, Foxes: Elephants none, but at Paquin, for show in the Court. Flax they have not, but Cotton enough for the world; and yet not above four hundred years since it was brought thither. Silk is plentiful and cheap: of Hemp and certain other herbs they make cloth: their wool they shear, and make thereof slight clothes; but good cloth they know not how to make; although that b which is thither brought, be dear sold. And this note I would commend to our English Merchants, that can best furnish them. For the cold in the Northern Provinces, seems more than the Climate threatens, far beyond the Countries of Europe in the same height, their huge Rivers and Lakes being frozen over, the cause unknown, but guessed to be the Tartarian Mountains snowy tops, not far distant: against which, they use furred garments. All sorts of Metals are here found. Besides the ordinary Brass and Copper, they make another kind, white as Silver, no dearer than the former. Of melted iron, they make Cauldrons, Bells, Mortars, Furnaces, Ordnance, and the like, all cheaper far than here. Their gold is not base, but not so fine as ours. Silver is used for money, but by weight, not by coin; and so in all bargains they use the balance, the price higher or lower, as the Silver is in fineness: wherein much fraud is used. In many places they have small coins of Brass, which come out of the public Mint. Their great men have vessels of silver and gold, but not so common as in Europe. But the women spend much gold& silver in adorning their heads. Porcelane is their usual Table-furniture; the most excellent whereof, is made in the Province of Kiamsi, of yellow earth: whence it is dispersed into the other Provinces, and even to vs. They will with wire sow the broken pieces together, and make them hold liquour, as we do with wooden dishes. Their glass is not comparable to ours. Their buildings are of Timber, even the King's houses, the lower walls sometimes of Brick; which, together with their store of shipping, argues their plenty of Timber: the kinds, most part, such as with vs. Okes are scarce; but in stead thereof, they have a hard kind of everlasting wood, which the portugal's therefore call Iron, being like it also in colour. Cedar they use for Funeral Coffins and Tombs, in which they are curious and costly. They have also a kind of Reed( the portugal's call it Bambu) almost as hard as iron, the greater sort, though hollow and distinguished with knots, yet supplying the room of studs, or posts, in smaller houses, being as big as with both hands may be gripped: the smaller serve for lances, and other manifold uses. Of these is exceeding plenty and cheapness. For Fuel, they have Wood, Coals, Reeds, Stubble, and a kind of pitchy bituminous matter, called l This seems to be some kind of Coal, such as is found in diverse places of our Island. Mui (they have the like in the Bishopric of Liege) digged out of the earth, very cheap, and not troublesome with the smoke. Here grows plenty of Rhubarb, and Liguum sanctum: here is also store of Musk. Salt is made not only by the Seaside, but of diverse waters within land. Sugar is more used than Honey, yet like plenty of both. Wax is there not of Honey alone, but another whiter and better, and burning clearer, made by certain Worms, which they keep on Trees to this purpose: and a third sort, made of the fruit of a Tree. Their Paper will not last with ours, nor bear Ink but on one side: yet they have as white as ours, made of Cotton. They have Marbles of diverse colours, precious Stones, odoriferous Woods, and Gums, with other rarities. Amongst the rest, a certain Shrub, the leaves whereof are gathered in the Spring, and dried in the shadow, and so preserved to their daily decoctions; which they drink continually, both at Table, and when one friend enters another's house, or oftener, If he makes any stay. They call it Cia, sup it hot, more healthsome than toothsome, for it hath a bitter smack. The japonians will give ten or twelve ducats for one pound of the best, and drink it in powder mingled with two or three spoonfuls of boiling water: but the Chinois steep the leaves. They have another pitchy substance like milk, which they strain out of the bark of a certain Tree, whereof they make their Cie, the Portugals call it Ciacon, wherewith they varnish their houses and householdstuff, and ships, in diverse colours, with glass-like shining to the eye, smoothness to the touch; besides the long continuance, pleasingly majestical: the cause they need no clothes for their Tables; which are easily restored to their crystal lustre with a little washing, if by any fatty substance dimmed. Oil is also expressed out of the fruit of another Tree, of use like the former, but inferior somewhat, and more plentiful. Cinnamon and most excellent Ginger are here growing; Pepper, Nutmegs, Aloes, and other like, are here plentifully, out of the Lands and bordering Kingdoms. gunpowder they have in great store, which they use not so much in Pieces (whereto they are more unapt) as in Fireworks; in which they are curiously artificial, lively expressing Trees, with their fruits, and other rarities. In the first month of the year we saw as much this way spent at Nanquin, as would have served for two years continual war. §. III. Of the Cities and Castles in China: and of Quinsay. OF the number of their Cities and their differing sorts is mentioned before. Ant. Dalmeida Barros. Escalanta c. 8. Gaspar de Cruz. Besides these, they have two sorts of Castles, both for fortification and habitation, with privileges also of Market, the greater sort named Hue 293. the less of greater number 2593. Their Villages are innumerable. In each City is an Officer that hath charge of the walls, whereby they are kept fair and strong: and for further beauty, besides commodity of shadow, they plant trees at their doors, which continue green all the year long. The Cities generally are like one another, except in greatness. The streets are straight, yielding prospect from one gate to another. Canton (so the Portugals call it, according to the name of the Province: the Chinois call it Quamcheu, or Canceu) is accounted the least of the Metropolitan Cities: it hath on one side a great navigable River, elsewhere environed with a deep trench, filled with water, which is navigable also: the walls have fourscore and three Bulwarks: the streets so broad that ten men may ride in front, and paved, adorned with many triumphant Arches, and shops on both sides: the bridges there and elsewhere in the Kingdom are many, of large free stones very costly, the high ways very stately which lead to the Cities: and the King's houses for the public Officers very magnificent after their manner. Such was the plenty and abundance, that in this one City were spent every day between five and six thousand Hogs, and between ten and eleven thousand Ducks, besides a great number of Kine, Birds, Hens, Coneys, Frogs, Dogs, Fish of many sorts: and yet the most usual meat of the Chinois is Rice boiled with water. Nanquin standeth in two and thirty degrees, and is eight or ten leagues from the Sea, with a River leading thither. m Pantegia. It hath three fair brick walls, with large and stately gates. The first wall containeth the King's Palace, which itself also is compassed with three walls, in manner of a Castle, with ditches full of water round about them. This I dare be bold to say (it is n Christ. exp. l. 3. cap. 10. Ricius his report) that no King in the world excels this King in a Palace, if we compare not particulars, but all things together. This first wall is in circuit four or five Italian miles. The second wall containeth the first; and withal, the best part of the City, having in it twelve gates placed with Iron, furnished with Ordnance; it comprehendeth eight dend Italian miles. The third wall is not continued, but Art supplying Nature elsewhere fortifying it; the compass whereof can scarcely be known. The Inhabitants say, that two went out on horseback, one this way, the other that, and met again at night, having spent the day, each in his semicircle. The greatest part is very populous, howsoever there are also Mountains, Gardens, Groves, and Lakes within the City. This circular form is to be observed, as of greatest capacity. There are forty thousand Soldiers in continual garrison. It is full of Palaces, Temples, Bridges, Towers; of best air, fertility, and ingenious Inhabitants. The River doth not only pass by, but entreth the City with diverse channels made by art, capable of great ships. The streets are (saith Pantogia) of two leagues, or of two and a half in length, wide, and paved. The compass is at least 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. Paquin in 40. degrees. Paquin (or as Ricius always calls it Pequin) is situate about a hundred miles from that famous Wall against the Tartars: in greatness and neatness exceeded by that of Nanquin, but in multitude of Inhabitants, Soldiers, and Magistrates, exceeding it. Two high and strong walls compass the South parts, so wide, that twelve horse may easily run thereon together, without hindrance. Those walls are of brick, saving at the foundation of huge stones, filled with earth in the midst, far higher than those in Europe. On the North side there is but one. On these walls as diligent watch is kept every night, as in the hottest war: in the daytime eunuchs watch at the gates, or rather exact customs. The King's Palace is within the inner Southern wall, near the Gates, and so runs unto the Northern wall, the rest of the City stretching on both sides. It is less than the Palace at Nanquin, but more glorious, that seeming by the King's long absence a carcase without life. The City is troublesome (being little of it paved) in winter with dirt, in summer with dust, which in that Region, wherein it seldom rains, upon any blast of wind, fills their houses, and to prevent the trouble, there is none of any rank which goes on foot, or rideth without a veil hanging down to their breasts and covering their faces, so thin that it may hinder the dust and not the sight, preventing also the tedious knowledge and salutations by others. There are Muletters and Hackney-men in every corner, to let their beasts to such as will hire them, who also know all chief places, and make way in those populous streets unto their customers, both for a little money. But for this there is also a Book which relateth the scite and streets of the City: they may also hire chairs and bearers to carry them. In the Province of Sciantum is Cinchiamsu (which in Paulus his time, had two Churches of Christians) whence is a River made by hand (a thing usual in China) whereby they have passage to Suceu, and to the Metropolitan City of Chequian, Hamceu. This River is so cloyed with ships, because it is not frozen in winter, that the way is stopped with multitude: which made Ricius exchange his way by water into another (more strange to us) by waggon, if we may so call it, which had but one wheel, so built that one might sit in the middle as it were on horseback, and on each side another; the waggoner putting it swiftly and safely forwards with levers or bars of wood (those wagons driven by wind and sail, he mentions not) and so he came speedily to Suceu and Hamceu, which are of the Chinois esteemed Paradises. Trig. ep. 1612. They have a proverb, thien Xam thien tham, ti Xam so Ham: that which the Hall of heaven or Presence-chamber is in heaven, that on earth are Sucen and Hamceu. And first for Suceu, Suceu. the beauty, plenty, frequency, situation, make it admirable. It is seated as Venice, but better, in a pleasant River of fresh water, if it may not rather be called a Lake for the stillness. They may pass quite through it, either by water or land, all the streets and houses are founded upon piles of Pinetree, and the merchandise brought from Marao, and other parts and ports are here sold, as the fittest centre for dispersion. It hath one gate into the land, other passages by boat; innumerable bridges, very stately and durable, but in those narrow rills having one only arch: butter and milk-meats no where more spent, nor better wine of rice, which is carried thence to Paquin: by the frequency of the Haven and multitude of ships, almost denying faith to the eyes, which would think all the ships of the Kingdom here assembled, and notwithstanding the continual going out so supplied as if they never weighed: the hand-made Rivers that are made from Nanquin-ward hither, so peopled with Towns, Cities, Villages, as no where in the Kingdom more, as from hence also to Hamceu. It is scarcely two days' journey from the Sea, and the head of that Region, in which are eight Cities. When Humui expelled the Tartars, this Region held out longest against him, and therefore to this day pays an excessive tribute, even half of all which the earth brings forth: some two small Provinces not paying so much as this one Region, and the o Pantagio. City alone (as in the printed Book of the King's tributes is extant) pays twelve millions to the King, more than the greatest Kingdom in Europe, if some have not accounted p Botero. Relat. part. 2. which yet of France, etc. cannot be justified. Trigant. ep. 1612 Province of Chequian. falsely; and he which knows this City will not marvel at it. It is still kept with a strong Garrison, for fear of innovation. But Hamceu or Hanceu, the Metropolitan of Chequian, is perhaps more to be admired, situate Southeast from Nanquin almost nine days' journey, not two days from the Sea, in 30. degrees. This Province of Chequian is the chief of the thirteen washed on the East with the Sea, having Nanquin and Kiamsi on the West, Fuquian on the South, Xanton on the North: numbering twelve greater Cities, the chief of sixty three less, besides innumerable Towns, Castles, Villages; the best wits, and most learned students in the whole Kingdom; it yields a fertile soil, Art contending with Nature for variety of Rivers, so many as may seem impossible to humane industry, adorned with numberless Bridges of many arches, made of huge stones, equal to the European workmanship, and so abounding with Mulberry trees and Silkworms, that all the China Markets, besides other Countries, are hence furnished; and ten vests of Silk may be here had at a cheaper price, than one of Cloth in Europe. Hamceu is the chief City of this Province, yea, in all this Kingdom, Hamceu, Hamcheu, or Hanceu. less perhaps somewhat in compass of walls than Nanquin, but better peopled: no place in the City empty, nor occupied with Gardens, but all builded, and all the buildings almost with diverse stories, which in other Cities of China is not usual. The Inhabitants are so many, and the Tribute so much, that the jesuits durst not relate that which hereof they had heard by grave testimony, for the incredibility: the description would ask a whole volume. The chief street is almost half a day's journey in length, and cannot be less than admirable. For whereas the Chinois use to erect triumphal Arches, as Monuments, to well-deserving Magistrates and ornaments to their Cities; this one street hath at least three hundred such (besides very many others in other parts of the City) of massy stones, and exceeding curious workmanship, that if the houses, on both sides yielded the like splendour, the world could not show such a spectacle. But they occupy it all with shops, and build the most magnificence of their houses inwards, and yet those not like the European Palaces. There is also a Lake close to the City, which the eye can scarcely measure, The Lake. See the Map. which sliding into a valley encompassing, embossed with diverse hillocks, hath given occasion to Art to show her utmost in the adorning the same, beautifying all those spacious banks with houses, gardens, groves; a very labyrinth to the bewitched eyes, not knowing whereat most in this maze to be most amazed, wherein most to delight. And in delights do they spend their days, filling the Lake with vessels, furnished with feasts, spectacles and plays on the water. There is a pleasant Hill in the middle of the City, whereon is a fair Tower or Steeple, where they measure their hours by a strange device. Out of huge vessels water droppeth from one to another, the lowest being very large, in the middle whereof is perpendicularly raised a rule, distinguished with hour-spaces, which by the ascent or descent of the water, divide the rising and declining day, and declare the hours: every half hour some men appointed by tables with cubital letters, to give notice of the time to all men. From this Hill is a prospect over all the City. All the streets being set with trees, make show of pleasant gardens. It is so full of Rivers, Lakes, Rills, Ponds, both in the City and Suburbs, as if a man would frame a Platonical Idea of elegancy to his mind. Quinsay, civitas coeli. See it described supr. 98. The Idol Temples are many and stately, which Idolatry where it is wanting in China, hath a worse successor, Atheism. Let us stay a while and gaze (for where have you such an Object?) Is not Quinsay (whilom the Royal Seat of the Kings of Mangi, as Venetus recordeth, supposed by our modern Geographers to be swallowed up with some Earthquake, or in Bellona's all-consuming belly) here raised up from the grave? The Lake situate on the one q Ha da vna banda un lago, &c. side, (so Paulus reports of Quinsay) the Name Quinsay signifying the City of Heaven, and this called a Heavenly Paradise by the Chinois; and Han signifies Lactea via in Heaven; and Ceu, perfect: yea, Quinsay, or as Odoricus calls it, Canasia, and Han or Chanceu, not so disagreeing in sound, as different Dialects are wont: the excellency being chief City in the Kingdom, and this Province sometimes royal, as Pequin now and Nanquin are: the situation, Southeast from Cinczianfu, and r That which is before said almost two days' journey, is to be understood of the Chinois journeys, which make slow passage, sometime but six miles a day. five and twenty miles from the Sea: the high houses, and shops underneath: the exceeding trade, revenue, pastimes by water, multitudes, fairness, and length of the streets; all so conspiring to prove this Han or Hamceu to be that Quinsay of Paulus. True it is, that Quinsay was then greater, being as Venetus saith, an hundred miles about: But the everting of that Farfur and his Family, then reigning, the diverting of the Court to Cambalu by the Tartars, and after to Nanquin by Humun, and never returning hither, might lessen the same. And might not wars, in that long siege by the Tartars, in the recovery thereof by the Chinois, easily circumcise her superfluity? Besides, who knoweth whether all this huge Lake might be contained in that account of Paulus, still compassed about with buildings? Or before those wars, the Lake itself might (as Suceu now is) be builded on; which Time and War hath consumed; nor since the remove of the Court were so necessary. Mandevile mentions wars at Quinsay in his time; Nicolo di Conti (which was here about the year 1440.) saith Quinsay was in his time new built, of thirty miles' compass. Or if any like better, that Suceu itself (to which also many of these arguments agree) should be this Quinsay, I contradict not. That which sometimes I have thought that Quinsay, after so long a sickness, and consumption of wars, died; bequeathing her Land-greatness to Nanquin, her Sea-treasures to Suceu, both arising out of the ashes of that Quinsay-Phenix; I find cannot (I mean for Nanquin) agree with the distance betwixt Suceu and Nanquin, above four days' journey. Of this Quinsay, M.P. l. 2. c. 68 let the Reader take a large and leisurely view in Marcus Paulus, which but for tediousness I could hither have transcribed. Whether Hanceu or Suceu be it, or whether both these Paradises do now succeed that City of heaven, or wheresoever else it be, it was (which these are) the wonder of the world: reported (saith Paulus) to have 12000. bridges, 1600000. households: in which was a rich Mart of all commodities of the world; there was spent every day 9589. pounds of Pepper, it had ten principal Market-places, square, each square half a mile, the chief streets leading thereto being forty paces wide, and running straight from one end of the City to the other, these Market-places four miles asunder. But I forbear the rest; this City had twelve principal Companies or Arts, each of which had 12000. shops: the adjoining Country (reckoned the ninth part of Mangi) paid six millions and 400000. ducats to the Great Chan yearly for custom of Salt, made of the Sea-water, by the heat of the Sun in large plains: besides sixteen millions and 800000. ducats otherwise. But let us look on some of the meaner Cities, one (of those called Hien) is Scianhai in the Province of Nanquin, in 29. degrees over-against Cerra, and within four and twenty hours' sail of japon, and therefore is defended with a Garrison and a Navy; it hath about 40000. households, and the jurisdiction adjoining seems a continued City with Gardena intermixed; pays to the King 300000. ducats: there is great store of Rice and Cotton, and in this City and the Suburban liberties are 200000. Weaver's thereof: the air wholesome, and they live ordinarily to a great age, some to fourscore, and fourscore and ten, and many to a hundred years. The keys of Cities are every night brought to the Governors, and thousands appointed to watch to prevent thiefs, themselves being the worst: they ring bells at certain spaces to each other. These Cities of China ordinarily want that elegance and magnificence, which stately Temples and sumptuous building do afford unto our Cities of Europe. Their houses are low; without the ornament of Porches, Galleries, Windows, and prospect into the streets. Besides these habitations, they have many which dwell not on land but in their ships. For their shipping is of two sorts, one for sail, another for habitation also, and these means or fairer, according to the wealth of the owners. In the one side they carry their families, in the other side their passengers. Many Barks are as victualling houses by the way, and likewise as shops of merchandise. Many of the poorer water-dwellers get their living by labour on land: their wife's ferry over passengers, and use means to get fish. They bring up thousands of Ducks, hatched with artificial heat in dung, which having fed with a little Rice in the morning, they put out at a door into the water, which presently swim on land, and eat the weeds which grow among the Rice (these weeders thereby procuring some wages of the husbandmen to their owners) and at night are called home with a Tabor, each resorting to their own Bark. They have certain Sea-crows or Cormorants, wherewith they fish, tying their gorges that they cannot swallow the fishes which they take, till their Masters turn being served, they are suffered to hunt for themselves: which one in this City of London hath lately imitated and effected. In the winter s Anth. Dalmeida. they have store of Ice and Snow, whereby the Rivers are frozen even about Nanquin. They have abundance of all things necessary to the life of man, fruits, flesh, and fish, with prices correspondent. They have two, and somewhere 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. There 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 nappery serveth them. Their warm t Of the wholesomeness and use of warm drinks: See A. Pierced. del ber caldo. drinks and abstinence from fruits, are great preservatives of their health, which for the most part they enjoy, and none of them have the stone, which some say is with us caused by cold drinks: but let us take more full view of their persons and conditions. §. IIII. Of their Persons, Attire, and many strange Rites. SOme of the Chinois have faces almost square: many in the Provinces of Canton and Quamsi, have two nails on their little toes, a thing common to all the Cauchin Chinois. Their women are all of low stature, and account small feet their greatest elegance, and therefore bind and swaddle them so from their infancy all their lives, that they seem, in going, stump-footed: which seems to be by device of some to keep them within doors. Neither men nor women ever cut off their hair (which is generally black, and other colour a deformity) they let it grow on their crowns only till fifteen years of age, after that all their heads over, lose on their shoulders till twenty years, when they put on their virilis u Vrilis pileus to the Chinois as vir lis Togd to the Romans. pileus, the cap of manhood, and then gather it up, the men into cawls or hats, hollow at the top for the hair to pass thorough; which the women use not, but trim up their hair on knots with gold, silver, stones, and flowers, earrings also at their ears, but no rings on their fingers. Both men and women wear long garments with wide sleeves. The men wear shoes of silk with curious works and knots: none wears of leather but the basest: yea, their soles they make of cloth. The learned men wear square caps or hats, others round. They bestow long time every morning in trimming their hair. They use no shirts, but wear their inmost garment of white cloth, and use often washing. They have visants or umbrellas to keep off the sun or rain, borne over them by their servants; the poorer carry them of less form, themselves. The general colour of the Chinois is white, more or less according to the climate. Their beard is thin, long before it comes, of a few staring hairs (in some none) noses little, scarce standing forth; eyes prominent, black, little, of egg-fashion; (many dreams they had of Pantogia's eyes of a dark gray colour, as if jewels and precious things might thereby be known where they were hidden) their ears are small. If they would paint a deformed man, they give him a short garment, great eyes, and beard, with a long nose, like to us. Their custom of names is very strange. The surname is ancient, unchangeable and significant, of which there are not a thousand in all China. The name is also significant, Names. Surnames few. and arbitrary, at the father's pleasure, if a son: For daughters have no names, besides the surname, but are called after their age and order; the sons also are so called by others; first, second, or otherwise, with their surname; the parents only and ancestors calling them by their names, and themselves in their writings. It would be accounted an injury if any other should call them thereby: or if he should call his father or kinsman by his name. When first a child betakes himself to study, his Master gives him another name, which he and his schoolfellows may call him by, and no man else. When he puts on his Man's hat, and marries a wife, some chief man gives him another name more honourable, by which all men may call him, but his servants, or such as are subject to him. This they call the Letter. Lastly, when he is of full ripe age, some grave man gives him his most honourable name, which they call Great, and by this any one may style him: which yet his parents and elders do not, but only by the Letter. If any make profession of Religion in any of their Sects, his ghostly Father or Author of his profession gives him a new name (which they call) of Religion. When one visits another, if he do not write in his letter (of which afterwards) his honourable name or surname, the Visitee asks him of it, that he may call him thereby without injury. And the jesuits did also take to themselves in China-fashion such honourable names. They are studious of Antiquities. Pictures artificially drawn with ink, Seales. without other colours they have in highest price; the characters also and writings of the Ancients, with their Seals annexed. For many will seek to gull men with counterfeits. All Magistrates have the Seal of their office delivered to them by Humvu, which if they lose, they are both deprived and punished, most diligently therefore preserved, carrying it with them to all places, and laying it under their heads at night. Men of good sort go not in the streets on foot, but are carried in a close chair by four men, the curtains drawn on all parts but before: to distinguish them from Magistrates, whose chairs are every way open. The Matrons are also carried in chairs closed every way, by the form easily known from those of Men. Coaches and Chariots the law forbids. Dice and Cards are common plays in China; Chess also somewhat unlike ours: for the King goes not out of four places next him, and the two Bishops have their Queens: two men also go before the Knights, besides the ordinary pawns. They have another play which makes the skilful therein well esteemed, though he can do nothing else, with two hundred men, some white, some black, on a table of three hundred divisions. This is used by the Magistrates. Women go not abroad, except seldom to see their nearest kindred, or some of basest condition. In their offices of urbanity and courtesy they go beyond all others, have many books thereof, and reckon it one of those five virtues, which they call Cardinal. I fear to be in the relation, as they in action, tedious: and will but salute their salutations. They uncover not the head to any, nor stir the knee or foot, or use embraces or kissing the hand. Their hands are hid and joined in their wide sleeves, except they do some work or with a fan cool themselves, and in salutations first lift up both sleeves and hands aloft in a modest manner, and then let them fall again, standing face to face, and saying, Zin, Zin, which word is a ritual interjection, without any signification. When one visits another, or when friends meet in the streets, they do thus, bowing also their bodies with their heads almost to the ground: they call this So ye: the inferior placing the superior, and the visited the visitor, on the right hand (in the Northern Provinces on the left) and then turn themselves both to the North. In solemner salutations, on high days, or after long absence, after the first bowing they kneel and touch the ground with their forehead: and then rise and do it again three or four times over. In visitations, after other officious ceremonies, they offer him Chia to drink (of which we have spoken) with other junkets. Except there be great familiarity, he which will salute a friend, must at the door deliver to the servant a letter before for his harbinger, to signify his name in modest terms and affection towards him, with terms answerable to his estate. He is hereby warned to prepare himself for entertainment, clothing himself with apparel for that purpose, as must the guest also. If they were unknown to each other, they prostrate themselves, and knock the ground diverse times with their foreheads. If they send a Present, they send withal a Letter, containing the Inventory of the things sent, with terms very complemental; which he must answer with another Letter of thankes, and a Present of like or greater value besides a recompense to the messenger. Their partings from each other are as full of ceremony. In their feasts, they set each guest to tables, one furnished with flesh and fish, the other with fruits and junkets. They send a Paitre or Letter (the day, and sometime five or six days) before, to invite them; and he which cannot come, with another Letter must excuse himself. On the day, with the first light he sends new invitations, and again a little before the time, or else his guests will not come. Much courtesy is in the meeting, exceeding much straining and striving about the place of sitting, as much solemn ceremony in eating, as if they were bidden to be witnesses of their Hosts ostentation, to view and a little to taste his meats: but after six hours spent in this banquet, they may go home to fill their bellies. In this officious trifling the Chinois spend a great part of their lives; but especially at the beginning of the new year fifteen days together, and at their birthdays. When servants salute their Masters, or the baser people their Superiors, they fall on their knees and thrice touch the ground with their foreheads, just as they do to their Idols: and when the Master speaks to his servants, they stand at his side, and at every answer fall on their knees; and so do the people to the great men. When one speaks to another they never use the second person, nor the first when they speak of themselves, except Masters and Superiors to their servants or inferiors. Many forms of complemental modesty in terms they have, but the lowest, to call himself by his proper name, as we use the pronoun I: and if they speak of any, they use some more honourable name and circumlocution, if of themselves some modester terms. The jesuits observe a state and keep within doors, not easy to be spoken with, because the Chinois contemn such as observe modesty, and price men by their majesty and solemn reservations. When they send presents to each other, they may without incivility take some and refuse others: they also use to send presents in money. If a man be not within, when one comes with his Letter to visit, they leave the Letter at the door, to signify his purpose: and this is enough also for the visited party when in revisiting he finds him absent. For every one that visits must within three days be visited, in which respect the jesuits were forced to cause their Porter or Servant to keep a note of them all, lest they should forget to repay these offices. If one meet another which hath not on his salutatory habit, he may not perform these rites till the other be vested for it; for which cause their servants attend them with these robes; or else he that was attired must put off, and both salute in ordinary habit. In drinking, the Inuiter begins, holding up his cup in a dish with both hands, all the guests turning to him, and pledging him together at once: supping up their liquour, at four or five times, although it be water, and not at one draught. No bread is brought into their feasts, nor Rice. None are compelled to drink more than they please. The majesty of feasts is in variety of dishes, none being taken off the table that are once set on, till the feast ended, and then bestowed on the guests servants. Their books are full of precepts of observance to Parents and Superiors, which outwardly is there performed more than in all the world besides. They never sit in equal site, or over-against their betters, but on the lower side. This the Scholars perform to their Masters, speaking to them with great reverence, and (if they be poor) nourishing them whiles they live with their own labour. And when one is admitted Scholar to another, Trigaut. the Master sits in the higher end of the Hall (which is ordinarily to the North, all the Temples, and private buildings, if it may be, opening to the South) with his countenance to the door. The Scholar comes before him, and four times bows his body, and as often kneels down and toucheth the ground with his forehead: ever after (though higher preferred) sitting at his side in every meeting: although he hath been his Scholar but one day. §. V. Of the mechanical Arts in China, their Printing, &c. WHere Nature is so provident of Materials, M. Ricci. l. 1. c. 4. Art is easily induced to trial of experiments: of which we will name such as to us seem rarest. They generally are not so curious for exquisite workmanship, as to make things saleable at easier and cheaper rates: where Nobility is wanting, & the Mandarines pay what they please, and sometime force their employments. They build for themselves, not minding continuance to posterity: nor will they believe without much astonishment the magnificence and antiquity of European buildings. Foundations they lay not deep (usually not at all) within the earth: which makes the greatest buildings short lived, and their City walls to be often repaired. The roofs of their houses, even where the walls are brick, are sustained with pillars or posts of wood, and not on those walls. Printing. Printing is with them of ancient use, at least five hundred years, some say, more than a thousand and six hundred. Their manner differs much from ours, and is rather an expression than impression: they provide a table of Peartree, or other smooth wood, and upon the same lightly glue the whole sheet or written copy, which being dried is cunningly taken off, so as the characters remain on the same table, which is p esently carved and cut with Iron instruments, that nothing but the draughts or lineaments of the letters are eminent and standing up. Then with incredible celerity and facility they print off the same, one man sometimes fifteen hundred in one day. And in cutting their tables they are so ready and expedite, that one of our Composers seems to me as long in setting a sheet of ours, as they in cutting theirs. The reason is, the greatness of their characters; for so small as our letters could not easily be engraven in their tables. This commodity they have, that they may be laid by for as many impressions as they please, and in the mean time be may print off, for number of copies, as he finds sale: both which are wanting in our manner of printing. This makes their books so many and so cheap: and this easiness made the jesuits print at their own houses, what books they liked. They have also another way of printing. An Epitaph or other copy being cut in stone or wood, they lay thereon a leaf of moist paper, and on the same a woollen cloth: and then beat it on with a hammer till the thin paper insinuate itself into the empty spaces of the mould or form, and then lightly lay on ink or what other colouring they please, so that the Epitaph or Copy remains in an elegant white: provided that this be used where there is use of greater characters. That which some hold of sleeping and burning the earth, of which their Porcelain is made an hundred years in the earth, removing it every eight days, others gainsay, and our jesuite is silent. Linschoten affirmeth, that the earth is naturally hard, beaten small, steeped, Scal Ex. 92. Mons. de Monfart Linsc. l. 1. c. 23. often stirred, and of the finest swimming in the top the finest made. Painting is much used but not in such perfection as with us: which is true also of graving and carving. To adorn their pictures with oil, or shadows and landscapes they know not, and in statues they have no other rule of symmetry but the eye. Their bells have wooden clappers, and seem not able to endure Iron, and therefore not comparable in sound to ours. Musical Instruments they have many and manifold: but they want Organs (except some blown with the mouth) and all such as goes with keys, their strings are woven of rawsilke, and know not our way of making them. Nor do they know the discord-concord in musical harmony of diverse voices; so that their music to us is harsh, in their own opinion glorious. For measuring hours they use hourglasses of water and other devices, but in this and dialing very rude. They are much addicted to Comedies and therein excel us: many young men travelling through the Kingdom in this profession and practice, or abiding in chief places of resort: But there (as here) the dregs of mankind. They are hired unto feasts, whither they come provided for what play shall be demanded: offering to that end their book of Comedies to the feast-Master, to choose which he liketh: which the guests behold in their feastingtime with such pleasure, that they continue sometimes ten hours in feeding their eyes, and tastes, with one service after another in both kinds. Their Comedies are ancient, few of later writing, which the Actors pronounce in a singing accent. They have also dancers on the rope, tumblers, and other feat-workers. Mathan an Eunuch feasted the jesuits, where all these kinds were employed, being of his own family. One of them cast three knives up into the air, still catching them by the hafts. Another lying on his back, tossed with his feet lifted up, an earthen vessel every way, so as hardly might be done with the hands: the like tennis-play with his feet he used with a bell, and a great table. They had also dumb shows acted: and a boy dancing very artificially: on a sudden start up a boy of earth keeping the same measures, and much admirable sport betwixt them. Seals are in much use, not only for their Letters, but for other their writings, Poems, Pictures, and other things: they contain only their name, surname, degree and dignity. They use not one, but diverse, not in wax, but coloured red; the Grandes having at table a box full of Seals, which contain their diverse names engraven (for every Chinois is called by many names) and are of diverse matter, Wood, Marble, ivory, Brass, Crystal, Coral, and other stones more precious. The makers of them are many and those learned, the characters differing from the vulgar, and savouring antiquity. The art of Ink-making also is not here illiberal, which they make up in balls, x I have bad of it in a square form, to be carried in a man's pocket, as it were a marking stone. of the smoke of oil, and grind with water on a stone, and then take it up with pencils made of Hare's hair, and write therewith, not with pens, their paper being like thin transparent parchment. They all of both sexes use fans, without which none of them come abroad, not so much for necessity (especially in colder places and seasons) as for a kind of grace: Even as gloves with us are most for ornament, and the most usual presents, so are fans in China; of diverse matter and form, Reed, Wood, ivory, with Paper, Silk, or a kind of odoriferous Straw; round, square, oval, with sentences written therein. In these things these differ from us, in other things are very like, in the use of tables, stools, beds, which other people near and far observe not, but sit, feed, and sleep on carpets spread on the ground. Things are there exceeding cheap: y Pantogia, & Mendoza, c. 4. a hundred pound of Sugar may be bought for nine or ten six-pences; and other things proportionable: so that though there are none rich, as we interpret the word in Europe, for such and such revenues: yet this cheapness doth recompense that other defect. 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. §. VI Of their language, writing, Astrology, Philosophy, and Physic. THe beginning of this discourse must be with their words, letters, and writing: wherein this is first to be admitted, that they have not one book written in the vulgar idiom or common language. Quonhoa signifieth of the Court, by this means the Magistrates need not in every new Province learn a new language. But they have one language called Quonhoa, for their Courts, and writings, which is common through all China, which alone the jesuits learned, and which the learned and strangers commonly use; women also and children attaining by this common use to the understanding thereof. As for the differing languages of each Province, it is not so necessary nor commendable, being but of vulgar both use and reckoning. But in every Tongue and Dialect the words are every one Monosyllables, howsoever sometimes two or three vowels fall into one diphthong. As for them, they mention not vowels or consonants, or letters, but in writing, the letter, syllable, and word is all one, being nothing else but hieroglyphical characters, of which there are no fewer than words, or things; which yet they so compound and connexe, that they have not above 70. or 80000. If we pronounce any of their words in two syllables, it is when two of their characters are applied to signify one thing. Some 10000 of these characters are necessary for usual writing: for to know them all, is that which few either can, or need. Their sound also is in great part the same, and yet both figure and signification different: so that there is no so equivocal a language; neither can a Hearer write out an Oration or Speech from the Speakers mouth, nor a book be understood of them which hear it read, but they must look, and discern with their eyes that equivocation which their ears cannot. And in speaking they are often hereby forced sometime to repeat that which hath before been elegantly delivered, sometimes to write it, or (if such means be wanting) with water on the Table, or Characters formed with the finger in the air, to express their minds to the conceit of others: and this is most common amongst the most learned which speak in print, and affect inkhorn Rhetoric. They have fine accents, by which they also distinguish this equivocation, that one and the same word thus by accents diversified, shall signify five several things nothing alike. This makes the language hard to be learned of strangers; which yet the jesuits have learned to write and read: and I would all the Equivocators amongst them (that teach to illude oaths, and delude the World by their twofold, twoforked, serpentine Equivocation in Mental reservations, & Verbal double-significations) were all there, Equivocation, Mental and Verbal. learning the China language to convert Heathens, rather than here practising the Romish equivocating Dialect to pervert Christians to worse than Heathenism. Perverse Masters, lovers of strange language, in Prayers to GOD, in Oaths and Assertions to Man; in the one, Parrots without reason; in the other Devils, without Religion: this being the strongest bond which Religion hath, binding at once to GOD and Man, and yet these Religious Mountebanks, by juggling quirks dissolving these bonds, and at once deluding both GOD & Man. Foolish Romans! that sent back the Legates to Hannibal, Cic. Offic. l. 3. that by equivocation had before fulfilled their Oath of returning! foolish Regulus! that returnedst to thy Tormentors, choosing thyself rather then thy Oath to be tortured! and most most foolish Martyrs, that so slightly for want of this slight, ran upon Fire, Swords, Lions! And might not we begin a contention with that assertion, That an Oath for confirmation is to men an end of contention, Hel. 6.16. which in this equivocating Hydra is rather multiplied? That neither Rome Ethnic, nor primitive Christian Rome, could (at least by imitation of diabolical ambiguous Oracles) devise in those days so transcendent a suttlety, but Modern Rome by jesuitical midwifery, must be the Mother of so super-fine a babe! But what doth this Brat in our way? I will rather follow the jesuits in China then in Rome (except when Rome follows them thither too) and herein with thankfulness accept their report. The reason of this equivocal sound of words is ascribed to the Chinois account of eloquence, in writing rather than speaking, and therefore to furnish that, neglecting this: insomuch as familiar messages are sent by writing, and not by word of mouth. Musical skill was a good help to the jesuits in learning the language, by reason of their variety of accents. And although this multitude of Characters be to the Memory burdensome, yet it helps it as much another way in saving the labour of learning diverse languages, whiles every Province of China speaking diversly, agree in writing; the japonians, also Corayans, Cauchin-Chinois, Leuhiees, all conceiving the same Characters, although the japonians have an Alphabet of letters to write after our manner, which the Chinois have not. China writing. They write their lines from the top of the Page to the bottom downwards, which they multiply from the right hand to the left: whereas our custom is quite contrary, from the left hand, sideways. We have three consonants B.D.R. which the Chinois neither use, nor can by any Character express: and in our words which have them they borrow some sound nearest the same. Likewise, they never have two consonants without a vowel between: and all their words end in vowels, except M. or N. of consonants only. This and the diverse pronunciation of their Characters in diverse places, made the Latin form of Baptism hard to be expressed by the jesuits. Now for the subject of their studies, their chief is Moral Philosophy: in Natural they are rude: and their ethics are confusedly delivered, not digested into formal method (for of Logic they are ignorant) but in confused sentences and discourses. The greatest of the Chinian Philosophers was Confutius, who was borne five hundred and fifty one years before the Incarnation of our Lord, and lived above seventy years in great show of learning & holiness. And few of our Ethnic Philosophers have equalled him, many he hath exceeded. The Chinois have him in such reputation, that they think there never lived man more holy, and all his sayings are of authority beyond gainsaying amongst the learned. And the Kings themselves have ever since had him in veneration, not as a god, but as a most excellent man and Author of their learning; honouring his posterity, the chief of which enjoyeth by inheritance ample titles, immunities and revenues. They are also indifferently skilled in Astrology and diverse Mathematical Sciences: Astrology. Vid Ep. Thaisonis Sinae ad Ric. See th' next Chap §. 4. in Geometry and Arithmetic they have been more expert. The Constellations they do not distinguish as we do, and number four hundred Stars more than our Astrologers, reckoning some smaller, which do not always appear. They tell the Quantities, and foretell Eclipses, but not exactly: and refer all their Astrology to that which is called judicial, esteeming a fatal dependence of all things from the Stars: and have borrowed in these Arts many things from the Saracens. The Author of this Royal Family forbade the study of judicial Astrology to all but one Family, in which it continueth by inheritance. But he which now reigneth maintains many at great cost, both Eunuchs in his Palace, and Magistrates without, which have two Courts in Paquin, one observing China Calendars, the other the Saracenicall, and compare both together. Both of them have an open place on the top of a small Hill to contemplate the Stars, in which they have Mathematical Instruments, of exceeding greatness, of molten brass, which seem to be ancient. On this Hill always one of their College doth watch by night to observe, Colleges of Astrology in Paquin and Nanquin, and not elsewhere. if any new Comet, or other rarity appear in the Heavens: which if it happen, the next day they by libel admonish the King thereof, together with their opinion of good or evil ensuing. This place of contemplation at Nanquin, is within the City, and in massiness of Instruments excels that at Pequin z Ricci. calls it always not Paquin, but Pequin. or Paquin. The Pequin-Astrologers have privilege of foretelling the Eclipses of Sun or Moon; and the Magistrates and Priests are commanded to meet in a certain place in their Robes and Vestments, to help the labouring Planet: which they think they do with musical sound of Cymbals, often bowing their knees, all the time of the Eclipse; fearing (as I have heard) lest some, I know not what Serpent should then devour the same. In Natural Philosophy Natural Philosophy. they were too Natural, and have very little Art. They knew not the cause of the Moon's Eclipse, by the interposition of the earth, but thought that being opposite to the Sun, it lost the light by some amazement: others thought that the Sun had a hole in the midst, against which when the Moon came, she lost her light. That the Sun was greater than the earth seemed to them a strange paradox, much more that this might be spoken of the Stars: the like was it that the Earth was round (for they thought it square, and the middle and best part thereof to be their Kingdom) or that there could be Antipodes without falling, or that heavy things were attracted by the Centre, or that there were Orbs; and for the air they thought it a vacuum or emptiness, not reckoning it amongst the Elements, of which yet they numbered five, Metal, Wood, Fire, Water, Earth. Their Arithmetic was with beads on wire-strings fastened to a linen cloth. In these things Ricius declaring their ignorance and the European Science, Flowers of China-learning. wan great admiration, they (which before thought all besides themselves Barbarians) saying, that they were to us as the rude Tartars to them, and that they left where we began, namely at Rhetoric and Grammar, which with ethic and Politikes are the chief. Some of the Idolatrous sects had more monstrous and ridiculous fancies, that the Sun hid himself every night in a certain Hill called Siunni, which they said was fixed in the Sea 24000. miles under the water: and for Eclipses, they held that a certain god named Holochan eclipsed the Sun, covering it with his right hand; and so the Moon, with his left. Their Astrologers rather observed their old rules, little knowing or seeking the Natural causes. The Instruments which they had in their two Colleges at Nanquin and Paquin, were alike, very admirable, seeming to be made in the reign of the Tartars. Four of them were very great; One a Globe marked with parallels and meridians, as great as three men could fathom, set upon a great Cube of brass likewise: the second was a Sphere, five foot in the Diameter, with Chains in stead of Circles, divided into 365. degrees, and a few minutes: the third was a Gnomon, ten foot high on a huge Marble: the fourth, and greatest consisteth of three or four Astrolabes, each five foot in the Diameter, with other appurtenances very admirable. Their Rules of Physic Physic. differ much from ours: yet agree with us in feeling the pulse, and are not unhappy in their cures. They use simple medicines, roots, herbs, and the like, their whole Art in manner the same with our Herbarists. They have thereof no public School, but as each privately learneth of some Teacher. In both the Royal Cities, Degrees are granted to the Professors after Examination; but both this and that of little worth: none being thereby of greater authority, or without it hindered to practise. And neither in Physic nor Astrology doth any take great pains, which hath any hope of proficience in their ethics, those being the refuges of Poverty, this the highway to Honor. Their Geography was such, that they called their Country Thien-hia, that is, All under heaven, thinking the World to have little else of any worth. §. VII. Of their ethics, Politikes, and Degrees in Learning. CONFUTIUS, their Philosophical Prince, compiled four Volumes of the Ancient Philosophers, adding a fifth of his own: these he called the Five Doctrines. They contain Moral and Political Precepts of good Life & Government, with the Examples, Rites, Sacrifices, and Poems of the Ancients. Besides these five Volumes out of Confutius, & some of his disciples, are gathered into one Tome, diverse Rules, Sentences, Similes, touching the well ordering of a man's self, family, or the kingdom; which is called the Four-books, and into so many parts divided. These nine are their ancientest, and fountains of the rest of their books, containing most part of their hieroglyphical Characters; authorized by royal Privileges & ancient Customs to be the Principles and Foundations of all Chinian Learning: wherein it is not enough to understand the Text, but suddenly to write of every sentence; to which purpose, that a Four books aforesaid. Schoolmasters. Graduates, and Commencements. Tetrabiblion must be cunned by heart. They have no public School, or University, where Readers undertake to expound them: but every one is to provide him a Master, at his own choice and charge; of which are great numbers: because in that multitude of Characters, one cannot teach many, and each man desires to have his children taught at home. They have three Degrees, which are conferred upon such, as by examination are found worthy. This examination is only in writing. The first Degree, called Sieucai, 1. Sieucai. is bestowed in every City by the Tihio (a learned man appointed thereunto by the King) in that place which is named the School; and somewhat resembleth our Bachelors. This Tihio visiteth every City in the Province, for this purpose: whither when he is come, all the Students in the City and Confines, that aspire to that Degree, resort, and submit themselves to a threefold Trial. First, he is examined of certain Masters, which are set over the Bachelors, till they attain a higher Degree: in which, all are admitted to trial that will, sometimes four or five thousand in one City. These Masters are maintained by the King to this Office. These pass them over to a second proof, by the Four Magistrates of the City; which, of so great a number, choose some two hundred of the best Writers, whom they commit to the third Examination by the Tihio, who entitleth twenty or thirty of the chief of them, and numbereth them with the Bachelor of former years. These are privileged to wear a Gown, Cap, and Boötes, in token of their Degree: and in public Assemblies, have higher Places, besides larger Compliments and Immunities, and are subject to their Tihio, and those Four Masters; other Magistrates little meddling with their cases. This Tihio doth also examine those former Bachelors, to see how they have profited or decayed; which, according to their writing, are divided into five ranks: the first, are licenced unto some public Offices, of less reckoning: the second, have a reward, but not so great: the third, have neither reward, nor punishment: the fourth, are publicly scourged: the last, degraded, and ranked with the Commonalty. Their second Degree is called Kiugin, 2. Kiugin. somewhat like the Licentiates in some European Universities. This is conferred but once in three years, in the chief City of the Province, in the eight month, and with greater solemnity, to fewer, or more, according to the dignity and largeness of the Province. In Pequin, in Nanquin, 150. do proceed Licentiats; in Cequian, Quiansi, and Fuquiam, 95. in the rest, fewer. Unto this Trial, only Bachelors, and but the choice of them, are admitted, not above thirty or forty of one City; which yet, sometimes, in one Province, amount to 4000 Competitors. That third year therefore, which happened with them 1609, 1612, 1615, &c. a few days before the eight Moon, which often falls out in September, the Magistrates of Pequin present unto the King the Names of 100 the chief Philosophers in China, out of which, he chooseth thirty (two for every Province) to be sent Examiner's. One of these two, must be of the King's College, called Han lin yvem. As soon as ever they are named by the King, they must post to their designed Province, many Spies attending, that they speak not with any one man of that Province, before the Kiugin are entitled. Other principal Philosophers also of that Province are chosen to assist these Examiner's in the first Trial. In every Provincial City is a huge Palace erected for this end, enclosed with high walls, in which are many rooms, wherein, without noise, they may discuss those writings: and in the midst of the Palace above 4000 Cells, or little Studies, which can hold nothing but a small table, a stool, and one man, out of which, one is not permitted to see or speak with another. When these Posers are come to the City, they, and their Assistants of that Province, are shut up in their several Stations, before they may speak with each other, or any one else, and so continue all the time of this Act or Commencement, many Soldiers and Magistrates attending to prohibit all commerce & conference, on all hands, with any within or without the Palace. In this examination, three days, the ninth, the twelfth, and the fifteenth of the Moon are spent in every Provincial City, from the earliest light, till the evening darkness, the doors carefully shut; some refection being the day before allowed them, at public charge. When the Bachelors come into the Palace, they are narrowly searched, whether they bring any Book or Writing with them; and are allowed only their Pencil, Paper, Ink, and writing Plate or Stone. If any fraud be found, they are both excluded and punished. Then the doors being shut and sealed, the two Examiner's propound out of their Tetrabiblion, three sentences, on which every one is to write so many Themes: also, out of those Five Doctrines, four sentences, the arguments of so many other Themes or Orations. These seven Writings must be adorned both with eloquent phrase, and elegant sentences, according to the Chinian Rhetoric; not any one Writing exceeding five hundred Characters or Words. The next day of trial they have three questions of state propounded out of the old Chronicles, or of things which may after happen, to which they return answer in three Writings. Likewise, the third day three cases propounded of such things as may be demanded in executing public functions, which they answer in so many writings. Thus every one having that day's arguments written out, is by some thereunto appointed, brought unto his designed Cell, In these studies they so spend their ambitious spirits, that many die thereof. Pantog. where he writeth in a Book his Meditations, subscribing his own, his fathers, grandfathers, and great grandfathers Names; then closing the book, that none but they which are deputed, may open it, to whom they offer it. These books, before they come to the Examiner's, are new copied and transcribed by others in red ink, whereas the former were in black: and these transcripts, without the Author's names, delivered to these Provincial Examiner's, which are chosen to assist the two Principal, which reject the worst, and offer twice so many of the best as are to proceed at that time, unto the King's Examiner's. These make a new examination, choosing out so many as are to be admitted Graduates, and observe which are best, second, and third, composing them in their due order. This being done, all the Examiner's together compare the Copies with the Originals (known by certain numbers endorsed) and taking out the Author's names, expose them, written on large Tables, in Cubital letters, about the end of the eight Moon, with great concourse of Magistrates, and applause of their friends. This degree enjoyeth far greater privileges and immunities, with a peculiar habit: and if they seek not to proceed further, they are capable of many public Offices. After this, the King's Examiner's publish a book, which containeth the names of the Licentiates, and the chief writings on every Theme; especially his, who obtained the first name amongst all the Competitors, who is called Quiayven. The third degree answers to our Doctor: they call it Cin-su. 3. Cin-su. This is conferred every third year also, but only at Pequin, the year next after the former Proceeding. Every Kiugin, or Licentiat, out of all Provinces may be admitted to the Examination, but only three hundred are Speeders of five thousand Competitors. The Examiner's are principal Magistrates: the time, the second Moon; on the same days, and in the same manner, as the former. These being created and pronounced Doctors in that place where the Licentiates are made, all in the King's Palace, before the chief Magistrates of the Court (the King himself was wont to be present) do undergo a new Trial, and make a writing on a Theme propounded; according to which, the order of Offices, whereof they are made capable, is declared, being of three Ranks or Forms. He which had the first place in the examination of Doctors, is here sure to have the third: but he which here obtains the first or second place, is dignified with an honourable title (like to that of a Duke or a marquess with us, if it were hereditary) all his life, and obtaineth the highest places in the government. Anno 1604. three hundred and eight Doctors were made; and then another Trial was made for the King's Collegiates of Hanlinyen: of that number were named twenty four, chosen out of those three hundred and eight, as in the former Trials. These are chosen to the chief Magistracies in the Kingdomed but so, as after many other trials, only twelve or fifteen of those twenty four be chosen. These Doctors enjoy their proper Vest, cap., Boötes, and other ensigns of Magistrates, and are admitted unto the best functions, so as they always exceed the Licentiates, and are suddenly become the Grandes of the Kingdom. Those Licentiates which are rejected from their Doctorship, if they have no further hope, are admitted, and betake themselves to some places of government. But if they intent to make and abide a new trial, the study hard at home other three years: some of them ten times adventuring the same, without desired success, wearing and wearying out their lives in private. There is a book also published of the Doctor's Commencement or Act, as of the former: and another yearly, containing all the Doctor's names in the Kingdom, with their Country, Parents, Offices, and places of Residence. They also which are fellow Commencers, and proceed either Licentiates or Doctors the same year together, ever after affect each other as brethren, and their Examiner's as Parents or Masters, although they sometimes attain higher preferments than these. In some Cities they have Exercises of Learning, every learned man of chief note having his day appointed whereon to lecture or discourse of some Moral Virtues. And they have also an especial Officer, called Tauli, which on certain days is to call an Assembly (he is a great Magistrate) and to exhort the people to virtue, as it were by preaching. Military degrees. Military Honours are conferred in the same years, places, titles, unto the Professors thereof: the time, is the Moon following: the solemnity much less, according to the Chinian account of Souldierie. Their first trial is on Horseback, and then in full career they shoot nine Arrows: in the second, three at the same mark, on foot. And they which with four arrows mounted, and with two standing, have hit the mark, are admitted to the third trial: in which, they are enjoined to write an Oration, or Theme, of some question propunded. And the judges declare in each Province some fifty of these Licentiates: and when Doctors are made at Pequin, an hundreth of the best military Licentiates in all the Kingdom, after a threefold examination are there declared Doctors. The Doctors of this Society, sooner than Licentiates, but not without bribes, are admitted to some military place of command. And both Philosophical and Military, being admitted Doctors, write over their doors, in Cubital letters, their Degree and Title. The Precedents and judges, in all Examinations, whether of Military, Mathematical, Physic, or Ethicke Sciences, are their Philosophers, without assistance of any of other professors: so much do they account of this Confutian Philosophy, as if it had made them able to judge of all things. §. VIII. Of the King, his Court, Issue, Revenue, and Majesty. CHina is a Monarchy, not knowing the names of aristocraty, or Democraty, or any other polycraty: not so much as Dukes, or great Nobles, enjoying either Title there, or Dominion, (whereof in ancient times were many) these 1800. years past. Sometimes it hath been subject to civil broils, and sometimes divided into many petty kingdoms: but was never quite subjected to foreign Soveraightie, till the Tartarian Conquest under one Tiemor (so the Chinois call that great Chan) which so continued till the year 1368. When one of their Chieftains (whom they called of the event Hum-vu, that is, a flood of weapons) expelled the Tartars, compelled the Chinois to his subjection. The Kingdom passeth by inheritance. Some ancient Kings are yet commended for commending the Kingdom to the virtuous succession of some rarer men than their kindred yielded: and sometimes the people rebelling have dispossessed one and substituted another. In this kingdom are no ancient Laws: But the first of any Family which obtaineth the Sovereignty, makes new Laws at his pleasure, which his Successors in that family do not easily alter. That Hum-vu the Conqueror is the founder of their present Laws, either enacting new, or confirming the old, as he saw good. From ignorance of Geography they esteemed their King Lord of the World, and therefore call him Thiencu, the son of Heaven: for they esteem Heaven the greatest God. Yet commonly the people call him Hoamsi, that is, the greatest Monarch. Hum-vu was a great both Warrior and Politician. He ordained that none of the King's children should deal in public functions or affairs of state: yet he made them seeming amends, with assignation of most ample revenues, and the title of Guam, a Prince or petty King. Their revenue is paid out of the Exchequer, to prevent Clients and dependence of Tenants. Much compliment of reverence is done them by the Magistrates, but no subjection. Their Children and Nephews are honoured also, but their titles and revenues still decreasing as they descend further from the Royal stem: till at last no more be allowed them, then may supply their necessity without trade or work. Like care is had of the Royal daughter's marriage and maintenance. The Commanders which assisted him in the Conquest, he vouchsafed honourable titles, military prefectures, with other immunities and revenues, still descending to their posterity, who are subject nevertheless to the City Magistrates. One strange privilege of theirs is this. The exploits of the head of their family under Hum-vu, are graved in an iron plate. This continueth with the first borne of that family, who thereby may challenge pardon for any man in any crime, three sundry times, if he offer the same to the King. Only treason is unpardonable, which depriveth the Traitor and all his posterity for ever of all dignity. Like honours do the King's sons or fathers in law enjoy, and some others who have well deserved of the State. Only the Doctors and Licentiates are admitted to offices of government, not preferred by favour of others, or the King himself, but by the Law and his merits. All Magistrates are called Quonfu, that is, Precedents: and as an honourable title b Some falsely Loytia or Lontes Lau ye, or Lau sie, a Lord or Father. The portugal's style them Mandarines. And although these Magistrates can finish nothing, till by Petition they obtain the King's confirmation: yet he enacteth nothing which they do not first solicit. And if any private man prefer a Petition to the King (which seldom happens, because there is an Officer appointed to examine them before the King sees them) yet the King refers them to that Tribunal whereto they belong. This I have diligently searched and found for certain, that the King himself may not give a sum of money, or office to any man, unless he be first petitioned by some of the Magistrates, except in his own household: for those gifts are not taken out of the public treasure, but the privy purse. His Customs and Tributes, which exceed without controversy a hundred and fifty millions yearly (every house not privileged, paying tribute) are not brought into the Treasury of the Palace; The King's revenues. nor may the King spend them after his pleasure: but all the money and provision is brought into the public Treasuries and Storehouses, which are through the Kingdom. Out of these a certain allowance is appointed by Law, and nothing more or less, for the King's expenses, his Wives, Children, Eunuchs, and Family. Thence the Magistrates and Soldiers stipends, and other officers through the Kingdom are discharged. Thence also the public Edifices of the Palaces of the King and his kinsmen, Cities, Walls, Forts, and all provisions of War are mentioned. And some years it happens, that this huge revenue will not serve for necessary expenses, but they are forced to new impositions. The ordinary Census or poll-money is three Mazes or half Ducats; besides the profits of the earth and handicrafts. The rest are Customs, which in Canton, one of the least Provinces, Census. Tributum. Vect. gall. are near eight millions. Vanlie, that is now King, hath reigned forty years, a man of great wisdom, but vicious and tyrannical. Trigaut. King Vanlie. He useth his son and apparent Heir very hardly, and hath endeavoured to make a second son, which he had by a more beloved wife, his successor: but was gainsaid by all the Magistrates in the Kingdom, those of the Court resigning their robes and hanging them on the Palace walls, so that he was forced to proclaim the eldest. Whose mother lately lying on her deathbed, the Prince could hardly obtain his father's licence to visit her, and then attended with two Eunuchs: the mother comforted her son, saying, It never yet happened that the heir of the kingdom died of hunger: (For the King scarce allows him necessaries, none else daring for fear.) The King forbade mourning and public pomp unto her funerals. The King respects beauty only in choice of his wives (as do all of the Royal blood) nor do the great men care to prefer their daughters to the Royal bed. For it is little they can do, and much they must suffer, ever enclosed in the Palace, never admitted the sight of their friends, who also are not thereby advanced to further preferments. The King hath Officers which make choice of women for him. One wife is chief and is as it were legitimate: the King and Heir apparent, marry other nine a little inferior: and after them six and thirty others; all which enjoy the title of wives: to which are added many more Concubines, not entitled Wives or Queens. Those which bring the King sons, prove most gracious, especially the mother of the eldest son: howsoever it fared otherwise in this before mentioned. This King was not the son of the first wife, nor is his Heir. The Chinois are a deceitful and treacherous people, and therefore the Kings in this age come not abroad in public: and when in times past they did it, they observed a thousand cautels for safety, the Palace and the streets being all in arms for his guard nor was he scene when thus he was seen, nor the seat known in which he was carried, many other being then carried to prevent intelligence. And when he came into the Tribunal, he appeared from a high window, covering his face with an ivory table in his hand, and having another table on his head a cubit long, half so broad, so behanged with stones that they hid his face. The King's colour is yellow, his garment being embroidered with golden Dragons. These also are painted or carved in all the Palace, Ricius. Plate, and household furniture; the tiles also being yellow, and set forth with Dragons. This hath caused some to think them to be of gold or brass, whereas they are of earth (as I have often felt) and yellow, greater than ours, and fastened on the roof with nails, the heads whereof are guilded. If any private man should use the yellow colour, or Dragons in private use, except of the King's blood, it were high treason in him. These of Royal posterity (being now above 60000. all maintained at public charge, and daily increasing) are a great burden to the commonwealth: being idle, and as occasion is offered, licentious, on whom the King hath continual spies. None of them without the King's leave may go out of the City appointed him, under grievous punishments: nor may any of them reside in the Royal City's Pequin or Nanquin. The King's Palace hath four opposite gates, by which whosoever passeth, they alight off their horses or seats in which they are carried, and pass by on foot, which is also observed at Nanquin. The South side hath three gates both within and without: by the middle of which the King passeth in or out, and is never else open; others at the right or left hand. No man speaks to the King but the Eunuchs, and the rest of his Family: others of all sorts speak to him only by Petition, and those so full of compliment, that every learned man cannot make them; besides, peculiar Magistrates are as it were Masters of Requests to examine all Petitions to be exhibited. At the beginning of every year (which is at the new Moon which next goeth before or follows the Nones of February, the beginning of their Spring) a Legate is sent out of every Province to the King, which is done with more formal solemnity every third year. And in every City, every new-moon-day, all the Magistrates assemble to a place in the City, where is the King's Throne, and his Arms (gilded Dragons) and do worship on their knees before the same, praying ten thousand years of life to the King. The same is done yearly on the King's Birthday; on which day, the Magistrates of Pequin, and other Legates out of the Provinces, and all his kindred, come to the Court with gratulations and presents. All others that have obtained preferments, by the King's nomination, are to go before day, and with appointed Rites to do veneration to the King's Throne, having on a Vest of purple, silver and gilt head-tires, for that purpose. The kingdom's adjacent are willingly refused of this 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 a butting on the frontiers: but when the enemy left invading, the defender soon after voluntarily relinquished these new subjects. Yet these, Couchin-China, Sian, and other adjoining, pay a tribute rather voluntary, for hope of protection or gain, then required, exacted, or by the Chinois regarded. Five Provinces, Chiansi, Cechian, Nanchin, Vquam, and Sciantum, pay their tributes in Rice and Wheat, which are carried in the King's Vessels and Ships thereto appointed, which are before related to be more than ten thousand, belonging to these five Provinces, besides those belonging to Magistrates and Merchants: insomuch, that Merchants that dwell Southwards from it, are forbidden to enter those streams, lest the multitude of vessels should cloy up the passage, or endamage the King: and yet they are so many, that sometimes they are forced to stay many days, especially in drier seasons, notwithstanding floodgates made against Bridges, wherewith they stay, and heighten the waters; which being full, are opened, and sometimes in the Cataract, Vessels drowned as they go out or in; the King being at a million of gold yearly charge to make one Stream, called the yellow Stream of the muddle colour, navigable and safe for his ships, which are drawn against the Stream by thousands of men. Neither dare they adventure passage by Sea, for fear both of Pirates, and of the Sea itself, which would be far more speedle, and less costly. The other ten Provinces pay their Tributes in Silver. 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 in the Court ten thousand; Pantogia supposeth sixteen 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 c Pantogia. our Author saith, That he passed eight huge Palaces, before became 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 Palace prisons, unto the third and fourth generation. Neither is any means of greatness left to any: the Royal kindred not dealing with affairs of Government, the Governors neither inheriting their Offices, nor leaving either place or name of Gentry to their Families. And those which have command of the Soldiers, pay not their wages; nor have their Treasurer's command of their persons: and their employments are (out of their native) in some remoter Province. Upon occasion of the wars against the japonites in Corea (which much terrified this unwarlike Nation) the Royal Treasure being exhausted, tyrannical means were used to supply them. There is report of many Gold and Silver Mynes in China, which the ancient Kings, upon some policies, shut up, and this now commanded to be opened. He exacted also an imposition of two in the hundreth on all goods that were sold in the Kingdom: which had been tolerable, if the Magistrates had been employed: but he used his Eunuchs; a proud, shameless, slavish, and imperious Nation; which, in stead of searching for mines, used their Commission in wealthy Cities, where every rich man's house was a Mine; and except they would have digged it up, must be redeemed. Some Cities and Provinces compounded at certain sums, which was paid to the King, as extracted out of his mines. Some zealous and courageous Magistrates made complaint by Libels to the King, but themselves therefore punished. One Fumocean, of the Province of Vquam, was cruelly beaten, and cast in close prison: whom his Province so honoured even then, that they published his worthy acts in books: they made his picture to be sold through all the Province, that all men might privately honour him as a Saint; and erected unto him some public Temples, with tapers and odours continually burning. But the eunuchs, to the extreme distaste of all the subjects, continued in their tyrannical exactions (or robberies rather) throughout the Kingdom; into one of whose hands the jesuits fell, with their presents: The Magistrates hate them, and they insult over the Magistrates. At Nanquin are also some thousands of these eunuchs in the Palace, one being chief over the rest. Some of them are so arrogant, that they look for appreciations of a thousand years' life (which is the custom to the Queens and Kings children; whereas to the King they say, Van van siu, that is, ten thousand years, as Daniel to Nabuchodonosor, O King live for ever) besides the bending of the knee, as to the chief Magistrates. The King will for light causes sometimes cause his eunuchs to be beaten, till they die under the blows. When Ricius was dead, they coffined him after the China fashion, till they could find some place for his burial (which till that time was at Macao, whither they sent their dead) Pantogis put up a petition to the King, in behalf of Ricius his corpses. (This story will be, I hope, acceptable, as showing the manner of obtaining any thing at the King's hand.) I JAMES PANTOGIA, a stranger of a most remote Kingdom, moved with the virtue and fame of your Noble Kingdom, have in three years' sail, with much trouble, passed hither above 6000. leagues. In the twenty eight year of VANLIE (for so, These petitions, see verbatim, Exped. Sinica. l. 5. Of the Officers, see the next §. as we, they account their years by the King's reign) in the twelfth Moon, I, with MATTHEW RICIUS, came into your Court; where we presented some gifts, and have since been sustained at the King's charge. The nine and twentieth year of VANLIE, in the first Moon, we petitioned your Majesty for a place of residence, and have many years enjoyed the Royal bounty. In the eight and thirtieth of VANLIE, the eighteenth day of the third Moon, RICIUS died, I, a Client of the Kingdom of the great West, remain a fit subject of pity. The return into our Country is long, &c. And I now, after so many years stay, suppose that we may be numbered to the people which followeth your Royal Chariot, that your clemency, like that of YAO a He was a King of old, accounted a Saint. , may not contain itself in the Kingdom of China alone, &c. So proceeds he to set forth the good parts of Ricius, and with a long supplication to beg a place of burial, some Field, or part of a Temple; and he, with his fellows, should observe their wonted prayers to the Lord of Heaven, for thousands of years to him and his Mother. This Libel was written with peculiar form, Characters, Seals; many Rites herein necessarily observed. Before any be offered to the King, it must be viewed of some Magistrate, and they got this to be allowed by one which is Master of Requests, which sent it presently to the King. They must also have many Copies thereof, to show to those Magistrates, to whom it appertains; which they did: one of them affirming, That Ricius deserved a Temple also, with his Image to be there set up. This message he sent them by another: for when they favour a cause, they show great strangeness. The King commonly answers the third day (except he mislike, for than he suppresseth) and sends it to the Magistrate that had presented it, who shows which of the six is the peculiar Court, which judgeth of these things: This being sent to the Ritual Tribunal. Their answer is sent to the King within a month (which there is a short space) and repeating the Petition verbatim, and the King's command to the peculiar Office, answers what the Law saith in that case, and concludes the Petition to be agreeing to justice, and earnestly pleads and sues for confirmation. The King sends this answer to the Colao, which subscribed his approbation; which being sent again to the King, he subscribed with his own hand Xi. that is, Fiat, or be it done: which the third day after was delivered them. §. IX. Of the Magistrates, Courts, and Government. THat which the Philosopher wished, That Kings might be Philosophers, and Philosophers Kings, is in part fulfilled in China; where all the Government is in their administration, which have attained thereto, not by birth, favour, wealth, or other Mediators, but their Philosophical proficience and degrees, of which we have spoken. Of these, there are two Orders: one, of the Court, which, besides their Offices in that City, moderate even all those of the second sort, which are Provincial Magistrates, abroad in the Cities or Provinces. Every two months there is a new book printed at Pequin, of all their Names, 1. Li pu, Court of Magistrates. Places, and Degrees. First, of the Officers of Court. There are six Tribunals, or chief Courts: the first, called Li pu (pu signifieth Tribunal) which is the Court of Magistrates, who are hence nominated throughout the Kingdom; which nomination is guided by the excellency of their writings aforesaid. And all beginning with inferior Offices, come by Degrees prescribed by the Laws, in order, to the higher: except Injustice cast them lower, or quite degrade them; which makes him past hope of regaining his dignity. The second Tribunal, is Hopu, or the Treasury, 2. Hopu, Court of Treasury. 3. Lypu. which receiveth and payeth out the King's revenues. The third, is Lypu, the Court of Rites, whence are ordered matters of Sacrifices, Temples, Priests, Schools, Examinations, Festival days, Gratulations to the King, Titles, Physicians, Mathematicians, Embassages, with their Letters and Presents (for they think unworthy the Majesty of their King, himself to write to any.) The fourth Court is called Pimpu; 4. Pimpu. to which are subject all Military Matters, and Charges, and Examinations. The fifth, is Cumpu, 5. Cumpu. that hath the handling of public Aedifices; as the Palaces of the King, of his Kindred, of the Magistrates; the Navy, Bridges, Walls of Cities, and the like. The sixt, is Himpu, 6. Himpu. of criminal Cases, Prisons, and Imprisonments. All the public affairs depend of these Courts, which have their Officers and Notaries in every City and Province, which inform them of all things. One in every of these Courts is Precedent, called Ciam, who hath his two Cilam, or Assistants, one at his right hand, the other at the left: These are accounted the highest Dignities in the kingdom. Next to these, every Court hath their several Offices, and over each, many Officers, besides Notaries, Apparitors, and others. Besides these Courts, there is another, the greatest in the whole Court and Kingdom, called Colaos, Colaos. which are three, four, or six Councillors of State, having no peculiar charge, but looking to the whole. The King was wont to sit with them in Counsel: but now they do it without his presence; every day admitted into the Palace, and there remaining in consultation, send Libels many and often unto Him, who approveth, disalloweth, or altereth at his pleasure. Besides these and other Magistrates, there are two sorts, one called Choli, the other Zauli, Choli & Zauli. of each above threescore, all choice Philosophers, which have before given approved testimony of their sufficiency. These are employed in affairs of moment extraordinary with the Court or Provincial officers, with Royal authority: and their especial Office is, to admonish the King by Libel, if any thing be done contrary to Law through the Kingdom; not dissembling the faults of the greatest Magistrates, nor of the King himself, or any of His: which they perform, to the astonishment and wonder of other Nations, at their integrity and liberty; never giving over (frowns or threats notwithstanding) their complaints and admonitions, till they procure redress. This is also lawful to every Magistrate, yea, to every private man: but these are most respected, because it is their peculiar Function. These Libels and the King's answers are printed by many, and so pass through the Kingdom, whence their Historians may be furnished with intelligence. This was lately apparent in the case of the Prince, whom the King would have disherited, the King being so incensed with numbers of Libels or Bills of Complaint, that he deprived or dejected to inferior places above a hundred; whereupon the rest abdicating themselves (as is said) he was forced to surcease his attempt. And lately, when the greatest of the Calaos took indirect courses, he was accused by these Officers in a hundred Bills, within two months' space, though in greatest grace with the King; which (as it was thought) killed him soon after with thought. Besides these Magistrates in Court, there are diverse Colleges instituted, to diverse purposes; the noblest of which, is Han lin yven, Han lin yven College. consisting of choice Doctors, which deal not in the Government, and yet are accounted of greater Dignity. Their Office is, to compose the Kings Writings, to compile the public Annals, and to write out the Laws and Statutes. Of these, are chosen the Schoolmasters of the Kings and Princes. They wholly addict themselves to Study, have their Degrees of honour in the College, which they attain by their writing; and are preferred to the greatest Dignities, but in the Court only. None is chosen to be of the Colaos, but these. They gain much, by composing Writings for their friends, as Epitaphs, and the like, which for their very name are precious. They are also Precedents and judges in the Examinations of the Licentiates and Doctors. All these Magistrates (except the Colai) are as well at Nanquin as Pequin. Provincial Government. The Cities attributed to them both, are governed as other Cities in other Provinces. The government of those thirteen Provinces depends of one Magistrate, called Pucinsu, and of another, called Naganzasu, the former judging civil cases, the later criminal. Their Residence, is in the chief City of the Province, with great pomp. In both these Courts are diverse Colleagues, called Tauli, which are also principal Magistrates, and sometimes reside without the Mother-city, in some other, where they have special charge. The Provinces are divided into diverse Regions, which they call Furio, and the proper Governor of each Region, Cifu. These are also subdivided into Ceu and Hien, that is, nobler, or meaner Towns, as big yet as our European greater (not greatest) Cities. Each of these hath a Provost, called Ciceu, or Cihion, Ci signifies to govern. These Provosts or Governors have their four Assistants to help them. That which some think, that they are only in repute of Cities, which are entitled Furio, and the rest Ceu and Hien but villages, is a tale. For both the Provincial City hath her Cifu and Cihien, and the Lieutenant of the Shire, or Region, hath no more power in the Shire-town, then in other Cities of the Shire, that is) the right of first Appeal. The second Appeal is to the Pucinsu and Nagaurasu, Governors of the Province. Besides these in every Province, there are other two of more eminent place, sent from the Court: one of which is resident there, called Tillam; the other sent yearly from the Court, called Cia yven, The former hath power over all both Magistrates and subjects, and in military affairs, and may be compared to our Vice-joys, or Deputies. The other is a Commissioner, or Visitor, who enquireth into all Officers, and punisheth the faulty (except the greatest, whom be accuseth to the King) ang only of all Magistrates executeth the sentence of death. Many other Officers in Cities, Towns and Villages, many Captains and military Commanders, many which have charge of Walls, Gates, Bridges, Forts, (even as it were in time of War:) Musters daily, and Wrestle might here be recited. All the Magistrates, both Philosophical and Military, are reduced to nine Orders, and according to their several Order, they receive Money or Rice monthly: which, in such majesty of Magistrates, is very small; the stipend of the highest not amounting to a thousand ducats yearly, and every one of the same Order receiving a like; the chief in the military Order receiving the same stipend, which the chief in the Philosophical. True it is, that more acorues to them by industry, gifts, or otherwise: but this is the Legal allowance. All Magistrates wear the like Cap of black cloth, with ears or wings on both sides, of Ouall form, apt to fall off: which is done purposely, to make them walk gravely, without light moving of their heads. They wear all like attire, Boots alike, of peculiar fashion and substance, of fine black Leather. They wear also a fair girdle, about four fingers broad, large and loose, of curious embroidery, and on their breasts and backs they have square pieces of Cloth embroidered: by both these are discerned their Places and Dignities. They are also known by their Vmbrelas, which are carried over their heads, some blue, some yellow; some two, three, and some one: the meanest on horseback, the greater on chairs, carried on four or eight men's shoulders, according to their Dignity. They have other Ornaments, Banners, Chains, Censers, multitudes of Sergeants, or inferior Officers, going before them, two and two in a rank, with Halberds, Maces, Battleaxes, Chains, Canes, crying out to give way, with such clamours and noise, that even dogs shrink away, and not a man to be seen in most populous streets: this more or less, according to the degree of the Magistrate. Thus have we seen a Philosophical Empire, all, even the Soldiers, being subject to them; yea, the Captains beaten by them, as boys by their Masters: Neither is the sentence of Military men, in matters of War, of authority with the King, like theirs; no, nor their valour comparable: these in maintenance of their loyalty, being (as ye have seen) prodigal of preferment and life. The Soldiers betake themselves to Handicrafts, or Service of great Men, making show of themselves on Muster and Pay-days. Their Weapons, as their courage, ridiculous for offence or defence. I have seen many Guns (saith Pantogia) in their Soldier's hands, but none, whose barrel was above a span a This it is like, was mistaken by the Translator or Printer: for Captain Saris hath seen many, & saith they are as long as pistols but the cock such, as makes them of little service. Botero jaric, &c. long: a little Ordnance on their walls, but little serviceable. Military men are little esteemed, in so long peace, where they fear no enemy, nor care for encroachments; that which some say, of their extending their Dominions to the Indies in former times, being a fable, and disagreeing with their Chronicles, which are studlously continued four thousand years to these times. Neither do they conceive the rest of the world worth the conquering. marvelous also is the Symmetry of all the Magistrates, the members of this great Body, both with the Head and each other, both in real obedience and complemental Rites. The inferiors, whether private men or Magistrates, seldom speaking to their superiors, in the Court, or elsewhere, but on their knees, and with honourable terms, how mean soever known before their Degree. No man also enjoyeth any place above three years, except he be a new confirmed by the King: but usually is preferred to a greater; but in another Region, to prevent acquaintance, an occasion of unjustice, or popular affection. And all the Pucinsu, Naganzasu, Cifu, Ciceu, Cihien, and the like principal Officers, must every third year appear solemnly at the Court at Pequin: at which time, diligent inquisition is made of all Officers in the Kingdom, with great rigour, every one rewarded according to his desert. I have observed, that the King himself dares not alter any of those things, which in this Inquisition are constituted. In the year 1607. four thousand Magistrates, in this public Disquisition, were condemned, as appeared by their names published in a Book: some for covetous corruption, usurping public or private goods; these were wholly deprived: some for rigorous, seventy were so served: a third sort were such, as were old, sickly, or remiss; these might use the ensigns of Magistrates, but live a private life: the fourth were rash and vnaduised,, which were put into inferior Offices, or sent to places of easier government: The last rank was of such as governed not themselves, or their families, in good order; and such were also for ever deprived. The like Inquisition every fift year is observed, concerning the Officers of Court, and Military. The Jesuits were acquainted with one great Magistrate, which was thrust into an inferior Office three years' space, only for being too often at Feasts, and too much addicted to Chess-play. No man may bear Office (except Military) in that Province where he was borne. Thus the Military men have spurs of fidelity, and the other want occasions of corruption: for which cause also, his household servants and children may not stir out of doors, whiles he executes his Office; but when he goes out, he seals up his doors, both private and public, having all necessary services performed by such as are appointed thereto by the State. None wear any Weapons in the Cities, not Soldiers or Captains, nor men of Learning, but then when they go to their Masters, Exercises, or Wars: only some attend the chief Magistrates with weapons. Nor hath any weapons at his house, except some lusty Blade, for fear of Thiefs when he travails: and further than scratching, or pulling off the hair, they manage no quarrels, esteeming no injury a mortal indignity, and him the wisest and most valiant, that flies the furious, and offers no wrong. When the King dies, none of his blood, but the heir only, may stay in the City Royal, or remove out of the Cities where they are confined, on pain of death. And when any contention ariseth amongst them, one of the chief of them, which is their Governor, decides it: if with others, not of the blood Royal, the public Magistrate. When the King preferreth any Magistrates to some higher dignity, if they have very well deserved, they are requested to leave their Boots behind, which are kept in the public Chests, together with verses in their praise, and are honoured with gifts. If they be of supereminent worth, a public Marble Pillar is erected, with inscription of their deserts. Yea, there are two whom Temples are built at public charge, and their Images as like as the workmen can make, set on the Altars; with a yearly revenue, and certain men appointed to keep perpetual odours and lights there burning, (supplications excepted) in manner as they do to their Idols. The Cities are all full of these Temples, sometime by favour more than merit, to which at certain times they go, and exhibit kneelings, with meat-offerings, and other things. In some Provinces, upon special occasions, they altar their course, as to prevent Piracies and Robberies. Some were constituted, with Commission extended into diverse Provinces, some bordering parts of all those Provinces obeying him as Viceroy: As at Canceu, one superior to the Viceroy of the Province, having part of Chiansi, Fuchien, Canton, and Vquam subject, having out of every Province two Regions, all adjoining together, assigned to him. Although they have no Nobility employed in Magistracy, yet there are some descendants of those Captains and Great men, which helped Hum-un in expelling the Tartars, which are borne Noble, called Quocum, as we have elsewhere showed. These are capable of Military places. One head of one of these families, resides at Nanquin, which lives in great magnificence, carried on eight men's shoulders; his Gardens, Palaces, household Furniture, Royal. Ricius was entertained in his Garden, wherein (besides other rarities) he saw an artificial Mount made of unpolished Marbles, which in the hollow places thereof contained Chambers, Halls, Stairs, Trees, Ponds, and other Devices; this increasing both delight and wonder, that it was of Labyrinthian form, in a little space of ground detaining the steps two or three hours, in passing the many Mazes thereof. The coolness of this place was convenient both to their Studies and Feasts. §. X. Of their Punishments Divine and humane, and a Catalogue of their Kings. WHen the King preferreth any to the dignity of a Manderine, or to a higher Office, their custom is, to put up a Libel or Supplication, inferring their insufficiency, with many modest refusals: yet loath to be believed, and that the King should accordingly refuse them; as sometimes (against their will) he doth, and certainly would, if this officious form of deprecation be omitted by them. Notwithstanding all provisions to the contrary, they are covetous, cruel, and exceedingly addicted to bribes: and where they find not (as it often happens) they make Laws, sometimes contrary to others, always for their own will and advantage. None may execute the sentence of death, but by special commission from the King. And therefore the Malefactors are consumed in the prisons. But they have authority with certain Canes to beat men on the legs, thighs, and hams, 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 or Magistrates. In the midst of their Cities are Palaces of the Kings for these Officers to reside in. In Paquin 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. 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, an hundred are uncurable. They use also the Strappado, hoisting them up and down by the arms with a cord. They be above measure patient in hearing causes: and their examinations are public. Condemned persons have a pillory-board fastened about their neck, and hanging down before them to the knees, in which his Felony or Treason is expressed; which board neither suffereth them well to sit or lie, to eat or sleep, and in fine killeth them. There be in every Metropolitan City four principal houses, for those chief Officers before mentioned; the fourth for the Taissu, wherein is the principal Gaol 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 and ward day and night. The prison within is so great, that in it are streets and market-places, and never void of seven or eight hundred men, that go at liberty. In Canton alone are said to be 15000. prisoners: and in this and every other Metropolitan City, thirteen prisons, six of which are always possessed, or do possess rather, those which are condemned to death. In every of them are a hundred Soldiers, with their Captain to keep them. The offenders are allowed to work in the daytime for their living; for little alms are given in China, and but a little Rice allowed them by the King. Such prisoners as are in for debt, have a time appointed for payment: at which if they fail, they are whipped, and a new time assigned: and so they proceed till the debt be paid, or the debtor dead. If any man remove his dwelling from one place to another, the Neighbour's cause a Crier to proclaim it with ringing of a Basin, that his creditors, if he have any, may come to demand their debts, which the Neighbours, if they neglect this duty, are charged with. Executions of deadly sentence are seldom, and that with many ceremonies. Thus it comes to pass, that of whip and imprisonment there die thousands yearly. Thiefs are slightly punished the first time. The second they are burned with two characters on the arm: the third receiveth the same punishment on the face. If he steal oftener, he is whipped more or less, or condemned for a certain time to the Galleys. This makes pilferies common: for they are never done to death for the every. Many extraordinary crimes have new devised extraordinary punishments, as after in this history followeth. One had so freely libelled against the King's tyrannies, that many were cruelly tormented being thereof suspected, and one by torments confessed the fact, and was therefore a diudged to have 1600. pieces of his flesh cut from him, his head untouched that his eyes might see this mangling: and lastly, his head cut off, which amongst them is a great abomination. Others accused of treason at Nanquin, were forced to stand in those pillory boards till they rotten, some continuing fifteen days in torment. Those which o'er-live their beatings, must pass under the Surgeon's hands for cure, which ordinarily prove new tormentors, except money make them propitious: and this the jesuits report of their own favours amongst them in all difficulties, money hath been their best friend; without which is no friendship in China, no Faith, no Love, no Hope of them. But by following Perera (sometime a prisoner there) into his prison, & others, I find 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. Yet first let us take view of some rare works of divine Providence in this Country. Ludovicus Georgius in his Map of China, b Maginus and Ortelius. describeth a huge Lake in the Province of Sancij, made by inundation, in the year of our Lord 1557. wherein were swallowed seven Cities, besides Towns and Villages, and innumerable multitudes 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. Gasper de Cruz reciteth a Letter of the Mandarines to the King 1556. containing news of a terrible Earthquake in the Provinces of Sanxi and Santon; wherein the day waxed dark. The earth opened the year before in many places, under which was heard the noise, as it were, of bells: there followed wind and rain. The wind, which they call Tufan, is so violent, that it driveth ships on the land, overthroweth men and houses: it cometh almost every year once, lasteth four and twenty hours, in which space it compasseth the Compass. In Vinyanfu the Earthquake caused a fire to break out, which consumed all the City, and innumerable people. The like happened to another City near it, where none escaped. It caused the River at Leuchimen to increase and drown multitudes. At Hien the fall of the houses slew eight thousand. In Puchio the house of the King's kinsmen fell, and slew all therein but a child. Cochu with fire from above, and waters from beneath, was left desolate. At Enchinoen almost an hundred thousand perished. At Inchumen the River ebbed and flowed ten times in a day and night. This perhaps was the same with that which Georgius and Boterus mention. 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, I. Gon. de Mendoza. translated by Parks) reckoneth (I know not how truly) almost seven millions of Soldiers in continual pay. Dalmeida numbereth seventy millions, and two hundred and fifty thousand Inhabitants, besides Soldiers, and reckoning but the principal in each Family, oftentimes not above three of ten, as their Books testify. I thought it not impertinent here to add the Catalogue of the Kings of this country, according m 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 n 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 an hundred years. They name after him an 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 Aguizi. 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: Anthoy, six: Pintatcy, five: Tzintzumey, three and seven months: Hue Hannon, six: Cuoum, 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 twntie years: Fontey, seventeen years. Fifteen other Kings reigned, in all, one hundred seventy and six years. The last of which was Quioutey, whom Tzobu deposed, who with seven of his lineage reigned threescore and two years: Cotey, four and twenty years: Diana, six and fifty years: Tim, one and thirty years: Tzuyn, seven and thirty years; Tauco, 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 Tartar, under whom, and eight of his Tartarian successors, China endured subjection ninety and three years: Gombu or Hum-vu expelled Tzintzoum, the last of them. He with thirteen successors have reigned about two hundred and forty years. There computation o Scal. Em. T. lib. 1. of times is more prodigious than that of the Chaldaeans, after which this present year of our Lord 1614 is in their account from the Creation 884793. CHAP. XIX. Of the Religion used in China. §. I. Of their Gods and Idols in former times. 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 handfuls to this profession. Before we come to the Narration of their gods, I think it fit to deliver what our ancienter Authors have observed of their Religion, and then to come to the Modern. They were before the Tartarian Conquest a 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 b 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-holidays, feasted his principal Magistrates, and all the wealthiest Citizens of Quinsay, ten thousand persons at once, ten or twelve days together. There were then some few Nestorian Christians; one Church at Quinsay; two at Cinghianfu, 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, &c. 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. They had many Hospitals for the poor, where idle persons were compelled to work, and poor impotents relieved. Odoricus c Odoricus, Ep. Hak. affirmeth that at Kaitan or Zaiton, he found two Covents of Minorite-friars, and many Monasteries of Idolaters, in one whereof he was, in which (as it was told him) were three thousand Votaries, and eleven 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 eat 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 sun-setting, and is now going to Cambaleth, to pray for the life of the great Can, and therefore you must show him some strange sight. Then the said Religious person took two great baskets full of broken relics, and led me into 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. Then 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 some thousand and two hundred, 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 Noblemen, 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 Conti d Nic. di Conti ap. Ramus. saith, that when they rise in the morning, they turn their faces to the East, and with their hands joined, say, God in Trinity keep us in his Law. §. II. Of their present Gods and Idols. THeir Religion at this time is Idolatrous and Pagan, wherein the common people are somewhat e Gotax. Arthus cap. 52. superstitious, but the King himself, & the Mandarines or Magistrates, as seeing the vanity thereof, and not able to see the truth, are in manner irreligious and profane: 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. Ricius reports, that the ancient Chinois worshipped one only great GOD, which they called the King of Heaven, or otherwise, Heaven and Earth: whereby he gathers, that they thought Heaven and Earth to be endued with life, and the Soul thereof to be the greatest GOD. Beneath which they worshipped also diverse Spirits, Tutelares, preservers of the Mountains, of Rivers, and of the four parts of the World. They held that Reason was to be followed in all actions, which light they confessed to receive from Heaven. They never conceived yet such monstrous absurdities of this god, and these spirits, as the Egyptians, Grecians, and Romans have done: whence the jesuite would have you think (even in this Idolatry) many of them to be saved, by I know not what congruity, which merits not the mention. In succeeding ages, this Idolatry became more manifold in some, whiles other became Atheists, of which their King and Magistrates are blamed. And yet this King, when some few years since his Palace was fired with lightning, being guilty of his own unworthiness, he commanded his son to pray to Heaven for reconciliation. Friar Gasper 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 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 Idol-school. They acknowledge Laocon Tzantey the Governor of the great god (so it signifieth) to be eternal 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, Tauquam, Teyquam, Tzuiquam: The first, supposed to be Author of Rain; the second, of humane Nativity, Husbandry, and Wars; the third, is their Sea- Neptune. To these they offer Victuals, Odours, and Alterclothes; 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 She-saints, in great veneration, with long Legends of their lives. Amongst the chief of them are Sichia, the first inventor of their religious Votaries of both Sects; Quannia, an Anchoress; and Neoma, a great Sorceress. Friar Martin in one Temple in Vcheo, told a hundred and twelve Idols. They tell f Ricius. of one Huiunsin, in the Province of Cechian, which did much good to the people, both by Alchemy, making true Silver of Quicksilver, and by freeing the Metropolitan City from a huge Dragon, which he fastened to an iron pillar, still showed, and then flew into Heaven with all his House, Mice and all (lie and all) and there they have built him a Temple; the ministers whereof are of the Sect Thausu. Trigautius writes of certain Gods, called Foe, which, they say, go a visiting Cities and Provinces: and the jesuits in one City were taken for these Idols Foe. At Sciauchin, they in time of drought proclaimed a Fast, every Idol was solicited with Tapers and Odours, for Rain. A peculiar Officer, with the Elders of the people, observed peculitr Rites to these purpose, the Priests went on Procession, all in vain. When the City-gods could do nothing, they fetched a Country-idol, called Locu, which they carry about, worship, offer to: But LOCV is now grown old; thus they said of his deafness. At last they go to a Witch, who told them, Quonin (a Goddess) was angry, that her back was burned; meaning the Converts, which burned their Idols, which incensed them against the Christians. Hoaquam is the name of an Idol, which hath rule over the eyes, which they carry about in Procession, and beg in his name. In time of trouble they have familiarity with the Devil; 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 red Mantle on the ground, equally dispersing all over the same a certain quantity of Rice. Then do they cause a man that cannot write to stand there, themselves renewing their former invocation, and the Devil entering into this man, causeth him to write upon the Rice. But his answers are often full of lies. In the entries of their houses they have an Idol-room, where they incense their Deities morning and evening. They offer to them the sweetest odours, Hens, Geese, Ducks, Rice, Wine; a Hogshead boiled is a chief offering. But little hereof falleth to God's share, which is set in a dish apart: as the tips of the Hogs-ears, the byll's and foot's of the Hens, a few corns of Rice, three or four drops of Wine. Their Books tell much of Hell; their devotions little. Their Temples are homely, and filthy: no Oracle is in any of them. They have fables of men turned into Dogs or Snakes, and again metamorphosed into men. And they which believe the pains of Hell, yet believe after a certain space, that those damned souls shall pass thence into the bodies of some beasts. But their Idolatries and religious Rites will better appear, if we take view of their different Religions and Sects. §. III. Of their three Sects: and first of that of CONFUTIUS. Ric. l. 1. c. 10. THey reckon in the World, and observe amongst themselves, three Sects; the first, of the Learned; the second, Sciequia; the third, Laucu. One of these three, every Chinois professeth, as do their Neighbours also, which use their Characters, the Japanders, Corians, Lequians, and Cochin-Chinois. The Sect of the Learned is peculiar to the Chinois, very ancient and famous, which they drink in together with the Studies of Learning, all their Students and Magistrates professing the same, observing Confutius, the Author thereof. These worship not Idols, nor have any. One God they worship, as preserver of all things; certain Spirits also, in an inferior honour. The chief of them neither acknowledge, Author, Time, or Manner of the world's creation. Somewhat they discourse of Rewards, of Good and Evil, but such as are bestowed in this life upon the Doer or his Posterity. The Ancients made no question of the Souls immortality, speaking often of the Dead as living in Heaven. But of the punishments of wicked men in Hell, not a word. The later Professors teach that the Soul dies with, or soon after the Body, and therefore believe neither Heaven nor Hel. Some of them hold that good men's souls by the strength of virtue, hold out some longer time, but of bad men to die with the body. But the most common opinion, taken from the Sect of Idolaters, and brought in five hundred years since, holdeth that the World consisteth of one substance, and that the Maker thereof, together with Heaven and Earth, Men, Beasts, Plants, and the Elements, do make up one body, of which every Creature is a distinct member: thence observing what love ought to be amongst all things, and that Men may come to become one with GOD. Although the learned men acknowledge one supreme Deity, yet do they build him no Temple, nor depute any place to his worship, no Priests or Ministers of Religion, no solemn Rites, no Precepts or Rules, none that hath power to ordain or explain their Holies, or to punish the Transgressor's. They do Him no private or public devotions or service, yea, they affirm, that it belongs to the King only to do sacrifice and worship to the King of Heaven; and that it is treason for others to usurp it. For this cause the King hath two Temples very magnificent in both the Royal Cities, the one consecrate to Heaven, the other to Earth: in the which he was wont himself to sacrifice, but it is now performed by some principal Magistrates, which slay there many Sheep and Oxen, and perform other Rites many to Heaven and Earth, in his stead. To the other spirits of Hills, Rivers, and the four Regions of the World, only the chief Magistrates do sacrifice, nor is it lawful to private men. The Precepts of this Law are in their nine Books before mentioned. Nothing in this Sect is moee general, from the King to the meanest, than their yearly Obits to their Parents and grandfathers, which they account obedience to Parents, though dead; of which afterwards. The Temple they have is that, which in every City is by the Law built to Confutius, The Temple of Confutius. in that place where there School or Commencement house is. This is sumptuous, and hath adjoining the Palace of that Magistracy, which is over the Bachelors or Graduates of the first degree. In the chief place of this Temple or Chapel is placed his Image, or else his name in golden Cupital Letters, on a fair Table: besides which stand other Images of his disciples, as inferior Saints. Into this Temple every new and full Moon, all the Magistrates of the City assemble with the Bachelors, and adore him with kneelings, wax-lights and incense. They do also yearly on his birthday, and other appointed times, offer unto him meat-offerings or dishes with great provision, yielding him thanks for the learning they have found in his Books, as the cause of their Degrees and Magistracies. But they pray not to him for any thing, no more then to the dead in their Obits. There are other Chapels of the same Sect unto the tutelar spirits of each City, and proper to every Magistrate of the Court. Therein they bind themselves by solemn oath; to observe the Laws in their function, and that at their first entrance: here they offer meats and burn odours, acknowledging divine justice in punishing perjury. The scope of this Sect of the learned, is the public peace and well ordering of the private and public state, and framing themselves to Moral virtues, wherein they do not much disagree from the Christian verity. They have five concord's in their Morality, in which as Cardinal virtues, they comprise all Humanity, the duties namely of Father and Child, Husband and Wife, Master or Superior, and those under them, Brethren amongst themselves, and lastly, Equals and Companions. They condemn single life, and permit polygamy. This precept of Charity to do to others as one would be done to, is well handled in their Books, and especially the piety and observance of Children to their Parents, and Inferiors to their Superiors. Longobardus saith, that every new and full Moonday, a little before Sunrising, Nic. Longobard, in all the Cities of this Kingdom, and in all the streets, at one and the same hour, they make publication of these six Precepts. First, Obey thy Father and Mother. Secondly, Reverence thy Elders and Superiors. Thirdly, Keep peace with thy Neighbours. Fourthly, Teach thy Children. Fiftly, Fulfil thy Calling and Office. The last prohibiteth crimes; Murder, Adultery, Theft, &c. Many mix this first with other Sects: yea, some hold not this a Sect, but an Academy, School, or Profession of Policy, and governing the private and public State. §. IIII. Of the Sect Sciequia. THe second Sect is called Sciequia, 2. Sciequia. or Omitose, in japon pronounced Sciaccu and Amidabu, the characters to both are the same: the japonites call it also the Totoqui Law. This was brought into China from the West, out of a Kingdom called Thiencio, or Scinto, now Indostan, between Indus and Ganges, Anno Dom. 65. I have read, That the King of China, moved by a dream, sent Legates thither, which brought thence Books, and Interpreters, which translated those Books: from hence it passed into japon; and therefore the japonders are deceived, which think, that Sciaccu and Amidabu were Siamites, and came into japon themselves. Perhaps they then heard of the Apostles preaching in India; and sending for that, had this false doctrine obtruded on them. These hold, that there are four Elements (whereas the Chinois foolishly affirm five, Fire, Water, Earth, Metals, and Wood, not mentioning the Air) of which they compound this Elementary World, with the creatures therein. They multiply Worlds with Democritus, and with Pythagoras, hold a Metampsychosis, or passage of Souls out of one body into another. They tell of a Trinity of Gods, which grew into one Deity. This Sect promiseth rewards to the good in Heaven; to the evil, threatens punishments in Hell; extolleth Single life; seems to condemn Marriage; bids farewell to house and household; and begs in Pilgrimages to diverse places. Their Rites do much agree (it is the jesuits assertion) with the Popish: their Hymns and Prayers with the Gregorian fashion, Images in their Temples, Priestly Vestments, like to their Pluutalia. In their Mumsimus they often repeat a name, which themselves understand not, Tolome which some think may be derived from that of Saint Thomas. Neither in Heaven or Hell do they ascribe eternity: but after certain spaces of years, they allow them another birth in some other Earth, there allowing them penance for their passed sins. The severer sort eat not flesh, or any thing that had life: but if any delinquish, their penance is not heard; the gift of some money, or the mumbling over their Orisons, being (they promise) of power to free from Hell. These things made a fair show; but their corruptions made them distasteful: and this also (which the Learned often object to these Sectaries) that the King and Princes, which first gave way hereto, died violently and miserably, and fell into public calamities. Yet hath it even to these times, in diverse vicissitudes, increased and decreased, and many Books have been thereof written, which contain many difficulties, inextricable to themselves. Their Temples are many and sumptuous: in which, huge monstrous Idols of Brass, Marble, Wood, and Earth, are to be seen; with Steeples adjoining, of stone, or timber; and therein exceeding great Bells, and other ornaments, of great price. Their Priests are called Osciami: They continually shave their heads and beards, contrary to the Country custom. Some of them go on Pilgrimages: others live an austere life, on Hills or in Caves; and the most of them (which amount to two or three millions) live in Cloisters, of their revenues and alms, and somewhat also of their own industry. These Priests are accounted the most vile and vicious in the Kingdom, being of the baser rascality: sold, when they are children, by their parents, to the elder Priests; of slaves, made Disciples, and succeeding their Masters in Sect and Stipend; few voluntarily adjoining themselves to these cloisterers. Neither do they affect more liberal learning, nor abstain (but perforce) from disavowed Luxury. Their Monasteries are divided into diverse Stations, according to their greatness: in every Station is one perpetual Administrator, with his slave-disciples, which succeed him therein. Superior in the Monastery they acknowledge none, but every one builds as many Cells, or Chambers, as he is able, which they let out to strangers for great gain, that their Monasteries may be esteemed public Inns, wherein men may quietly lodge or follow their business, without any explication of their Sects. They are hired also by many to Funeral Solemnities, and to other Rites, in which wild Beasts, Birds, or Fishes, are made free and let loose; the severer Sectaries buying them to this meritorious purpose. In our times this Sect much flourisheth, and hath many Temples erected and repaired; many eunuchs, women, and of the rude vulgar embracing the same. There are some Professors, called Ciaicum, Fasting. that is, Fasters, which live in their own houses, all their life abstaining from Fish and Flesh, and with certain set prayers, worship a multitude of Idols at home, but not hard to be hired to these devotions, at other men's houses. In these Monasteries, women also do live separated from men, which shave their heads, and reject Marriage. These Nuns are there called Nicu. But these are but few, in comparison of the men. One of the learned Sect, famous in the Court, relinquished his place in the College, and shaved his hair, wrote many Books against the Confutians: but being complained of, the King commanded he should be punished; which he punished further on himself, with cutting his own throat. Whereupon a Libel or Petition was put up to the King against the Magistrates, which relinquished Confutius, and became of this Sect: the King (notwithstanding all the Queens, eunuchs, and his Kindred, are of this Sect) made answer, That such should go into the Deserts, and might be ashamed of their Robes. Hence followed orders, That whosoever in his Writings mentioned an Idol, except by way of Confutation, should be uncapable of degrees in Learning; which caused much alteration in Religion: for many of this Sect had prevailed much in Court, and elsewhere. Amongst the rest, one Thacon was so honoured of the chief Queen, that she worshipped daily his garment, because it was not lawful for himself to enter the Palace, but dealt by eunuchs. One libelled to the King against him, but had no answer (which is the King's fashion, when he denies or disallows it) which made him more insolent. But being suspected for a Libel made against the King, and some writings, in zeal of his Idols, against the King, being found, he was beaten to death, howling in his torments, which before had vaunted a Stoical Apathy. The other Sect-masters were banished the Court. §. V. Of the third Sect Lauzu. THeir third Sect is named Lauzu, 3. Lauzu. of a certain Philosopher which lived in the same age with Confutius. They fable, that he was fourscore years in his mother's womb, before his birth, and therefore call him Lauzu, that is, old Philosopher. He left no book written of his Sect, nor seems to have intended any such institution. But his Sectaries called him after his death Tausa, and have fathered on him their opinions, whereof they have written many elegant books. These also live single in their Monasteries, buying Disciples, living as vile and vicious as the former. They shave not their hair, but wear it like the Laymen, saving that they have a Hat or Cap of wood. There are others married, which at their own houses profess greater austerity, and recite over set prayers. They affirm, That amongst other Idols, they also worship the God of Heaven, but corporeal, and to whom their Legends tell, that many indignities have happened. The King of Heaven which now reigneth, they call Ciam; he which reigned before was Leu, who on a time came riding to the Earth on a white Dragon. Him did Ciam, who was a Divinor, give entertainment, and (whiles Leu was at his good cheer) mounted up his Dragon, which carried him to heaven, & there seized on the heavenly Royalty, and shut out Leu, who yet at last was admitted to the Lordship of a certain Mountain in that Kingdom. Thus they profess their god to be a coozener and usurper. Besides this King of Heaven, they feign another threefold Deity; one of which they say was the head of their Lauzu sect. They promise to theirs Paradise, which they shall enjoy both in body and soul, and in their Temples have pictures of such as have the image of such Saints. To obtain this, they prescribe certain exercises, which consist in diverse postures of sitting, certain prayers and medicines, by which they promise to the observers through their gods favour an immortal life in Heaven, at least a longer mortal in the body. The Priests of this Sect have a peculiar Office of casting out Devils, which they do by two means: one is to paint horrible shapes of Devil in yellow paper with ink, to be fastened on the walls, and then fill the house with such savage clamours, that themselves might be thought to be Devils: the other is by certain prayers or conjurations. They profess also a power of fair weather and soul, and other private and public misfortunes: and some of them seem to be Witches. These Priests reside in the King's Temples of Heaven and Earth, and assist at the King's sacrifices▪ whether by himself performed, or his Deputy Magistrates, and thereby acquire great authority. At these sacrifices, they make music of all sorts which China yieldeth, harshed European ears. They are called likewise to Funerals, to which they come in precious Vestments, playing on Musical Instruments. They assist also at the consecrations of new Churches, and in pompous Processions through the streets, which the chief Inhabitants at certain times observe at the common cost of the Neighbours all about. This Sect hath a Prelate, called Ciam; which dignity these thousand years together hath descended by inheritances, and seems to have received original from a Soothsayer, which lived in a Cave in the Province of Quiamsi, where his posterity still continue, and with them his juggling sorceries. This their Prelate live for the most part at Paquin, in estimation with the King; being admitted into the Palace for hallowings, and chasing away ill spirits. He is carried through the City in a chair, otherwise accomplished as the chief Magistrates, and receives a large salary of the King. I have heard that in these times the Prelates are so ignorant, that they know not their own Devilish charms and rites. This Prelate hath no jurisdiction over any but those of his profession. Many of these do work by Alchemy to obtain the Precepts of longer living, of both which their Saints (they say) left certain rules. There are the three Sects of the Chinois, which are since by their vain Sectaries so diversified, that they may seem rather three hundred. Hum-vu that raised his now reigning Family to the Sceptre, was himself professed Religious in one of these Sects, and authorised all three Sects, admitting only the first to the Government. Hence it is that One seeks not the ruin of the Other Sect: and the Kings themselves foster all, as they see occasion, building and repairing their Temples. The Queens are more prone to the Idol Sects, and bestow much alms on the Priests, maintaining whole Monasteries, to be helped by their prayers. The multitude of Idols is seen not only in the Temples, but in private houses (in a place appointed after the fashion of the Country) in the Marketplace, in Streets, Ships, public Palaces: and yet it is certain that few believe their Legends, but think if these things do them no good, they yet will do them no harm. The wisest in these times think, that all these three Sects may concur and be all observed together, and esteem variety most acceptable. From this hotchpotch, uniting and separating, perhaps have risen those confused and various reports of these confusions and varieties of rites: wherein if any have like pleasure in variety, and be weary of hearing Ricius and Trigautius, the latest spectators, I will not defraud them of those things, which out of former Authors I had more confusedly before gathered. They have (if Mendoza be not mendar) m Discourse of China, lib. 2. many Monasteries of four differing orders of Religion, distinguished by the several colours of their habit, black, yellow, white, and russet. These four Orders are said to have their Generals (whom they call Tricon) which reside in Paquin. 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, & 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 n 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 became a Saint, in which their devotion they continue until break of day, singing and ringing of bells. They may not marry in the time of their Monkish devotion, but they may (acquainting the Generals therewith) at there 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 dedicate the same to the Moon, or some Idol: and besides, 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. 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, o jacob. Anton. 1603. Adm. Reg. Sinensis. which live (in deserts and solitary places) the lives of Hermit's, with great abstinence and austerity of life. Nancan p Ricius, l. 3. c. 9 Anchorets. is a City at the foot of Mount Liu, on which are many Anchorets, which have each a house by himself, and there exercise themselves in voluntary chastisements. There are said to be as many of those houses on this Hill, as are days in the year: they observe it as a prodigy, that when it is elsewhere clear sunshine, there it is cloudy and misty always, so that the Hill cannot be seen from a Lake near it, which Lake also deserves mention, being great and as far as the eye can discern, crowned with innumerable Towns, Castles, and Habitations. 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 wealthy. Some of these will not kill any living creatures, especially such as are tame, in regard of this their Pythagorean opinion of the q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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. Usurer's are punished in China, with the loss of that money so employed. Their fast is not a total abstinence, but from flesh and fish. Of their Priests is before showed, that they have both secular and regular: r Scalant. ap. Ortel. the one weareth long hair and black clothes, 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 s Nic. Longobac. the consideration and examination of a man's self, and therefore do esteem highly of them which sequester themselves from humane society to divine contemplation, that (as they say) they may restore themselves to themselves, and 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 is with them great commendation) whereby they cannot but lamely walk abroad. And if any widow refuse a second marriage, she obtaineth hereby much praise and many privileges. Their Bonzii are so little accounted of, that the jesuits wearing their habit were little set by, and therefore taking the Mandarin-habit, were exceedingly honoured of all sorts, as professors of learning. §. VI Of their superstitious Divinations, and curious Arts. OF their Mechanical and Liberal Arts we have already spoken, the same in this Survey of their Religion, you may expect of those Arts which are curious and superstitious. None of which is so general, as their vain observations of lucky and unlucky days and hours, by which they measure the opportunities of all their actions. To this end they have Almanacs or Calendars yearly set forth by the King's Astrologers with public authority, in such numbers that no house wants them. Somewhat of these hath been spoken already. Annuae sinicae, pag. 159. & D. 1611. Trigautius writeth at large of their mysteries in this kind, comparing the differences thereof with ours in Europe. They follow certain rules, the first Authors whereof lived 3970. years since in the reign of Yao (whom they still observe as a Saint) who set two brethren on work to find out the celestial motions. Their names were Hi and Ho: these wrote certain rules, which two thousand years after were burned by Xi Hoam, and not a book left that was known, till some Copies were again discovered in the time of King Vu ti above an hundred years after. These rules have been five and fifty times examined, and as it were new revised and allowed, the last of which was three hundred years since, by Co xeu kim, while the Tartars reigned. As for the Theorical Astrology they know it not, and in the practical they are not so practised, but their rules deceive them. So it happened about five years since, they foretelling an Eclipse falsely, for which One libelled against them to the King, and they confessed the error, but blamed their grounds: whereupon consultation was had, and the jesuits employed by public Commission to join with their Mathematicians in reforming their Calendar: which they intended to do by bringing in the European. This, and the Kings grant of an Idol-temple to them a little before 1610. for the burial of Ricius, won the jesuits great respect in this Kingdom. Their year they reckon by the Moon like the Hebrews. Their day they account from midnight to midnight, dividing it into twelve equal spaces. But that which I intent, is not to show their want of Art so much, as their wanton Art, and artless trifling in superstitions without ground. As, such a Day is fit for sacrifice, for banquets, for a journey, Ric. l. 1. c. 9 a suit to the King, building of a house, or the like, what is to be done or not, wherein they are not more ridiculous prescribers, than the people superstitious observers. There are others also that get their living by this profession, appointing days and hours: many deferring their necessary affairs till the Wizard finds out a lucky hour for the beginning, and then will he begin, although the blustering winds, lowering sky, and all the elements forbid him, and force him to a present retreat. This hath been a general folly in the East, g So Haman, Est. 3.7. &c. and thence hath infected the West also, but China runs mad thereof. The like care they use in calculating Nativities, an Art professed by many: as is that also by the course of Stars, or certain superstitious numbers, to foretell things. Physiognomy and Palmistry, and Divination by Dreams, by words in communication, by casual gestures, auguries, sunbeams, and innumerable other fancies, have conspired to this frenzy: wherein it is hard to judge whether is more absurd, the fraudulent Impostor impudently promising without fear or wit, what the impotent Consultor with a witless fear, makes credible by his credulity: Many of them sickening and sometimes almost dying, upon mere conceit of sickness on such a day, foretold. Many also consult with Devils and familiar Spirits (of which before h Sup. §. 1. is mentioned) and diverse ways receive his Oracles, by the voices of Infants, of Beasts, of Men distracted, or otherwise. Besides these fooleries, they have one more peculiar namely, in choosing a plot of ground for private or public buildings; which plot they compare with the head, tail, feet, of certain imagined Dragons, which they think live under the earth, from whence all adverse or prosperous fortunes befall Families, Cities, Provinces, and the whole Kingdom. And therefore many chief men spend their wits in this so profound a science, and are employed, especially in public structures. As Astrologers view the Heavens, so these the Earth, and by the Mountains, Rivers, Site, foretell the Fates: and make good or bad fortune to depend on the placing of the door, window, or other part of the house, on this or that side, or site. It is a world to see what a world of these Impostors their are in this their world (so they call the Kingdom) of China, which gull the learned, the Magistrates, and the King himself. Strange is their Divination by Idolatrous Lots, which some tell on this manner. Admiranda Reg. Sinensis. Maffaeus lib. 6. Mendoza. They have their Idols in their houses, with which they consult, sometimes praying, and sometimes beating them, and then setting them up again with renewed incense and flatteries, and with (as they see occasion) redoubled stripes, being cruel or propitious (as Tertullian objected to the Romans) to their Gods. And in a word, the Mandarines are the Gods (or Devils rather) whom the people must fear, as dreading blows from them, which they themselves at pleasure can and do inflict on the other. This God-beating they use with Lots. Lots. i Maffaeus l. 6. Disc. of China. For when any is to undertake a journey or any matter of weight, as buying, lending, marrying, &c. 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 from 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 Hogshead boiled, dressed with Herbs and Flowers, and a pot of their Wine. They observe another 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. 'mongst other their curious Arts, there are two in chief request, Alchemy, to bring silver out of other metals, and the other to procure a long or endless life. They fable that some of the Ancients, which they hold in estimation of Saints, divised these Arts, and after ascended body and soul into Heaven. Many volumes are written in both these Arts, and many printed. Both seem to have like success, the one lessening their silver for silver, the other shortening their lives to lengthen them. The Alchemist passeth his days, and evaporateth his substance in smoke, either advanced by great labour and cost to beggary; or if he attain to any silvered siluer-science, Discourse. la Now. The Pope the best Alchemist in his leaden bulls. it furthers him in deceiving himself and others. One only Alchemist (said a mad lad of this generation, that had melted a fair house in these furnaces) hath been in this kind happy, that can turn so little Lead into so much Gold. But these Chinois want such sanctified fires, howsoever herein also besides their exceeding diligence, many of them seek to better their attempt by many years' fastings. No people more bewitched with this (though universal) foolery; no harms, frauds, losses, teaching them more discretion. And yet greater madness may be ascribed to the other, who having obtained some prosperous condition of life, think nothing wanting to felicity but continuance. Few there are in this City Pequin (saith Ricius) of the Magistrates, Eunuchs, and chief men, which are not sick of this disease, A pleasant history. none being warned by the ordinary deaths of Masters and Scholars in this kind. I have read in the Chinese Chronicles of one of their ancient Kings, who by these Impostors help had procured a potion, which he thought would make him immortal. A friend of his sought to dissuade him from this vanity, but in vain: whereupon watching opportunity, he catched the cup and drank up the potion. The King in his fury offered to kill him: whereat the other, How canst thou kill me (said he) whom this cup hath made immortal? and if thou canst, then have I freed thee of this error. The King rested satisfied; but not so this people, which though many write against both these professions, do now more than ever practise them. Trigautius writes of one man which had obtained the second Degree of learning, which by this profession had gotten much wealth. He had bought many children and killed them secretly, composing his Recipes of their blood, as if he could add life to others which he had taken from them. This came to light by one of his Concubines, and he apprehended and thereof convicted. A new punishment was invented for this new invention, that he should be bound to a stake, and three thousand pieces of his flesh should be cut from him with a Razor, the vital parts being spared as much as might be. This sentence being sent to the King, was by him confirmed. 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 Spaniards of the Philippina's being feasted by the Viceroy, two Captains, appointed Stwards, or Feast-masters, before they sat down, did take each of them a cup full of liquour 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 k Linschot. c. 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. §. VII. Of the Marriages, Concubines, and other vices and errors of the CHINOIS. THeir Marriages and Espousals want not many Ceremonies. Both are done in their youth. They like equality of age and state betwixt the parties. The Parents make the contracts, not asking their children's consent, neither do they ever refuse. As for their Concubines, every one keeps according to his pleasure and ability, respecting in them especially their beauty, and buy them for the most part, the price being a hundreth Crowns or less. The common people also buy their wives, and sell them at their pleasure. The Magistrates marry in their own rank their legitimate wife. This chief wife only sits at table with her husband, the rest (except in the Royal Families) are as servants, which in the presence of either of the former may not sit, but stand. Their children also call that wife their Mother, not their natural Parent, and for her Funerals alone solemnize their three years' mourning, or leave their Office, not for their own Mother. In their marriages they are very scrupulous that the wife have not the same surname with her husband, although there be no kindred betwixt them, and the surnames in all China are not a thousand (as before is said) neither may any devise new, but must have one, & that the same which their Ancestors by the father's side (not the mothers) had, except he be adopted into another Family. They heed not degrees of affinity or consanguinity, so this surname differ, and therefore marry in the Mother's kindred be it almost never so near. The Bride brings no portion to her husband, and yet the first day she comes to his house, she hath to attend abundance of household-furniture, even the streets being therewith filled, all at the husband's cost, who some months before sends her a great sum of money to this purpose. There are many, which being poor do for lust make themselves slaves to rich men, that so they may be furnished with a wife amongst his women-slaves, whereby also the children become perpetually bond. Others buy their wives, but seeing their increasing family grow chargeable beyond their ability, sell their young sons and daughters at the same price they would sell a swine or beast, or some two or three ducats more, yea though they be not by dearth compelled thereto. Thus this Kingdom abounds with servants, not taken in the wars, but homebred Citizens. The Spaniards also and portugal's carry many of them out of the Country into everlasting servitude. But this child-sale is the more tolerable, because the estate of servants is there more easy then in other Nations, & the number of the poor which live hardly is exceeding, and they may redeem themselves at the same price if they be able to give it. And lastly, a greater villiny in some Provinces used, makes this seem the less, which is to murder those their children (especially of the female sex) which they think they cannot bring up: which fact also is with them the less heinous, Metempsy-chosis. not by preventing, that sale and transportation of their children (an impious piety) but by a pious impiety, that opinion of transanimation or passage of souls into other bodies, thinking that by this untimely and sudden murder, they may have more timely and quick passage, and be borne again in richer Families. And therefore they seek no corners, but execute their bloody parricides publicly. Yea, greater abominations than these are here perpetrated upon as slight grounds, many laying violent hands upon themselves, both in desperation and impatience, and in malice also, so to hurt their enemies. Thus, they say, many thousands both of men and women every year drown themselves in Rivers, hang themselves, sometimes at their adversary's doors, or poison themselves; whereupon their kindred complain to the Magistrates on those, which gave cause or occasion to these extremities, which sometimes are severe in these cases to the accused. It may be reckoned among their cruelties (which in the Northern Provinces is practised) the gelding of their Male-Infants, so to make them capable of the King's service, none other being admitted to attend or speak with Him, and the whole sway of the Kingdom, being in great part in these unmanly hands, of ten thousand scarce any but Plebeian, illiterate, servile in condition and conditions, impotent, impudent, of weak both conceit and performance. Neither is this a little cruelty, that the Magistrates are thought to kill as many against the Laws, as the Laws themselves by execution of judicial sentence, by their custom of beating men with Canes, in manner at their own lust. This makes men that they are not Masters of their own, but are in continual fear to be undone by calumny and tyranny. The Choinois are also a fraudulent and treacherous people. They contemn strangers, scorning to learn any thing out of their books, as being unlearned and rude: yea all the Characters whereby they express the name of strangers, are compounded of such as signify beasts, having indeed a beastly and diabolical conceit of them. When Ambassadors come to them from Neighbour-Countries to pay their tributes, or for other business, they are very suspiciously entreated, entertained as captives all the time of their journey, not permitting them to see any thing. They shut them up (like beasts in stables) within their Palaces, never admit them the King's presence, themselves dealing with few of the Magistrates, and all their business being ordered by Officers thereto assigned. Nor may any native travel out of the Kingdom without diverse cauteless. Petreius the Portugal Ambassador died in prison at Canton. Osor. lib. 1. They will not suffer strangers which have stayed long in China (in some places the custom is nine years) to return from thence. Their Soldiers are base, mere mercinaries, not regarding honour where they are not rewarded with honour, alike vile in estimation and action, the most part slaves, thereto by their own or parent's wickedness legally condemned; except at times of employment, being Porters, Horse-keepers, or of like servile drudgery. Their captains and Commanders have some shadow of dignity, but the substance we have before rightly attributed to them, who can punish these as the meanest. Long nails are (some say) accounted a Gentlemanly sign, as of hands not employed to labour. Pantogia. Their exceeding pride (in which they are not exceeded of any) appeared in this, that they thought the jesuits must needs attain the Popedom at their return into Europe, as having so much bettered their learning by the Chinois Authors. But These have since even by the opinion of learning, obtained a better estimation. 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, and 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. Then did the Heaven create another man (Lotzitzam was now vanished) named Atzion, whose Mother Lutim was with child with him only in seeing a Lion's head in the air. This was done in Truchin, in the Province of Santon: he lived eight hundred years. After this, Vsao and Hantzui, and Ocheutey with his son Ezonlom, and his nephew Vitei the first King of China (they say) were the inventors of their many Arts. In the later l Litera à Mat. Ri. 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. 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 hang 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 measles, a new virtue of Baptism. 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 m G. B. B. blind persons in the City of Canton, set to grind Rice. 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 dwell 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. 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. They take their oaths (as here by kissing a book) with thrice drinking of a certain liquour. Antony Dalmeida n A. Dalmeida, 1586. 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. §. VIII. Of their Temples. Trigautius. IT followeth now that we speak of places Religious amongst the Chinois, of which their Temples challenge the first place, their Sepulchers the next. Of their Monasteries we have already spoken. Their Temples, as their other structures, come short of the European magnificence: yet are they many, and that about Paquin itself. For howsoever the King hath little devotion to any Religion at all, yet his Mother is very zealous, repairs and builds Temples in diverse places, and in one Monastery sustaineth above a thousand Ministers of her Holies: so that this kind elsewhere contemned, is in the Royal City better respected. Hence they have a Proverb, In the City Royal, Ho-xam (so they call their Priests) in the Provinces the Magistrates are worshipped. We have mentioned the Temples dedicated to men of Merit and public Benefactors. Such an one is in the confines of the Province of Conton erected to the Honour of One, which for the benefit of Travellers made a passage over a steep and unpassable hill, dividing the rocks, as Annibal did the Alpes; where are such Precipices, as cannot but strike horror to the passenger: & yet they are safely carried, Colaus signifieth the Fortress of the Kingdom: a chief Office. without descending from their chairs, borne on men shoulders. On the top of this hill is a Temple built to the Colaus, that made this way, with his Image therein and odours burning perpetually: the walls and floor thereof adorned with many Poems and inscriptions to his praise, cut in Marble. This Mountain is one days' journey, standing between two great Rivers, whereby there is continual traffic betwixt this of Canton and the other Provinces, there being above three thousand Porters, or bearers of Burdens, which carry those wares, besides Beasts of carriage, and that with great fidelity; a rare virtue in other parts of China. When they have passed out of Canton, over this Mountain, they come into the River, which is called the Son of the Sea for the largeness, but in Winter (which is their driest season) full of shoalds, the cause of much shipwracks. But lest my Relation stay, or be wracked in these shoalds: let us take view of that which the King bestowed on the jesuits for their Residence, and for the Barial of Matthaeus Ricius, to whom our China Relations are so much indebted. It was above a quarter of a mile from one of the City gates, built by an Eunuch, who now was condemned for some crime; and lest his Palace which he had here builded, Place assigned to the Jesuits. Spoilers spoiled. with the expense of above 14000. ducats (which in China is a great sum, in that cheapeness of all things, far beyond Europae an computation) should fall into the hands of spoilers (the goods of Eunuchs in this kingdom usually becoming his, which first can catch them) he consecrated his Palace, and made it a Temple, maintaining therein one Priest. Such Palaces many of the Magistrates have near to the Cities, as retiring places and Tusculans for their Muses. The portraiture of this whole House, with the Garden, and other appurtenances, Trigantius hath set forth in picture; being after the China building, with the door Southwards, and so running a great length into the North, with four great Halls one beyond another; in the middle parts, and on each side, Chambers and other rooms; beyond all the Garden, the pillars of Timber bearing up the roof; the walls and pavement of Brick. The outmost of these Halls was converted into a Temple or Idol-chapel, in which was a great Altar of Stone and Brick, cunningly fretted, painted red (a colour forbidden to private houses) and upon the midst thereof fate a huge Monster of Earth, gilded from top to toe, of massy quantity. The Chinois call it Ti came, the God (as they fable) of the Earth and Treasures, Chapel of Ti came the China. Plato his Image or Idol. as Pluto in the Poets. In his hand was a Sceptre, on his head a Crown, not unlike those used by our Kings. On each side stood four ministers of the same matter: on both sides of the room two great Tables, and on each of them five Kings, or great Officers of Hell. On both the walls were painted the same Officers, or judges, sitting on their several Tribunals, giving sentence on wicked men, every one according to the condition of his Court. Before them stood many Devils, more terribly formed then with us. Devils & Hell. The pains of Hell also were so deciphered, that could not but strike terror to the beholders; some roasted in iron beds, some fried in scalding oil, some cut in pieces, or divided in the middle, or torn of dogs, Minos, Aeacus. Rhadamanthus here have two other assessors. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or otherwise tortured. The first of those judges examined the faults, which they said he saw in a certain glass. Those which he found guilty, were sent to the other judges, according to the quality of the crimes. One of these was judge in cases of Transmigration, which sent the souls of cruel men into Tigers; of unclean persons, into Swine, and the like: or if their crimes were smaller, into the poorer sort. There was a great Balance; in one of the Scales, Balances like those in diverse Legends, as of S. Francis in M. Paris, &c. Styx. Elysian fields. a man laden with sins; in the other, one of their hypocritical prayer-books, which counterpoised the other Scale, and freed the sinner. There ran through the midst of Hell a discoloured River, which carried away many. For over it were two Bridges, one of Gold, the other of Silver; by which, those passed over, which had been devout Idolaters, carrying in their hands ensigns of the same: these were guided by the Priests, which led them through the midst of Hell to fair and pleasant Groves and Gardens. In another part were painted the dungeons of Hell, with horrible Serpents, flames, Devils. To the brazen gates thereof there comes an Idolatrous Priest, which in despite of all the Devils delivers his mother from those flames. There was no infernal punishment painted, but had such an inscription: He which shall pray to such an Idol a thousand times shall be free from this punishment. The jesuits beat the earthen Idols to dust, and burned those of wood, wherein the Chinese Converts were the forwarder, because the Country custom is to fill the hollow bellies of these Images with devoted money or jewels. They demolished the Altar and plastred over the pictures, and in place thereof erected the Image of Christ. No private man may erect a Temple by Law, which yet the mighty Eunuchs transgress. A little before this exchange of Idols into Images (after their distinction, and a o The jesuits say, that the Chinois maintain their Idolatries, saying they worship not the Idol, but God thereby represented, &c. silly one it is) some took their last leave of Ti came: one kneeling and bidding it farewell; another chase, said; Thou mass of dung and earth, if thou hast no power to maintain the Temple and thyself, what help may I look for at thy hand? neither art thou worthy of any honour at mine. Others said, that this had sometime borne the name of some other Idol, and therefore was avenged for that change. At Xauceum is the Temple of Nanhoa upon a goodly Hill, and nigh to it a Monastery, in which are maintained one thousand of their Religious Regulars, the lands adjoining being theirs. They tell that about eight hundred years since lived one Lusu in great austerity, always girded with a chain next to his flesh, which used to grind as much rice as might serve one thousand of them a day. When the worms (by reason of that chain breeding in his flesh) fell off, he would place it there again, and ask if it had nothing to gnaw. His carcase is still kept there, to which are pilgrimages out of all the Kingdom, and this Temple built to his honour. The Regulars are divided into twelve stations, and each hath a Superior, besides One supreme over all the rest. They professed chastity; but their house was both a stews for whoredom, and a den of thiefs and robbers. Here were many huge Idols of brass, and other metal, and of wood, gilded, in one station five hundred. They had diverse steeples and bells in them, one so great, that they had never seen so great a bell in Europe. The Corpse of Lusu was showed them, which they worship▪ (but many doubt whether it be the true, for could it escape the worms, which had seized on it alive?) kept in the midst of the Temple in a high place, where hang fifty lamps, which burn at appointed times. The Abbot of this Monastery confessed that in ancient times the Chinois had worshipped no Idols, but that they were politically appointed by Magistrates, lest the vulgar should be without all Religion. They have their Chapels in great men's houses. But we will take view only of the King's Temple at Nanquin, and so end. This is a Royal one indeed for greatness and stateliness. It is built in a grove of Pine-trees near the City, which is compassed with a wall twelve miles in circuit. The Temple after the China manner of building is most of timber, the walls of brick; divided into five Isles with rows of pillars on both sides, which are of round timber as big as two men can fathom: the roof is carved and guilded very fair, having lost nothing of the beauty, though not used by the Kings for sacrifice in this their two hundred years' absence. In the midst is an eminent place of precious Marble, in which are two Thrones of Marble, one for the King to sacrifice in, the other left empty for him to whom he doth sacrifice. The Cloisters without the Temple are beautified with elegant turnings, and all the windows netted with iron to keep out birds, which is used also in all the Palace. All the doors of the Temple are covered with plates of brass guilded and richly carved: without the Temple are many Altars of red Marble which represented the Sun, Moon, Stars, and China Mountains; whereby they infer that the god there worshipped created all things, which are therefore set without the Temple as acknowledged not to be gods. No man under grievous penalties may cut a bough off any of the trees in that grove, which makes them great and old. About the Temple are many Cells, which were baths in which the Kings and Ministers washed before sacrifice. There Altars are of the Dutch fashion that one may go round about them. §. IX. Of their Funerals. THe Chinois are very superstitiously conceited of Death, and are exceeding loath to have any die in their house. Linschoten Linschot. l. 1. c. 23. writeth, That when a man lies on his deathbed, they present unto him the picture of the Devil, with the Sun in his right hand, and a Poniard in his left, bidding the sick man look well on him, that he may be his friend in the other world. How ever the sick be visited, let us now perform our last office to these Chinois, and follow them to their graves. Pantogia. 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 p Some are hereof by Libel accused to the King, and deprived of all dignity. , yea some of their chiefest Mandarines 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, although they bear the highest Magistracies in the Kingdom, as the Colai, &c. the military Magistrates excepted. 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 Mandarines, after news of their father's death, leave their function, and in their private houses bewail their loss. The wealthier sort keep them above ground two or three years, q They have a kind of Pitch, which closeth the Coffin, so that it stinks not. in a Parlour, fitted for that purpose, whither they daily resort unto them, to salute them, and to burn Incense, and set meats before them. Sometimes also the Bonzii, or Priests, resort thither with their Dirges and holy things. Their wives, children, and neighbours come likewise to bewail them, being admonished of the death by the son or nearest of the kindred, in a solemn Libel mournfully composed. The Hall is spread with white Clothes or Mats: in the midst thereof is an Altar, and thereon the Coffin and Image of the dead. To that Hall, within four or five days, all the kindred come in mourning attire, one after another, every hour of the day, and burn odours, and set two Wax-lights to the dead, making four bowings and kneelings, after their fashion, before delivered; the son, mean while, standing by, and modestly lamenting. Behind the Coffin are the women of the house hid, behind a curtain, in mourning weeds, and howling behaviour. They burn Paper and white Silks, so thinking to minister apparel to the dead. They will not use their wonted lodging, diet, and delights; but lie on Straw Mattresses, on the bare ground, near the Coffin; eat no Flesh, or Dainties, drink no Wine, Bathe not, company not with their Wives, come not at Feasts, nor for certain months' space, abroad; always remitting more of this austerity, as the three years grow nearer an end. They use not the same apparel, household furniture, salutations. They colour part of the Paper in which they write, with another colour. They observe not their wonted proper names, but call themselves otherwise, as Disobedient, or such like. Music is banished; their diet is hard. When the corpses is to be buried, all the kindred come together, being re-invited with another Libel, in mourning habit. The pomp is in manner of Procession: diverse Statues of Men and Women, Elephants, Tigers, and Lions, all of Paper, diverse-coloured, and gilded, go before, which at the grave are burned. A long rank of Priests also attend, which perform many Rites by the way, pattering their prayers, and playing on Timbrels, Pipes, Cymbals, Bells, and other Instruments. Likewise, huge Censers of Bell-metal are carried on men's shoulders. Then follows the Coffin, adorned sumptuously, carried of forty or fifty Bearers, under a great Canopy of Silk. The children come after on foot, leaning on their staves, as fainting: Then than the women, unseen, under a white curtain; and then other women, further in blood, carried in mourning chairs. They 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 diverse 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 and cost for the best wood and workmanship which they are able to procure, therein 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 shall be toward the North, or some other Region. Their Sepulchers are in the fields on some hillock near the Cities, each family by themselves where they fortify them, and ofttimes resort thither to perform their obsequies. To be buried within the walls were a thing most miserable, never to be forgotten. At these Sepulchers they have their yearly meetings, where their kindred burn odours and make a Funeral banquet. Their Sepulchers are very great of marble, with the images of diverse beasts and men standing by. Their Epitaphs also in marble, magnificent, with elegant inscriptions of their exploits. 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 horrible things in that kind. Others r Maff. and Discourse of China. Escala●ta. ca 15. 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 exequies, burning and shaking certain papers before Him. 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 hand. They burn upon the grave many papers, painted with men, cattles, and provision for his use in the next world. It is now time to leave them quietly resting in their graves: only a word of their Times reputed holy. 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 is China. They solemnize s Perera. also their Birthday's, whereunto their kindred do resort of custom with presents, and receive good cheer. The King's birthday is a great festival. But t Discourse of China. Newyears day is their principal feast. This is solemnised of all Sects alike the first new Moon, and then again the first full Moon in the beginning of the year: This is their Candlemas u It agrees in time & lights. feast, every man devising artificial lanterns of paper, glass, cloth, the Halls seeming to be on fire with the multitude of lights; some carrying in the night with great revels, lights and twisted lanterns Serpentine fashion, and many devices are practised of fireworks with gunpowder. Then they send New-years-gifts to each other, as Mendoza writes. They have no Sabbath nor weekly solemnity. §. X. Of Strangers, and Foreign Religions in China. OF the jews in China we have spoken already: with their Ethnic rites we have toiled and tired you. It may haply be some refreshing to look upon Saracenical or Christian objects, if it be but for variety. How inhospital the Chinois are to strangers we have in part heard, neither permitting egress to the Natives, Trigaut. nor ingress to aliens except in three respects. The first, such as come to pay x Even these that are of the next and tributary countries, are as much as unknown people, forbidden intercourse, as those of Corea: this by custom more than law. Ric. their annual tributes. The second, such as pretending honour and tribute come (as we have heard) from the West with seeming tribute, a colour to their gain by Merchandise. The third, such as in admiration of the Chinian virtues and learning, come thither (as the Queen of Sheba to Solomon) to learn the same, which is the jesuits pretence: but these must here fix their habitation, nor may be suffered to return; such is their jealousy, of discovering their mysteries to others. And this made the jesuits, after so long stay, free from fear of expulsion, which yet since complain of y Trigautius hath published one large Book of Epistles, and since another larger with pictures, of the persecutions of jesuits. See also Captain Saris and Captain Cock in my Pilgrims. lib. 4. c. 1. & 3. and extracts of Pinto, To. 2. lib. 2. cap. 2. in which at large are contained many particulars here omitted. persecution. But it may not be known, that they have any intelligence or commerce with strangers: and therefore the jesuits, which have obtained two so great privileges, the Eunuch's Palace for their Residence, and the employment in correcting the China Calendar, both by Royal approbation; yet could not obtain leave to go into the Province of Canton, though with Mathematical pretexts for that calendar-business, to observe Longitudes and Latitudes of Places, because they were said to be countrymen to those of Macao. Yea, a Colao, or Counsellor of State, was deprived, for sending a message to a bordering King; a tempest of libelling complaints thundering and showering against him therefore. In the bordering Provinces they set narrow watch at Custom-houses, Bridges, and in the very Rivers, by ships of war thereto appointed. But if they be once gotten into the inner parts of the Kingdom, there are no such officers, not Searchers. Neither may any stranger pass out of the Kingdom, after once entering, without the King's licence. The jesuits steal their ingress and egress by means of the portugal's, which had the Town of Macao assigned them by the Chinois for traffic. These come usually twice a year to the chief City of the Province of Canton, which is not called Quantum, or Canton, (the name of the Province) but Quam ceu. All the z This is also testified by Mons. de Monfart. Many Mahometans in China. day time they have free entrance into the City about their Merchandise, but must lie on shipboard at night. In the midst of the River there is a little Island, and therein a Temple, in which they are allowed their Catholic devotions. There by Boat did they provide to steal in or out of the Country. The Mahometans that come in by land, if they stay nine years (as is observed) may never return home again. Of these there are now many thousand Families in China, dispersed into most of the Provinces and chief Cities. They have there their Temples very sumptuous, and their Circumcision. But as far as I could ever learn, they neither teach, nor care to teach others their devotions, but are unskilful of the Saracen Tenets, and are contemned of the Chinois. It seems, that there coming in was in the time that the Tartars reigned here, which since have increased, and after so long continuance, are not held in suspicion, as other strangers. Some say, after the fourth generation they are reputed as Natives: yea, they are admitted to the studies of Learning, Degrees, and Magistracy, as well as the Chinois. But most of these, thus dignified, relinquish their former Superstition, retaining nothing thereof, but abstinence from Swine's flesh, which rather by Naturne, then for Religion, they abhor. 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, wherewithal, 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 Mandarine or Loytia; whereupon the people began to turn Mahometan. 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. Touching Christians Christians. in China, there is not so great certainty. Certain Mogores told Ricius of some in the Xensian Province, in the North parts of China, at a place called Xucheo, which were white, bearded, used Bells, worshipped Isa, that is, jesus, and Mary, and honoured the Crucifix; their Priests married, which cured diseases without medicines. A jew at Paquin gave more full intelligence, that at Caifumfu, and at Lincin, in the Province of Sciantum, and in the Province of Sciansi, there lived certain strangers, whose ancestors had come out of foreign parts, which worshipped the Cross (which the Chinois express by the Character of Ten) and made the sign thereof with the finger on their meat and drink. They also made the same sign with ink on the foreheads of their children, to preserve them from misfortunes. A jesuite also saw, in the hands of an Antiquary, a Bell, with a Church and Cross thereon graved, circumscribed with Greek letters. The jew also reported, that those Cross-worshippers had the same doctrine in their prayers which the jews held: this the jesuits interpreted of the Psalter common to them both. He affirmed that there were many of them in the Northern provinces, which so flourished in letters and arms, that they grew suspicious to the Chinois, which he thought was caused by the Saracens some sixty years before. The Magistrates were so incensed hereby, that they for fear were dispersed, some turning jews, some Saracens, others Idolaters: and their Temples were also converted into Idolatrous Temples, one of which he mentioned in his country. Ever since they hide their profession, and when the jesuits sent one of their Converts to make enquity, he could learn of none: which they thought proceeded from their fear, taking him for a Spy sent from the Magistrates. All these Sects the Chinois call Hoei, the jews distinguished by their refusing to eat the sinew or leg; the Saracens, Swine's flesh; the Christians by refusing to feed on round-hosed beasts, Asses, Horses, Mules, which all both Chinois, Saracens and jews do there feed on. The Saracens called the Christians also Isai as before; and Terzai, which is a name given in Persia to the Armenian Christians (as an Armenian affirmed to Ricius) whence he conjectured, that these Christians came out of Armenia. And by the report of Haithon the Armenian a See sup. c. 9 , which saith, their King came to the Great Chan of Cathay (which we have before observed, at least the best parts thereof, to be the North parts of China) to persuade him and his to become Christians; which in great part also he affected, besides other Christians there reported to be, by Paulus; and those of Sarnau, subject to the Great Chan, mentioned by Vertomannus, which seem to be near these in China. The Malabar b Vid. Christ. Exped. ap. sin. l. 1. in fine. Christians have Chaldee memorials of China, converted by S. Thomas; and their Metropolitan hath his style of all India and China. Now, for the later christianity there preached by the jesuits, their own Commentaries and annual Epistles are full. Xaverius c Xaverij vitae l. 5. c. 8. & d. attempted it often and earnestly but could never obtain entrance; which by others of that society was after affected, and with much trouble effected. When the portugal's came first into those parts, the Chinois were suspicious of them, their Ordnance and great ships seeming dreadful. The Saracens told them, they were called Franks (so they call all the Europaeans, since the Expedition of Godfrey of Bullen) which name the Chinois in Canton still give them, calling them and their Ordnance Falanks (pronouncing l for r, as th' for d, p for b) and by relating the Conquests of Malacca, and other places in India, brought them into greater jealousy. Yet covetousness of gain opened them a way first to merchandise in a desert Island, called Sancian, seaventy miles off in the Sea, and after to a habitation assigned them in a Peninsula (part of a greater Island) near to China, called of an Idol Ama, there honoured, Amacao, or Amas harbour, shortly Mocao: Macao. which since that time hath been inhabited by people of diverse Nations, together with the portugal's, and hath become a City, with a Bishops See, and a College of jesuits, and a famous Mart of European and Indian commodities. After that they admitted them traffic in the chief City of Canton, two days sailing from Macao: whereby they found means, by degrees, to bring in first Ruggerus, and after Ricius, with other jesuits; which insinuating by gifts and obsequiousness into the Magistrates affections, furthered the same by reputation of Sanctity, and especially of Learning. Many years they spent to little purpose, till Ricius by his Mathematics, and the Art of Memory, in both which the Chinois admired him; then by changing his habit into that of the Learned men in China, professing also a maintenance of the Sect of Confucius; which they professed, and confutation of the Idol Sects; and lastly, by presents to the King; he made way into the King's Palace & favour, who also bestowed an Idol Temple for his burial, and the Residence of his Society. An. Dom. 1610. Many troubles they encountered mean while, to get or to keep their Residences; that inhospital people, sometimes accusing them to the Magistrates with devised Calumnies, sometimes tumultuously stoning their houses, sometimes charging them to be the cause of Dearth, or that their Idols sent them not rain; calling them Devil strangers, fathering on them curious Arts, not only of Alchemy and Long life, which they honour, but others: as that they knew by men's countenance, that they had a precious stone in their heads, to I know not what purposes; that they plotted devices against the state; & the Crucifix was accused also, as devised by enchantments to destroy the King. The Hollanders likewise, among other their infestations of the portugal's in all the parts of India, brought these of Macao into such fear, that they went about to Compass some part of their Town with a Wall: which the Chinois there dwelling, thinking to be done against them, caused such an uproar, that they fell together by the ears: and another quarrel happening between a Religious and a Secular Priest, the Chinois gave out, that Cataneus the jesuite went about to make himself King of China (as one that knew the Country, and had been in both the Royal Cities) with the help of the jesuits there residing, Japanders, and others. This made the Chinois to fly from Macao, and to divulge such rumours in Canton, that there was a sudden muster of soldiers through the Province, and one thousand houses of the chief City without the Walls pulled down, one of the jesuits Society apprehended and beaten with Canes to death, Ep. 1611. and with much ado, this little ado was after pacified. And now the jesuits think themselves in better case than ever, and have (as they say) converted five thousand to their Faith in this Kingdom, after thirty years' labours, having four or five places of Residence. And would God, as I profess myself indebted to them for this Light of History, so they might have just cause of thankfulness to God and them, for the Christian Light; and that it were not confused with such Heathenish exchange, of one Image for another, and rather the names, than substance of devotion, altered; Beads, Tapers, Single Votaries, Processions, Monasteries, Altars, Images, he and she Saints, 1. Cor. 2.5. Heb. 11.1. Vbi vides non est fides: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with other Rites, being there already: and the very art of their Images causing an Ethnic adoration (as they tell of a Viceroy, that would not look upon one of them, but in a Chapel, in the higher part of his house, set on an Altar, with Tapers and Odours daily burning thereto) and their manner of Preaching being not by Word, so much as by Writing; and that not by Authorities of Scripture, but by Arguments of Reason, furthered by their own Philosophy, and commended by Mathematical Sciences: strange Groundworks to Faith and Theologie. 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. §. I. The Limits, and the ancient People and Invasions of India. THe name of India, is now applied to all far-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; Ctosias accounted it one half of Asia. Yea, a great part of Africa also is comprehended under that name. So Turnebus a Tur. Ad. l. 27. cap. 9 Higin. Fab. 275. in his Aduersaria, not only findeth the Barbarians and Parthians, called by that name in Virgil; but Thebes in the higher Egypt, and Ammone Temple in Higinus; and Aethiopia also, as in our discourse b Vid. l. 7. c. 3. thereof will further appear. But taking India more properly, Dionysius c Dion. Afer. bounds it between Caucasus, and the Red-Sea, Indus and Ganges: Ovid likewise in that Verse, Decolor extremo quâ cingitur India Gange. But Ptolemy d 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, with myself, account the same with Guenga, that falleth into the gulf of Bengala, which they also imagine to be that, which of the Ancients is called Sinus Gangeticus: Others e Mercat. Tab. univers. Magin. Geog. G. Arthus, Hist. Ind. Or. esteem the River Canton (whereon standeth the supposed Canton, 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 f M. Paulus, lib. 3. divideth India into three parts, the Less, the Greater, which he calleth Malabar; and Abassia, betwixt them both. Dom. Niger reckoneth g Nig. Com. As. x. the same number. The Name of India h Steph Byzant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c. flowed from the River Indus. Semiramis is reported to invade India with three millions of footmen, and 500000. horse, besides counterfeit Elephants, made of the hides of 300000. Oxen, stuffed with hay. Yet Staurobates, at that time the Indian Monarch, broke her Forces, and chased her out of the field. Megasthenes reckoneth one hundred twenty two Indian Nations. Arrianus in his eight book makes a large description of this Indian world, saying, That they lived like the Scythians, without Houses, Cities, Temples, in a wandering course with their Tents, on the bark of the Tree Tala, and wild Venison, the skins where of were there garments. In all India were no servants, but all freemen. These things were altered by Bacchus or Dionystus, 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, & others, make much mention. So doth Suidas tell of one Brachman, that prescribed the Rites and Laws of the Brahmins: Solinus of Hydaspes; and others of Ganges, Hercules, & the rest, with much uncertainty. Postellus i Post. de Originib. c. 13. & 15. strangely conceiteth himself, that Abraham's posterity by Keturah seated themselves in India, and were there known by the name of Jews, before the jews in Palestina: that they observed Circumcision, and dispersed it into Syria, Egypt, Armenia, Colchis, Iberia, Paphlagonia, Chaldea, and India, before Moses led the Israelites out of Egypt: and that the Brahmins were so called, quasi Abrahmanes, as following the instructions of Abraham. Abraham we believe the Father of the faithful, but cannot father on him such unfaithful and degenerate generations, no more then with the same Postellus we acknowledge the Turks the posterity of the ten Tribes, and the Tartars k This word signifies a Remnant, and Otho Heurnius with like cabal-conceit, imagineth the gifts of Abra. to the sons of Ketura, to be Magic and Astrology. to be the remainder of those Turks, following Cabalistical conjectures. But that which he speaketh of the name jews and Abrachmanes in India, may perhaps arise from a testimony cited out of Megasthenes his Indica, by Clem. l Clem. Stromat. lib 1. Alex. That all things observed by Natural Philosophers in Greece bade been handled before, partly by the Brahmins amongst the Indians, partly of those which in Syria are called jews: in which testimony he joineth Jews and Brahmins in Profession of the same learned Science of Natural Philosophy. Apuleius m Apul. Florid. lib. 1. maketh the Brachmen first Founders of the Pythagorean learning: and reporteth further, That at dinnertime the Table was made ready, and the youths from diverse Places and Services resorted thither: at which time the Masters questioned with them what good they had done that day: one answereth, He had been a Peacemaker to reduce such & such which were at odds, to amity: another had done this or that for his Parents: another had studied or meditated on such a point. Once, he which could not give good account of his morning's work, might not be admitted to receive any dinner-wages. Strabo in his fifteenth Book is large in this Indian subject. He reporteth out of Aristobulus, 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. The Indians are of seven sorts: n Plin. l. 6. c. 19 Ar. lib. 8. The first in estimation, and sewest in number, were their Philosophers. These kept-public Acts once a year before the King, & 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 Council. 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 he be an Artificer, his life. They strangle their sacrifice, that it may be so offered whole to their Idols. §. II. Of their Philosophical or Religious Sects. OF their Philosophers, or men Learned and Religious, the o Brahmins, Vid. Strab. Cl. Duret. Heur. &c. Brahmins obtain the first place, as being nearest in Sects 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 ear 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 course 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, lest 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, whereof the Heaven and Stars consist. They entreat of the immortality of the Soul, and of the torments in Hell, and many such like matters. The p The Indian Germans. Germans, another Order of Religious or 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 Fruits, and their habit of the Barks of Trees, not acquainted with Bacchus or Venus any more than with Ceres. 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 Mendicants, which live of Rice and Barley, which any man at the first asking giveth them, together with entertainment into their houses. These profess skill in Physic, and to remedy Diseases, Wounds, and Sterility; very constant in labour and hardship. Others there are, Enchanters 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 Holiness. 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 Brahmins, 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 Sesumine oil, wherewith, and with honey, they tempered there bread. They were admitted to Alexander's Table, where they gave lessons of patience q 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. Onesicritus saith, that Alexander, hearing of some Religious Obseruants, which went naked, and exercised themselves to much hardship, and would r the like saint stubbornness is yet in their jogines. 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 sunset, in that unsupportable heat, at which time they returned into the City. Calanus 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. Aelianus s Aelian. Var. Hist. l. 5 c. 6. saith, That this was done in a suburb of Babylon, and that the fire was of Cedar, Cypress, Myrtle, Laurel, and other sweet woods: and after he had performed his daily exercise of running, he placed himself in the midst, crowned with the leaves of Reeds, the Sun shining on him, which he worshipped. This adoration was the sign which he gave to the Macedonians to kindle the fire, in which he abode without any stirring till he was dead; Alexander himself admiring, and preferring this victory of Calanus before all his own. This Calanus 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 furfet 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, t Art. 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 poured 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 u Quique suas struxere pyras, vivique calentes Conscendere rogos, &c. Luc. l. 3. was now said of Calanus. Megasthenes reproveth this Calanus, as Alexander's Trencher-chaplain, 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 Jupiter's 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 Brahmins are opposed another sect, called Pramnae, men full of subtlety and contention, which derided the studies of others in physiology and Astronomy. He divideth the Brahmins into those of the Mountains, clothed in Dear skins, which carried scrips, 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 apparelled in skins. Clemens x Clem. Al. Strom. l. 3. Alexandrinus speaks of their fastings, and other austere courses, out of Alex. Polyhistor, de rebus Indicis. The Brahmins (saith he) neither eat any quick thing, nor drink wine. But some of them eat every day, as we do: some only every third day. They contemn death, nor much esteem of life, believing to be borne again. Some worship Pan and Hercules. But those Indians which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their gravity and austerity, live altogether naked. These practice Truth, and foretell things to come, and worship a certain Pyramid, under which they think are laid the bones of some god. Neither the Gymnosophists, nor these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 use women, but think it unlawful and against Nature, and therefore observe chastity. Likewise there are Virgins, which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the female sex. They seem to observe the heavenly bodies, and by their signification to foretell future events. Thus far Clemens. Nicolaus Damascenus saith, y 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 the like bigness Strabo saith, he saw sent out of Egypt) and a Crayfish of three Cubits, and a Partridge bigger than a Vulture. Zarmanochagas, 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, lest in his succeeding age it might alter: and therefore entered the fire, anointed, naked, laughing. His Epitaph was, Here lieth Zarmanochagas the Indian, of Bargosa, which according to his country-custom, made himself immortal. But it is not such marvel that their Philosophers thus contemned death, whereas their Women, the weaker and more fearful sex, wherein outwent their sex and weakness. For their custom admitting many wives, the dearest of which was burned with the deceased husband: Hae igitur contendunt inter se de amore viri (they are z Hier. Adverse. jovin. lib. 1. Hieromes words) & ambitio summa certantium est, ac testimonium castitatis, dignam morte decerni. They ambitiously contend amongst themselves, to obtain this fatal testimony of their husband's love, and their own chastity; and the conqueress in her former habit, lieth down by the carcase, embracing and kissing the same, contemning the fire which thus marryeth them again in despite of death's divorce. A thing to this day observed in many parts of India, as we shall see anon. Arrianus a Arr. Perip. Mar. Eryth. reporteth of a place called Comar (it seemeth the Cape Comori over-against Zeilan) wherein is a Haven, to which used to resort certain Votaries, which had devoted themselves to a single life, to wash themselves in those holy-waters. The like was done by their Nunlike women. They had a tradition of a certain goddess, which used to wash herself there every month. Suidas telleth of a Nation called Brahmins, 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 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 b 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. In the Hills, c Laur. Coruin. called Hemodi, Bacchus is said to have erected pillars, to witness his Conquest, as far in 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, d Arrian. lib. 5. and suffered to their own liberty, for Dionysius or Bacchus his sake. And as Bacchus 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 e 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 Magi (so doth Arrianus f Arrian. lib. 7. call their Brahmins) 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 g Euseb. de Praep. Euang. lib. 6. cap. 8. reciteth out of Bardesanes Cyrus, that amongst the Indians, and Bactrians, were many thousand Brahmins, which as well by Tradition, as Law, worshipped no Image, nor ate any quick Creature, drank no Wine nor Beer, only attending on Divine things: whereas the other Indians are very vicious, yea, some hunt Men, sacrifice, and devour them, and were as Idolaters. Pliny, besides 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 and eyes, spitting, and other sicknesses, are either exiles or strangers to the Indians. Tully saith, h 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. Hystaspes, i Am. Marcel. lib. 23. the Father of Darius, is reported to have learned of the Indian Philosophers or Brahmins, both Astronomy and Rites of Religion, with which he after instructed the Persian Magi. None k Arrian. lib. 1. might sacrifice without one of these to direct him, who only among the Indians had skill of Divination, and authority to sacrifice, and were free from other services. §. III. Many doubtful and fabulous reports of the Indians. THe Indians 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 l Dorothaeus in vita Barthol. & Thom. the Apostle preached the Gospel to the Indians, and so did Bartholomew also, and destroyed their Idols (which wrought great wonders amongst them) Astaroth, Beirith, and Waldath, as Abdias m Pseudo-Abdias. Bab. Episc. reporteth, who even in this History may easily be convinced to be counterfeit, in ascribing the Names and Religions of the Grecians, juno, Neptune, Berecinthia, to the Indians; besides those unchristian revenges, in killing 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 mystical Babylon: n 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 account sacred to jupiter, is a Cave wherein Liber or Bacchus was nourished, from whence the fable grew, that he was borne of Jupiter's thigh; for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth. Some of the Indians (saith o 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 Gymnosophists p Plin. l. 7. c. 2. , from the Sunrising 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 dogsheads; 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. Ctesias in his Indica (which Photius q Phot. 72. hath preserved rather as a Monument of Ctesias his lying, then of Indian truth) hath told the like incredible tales; that it never raineth in India, that there is a Fountain of liquid gold received into pitchers of Earth, that the Sea in the top is boiling hot, with the monstrous Martichora, a manlike beast, and other more horrible beastlike men, with tails and heads of dogs, without speech: the little truth in his little Pygmies both beasts and men; his great lies of great Griffins, Lyon-Eagles, Keepers of golden Mountains, with other like fables, scarce in one thing agreeing with our Modern, and more certain observations, and such, as if of purpose he had in challenge of the World cast down the Gauntlet for the Whetstone, which for my part, I think he best deserveth. This hath the liar gotten by lying, that in his Persian story, which he had better means to know, he is the more doubted: and such relations have made Indian reports r Velquae loca fabulosus Lambit Hydaspes, Horat. accounted fabulous. The s Alex. ab Alex. lib. 4. cap. 17. Aelian. Var. hist. lib. 4. cap. 1. Indians 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 besides, they were disabled unto any Office. Their Laws are not written; their Contracts without seals, or witnesses. They used no pledges; nor might borrow or lend upon usury. Philostratus in his large Legend of the life of Apollonius Tyanaeus, their Philosophical Saint, relateth t Phil. l. 2. c. 4. his Pilgrimage into India, to the Brahmins, in which he came to Nysa, where was a Temple of Bacchus built by himself, planted about with Bays, Vines, and Iuy, 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 u Cap. 9 came to Taxilla the City Royal, where he found the Temple of the Sun, and in it, the ivory Image of Aiax, with golden statues of Alexander: and over-against the same, the 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 x Lib. 3. cap. 1. Peppertrees, which (he saith) are great, and abound with Apes, who gather the Pepper for the Indians gratis, brought thereunto by a wile of the Indians, 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, y 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. Here in a holy Hill was a pit, whereof no man drinketh, by which the Indians 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, Grecian, 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 Brahmins 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 z 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; a 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 diverse other things of Pigmies, which lived under the earth, of Griffins, &c. 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 Brahmins. The Gymnosophists are by him placed, and by that name known, in Egypt and Aethiopia, whither also Apollonius went to visit them, and we in due place will follow him. CHAP. II. Of later Indian Discoveries, and an Apology for the English Trade in the East Indies. §. I. Of the Portugals and Dutch. AFter this glut of Fables (which commonly attend whatsoever is far distant in Time or Place) the Indian Truth will be more welcome, Tempus edax Saturni fab. Veritas Temp. filia. as the Sun after a storm. And Time, her Father, (which was said before to devour her) hath now brought her out of her obscure Prison, and by Neptune's help shipped her into Europe. In this Expedition, the portugal's were first in Commission, the Hollanders and English since annexed. These are the Triumvirs, which of all the European Nations have subdued those Seas: Happy Three, if they envied not each others happiness: a threefoldcord, by no humane power to be broken. The portugal's in the year 1498. (having about eleven months before passed from Lisbon, the Cape of Good Hope happily compassed) first entered the Indian Ocean, and came to Calicut, Vasco di Gamma being General of that Fleet, which King Emanuel set forth. Their Exploits by Sea and Land, as well on the Western Coast of Africa, ever since Henry the Infant had begun this Discovery, until this time, as on the Eastern, beyond the Cape: their Conquests by Gamma, Albuquerque, and others, which subdued to the Portugal Sceptre so many Territories, peopled so many islands, erected so many Forts both on the African and Asian Shores, made Tributary so many petty Kingdoms; their own Writers, Barrius, Osorius, Maffaus, and others, have sufficiently recorded. Besides what they held in Barbary, they reckon theirs the Açores, Madera, the islands of Cabo Verde, the Fortresses of Arguin in Guinea, and of Mina; the Island del Principe, S. Thomas, Atubon, with some places in Congo and Angola, and Brasile also, on the American shore: beyond the Cape, Soffala, Mosambique, Bombassa; the Island of Ormuz, in the Persian Gulf; in India, the Castles and Towns of Diu, Daman, Baçayn, Chaul, Goa, Honour, Barcela, Mangalor, Cananor, Cranganor, Cochin, and Coulan: in Seylan, Columbo; Negapatan and S. Thomas, on Choromandel Coast; Porto Pequene, Porto Grande; Serapure, in Bengala; Serone, Malacca, Molucca islands, Malao, and Nangasacke, in japan, with other their Conquests; which, besides their Empire over these Seas, and Riches by Merchandise, made Portugal the least part of the Portugal Crown; pars minima est ipsa Puella Sui. And worthy of praise they are, that being so small and poor a Nation, have thus enlarged their State and Sovereignty, which they have bravely defended against all the power of the Saracens in those parts, and the mighty Kings of Cambaya, Deccan, and the Great Turk's Forces, in strong Sieges. But whiles they sought a Monopoly of Indian Merchandise, and as Neptune's Minions, would engross all Sea-favours to themselves; not only (I know not with what right) forbidding the Indians to Trade their own Seas, but those European Courages, which gloried in as good Neptunian blood as themselves; the Hollander steps forth, and borrowing his words and rage together, challengeth the Portugal, Non illi imperium Pelagi saevumque tridentem, Sed mihi sorte datum. Cornel. Houtman General. And for proof allegeth Cannon Law, and Steel Arguments, making Prize of all he can get from them. And so have they prevailed within these twenty years (for in the year 1595. were their first Ships sent from Amsterdam) that now, besides many mischiefs executed on the portugal's in Africa and India, by Land and Sea, they had thirty seven Factories, and twenty Ports and Castles in the East Indies, long since mentioned in Nicolas bangam's journal: and since have further b See my Pilgrims, To. 1. l. 2. 3. 4. 5. Especially pag. 86. & 706. & seq. and generally the fifth book is of actions of or with the Duchess. prevailed in jacatra, Banda, and other places, and scarcely could brook the English their old friends, that new Indian neighbourhood. §. II. Of the English Trade there; many arguments in defence of it. NOw, if that this Collateral Line of that Sea-sovereign may promise thus much of his favours to themselves, how much more may the English? He but kisseth Them in passing by, but ever embraceth in never-unclasped arms this British Nymph, and long since offered all his Shores in Dowry. Yea, let this be added to the English glory, that Prince Henry, first Founder of the Portugal Discoveries, was of English blood, son to Philip the daughter of john of Gaunt. And for the Hollanders, I say not their free Navigation, but that they are a free Nation (I would they did not forget this in the Indies) may be ascribed to English Protection and Assistance. About the beginning of this c An. Dom. 1600. Secular Account (as in the Ocean jubilee with largest Indulgence) began the English Society their Indian Navigation and Commerce, Sir james Lancaster being thither sent, with the Dragon, Hector, Ascention, and Susan: which their Endeavours have since so well succeeded, that they have set and sent forth twenty several Fleets or Voyages, planting their Factories, and placing a Trade in Surrat, and other places of the Great mogul, in Messulopatan, Bantam, Patane, Siam, Sagadan, Macassar, and as far as Firando in japan; endeavouring a mutual good both to themselves and the Indian, without spoiling Portugal or Fleming. True it is, that many open their mouths wide in traducing this Trade, and detracting out traffic this way: nor am I entertained, or once invited, to plead their Case against calumnious Adversaries: nay, they need not such a Defender, nor fear such Quarrellers. But because even honest Minds are possessed with Scruples and Doubts, raised by Ignorance, or malignant imputations of busy Brains; for their sakes, if I say somewhat, I shall not err from my Geographical History; this Study receiving principal supportation by the adven uring Soldier and Merchant, Honour and Gaine breaking through all Obstacles, and opening all parts of the World to every part. As obliged therefore to the journals, which (borrowed of that Society) have led me alongst the Indies; Gratitude thrusteth me forth an Orator and Patron, not so much for their Persons, or personal Actions, which I know not (and can we know any, either Men, or Societies, free from personal Evils? or is it so rare, that in Merchants of all sorts, Covetousness and private Ends should have place? yet herein I do not, I cannot accuse, no more then, excuse them:) but for the Society, and just Grounds of this Indian Adventure (which some affirm gainful to the Adventurers, but with public detriment to the State) I have adventured on this Stage, and opposed and exposed myself to Imputation. For d The Indian Society commended by the 1. Equity. the General Equity thereof, it is consonant to all kinds of Laws; to the Law of GOD, who hath given the Earth to the Sons of Men; each Man being by natural Inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having an e Seneca de Benefic. l. 7. c. 4. universal Tenure in the Universe: of Nature; which by mutual Offices insinuateth a General Good: of Nations; which flourish most in communicating their Superfluities, by Exchange for Necessaries: and concurreth with the Laws of this Kingdom; which being placed in the bosom of the Ocean, hath enacted many Provisions for the maintenance of Navigation, which yields us wooden Walls, and movable Fortresses, in defending ourselves, or offending the Enemy. 2. Founders. 1. Q. Elizabeth. And particularly, let it be no disparagement unto this Action, that it was Nobly borne, the Daughter of a famous Mother in Israel, Renowned ELIZABETH, who by her Letters Patents, for the Honour of her Realm of England, for the increase of her Navigation, for the advancement of the Trade of Merchandise, and for other important Causes and Reasons, first conceived, and gave first breath to this Society. Blush Englishman, if thou hast true English blood in thee, that darest on rash Surmises, Censure (I had almost said, Examine) the Constitutions of that Cyrus, Arsaces, Augustus, (I want a Name) that more than they All, if not in Founding, yet in Grounding, Establishing, Adorning the English Nation. Happy ELIZABETH, the Virgin-Mother of thy Country's Peace, Religion, Arts, Arms; Mother to thy distressed Neighbours; Mother to so many famous Expeditions in and about the World; and the same the Mother of the Indian Traffic! Happy ELIZABETH, in thy Glorious Successor (that when our Sun was set, 2. K. Iames. no Night ensued) succeeding (if not with Masculine Excellence exceeding) in Fatherly Care, as well as in the Royal Throne. In his days our Peace, before, subject to the infirmities of Conception, Birth, Infancy, hath grown to her Mature and flourishing age: Religion hath not since Salomon's days, found so Royal and Learned a Defender of the Faith: Arts elsewhere diffused, combined in that Heroic Centre, have proclaimed Him King of a larger extent of Learning, than the Muses professed. Admirable (almost miraculous) are his Arms, who without Armies poiseth and ballanceth the Western World in an even Counterpoise; like herein to that OMNIPOTENT MAJESTY which being unmoveable moveth all things. But alas, why do I eclipse so brightshining Praises with my interceding intercepting praysing; obscure Candles before This Sun (long may he shine) in Our, or That Other (descended shall I say to the Lower? no) exalted to the Highest Hemisphere? Pardon Reader, if when I look up to the Authors of this Attempt, Two so bright Lights have dazzled my weaker eyes, and made me almost lose myself in this Maze of more than Humane Worth. Yet this thou seest, Two, propositions beyond Castor and Pollux, are the Badge of our Indian Ship; and the Glory of our Nation is the glory of this Action, Queen ELIZABETH, f 3. justice. and (long and far may He flourish) the Majesty of King JAMES. Neither can the English be charged with annoying either Christian or Heathen, except in Necessary Defence, or Just Revenge: Neither ᵃ do they shut up the Seas to the Inhabitants: They plant Factories, not Fortresses, on the Land; 4. Comparison with others. whereby Others over-awe the Natives, prove unfriendly to their Friends, seek to eat out other adventuring Nations, and make prey of Christians and ethnics vnprouoked. And is it not g 5. Profit to ourselves. a profit to our Nation, to vent Clothes, Iron, Lead, and other Commodities? To set on work so many of all Trades and Professions? To employ so many Mariners? To build so many, so able, so capable Ships? To enrich the King's Coffers and public Treasury, in Customs, Imposts, and other Duties? Yea, that by enriching the private Adventurers, the State hath so many more serviceable Members for the good of the whole Body? And is it not for the Honour of our Nation, that the English Name hath pierced the remotest Countries, and filled the Indians with admiration of the English? 6. Honour to the Nation. That Asia clothes us with her Silks, feeds us with her Spices, cures us with her Drugs, adorns us with her jewels, and almost adores the English Valour? That Turkey is made so near, whiles our Indian Ocean makes our way to the Persian, the mogul, the japan Monarchs, Awful Names of Greatness, not heard of by our Ancestors, now delighting in our new Amity, These and other mighty Eastern Potentates entertaining Commerce of Letters, and Embassies, with Great Britain's Greatest Sovereign? And is it not for the Honour of our Nation, that the Mariner, Merchant, and Soldier, here together conspire the English Glory? Every one in this Action as it were trained in all three Functions, and becoming at once a Mariner (in so long Navigation) a Merchant (where a little Stock promiseth great Gain) and (in necessary Defence by Sea and Land) an exercised Soldier? Oh, how doth my Soul honour those glorious Exploits in the Indian Ocean, by those two worthy Generals, Best and Downton, in the years 1612. and 1614 the Sea becoming an Amphitheatre; where the Eastern World might be Spectators of the Western Worth; the Asian Shores filled with Troops, to behold the Tragical Event of those Terrible Fights: which all, with all the Numbers, Gallantry, Malignity, Subtlety, Iniquity, Indignation, Resolution, Preparation, and strength of the Country, served to increase the english Victory and Glory. The h See the Stories in their due place. Story is fitter in another place: but the Honour which there was gained by our Nation, hath filled the Mogul's huge Dominions with Admiration, pierced to the Persian Court (where our Nation hath since procured Privileges) and extended beyond the large Extents of India. Yea, the Persian Gulf hath been awed, and the Arabic or Red Sea tamed, in requital of the Turks and Buluches Treacheries; not by invading Violence, but Christian justice. GOD i 7. Fortunate success. Himself hath honoured this Action also with prosperous success, rewarding the English with Honour and Profit, their Adversaries with Loss and Confusion: besides, far fewer Casualties by shipwreck, or other Disasters, then Other adventuring Nations have sustained. Neither k 8. Strength added to the Navy Royal. See the Catalogne of their ships in Sir Dud. Diggs his book. are we able only with these nautic long Arms to reach the World's remotest parts; but at home also are more dreadful to all daring Attempters: where, to the Navy Royal, such Succenturiatae Copiae are adjoined; the Ships of the Society continually increasing, and being able to furnish a puissant Armada of themselves; which but few (if a few) foreign, of Ships Royal, can equal. I add, that in the present estate of Things, l 9 Defect of other Trade. Necessity may be alleged for a Virtue. For do we not see want of Trade? The Merchant wanting Traffic, and consequently, the Mariner employment, whiles Barbary is many years together trodden under foot by barbarous Civil uncivil Wars; the Straits brought into straits, by looseness and abundance of Turkish Robbers, and Christian unchristian Rovers; the Spaniard and Portugal forbid Trade to both the Indies; the Russian Wars bereave us of Russian Wares; should I add Divisions of our Merchants at home? Or should I not rather m 10. Others prevented. fix mine eyes on Others near our home; which can preoccupate our Mariner by cheaper Service; have followed our Trade into Turkey and other places, by us frequented; take more liberty in remote Seas, making prize and spoil of portugal's, and others; by their Trade into the Indies, have weakened our Turkey, and wakened this Indie Trading (selling their Spices at cheaper rates than the Turkey Merchant could afford:) yea, have haunted us even into Greene-land, and followed English Examples round about the World? Let none traduce me as a depraver of their Actions, whose Noble Attempts I honour: but I speak in defence of the Indian Traffic; without which, our needy Mariner must have sued to serve them at Sea, no less than our needy voluntary Soldier hath done on Land; which, without the profits now reaped, would have procured the inconveniences, so much quarrelled. §. III. Answer to objections made against the Indian Trade and Society, with other Arguments for it. FOr must not our Mariner n 11. Evils else to Mariners. either die at Wapping, or other dismal place of justice, for Injustice? Or else live to the Death, or loss of Honest men, thriving in unthriftiness and Piracies? Or else (most of them) want employment? Or be forced to serve Foreigners? Better a death at Bantam, then in other places more infamously fatal: and better this bad Adventure there, for England's Wealth, than Foreigners. And yet with due sobriety and temperance (not wracking themselves on their o A Wine made of Rice distilled, as hot as Aquavitae, which they drink, and cold water after, to cool them. Rack, a very Rock; or on their Quicksands, filthy diseased Women, extremely both dear and vile) how many of those dying many, might escape? Better that our Men should carry foreign p Brought out of Spain, &c. Silver q The main objections of Men and Mony. into Those parts, to bring Money and Wares for the public benefit, than all this Money to be intercepted by strangers (for it grows not in England) Europe no less disfurnished, and we to buy those Wares with more expense of Money at a worse hand. Non est laus ista hominis sed temporum, said Tully r Cic. Offic. l. 3. of Attilius Regulus, his returning upon Oath to the Punic Tortures: Non est fraus ista hominum sed temporum. I may answer touching these losses of Men and Money, which in Dutch, or other Employments, and Transporting, would happen, though England held no Commerce with India. And yet if our Mynts lack work, let us examine our store of Plate, increasing with our Pride, our Clothes of Silver, Gold, Tissue, and rich-metalled Stuffs, our Laces and Embroideries, from the Hatband to the Shoestrings, exhausting so much Silver and Gold in the Materials, that I speak not of the communicating it to Others, now happily united unto Us; which all cannot but divert work from the Mint, especially find our Men of War have had so little out of American spoils. And for Men, how prosperously hath Captain Newport made two Returns from the Indies? If Mariners are lost, are not Mariners made and bred in this Employment? Must we not disarm ourselves s 12. Evils to the State. 1. Sam. 13.22. Sir Tho. Smith the present Governor of the East Indiae. Company, 1617. to whom Alderman Holiday hath since succeeded, and now happily governeth that Society. of shipping, and leave our islands watery Walls destitute of their Moving Bulwarks, if our Sea-Trade fail, which without Gain and Glory (Honos alit Artes) must fail and fall too? SAUL and JONATHAN only may be armed (the King's Royal Navy royally furnished) but (for Merchant's ships wonted Assistance) not a Sword nor a Spear found in the hands of any of the people: they might sharpen their Mattocks, Weeding Hooks, and Axes, amongst the Philistinis. But a SMITH in Israel doth far far better, that can fit us with Weapons of War, that we shall not need borrow of strangers. And long so (and not on other Conditions, but Israel's flourishing) may our SMITH flourish in our Israel. If any think these fears fantastical, let him but look on the face of Things before this Trade was well settled; how many, in little space, of the best Merchant-ships were alienated into Spain and Italy: the Alceder, the Bevis, the Royal Merchant, the May-Flower, the Prosperous, the Susan Parnell, the Gold Noble, the Consent, the Concord, I know not with what Consent, nay Discord rather to our Sea-Concent and Harmony. If Fluxes and Diseases pursue us in the Indies, have they not so done (I name not Kentish and Essex Marishes, and other unwholesome English Habitations) in Ireland? O Ireland, the Land of ire indeed, in the death of so many Commanders and Soldiers, by War and Diseases, in the late Rebellion: yea, even still, neither salo, solo, doelo, gente, nor mente, like our own Homes, which yet how many are glad to leave, there to cry their fortunes? There? Where not prodigal t 13. Compared with other foreign Employments, more dangerous, less profitable. of their best blood, in Dutch, Danish, Sweden, Poland, Russian Wars? For small stipends voluntarily adventuring more certain Deaths, then in this Indian Adventure; no less (perhaps more than some of the former) justifiable to a scrupulous conscience. What should I speak u 14. Propagation of Religion. of the highest Work of Conscience, in propagating Christian Religion, and warring upon the Regions and Legions of Infernal Powers, captivating silly souls in Ethnic darkness? And O that our Merchants would mind this Merchandise, the gain of souls; settling learned Ministers in their Factories, to be Factors for Christ; then might we look for a Blessing: Yea, now we have great x 15. Hopes of better bodily estate. Hopes, that japan may yield silver; and if men prove better in soul, their bodies may less miscarry. How ever, my prayers shall be to GOD ALMIGHTY, See Sir Dud. Diggs his Defence of Trade against the Increase of Trade, a Book taxing the Indian Company: where the Reader may far better certify himself of the State, and satisfy himself in the objections against it. Since which also M. Munne hath published a treatise of that argument, which I have added to my Pilgrims, Tom. 1. lib. 5. cap. ult. Prou. 26.4. for His Blessing upon their Endeavours. For myself, I have been bold to say this in their Defence, as a most indifferent looker on, less than others (more able, more interested) have, or can, and not more than Reason and Religion may admit: which I would have interpreted with the same Equity, with which, for which, it is written; not imputed to itching busy fingers, sick of the Scribbling disease; nor to base insinuating Flattery of Ours; nor to malicious Intimations, and barking against Foreigners (whose worthy Exploits I honour:) but let Themselves (the provoking Portugal, and not-provoked Fleming) be judges, that I call not the Admiring Ethnic to honour the English Worth, if our Trade hath not been the farthest from first offering, from suspicion of injury, and therefore nearest to Innocence and justice; the true cause of (that which they need not) this ruder, but just and true Apology. As for other Objections, they are frivolous, and either ridiculous, or merely accidental: and it is Puritanisme in Polity, to conceit any great Good, without some Evils attendant, in any Enterprise whatsoever; where the Heaven's Great Lights are subject to Eclipses, the longest Day hath a Night, the Summer yields vicissitude to Winter, all Bodies are mixed and compounded, and in the greatest Lustre make an apparent Shadow. Apparent Shadows are, the objected expense of victual (as if these mouths would not exceed far more in quantity and quality at home;) of Timber (as if this be not the most honourable use thereof, though Ireland yields supply in this kind;) of eclipsing or sinking other Trades (sic inter Stellas argentea Luna minores; will they be angry, that so few Stars appear, when Aurora is preparing the Sun's Chariot?) They add, Oppressions, and Dealing cruelly; I know not whether this be a cruel lie: and many other, alleged against these Indian Navigations, be but English Knavigations. This I know, that the Wisest hath forbidden, to answer a fool according to his foolishness, lest thou also be like him. Easie it is for fools, to move Scruples in the Actions of the Wisest; and not hard for evil minds, to make that, which they find not, evil. But Christians are to imitate Him rather, which commanded the Light to shine out of Darkness; with a candid Mind (the true Image of GOD) alway construing doubtful things to the best; which the best will do: to whom, and for whom, this is intended. As for Cavillers, they have their Does here, according to Salomon's Prescipt, Answer a fool according to his foolishness, lest he be wise in his own conceit. §. IIII. The Conclusion with commendation of the Mariner, &c. NOw that I have after my ability answered the objections, 16 Increase of Arts and Knowledge by far Discoveries. Higini. fab. 151. and produced so many Arguments (the most of which are Storehouses, and Heads of many) Let this be the last argument, which to me was not the least, and here was placed first, the Increase of learning and knowledge by these worthy Discoveries of Marine Worthies. How little had we known of the World, and the Wonders of God in the World, had not the Sea opened us a Passage into all Lands. Pegasus the winged Horse, which (the Poets feigned) with the stroke of his foot, first made Helicon the Muses Well to spring, was the issue of Neptune, and that snaky-headed Monster Medusa. The Mariner seems rough-hewn and rude, according to the Ocean that breeds him; but he that can play with those dangers which would transform others into stones, and dares dwell within so few inches of death; that calls the most tempestuous Elements his Parents; He (I say) is the true Pegasus that with his wing-like Sails flies over the World; which hath helped to deliver Andromeda (Geography) before chained to the Rocks, and ready to be devoured of that Monster Ignorance; and out of whose salt waters wisely distilled, Clio, Urania, and the best of the Muses, drink their sweetest and freshest liquours. Howsoever Others, Myself must confess, and this Book will witness, that My Helicon hath in great part flown from the footing of this Pegasus. And let it be the Honour of Our k Sir Thomas Smith Governor of the East Indie Company: at whose House are holden the Consultations for them, And Honourable SMITH, that His hand hath fitted this Foot of Pegasus to this Indian journey, whither he is now carrying you: at Whose Forge and Anvil have been hammered so many irons for Neptune; not like Xerxes his Arrogance, which proudly cast Fetters into the Hellespont, but with true effects of Conquest. Me thinks I here see the Stern that with little local stirring Stiereth so many Ships to so l For Virginia, Summers islands, Muscovia, North-West Discoveries, &c. I must also acknowledge His favour to Me, as of Sir Dudley Diggs, M. Abbot Deputy of the East Indie Company, for communicating to me their journals. many Ports visited by your Pilgrim. HONDIUS his Map of the EAST-INDIA. map of South and Southeast Asia INDIA Orientalis CHAP. III. Of the Indian Provinces next adjoining to China. §. I. Of Cauchin, China, Camboia and the Laos. CAuchin-China a Maginus. is an Indian Kingdom, situate between the Province of Canton on the North, and Camboia on the South, in the bottom of a great Bay, 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 Friar's report (after their fashion) some miracles. Their Religion seemeth little to differ from that of the Chinois, to whom they are also Tributaries, and use their Characters. One Richard Cock Richard Cock. Englishman, in a Letter dated December the tenth, 1614 from Firando in japan (where he was left in Factory by Captain Saris) writes of an unhappy accident which befell Master Tempest Peacocke, who with Walter Caerwarden arrived not long before with our King's Letter, in Cauchin-China, with a Present also, and goods to the Value of seven hundred and thirty pounds. But whiles he with some principal Hollanders (who were there likewise entertained) was passing by water, they were set upon and slain with harping irons, together with their interpreters and followers, Japanders: neither had they heard further what became of the rest of the Company. The cause was reported to be a quarrel against the Hollanders for fraud and violence, deceiving them with false money, and burning a Town. Here is much of the wood called Palo Daguilla, Linschot. c. 22, and of the most sweet wood Calamba, with other merchandise of China. Between this and the I'll Aynao ten miles from the land is a fishing for Pearls. To the South of 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. This Tract bears also the name of Camboia. Camboia on the North abutteth on Cauchin China, on the South the Kingdom of Siam, on the East the Sea. It is 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, Anno 1602. whom they invited to the shore, with promise of certain Buffolos, and then cruelly slew them. They detained the Admiral on shore, to be redeemed with some of their Ordnance. 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. This Land hath much of the sweet Wood Calamba, which being good, is weighed against silver and gold. Through this Kingdom runneth the River Mecon into the Sea, Linschot. vbi supra. which the Indians name Captain of all the Rivers: for it hath so much water in the Summer (their Winter) that it drowneth the Country as Nilus doth. The people of Camboia believe that all Creatures, both Men, and Beasts of all sorts do here receive reward for their work, whether it be good or bad. Upwards in the Land are the Laos, a great and mighty people, the Anas and Bramas also, which dwell further up by the Hills; and the Gueos upon the Hills, which live like wild men, eat man's flesh, mark all their bodies with a hot iron, in gallant bravery. Gaspar de Cruz Gasp. de Cruz. mentioneth that People called Laos, Northwards from Camboia, which come thither down f This seemeth to be Mecon the river before mentioned. a River, which hath his beginning in China, and is of eight, fifteen, and twenty fathoms depth: it passeth thorough deserts, where are Elephants and Bados, or Rhinocerotes, the males of which beasts have a horn arising out of their snout, accounted good for the Piles. This River coming to Cudurmuch, twelve leagues from the principal City of Camboia, makes a passage to another River, which descendeth from a great Lake, in the midst of which one cannot see Landlord. When the great waters come down from the Laos River, they enter that other River with such violence, that it reverseth and turneth back the stream, with a swift current, and overfloweth all Camboia, leaving no passage for Travellers, but by Boat, their houses also being in the lower rooms overflown, themselves remaining in the higher rooms, with their household. This River runneth upward from july to September. The Portugals showed our Author a great Hill, over which a ship had sailed, being of sufficient burden to have passed from India to Portugal. These Laos bring Musk from Camsi, being the flesh and blood (as he saith) of a certain beast. They go naked from the waste upwards, trussing up their hair like a cap. Their Priests wear yellow clothes and yellow Copes, with certain folds and seams: Their Religion is as in Siam. jarric writes of these Laos or Laios, that they live about the springs of Mecon, in Cottages of Timber, and in open boats, near the banks and Lakes of the River, P. Jarric. Thes. rerum Indic. l. 2. tom. 1. c. 25. which is said to extend four hundred Leagues within the Land, near the Tartarian and China confines. These Laios about the year 1578. descended the River in great multitudes, with an army of two hundred thousand, which all were slain, drowned, or captived in fight with the Camboyans. In this battle the King of Camboia was slain also. He left behind him a young son, which became vassal to the King of Siam. This Kingdom hath great Towns, and many Temples, which have Bonzii, Priests or Religious Men after the manner of japan and China, but less superstitious than the japonians. As for the Laios, they are rude and barbarous, but rich in Gold. The King of Camboia in the year 1598. sent to the jesuits for some of their Society, to live and preach amongst his people, and bestowed upon james Veloso a Portugal which had served him in the wars against the Siamites, a Peninsula stretching three Leagues into the Sea, which he offered to the Portugal subjection, upon condition of converting the Inhabitants. There are not (as in other Maritime parts of the Indies) any Saracens amongst them, they are courteous and mild people, and have trade with the japonians. §. II. Of the Kingdom of Siam. ON this side of Camboia, is g Maginus. G. Bot. Ben. Siam, Zion, or Silon, 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 (they tell also) Mariches, which have Maidens faces and Scorpions tails. Here runneth Menan out of that huge Lake Chiamay, which yieldeth this and other Rivers of like Nature to Nilus in Egypt. Gas. B. cap. 35. For this cause, Balbi affirmeth, that they build their houses in Silon (so he termeth it) very high, and every house hath a boat belonging thereto for passage and transportation of the family in that their Wintertime, or annual deluge. And some poor porsons have slight houses of Reed, or timber set upon planks tied together, or Liters, which they can remove whither they please, as movable shops to buy and sell; which is there done most by the women. This name of Zion, Silon, or Siam, may worthily move a Quaere to Geographers, whether this be not the Sinae mentioned by Ptolemey, Marcianus, and other Ancients: the rather because China is a name unknown to the Chinois, and their Country abutts on the Sea E stward, and the Cities thereof have more Northerly Situation, than those by them ascribed to the Sinae; which name is here little altered, and in other things this seemeth rather to agree thereunto. But let the curious inquire, and the learned judge. They have amongst them many Religious h 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 on them. They rise at midnight to pray unto their Idols, which they do in Quires, as the Friars do. They may not buy, sell, 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 entering that Chinian Kingdom without Licence, they visited them, and seeing their poor Friar's Weeds, they, besides other alms, offered to pay their ransom, if money would do it. The Siamites i G. Bot. Ben. lib. 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 frequent 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 Eastern Superstitions, which they derive to many Nations. Gasper de Cruz k G. de Cruz. See my Pilgrims, To. 1. l. 1. c. 10. testifieth that the Bramenes in Siam are Witches, and are the King's principal servants. They worship one god called Probar Missur, which (say they) made Heaven and Earth: and another called Pralocussur, who obtained of a third, named Praissur, that power unto Probar Missur. Another called Praput Prasur metry. He thinketh the third part of the Land to be Priests or Religious persons. These Religious are proud, the inferior worshipping their superiors as gods, with prayer and prostrating. They are reverenced much of the people, none daring to contradict them: so that when our Friar Gasper preached, if one of those Religious came, and said, This is good, but ours is better, all his Auditors would forsake him. They number in their opinion, seven and twenty Heavens, holding that some of them are (like Mahomet's Paradise) fraught with fair women, with meats also and drinks; and that all living things which have souls go thither, even Fleas and Lice. And these lousy heavens are allotted to all secular persons which enter not into their rule, and habit of Religion. They have higher heavens for their Priests which live in wildernesses, ascribing only this felicity to them, there to sit and refresh themselves with wind. And according to the higher merits they assign other higher heavens among their gods, which have round bodies like bowls, and so have these that go thither. They hold also that there are thirteen Hells, according to the differing demerits of men's sins. Of their Religious men, some are supreme and sit above the King, called Massauchaches: a second Order they entitle Nascendeches, which sit with the King, and are as Bishops: a third and lower rank sit beneath the King, named Mitires, which are as Priests, and have the Chapuzes and Sazes, two inferior degrees, under them: all reverenced according to their place. Except the Priests and Religious, all are slaves to the King, and when they die, their whole state devolveth to him, how hardly soever the wife and children shift: which was caused through a rebellion against the brother of the King, which then reigned when the Friar writ this. In the year 1606. Balthasar Sequerius a jesuite, landing at Tanassary, Balth. Sequer. passed from thence partly by goodly Rivers, partly over cragged and rough Hills and Forests, stored with Rhinocerots, Elephants, and Tigers, (one of which tore in pieces one of their company before his eyes) unto Odia. Conferring with the Talipoys or Religious men, he learned their conceits; That there was now no God in the world to govern it: Three had been before, now dead, and a Fourth is expected, which deferreth his coming. In the mean while, lest this huge Frame should want a Ruler, it is ordered by a certain l Bulla. Bubble or Brooch which some of the Former Gods had left. The vulgar people hear these bubbles, babbles, and fables with great reverence and silence, holding up their joined hands. They observe their Festivals, according to the course of the Moon; and then open their Temples, whither the people resort to do their devotions. These are built strong and stately, with Art and Beauty: having their Porches, Cloisters, Quires, and lower Isles, great Chapels being annexed on both sides and large Churchyards. In one of these he saw a Statue of eighteen Cubits length, dedicated to the great God. They are of marvelous abstinence, and think it a great sin to taste wine. In their Quires, they have singing men, which after the European fashion sing there, especially in the shutting in of the Evening, and about midnight. Very early in the morning, warning is given for them to go to beg from door to door. They have their funeral Holies and Obits for the dead. The carcases are burned, being put into painted Coffins, with great solemnity (if they be great men) with Music and dances, and great store of victuals to be bestowed on the Talipoys. Thus far Sequerius. 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 m 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 the airy-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 mettle, fourscore spans high. The Kingdom of Siam, comprehendeth that Aurea Regio of Ptolemey by Arrianus in his Periplus (the Map whereof Ortelius set forth 1597.) called Aurea Continens; nigh to which is placed that Aurea Chersonesus, than (it seemeth) by a neck of land joined to the Continent; since n Treatise of the Circumference of the Earth. Osor. Maffaeus. Barrius. supposed to be by force of the Sea separated from the same, and to be the same which is now called Sumatra: which Tremellius and junius judge to be Salomon's Ophir. The Land trendeth long and narrow, and containeth five hundred leagues of Sea-coast, compassing from Champa to Tavay. But of this space the Arabians, or moors, have usurped two hundred, with the Towns of Patane, Pahan, jor, and Malacca (now in possession of the Portugals) and the Kingdoms of avarice, Chencran, Caipumo, and Brema, have shared also therein. Odia c joan. Bar. lib. 9 cap. 2. is the chief City thereof, containing four hundred thousand households, and serveth the King with fifty thousand Soldiers: and to the River Caipumo (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-service, like the Turkish Timars (yet only for term of life) 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, Cannibals, and Man-eaters, living in the Mountain's 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 d Caes. Frid. Fredrick reporteth, That in the year 1567. the King of Pegu besieged the King of Siam his chief City, with an Army of one million and four hundred thousand men, and lay before it one and twenty months, and had five hundred thousand fresh Soldiers sent him in supply, end 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, jesuit. Epist. 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 cliefe 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, Ann. 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. Pet. W. Floris M. S. you have his journal in my Pilgrims, To. 1. li. 3. c. 14. Peter Williamson Floris a Dutchman, which lived long in the East Indies, employed first by his Countrymen, afterwards by the English; hath given us the latest intelligence of these parts. When Siam (saith he) was tributary to Pegu, the two brother's sons to the King of Siam, brought up in the Court of Pegu, made an escape home. Where the eldest (called in the Malaya tongue Raia Api, that is, fiery King, by others, the black King) had such success against Pegu, as ye have heard: and Pegu falling, raised himself to high fortunes, subiecting the Kingdoms of Camboia, Laniangh, Lugor, Patane, Tenesary, and diverse others. This victorious King deceased Ann. 1605. and dying without issue, left the Throne to his brother, which was termed the White King, of peaceable and mild disposition. He lying on his deathbed, Anno 1610. by the instigation of jockrommeway, one of his principal Lords, (who sought to derive the succession upon himself) caused his eldest son to be slain, being a young man of great hope. Yet his brother, the second son succeeded, and gave jockrommeway his desert. This man had besides other slaves, two hundred & eighty Japanders, which to revenge their master's death ran in joint fury to the Court, and possessed themselves of the young King, whom they compelled to commit unto their massacring hands four chief men, as the authors of their master's death: and after many other abuses, forced Him to subscribe to a composition of their own making, and to give them some of the chief Palapos or Priests for hostages, and so departed with a great treasure; using much violence at their departure, the Siamites as mere spectators daring nothing to the contrary. (The King of Siam sent to the japanian Emperor to complain of this insolence, who promised to send these japanians to Him, there to receive their due punishment. General Saris then in japan saw the men going to the Court as he came from thence.) Upon this news the Kingdoms of Camboya and Laniangh rebelled, and also one Banga de laa a Peguer, who in the year 1613. revolted to the King of avarice, and came to him with fifty thousand of his countrymen, before subject to the King of Siam. The King of Laniangh made also an Expedition into Siam, within three days' journey of Oudija, hoping to find the Country still entangled with the japonian slaves; but was met by the King of Siam, and forced to retire. But the report was (saith he) that the two Kings had combined in league against the Siamite to dispossess him, being then of two and twenty years, which yet without intestine rebellion, they are not able to effect. On August the fourth, 1612. the English arrived at Siam, the town being thirty leagues up the river: Septemb. seventeenth, they had audience of the King, who granted them free trade, and a fair house. The Country at this time of raining was covered with water, October the twenty six, they had such a storm, that old folks had not seen the like, which besides other harms, blew down the King's fathers fair Monument. Their ship was near a wrack, but by great care and pains was saved, five of the company being drowned, of which they supposed one to be devoured of a Whale. The Kings in the Indies are all Merchants: none at Siam might buy any commodities till the King had first served his own turn. §. III. Of the Kingdom of Malacca. MAlacca is now subject to the Portugals (if not since our last intelligence taken from them by the Kings of Achin and jor, who held it in siege, as the same went, conquered by Alphonsus' Albuquerke, or f See Nows orbis. Albiecher (so King Emanuel in his Letter to Pope Leo, containing all this exploit, termeth him) who was their greatest Conqueror in the Indies, subduing more to that sceptre then all before him or since. john de Barros relates at large the founding and proceeding of this City, Bar. dec. 2. l. 6. c. 1. who writes that some two hundred and fifty years before the Portugals arrival in the Indies, it was first founded. Anciently Cingapura was the chief place of trade & habitation in all that coast, which lies in the most Southerly point of all Asia, about half a degree North from the Equinoctial; then resorted to by the Merchants of China, Camboia, and the rest of the continent, & many islands to the East and West, which they called Dibananguin and Atazanguin, that is Levant and Ponent, or, under the winds (West) and beyond the winds (East) all the Navigation in those parts being by the monson's or certain winds which observe their set seasons of the year. In those times reigned in Cingapura, one Sangesinga, and in the neighbouring parts of java one Paraerisae, who dying, left to the care of his brother his two sons: which slaying the eldest, & making himself King, by his tyrannies caused diverse of the javan Nobility to forsake their Country. Amongst the rest Paramisora fled to Cingapura, who with his many followers was entertained kindly by Sangesinga, whom not long after he ungratefully slew, and by the help of his javans possessed himself of the state. The King of Siam (whose tributary and son-in-law Sangesinga had been) forced him to leave his ill gotten throne, and to seek new habitation one hundred and forty miles thence, where he settled himself at the river Muar with two thousand followers, some of which were called Cellati, men that lived on the Sea by fishing and piracy: these he would not receive into his new fortress of Pago, as not well trusting them, though before they had made him lord of Cingapura. These therefore seated themselves fifteen miles from Muar, in the place near which Malaca now standeth, joining with the Natives, half Savages, whose language is called Malayan. The place growing straight, they removed three miles up the river, where was a Hill called Beitan with a large plain, the commodiousness whereof invited Paramisora to leave Pago, and to join with them in this new foundation, which was after called Malaca, signifying a banished man, in remembrance of this javans exile. In succeeding times the merchandise and Merchants too removed from Cingapura to Malaca, Saquem Darsa then succeeding his father Paramisora, who subjected himself as vassal to the King of Siam, which assigned to his obedience all the Country from Cingapura on the East to Pulo Zambilan, which is to the West of Malaca one hundred and twenty miles, all which space of coast is two hundred seventy miles by Sea. The monson's The Monsonsi or winds in these parts continue West and north-west, from the end of August to the end of October: November begins Northerly winds and Northeasterly, which blow till the beginning of April. From May till the end of August, the South and Southwest bear sway, according to which the Mariner must direct his course, and take his proper season. The situation of Malaca is unwholesome, by reason of the marishes and nearness to the line (little above two degrees to the North) else it would have been the most populous City in the Indies. The successors of Saquen Darsa by little and little eased their shoulders of the Siam subjection, especially after the moors, Persians, and Guzurats had converted them to Mahomet's sect, and at last usurped absolute Sovereignty. But the King of Siam nine years before the Portugal conquest, sent a Fleet of two hundred sail, and therein six thousand men against Mahumet King of Malaca, the General of which Fleet was Poioan his Viceroy of Lugor, to whom the Governors of Patane, Calantan, Pan, and other Coast-cities were to pay their tributes for the King of Siam. From Lugor to Malaca is six hundred miles sail alongst the coast, much subject to tempestuous weather, which divided this Fleet; some of which fell into Mahomet's hand by treachery, to the overthrow of the rest. The Siamite in revenge prepared a great Army by Land, and Armada by Sea, four hundred Elephants, and thirty thousand men: but without expected event, by the insolency of some of his Soldiers in Rapes and Robberies, which raised the Country against them, whiles Poioan was in the siege of Pan or Pam, another City in rebellion. The King of Siam further enraged, sent two Armadas, one by the way of Calantan, the other by the way of Tenaz-zary, one on the East side, the other on the West of this long tract of land, but before Mahumet could be punished by the Siamite, the Portugal had prevailed against him. King Emanuel had sent Diego Lopes de Sequeira from Lisbon, Anno 1508. who came the next year to Malaca, and there under fair colours of traffic, Himself and his whole Fleet were in danger of betraying and murdering, See this history in Moffaeus hist. Ind. l. 4. Osorius l. 6. & 7. Barros. As. Dei. 2. l. 4. c. 4. & l. 6. c. 4. & seq. by this perfidious King and his Bendara or chief justice. This ruled all cases Civil, the Lacsamava or Admiral, all Marine, and the Tamungo or Treasurer all the Revenue, and these three the whole government; which treachery in the year 1511. was requited by Albuquerke, who by his proper valour, and wonted Fortunes, with secret intelligence amongst the Malayans, conquered the City, expelled the King (who in few days vomited His soul after this pill) and built there a Fortress and a Church, establishing the Portugal Laws, but so as both the ethnics and the moors had their own Magistrates, appeal reserved to the highest. The most remarkable things in this exploit were, the Chain which one Naodobeguea (one of the principal conspirers against Sequeira, now encountered in a Sea-fight by Albuquerke in his voyage to Malaca) ware on his arm, with a bone of a javan beast called Cabal The bone of he Cabal. therein, by virtue whereof, notwithstanding many and wide wounds, he lost not one drop of blood, till that Chain being taken off, his veins suddenly and at once emptied themselves of blood and life: the store of artillery of which they took three thousand Pieces, of eight thousand, which the Portugals affirmed had been there: their venomed Arrows, and calthrop's strewed in the way, the poison whereof once touching the blood, made them mad, with other symptoms, as in the biting of a mad dog, which they learned after to heal by chewing the leaf of a certain herb growing in the Country: the undermining the street of the City to blow it up together with the Portugals: the disadvantage of the fight with Elephants, which being here enraged with wounds, would not be ruled, but broke the ranks of their own side: the treachery of this people first to the Portugals, then to their King, after that to the Portugals again: the prey and spolle (besides all that the King and they which fled carried away, and all the Gold, Silver, provision of war and concealments excepted) amounted to two hundred thousand ducats for the King's due, which was the fifth part. Alodinus the son of King Mahomet busily bestirred himself, but in vain, to recover his lost Patrimony neither the I'll Bintam, which he fortified, as he did also Pagus, nor force nor fraud being able to defend him from his father's fates and fortunes. The moors have envied this success to the Portugals, and often have attempted to deprive them of Malaca. The Hollanders also under Cornelius Matelivius, Anno 1608. laid siege thereto, whiles the Portugal was seeking new conquests at Achen, who in their return might easily have defeated them, had they not been vnaduised in too long advising. When the Portugals went to Malaca, the King of Pan's marriage with the daughter of Mahomet was to be solemnised, a banqueting house of timber covered with silk, sumptuously prepared to this purpose on thirty wheels, to be drawn with Elephants, the Principals of the City being therein. But this King's affection was soon cooled by these disasters. From Cingapura to Pulo Cambilan, there is no other habitation of any reckoning, but a few Puts where Fishermen dwell, and a few Villages within Landlord. This is the Centre of the Eastern Traffic. Linschot. R. Fitch. They are proud of their language (which some say was devised by the founders:) wherein they device many Sonnets and amorous Poesies. The Malayos, of Countrypeople, 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 lodge in Trees, for fear of Tigers. It is strange that g Bar. dec. 2. l. 6. cap. 1. Barros writes of these Tigers, that in the height of eight yards they will reach and devour men: their chief preservatives against them are their night fires: the multitude is such that many enter by night into the City for prey, of which he tells that after the Portugals had taken it, that a Tiger leaped over a high wall, and carried away three slaves tied to a piece of timber, together with the wood, leaping again upon the wall with admirable lightness. The Country being barren, the City abounded nevertheless with plenty of necessaries, exceeding those places whence they were brought. After that f joan. Bar. l. 9 Alphonsus Albuquerke had conquered Malacca; the moors dispossessed there, seated themselves in diverse places along the coast, & some of them usurped the title of Kings. §. IIII. Of Patane and the neighbouring petty Kingdoms. PAtane g G. Arthus Dantisc. Hist. Ind. Orient. pag. 333. is a City Southwards from 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 Mahometans) is of Brick. The Chinois are more than the native Inhabitants. They are of an Ash-colour. They use h 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. Then the people prostrating themselves, request him to declare the Devil's 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 hath been governed many years by a Queen, who gave good entertainment to the Hollanders. james Neccij 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 men on i 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. shore, 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 and an half, 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 became 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 k A merry madness of Every one in his humour. laughter, to see one fighting 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, and 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 Pataneans are Mahometans. The Chinois and Siamites are Ethniks, in that diversity of Rites which you have heard. Whiles the Hollanders were there, one of those youths, in that Prophetical dictraction before mentioned, warned them to depart 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 l Orbells. 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 rideth on an Elephant in Progress, for her recreation. And for Elephants, they have a device to take them in this sort. Some ride into the m 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. Whiles 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. Peter Williamson Floris. Anno 1612. june the two and twentieth; Some of the English came to Patane, with a Letter from His Majesty to the Queen, accompanied with a present from the Merchants, of six hundred Rials of Eight. This Letter was delivered in great pomp, being laid in a basin of Gold, carried on an Elephant, furnished with many little Flags, Lances, and Minstrels; The Queen's Court also being sumptuously prepared to this business. They obtained grant of a Trade on like conditions to the Hollanders, who had their Factory their ten years before that time, and their House in that space twice burned. The japonites had twice destroyed Patane by fire in five or six years' space. The Country adjoining was also full of wars: the King of jor overrun, and burned in September that year, all the Suburbs of Paan: those of Camboya, Laniam and jagoman, joining their force against the King of Siam. On the one and thirtieth of December, the Queen of Pantanie went to sport Herself, accompanied with six hundred Prawes, where we (saith Floris) saluted Her, being a comely old woman, about sixty, tall and full of Majesty, such as they had seen few in the Indies. She had in company Her sister, which is Heir apparent, commonly called the young Queen, unmarried and about forty six years of age. The Queen had not been forth of her house in seven years before, and now intended to hunt wild Bulls and Buffs, of which there is great abundance. The waters this year were extraordinarily high, carrying away many houses. The Queen's younger sister was married to the King of n Pan or Pam, or Pane. This King promised much favour to the English, if they would resort to his City, which is in a little Island Pahan, whom She had not seen in twenty eight years, notwithstanding Her often Embassies to that purpose. At last, provoked with the Kings dallying and delaying to send Her, She sent out a Fleet of seventy Sail, with four thousand men to Pahan, to bring her Sister by force, in April 1613. He (being distressed by wars which the King of jor had made on him, burning his Houses, Barns and provisions; and the Queen of Patanie making stay of all junks of Rice laden for Pahan) arrived there, july the twelfth, with the Queen's Sister, and her two sons: and all the Dogs were for his sake killed, because he can endure none. August the second, he was entertained with a feast, at which the English were invited guests, where they saw a Comedy played all by women, after the manner of java, with antique apparel, very pleasant to behold. Once before, in the Queen's presence they had seen twelve women and children dance very well, after them the Gentlemen, and last of all the Hollanders and the English were requested to do it. This Queen is well moneyed, both the English and Dutch took up money of Her at use: this and merchandise, being in the Indies the practice of Kings. On the first of October, there happened a lamentable Fire on a strange occasion. Two great men, Datoe Bezoar, and Datoe Laxmanna, dwelling near together, both rich in Slaves, it fell out that Bezoar (hearing that his javan Slaves had treatned to kill him with Laxmanna and others) caused two of his most suspected Slaves to be bound: which the o Governor or chief over them. Ponyonla of the Slaves would not suffer, and thereupon was stabbed by him with his Creese. His javan Slaves seeing this, would have taken him, but by rescue of his other Slaves, he escaped. They nevertheless slew all that came in their way, and presently set the houses on fire. laxmanna's javan Slaves could not by any threats be detained from joining with them, and set all on fire as they went, so that the whole Town, except the Queen's Court, the Meskit, and some few houses, were burned. The javans took such Bondwomen, as they best liked, away with them, and fled into the Country. Few of them could be taken. johor or jor, in this year 1613. was taken by the forces of the King of Achen after twenty nine days siege. The Hope (a Holland ship of six hundred Tun, which set sail from Bantam in March, with eighty men, twenty four Pieces, and seventy thousand Rials of Eight in Silver, and the worth of ten or twelve thousand in Cloth) had the ill hap to come to this River of johor, and some went up to the Town: but before they could return, the Achin Armada came to this Siege, so that twenty three of their men were taken. The rest came October the one and twentieth to Patanie. Master Copland then at Achin with General Best, writes, that the King's Armada returning, arrived july the third, Galleys and Frigates a hundred and twenty, or more, with which Laxaman the General had subdued the Kingdoms of joar and Siak, bringing with him both the Kings and two of their brethren, which he saith, were honourably sent back, and remained tributaries to Achin. The p I. Hermannus Hist. Nau. ab 1602. ad 1604. Hollanders have had much trading at Patane; and the King of johar or 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 Calcutta q Step. ab Hagen. entered into solemn league with the Samaryn, (at least offered it jarric denies the acceptation) 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 Macao, one ship worth a Million; at Sincapura, &c. at sundry times. In the year 1605. Cornelius Matelivius was sent to the Indies with twelve Ships; and the next year after Paulus à Caerden, with twelve more. And Matelive r Cornel. Mateliu. Navig. & pug. Amsteldam. Hist. Io. Isacij Pontavi. besieged Malaca, as before is said. But in this attempt they had not success answerable to their desire: and yet not so ill as was likely. For the s Ex relot. Gen. Saris. Portugals upon this news returning from Achin, upon espial of a Flemish Sail, called a Counsel, and made it the next day before they came up; in which space the Hollander had leisure to bring all his Ordnance (then on shore for battery) aboard his Ships, and to prepare himself for fight, which he held two days with the Portugal with two Ships loss on each side, the Portugal giving way. So little counsel is sometimes in consultation, and easily is opportunity lost in the very seeking. jarric writeth that the Hollanders having taken the Fortresses of Amboin and Tidor, entered League with ten neighbour Kings, enemies to the Portugals, and with eleven Ships, seven t Their Shipboats. Barks, came before Malaca in the end of April 1606. The King's Confederate had of all sorts of Shipping, three hundred twenty seven, with four thousand men. The Japanders which were then in Malaca upon affairs of Merchandise, did perform good service for the distressed Portugal. The Siege continued almost four months, in which the city endured fifty thousand great shot, before the Viceroy Alphonsus Castrius freed the same: He leaving the charge of Goa to the care of Menesius the Archbishop, with a great Armada set forth in the beginning of May, ignorant of this Siege: and set upon the Acheners by the way, where he got blows and shame. Six leagues from Malaca the Hollanders fought with him August the eleventh. The first day was little difference, the next day one Holland Ship was burnt, and the Admiral fired; two Portugal ships burned, one of them the Admiral. On the third and fourth the Portugal had the better: but so as neither part were absolute Conquerors. He that will not only read, but in manner see, the most of these exploits of the Hollanders, with other rarities of the Indies, may resort to Theodoricke u Indiae Orientalis, parts 8. per T. & Is. de Bry. and Israel de Bry, who have in lively stamps expressed these Navigations; with the observations of Linschoten, and others. Floris their Countryman complains, that they suffer and assist moors and Ethnikes in this Indian Trade, which they forbid to their Servants, Countrymen and Brethren, upon pain of Death and loss of Goods. They have in the Eastern islands done much harm to the portugal's and Spaniards. Captain Schot took the Castle and Island of Solor, with a great quantity of Sandelwood, and sent the portugal's to Malacca. He mentioneth one Fleet of theirs in the Moluccoes of two and twenty sail, and that they expected the next year (1614) fourteen sail more. Nic. Bang. Itinerat. Bangam nameth seven and thirty Factories, and twenty Forts and Castles of theirs all beyond the Cape Comori. In some places where they have Castles, he saith, They threatened to carry such (as Prisoners) to their Fort, that should sell their commodities to the English. In some places where the People are poor, and have nothing but their Cloves to live on, the Hollanders buy it at a cheap rate (as fifty Rials of Eight the Bahar) which they seldom give in money, but in Rice, Clothes, and Commodities, so that eight rials of Eight well employed on the Coast of Coromandel, may here yield a Bahar, which is six hundred twenty five pound of Cloves. He addeth, That they will not suffer the Malayans and javans to have Cloves but of them, at sixty six Rials ready money Richard Cock from japan writes, That the Spaniards fear the loss of the Philippina's by their force: which is sufficient to do in those Seas what they list. The Spaniards succeeded the Portugals in the Moluccoes, which the Hollanders took from them: and the Viceroy of Mexico, with the Governor of Manilla, have joined in their endeavours against them: the Country people also better affect the Spaniard, as more Liberal and Bountiful. The Spaniards have in these Eastern parts besides Manilla, the Castles of Gamalamma in Ternate, of Tidore, Gelola, Battachina, as Bangam observeth. Thus much have I thought to speak here of the Hollanders, who have worthily sought & found much Honour, especially by their Marine exploits, round about the world; which if it be attended with some unneighbourly quarrels with Ours, and other soil of covetousness, in this humane frailty, and their proper thriftiness, is no great wonder. Balbi mentioneth an Island on this Coast called Carnalcubar, the Inhabitants whereof go from one Island to another (as the Caribes were wont) to hunt men for their cruel diet. For the most part they live on fish, go naked, without Law, and had almost seized on him and his company. David Middleton x D. Mid. voyage 1609. M.S. affirmeth the like of another Island called Seran, which provoked by wrongs from the Portugals, eat all Christians they can get, roasting them alive, without regard of any ransom. CHAP. IIII. Of the Kingdom of Pegu, or Brama, and the subject and neighbouring Kingdoms. §. I. Of the Greatness of the King of Pegu. OF the Kingdom Brema, or Brama, the City Royal is a G. Bot. Ben. Pegu, 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, Melintay, 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 spent 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. Pimenta lit. F. Fernandez He subjected to his signory twelve Kingdoms, which Fernandes thus rehearseth: The Kingdom of Cavelan, where are the best Rubies and Saphires. Secondly, that of avarice, the bowels whereof are filled with Mines of Copper, Lead, and Silver: The third Bacan, enriched with Mines of Gold: Tungran, the fourth aboundeth with c A kind of gum, wrought by Pismires as Bees make wax, whereof is made our hard wax, colours, &c. Lac and Lead: such is Prom, the fifth: the sixth is jangoma, stored with Copper, Musk, Pepper, Silk, Silver, Gold: Lauran, the seventh, hath Bejoin enough to ladeships: the eight and ninth are the Kingdoms of Trucon, Staples of China-Merchandize: 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 26 crowned Kings at command, and that no King in the world was of greater power. Caes. Fred. frederick's reckoning, except we ascribe that surplusage to Victuallers, Voluntaries, and Servants and Attendants on the baggage;) which Army (saith Fernandes) he tythed out of his people, taking one only of ten. Frederick then in Pegu saith he had five hundred thousand, sent him in supply of those which were slain and lost of the first Army, which consisted of e Balbi, saith 1500000. fourteen hundred thousand men: after one and twenty months' siege, he prevailed by Treason of the Siamites, which opened one of their Gates in the night, and received his Forces into the City: whereupon the King of Siam poisoned himself, leaving a rich booty to the Conqueror. He saw at the Kings return the Elephants ordered in a triumphal square, laden with Gold, Silver, jewels, and with the Great Prisoners of Siam. This King (saith the same Author) hath no power by Sea, but in the Land, for People, Dominions, Gold and Silver, he far exceeds the Great Turk. He hath diverse Magasons full of Treasure, which is every day increased without diminishing, besides that he is Lord of the Mines of Rubies, and other jewels. The King in his Feasts used to ride on a triumphal Chariot all guilded, drawn by sixteen Horses, it was high with a goodly Canopy over it, twenty Lords attended the same, holding in their hands a Rope, fastened to this Chariot, to keep it upright. The King sits in the middle, and about him stand four of his chief Favourites. Before marcheth the Army, in the midst, all the Nobility, and round about the Chariot, exceeding pompously and orderly. The King hath one principal Wife, three hundred Concubines. The voyage from Saint Thomee used by the Portugals, is by Negrais, where on the left hand stood a Varella all guilded, serving for a Sea Mark, the Sun shining thereon causing it to be seen far off: near thereto is the Island of Flies, so called of the store of Flies, G. Balby, cap. 34. R. Fitch. Cities in the way from Negrais to Pegu, caused by the multitude of Fishes there salted. Thence Balby passed to Cosmi, the Territory whereof is full of Woods, and these full of Tigers, wild Swine, Parrots, Apes, and other Creatures. Cosmi is in sixteen Degrees one third part, the Houses are of Canes, covered with thatch, much annoyed with Tigers, which enter often into the Town and devour Men or Beasts. From hence they pass in Paros or Barks by diverse Villages alongst the River to jaccubel a great City, and a little beyond to another called Tegiatden. Diana is a great Town a little further, where they make Barks or Vessels as big as Galleasses, having on both sides quite through, rooms for Merchandise, and in the midst a kind of dwellinghouse, where they trade: they passed further by Bedagiamana, Lagapala, Purdabin, Gungiebin (where they anchored in the midst of the stream, for fear of the Tigers, which in the water sometime assault men.) Coilan a City four square, each square three miles; Twagnedan another City full of Varellas or Temples and Images; Levagon a pleasant City full of Palmtrees; Siluanpedi, where many victualling Barks are made, and serve for dwelling and victualling down to the Sea; Dala, where the King's stables for his Elephants were; Dogon, the most Religious; Meccao, where they unladed their goods to pass by Land to Pegu. All this way is by fresh Rivers with swift Tides, the houses on both sides, many, built upon Timbers ascended by Ladders, to prevent Tigers, for which cause also some keep Buffals in their houses, the sent of whom the Tigers cannot endure. All this way they use Manini in stead of money, made of glass. The Varellas or Temples in this way, are innumerable, of diverse fashions. This King held himself the greatest King in the World, and cause himself to be entitled, The living God upon earth: which the LIVING GOD in heaven avenged on him, as you shall hear. Caplan is the place where they find Rubies, Spinels and Saphires, digged out of high Hills, to which none may have access but by leave. It is six days' journey beyond Aua. The Buffals in these parts are of Ash-colour, so great that they are like Elephants. In any great solemnity the four white Elephants went before the King with furniture all of gold, their teeth also in a iewelled sheath. He hath much artillery, but wants men to manage them; much materials for shipping, but wants Shipwrights and Mariners. His jewels are inestimable. Balby saw him wear two Rubies, each as big as two Dates, but not so long, of admirable lustre. 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 year: 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 contrary 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 bosom, but in their bowels; the Children became living Sepulchers of their scarce-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 inhuman-human 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 lowest of his Princes. §. II. Of the destruction and desolation of Pegu. 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, committed to prison forty of his Nobles, Partners in that new Project, & bringing them all, with their Parents, Wives, Children, Friends, and Acquaintance into a Wood, set y There were destroyed by this flame and execution 4000 persons, Arthus pag. 326. & Gasper 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. Their fight was first with Harquebuses, after with Darts, lastly with Swords. By the help of his Elephant Pegu prevailed, yet so as their perished above two hundred thousand of the three hundred thousand he led forth in this Expedition, and almost as many of the Auan side. Of his Elephant's teeth which died in this battle, were made little Images or Idols. In the mean time the Siamite with an Army marched to the borders of Pegu, divulging rumours, That he came to succour his Lord against the Auan 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 wonted 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 jangoma, and his own Son, twice; which did much harm to the Siamites, and received no little themselves; never returning without loss of half their Army, & 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 Barnes at Martavan, Murmulan, Tavay, and Tanassarin, three years together, purposing then to employ all the Peguans in this enterprise. But they weary of foreign calamities, hid themselves in Woods and Wildernesses, and some turned Talopoyes: so they call their Religious persons. Many sold themselves slaves. The King persisting, in his Person gave order to his Uncle Ximibogus, 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, acquainted 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 Cosmians, 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 amongst 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 exquisite z The cruel tyranny of the King of Pegu. torments he ssue them all. He then sent to his Son, the King of avarice, to transplant those People of every Age and 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, and Country itself remaining their recompense. And the Peguan Captains also, fearing their Master's tyranny, became subjects to the Siamite, whose whole Families this tyrant with Fire and 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 Prom, and commanded him to the siege of Murmulan; who, utterly misliking 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 Barnes, the rest was fired. He proceeded and laid siege to Pegu; in which at that time was a hundred and fifty thousand Men, and three thousand Pieces of Ordnance, a thousand whereof were Brass: but (as is said) for fear of the portugal's, which were reported to have entered into Siam by the way of Camboia, he departed, leaving Famine behind, as Lieutenant of his Wars, which caused the Foreigners, 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 send half, and to demand all were unreasonable. The King sends four Noblemen, 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. judas cannot be secure, till he hang 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 Xerxes 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 mischief come not alone) besieged by Mogus, King of Orracan. Andrea's a And. Bovet. Boves (in his Letters the eight and twentieth of March 1600.) thus finisheth this Tragedy. When the King of Pegu saw himself in such straits, besieged by the King of Orracan, or Arracan, and Tangu, in his Castle of Macao, in Decemb. 1599 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 then hasted to the Tower of Pegu, where he found as much Gold and jewels as laded b jarric hath 700. Elephants & 700. Horses. six hundred Elephants, and as many Horses, besides Silver and other Metals of smaller price, which he left behind. The King of Arracan then absent, and angry that the King of Tangu (contrary to promise) had seized all the treasure to himself, purposed to invade his Kingdom, and to that intent, had the aid of many portugal's (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 two and thirty hundred Pieces of Ordnance, 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 c A cruel punishment of Cowards. to be cast into Cauldrons of scalding Oil: and the third time conquered that Kingdom. Peter Williamson Floris hath given us later relations. He reports that the King of Pegu had in his flourishing greatness twenty Kings subject to him, which fell to the Siamite, Raia Api before mentioned. He besieged Vnxa or Pegu two Months without effect. Dearth and death made Pegu resign himself to the King of Tangu, that so he might also prevent the King of Arracan, who coming with his power took the City and the Country. The King of Tangu agreed with him to restore certain Treasures, the white Elephant, and the King's daughter (both which I saw, saith Floris in Arracan, Anno 1608.) and the King of Pegu, or else that he himself would kill him; which he afterwards did with a pilon wherewith they stamp their Rice, as being free (I know not by what Art) against any stabbing. Thus came this Empire, after the destruction of many millions of Peguans, to desolation, that at this day there is no remembrance of it. The King of Arracan gave the Town or Fort of Siriangh on the River of Pegu to the Portugals in keeping, especially to Philip de Britto de Nicote, whom he styled Xenga, that is, honest: who scarcely so proved: for three or four years after taking this King's son prisoner, Sirian. he made him ransom him at 110000. Tangans, and ten Galeas of Rice, after that growing insolent and caring for no body. But in March 1613. the King of avarice took Siriangh, and slew all the Portugals, and spitted, or otherwise tortured (as the Fame went) this Philip de Britto. This King gave order for the building up again of the old Town, and called together the Peguers, making them many fair promises, and so went forward to Tenesseryn, where Banya came to him with fifty thousand Peguans, before subject to Siam. Thus far Floris. jarric. Thes. Indic. part. 1. l. 2. cap. 24. Equus Sejanus Elephas Peguanus. Some tell of this white Elephant, (for so they speak as if there were but one, whereas Fitz Balbi and Fredrick saw four, but it seems one was of principal estimation) that it was observed with no less honour than the King, and came not abroad without great pomp. It hath been a dismal and disastrous Beast to five or six Kings, which had the possession thereof, all having Tragical ends. The King of Arracan, Anno 1599 returned home in triumph, this white Elephant richly adorned going before, the Brother and two Sons of the King of Pegu following. P. jar. Thes. Rer. Ind. l. 6. c. 31. jarric writes that the King of Pegu yielded himself, his Wife and thirteen children (three other, the King of Arracan had two sons in hostage, and a daughter in marriage) to his sister's husband the King of Tangu, trusting the rather to his fidelity, because when his eldest Son had forsaken him, jar. ex Fernand. lit. and gone to Tangu in hope of the Queen his Aunt's favour, She caused his loss of loyalty to be punished with the loss of his head. Tangu killed all this royal Family. Martavan; Martavan. before mentioned, was a goodly Peguan Kingdom, but by wars was brought into like miseries. The Region was so fertile that it yielded three Harvests in a year, and sent yearly fifteen Ships to Malaca, as many to Cochin, laden with Rice: the Woods abounded with excellent fruits, the Herbs and shrubs were generally odoriferous or medicinal: diverse kinds there grew of Rices not like to ours: store of Pines and Tecam, a Wood not subject to rottenness. A Country rich in Mines of Iron, Lead, Steele, Brass, Silver, Gold and Rubies, Springs and Rivers, Indian Palms, and Sugarcanes. The Forests had Buffolos, Harts, Boars, wild: the Haven open at all times of the year, and not choked with sand, as usually in the Indian Winter. The City stands in 16. degrees; of great trading, a temperate air (the Megrim is unknown nor Physicians.) The King Bannalaius ninety nine years of age, who with his Heir apparent were chased out of the Kingdom, and hid themselves in the Forests, as before that time above two hundred thousand of their Subjects had done, only three thousand staying with the King. 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 soever corn be put into the ground, the payment is good with increase. I have seen with mine eyes (saith Caesar Frederick) 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. Master Fitch saith the same, that they eat Roots, Herbs, Leaves, Dogs, Cats, Rats, and Snakes; they refuse almost nothing. §. III. Of the Peguan Rites and Customs. 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 barrel. 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 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. Some years d 1496. before, Hieronymo de Sancto Stephano found him in the same wars with avarice, and saith of him, that he had ten thousand Elephants, and bred or brought up every year five hundred. The King, that lived when M. Fitch e 1588. M.R. Fitch. Caes. Fred. Balby. was there, Son to the Conqueror, 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 Ell 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. They kneel down thrice, lifting up their hands, and kiss the ground thrice: this they do four times before they come where the King sits, who speaks by an Interpreter, and not immediately to the Suppliant, who with these Rombees (so they call these kneelings) present their gifts over their heads: His Guard lies prostrate to the earth. Pegu is (or at least 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 so subject to fire, that every day Proclamation is made to take heed to their fire. 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 straight as a line, from one Gate to another; and so broad, that ten or twelve men may ride a-front 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 guilded. And the house wherein his Pagode or Idol standeth, is covered with Tiles of Silver, and all the walls are guilded 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, he will seek by favour or force to have the same, which (some c Linschot. 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 guilded 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 in it, R. Fitch. 28. Gas. Balby, c. 38. Arist. hist. an. l. 9 tells of taking the wild with fighting on the tame, and wearying them. 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. When the Huntsmen have brought the Elephant near to the City, they send 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, weepeth and runneth against the walls, which are made of strong trees: some of them break their teeth therewith. Then 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 Cordes) wherein sit four or six men, which fight with Guns, Darts, Arrows, and other weapons. All Authors agree, 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, &c. The Peguans are beardless: and carry pinsers 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 least as big as any Walnut: the biggest as big as a little Hen's Egg. They were invented to prevent Sodomy, which they use more than any people in the world: Abusing the Male-sex, causeth the women also to wear scant clothes, that as they go, their thigh is seen bare to provoke men to lust. Both these were ordained by a certain Queen for those causes, and are still observed. 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 Bramen that are of the King's blood, prick some part of their skin; and put therein a black colour, which lasteth always. If any Merchant resort thither, he shall have many maids (saith d Lins. c. 17. Linschoten) offered him by their parents to take his choice, and having agreed with their 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. Gasper Balby, and Got. Arthus, Arthus. tell of another custom of their Virgins, if that name may be given them. For, saith he, e Hist. Indiae Orient. p. 313. & Balby c. 37. Virgins in hoc regno omnino nullas reperire licet: Puellae enim omnes statim à pueritia sua medicamentum quoddam usurpant, quo muliebria distenduntur & aperta continentur: idque propter globulos quos in virgis viri gestant: illis enim admittendis virgines arctiores nullo modo sufficerunt. Their money is called Ganza, and is made of Copper and Lead, which every man may stamp that william. Gold and Silver is merchandise and not money. The tides of the Sea between Martavan and Pegu by f Caes. Fred. so Balby also. Caesor Fredricke 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 upon 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 their 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 g R. Fitch. diverse people dwell in Boats, which they call Paroes; the Country being full of Rivers, in which they go to 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 (as is said before) or eleven days' journey by the Rivers, as before is expressed, where their Markets are (as their dwellings) upon the water in Boats, with a great Sombrero, like a Cartwheel, G. Balby. to keep off the Sun made of Coco-leaves. They use in riding to carry bits in their mouths, which make them swell: and puffing cheeks. The husbands buy their wives, and if they mislike, put them away. And if the wife's Parents will take away their daughters, they must restore that which was given in price for her. If a man dies without children, the King is his Heir. And if he hath children, the King hath a third, they the rest. They use to carry men somewhat after the fashion of Congo, in a kind of Coverlet of Cotton, called Delingo of diverse colours, made commodiously to keep off the Sun, and Rain, and easy to lie on as a bed, carried by four men, which always run from morning to night, resting only once in the day. The wife, children and slaves of the Debtor are bound to the Creditor: who may carry the Debtor to his house, and shut him up, or else sell the wife, children and slaves. The Noble and Ignoble observe one fashion of attire, differing in the fineness of the matter, which commonly is bombast. One piece for a shirt, another large and painted, tied up between the legs; On their heads a kind of Mitre, of the same, and some like a Hive: they go barefoot, but the Nobles usually are carried in Delingoes, or on Horseback. The women wear a smock to the girdle, from thence a straight cloth, of purpose to show that they are Women, in sort before related. They go barefoot, their arms laden with Hoops of Gold and jewels, and their fingers full of precious Rings, with their hair rolled up about their heads. Many wear a cloth about their shoulders in stead of a Cloak. In Pegu they use much Opium. Aracan is midway between Bengala and Pegu, on the Coast. He is able (saith Frederick) to arm many Austs by Sea, and by Land hath certain Sluices, with the which, if the King of Pegu his greatest enemy, assaulted his Country, he could at pleasure cover a great part with waters. In Pegu they have a custom of buying and selling by Brokers, which undertake for the performance on both sides. Also that others standing by may know what is bidden for commodities, they have their hands under a cloth, and by touching the fingers, and nipping the joints (each finger and joint having his proper signification) they make up their bargains. CHAP. V. Of the Religion in Pegu, and the countries' sometime subject thereto. THeir Varellaes or Idol-Temples in the Kingdom of Pegu are many. a R. Fitch. Caes. Fredrick. 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 gilded 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 there be good cheap. About two days' journey from Pegu, there is a Varelle, b Gas. Balby saith that many of these Varelles were burned, together with four thousand 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. These 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 and 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 shores of Dogon two Statues, which from the head downward represent young men, but have the faces of Devils, and two wings on their backs. In Pegu there is 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 Braman 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 gilded 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 foots were as big as a man, and sitting 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, molten by the King's Father, each weighing a hundred & fourscore pound, besides his other Treasures; to conceal which, he slew two hundred Eunuchs his attendants. Their Tallipoys, e R. Fitch. before they take Orders, go to School till they be twenty years old, or more: then they come before a Tallipoy, 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 Tallipoy. If he be content, than he rideth upon an Horse about the streets, very richly apparelled, with Drums and Pipes, to show, that he leaveth the riches of the World to be a Tallipoy. In few days after, he is carried upon a Thing like an Horselitter, 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 strangely apparelled, 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 bare, and a broad Sombrero, or shadow, in their hands, to defend them in Summer from the Sun, and in Winter from the rain. They are shaven on their heads, beards f Balby c. 37. , and all their bodies. They observe perpetual Chastity, and are modest in their going. When one of them dies, his body is kept many days with Feasts, and after is set on a high Scaffold, many Tallapoys feasting about it. Thus it is carried to the place of burning, by a great number of people, where it is consumed with sweet Woods to the bones, these buried near their Houses, and the ashes cast into the water. Balby resembles them in Habit and Ceremonies to their Friars. They go with a great Pot made of Wood or fine Earth, and covered, tied with a broad Girdle upon their shoulders, 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: which they put together in their Pot. They keep their Feasts by the Moon; and at a new Moon is their most solemn Feast: and then the people send Rice and other things to that Kiack, or Church, of which they be: and there all the Tallipoys of that Church meet, and ate that which is sent them. They Preach against all abuses, and many resort unto them. When they enter into their Kiack, at the door their 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, & then to the Sun, and so sit down. When the Tallipoys preach, many of the people carry them gifts unto the Pulpit, where they sit and preach. And there is one that 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. G. B.B. l. part. 3. Arthus. p. 319. Bomferrus a Franciscan, and after him Boterus, say, That they hold an innumerable multitude of Worlds, from all eternity succeeding one after another; and also an innumerable number of Gods, but not all at once. They imagine, that five have governed this present World, whereof four are passed above 2090. years ago. Now they are without a God, and expect the fifth many Ages hereafter: after whose death, they conceive, that the World shall perish by fire, and then another World shall follow, and others 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, Scuum, (like the Mahometan Paradise;) another of Torment, Naxac; 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-Sanctuary (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. 26 But the Peguans themselves ascribe their Religion to a Dog, and a China woman, which escaped shipwreck. The Devil is highly worshipped of these Pegusians, h Gaspar Balby. Got. Arthus. Hist. Ind. p. 321. to whom they erect a stately Altar, and adorn it with variety of Flowers, and Meats of all sorts, so to fee 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 Clothes and Flowers. They entertain him also with diversity of Music, and appoint him a Priest, whom they call the Devil's Father, which procureth his Rites and Music. Some, as soon as they rise 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 Tallipoys preach against this devilish devotion, yet they cannot reclaim the people. The Tallipoys 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 once a year, i G. Balby, c. 37. and the water wherewith they are washed, the people account holy, and reserve it for their drink, as a holy potion. They hold that all which do well, of whatsoever Religion, shall be saved, and therefore care not, as Balby affirmeth, if any of their Nation turn Christian. 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 (so adorned with jewels, that the eye cannot endure their shining) his Nobles attending. Another l Sapan Catena. is kept in Pegu, against which day all the Courtiers provide them certain Pillars or Images of diverse forms, kept closely, that none may see what others have provided, till the Day. These are made of Indian Reeds, carved and gilded, and on the Festival 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 City gates are lest open. But none may approach unto him empty-handed. They have m Sapan Daich. a Feast of Watering celebrated in the old City, where the King, Queen, and his Children, with Rose-water 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 send amongst them an Elephant, which slew many of them, whereat he laughed; the people lamented. Another Feast n Sapan Donan. they have, wherein they have a trial of their Ships, which can sail best: this Feast lasteth a month. A fifth Feast o Sapan Giaimosegienon. is called Giaitnosegienon, 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 rent 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, loath in a superstitious fancy, to defile Holy Writ, with confirmation of an Oath to a Gentile, 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 Gasper 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' exequies 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. This was Anno 1557. Crocodiles and Apes q G. 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 respect. And though the Crocodiles in the Town-ditch devour men daily, yet in a blind zeal they will drink no other water, accounting this holy, and account their souls certainly saved, whose bodies are thus certainly lost and devoured of those Beasts, which sometimes are thirty foot in length; one of which, Balby saw draw in a woman: and not a day, but some were said to be devoured, till the King caused one of those, which was observed to be most manslaying, to be slain. 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 dyeth, they make two Ships, with golden covers, and betwixt them erect a golden Theatre; in which they place the corpses, applying thereto Musk, and the most sweet Woods, with other things; and so set forth the same to Sea, setting that Theatre or Pageant on fire. In one of the Ships or Tallapois, which sing till they think the body to be consumed to ashes. Then 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 another 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 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, Arreoves, and other 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 hauling 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 (as is said before of the Tallipoys) made like a Tower, with a covering all gilded, made of Canes, carried by fourteen or sixteen men, with great Minstrelsy, 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. VI Of Bengala, and the parts adjoining: and of the holy River Ganges. §. I. Of Bengala. THe Kingdom of Bengala a Magin. Gio. Bot. Ben. Got. Arthus hist. Ind. Orient. pag. 282. is very large, and hath of Coast one hundred and twenty leagues, and as much within Landlord. Francis Fernandes measureth it from the Confines of the Kingdom of Ramu or Porto Grandee to Palmerine, ninety miles beyond Porto Pequene, in all six hundred miles long. 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 Magore (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 are b Linschot. c. 16 a most subtle and wicked people, and are esteemed the worst slaves of all India: for that they are all Thiefs; 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 portugal's have here Porto Grande, 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 Abdas or Rhinocerotes, whose horn (growing up from his snout) Teeth, Flesh, Blood, Claws, and whatsoever he hath without and within his body, is good against poison, and is much accounted of throughout all India. The skin upon d Linschot. c. 47 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 Travellers found, but only by hearsay. Only Lodovicus Vertomannus e Lud. Vert. lib. 1. cap. 19 saith, he saw a couple of those other Unicorns at Mecca; one whereof had a horn of three Cubits, being of the bigness of a Colt of two years and a half old; the other was much less: Gesnerus de Quadrup. Scal. Exerc. 205. both sent to the Sultan of Mecca, for a rare present out of Aethiopia. Gesner in his Book of Fourfooted Beasts, citeth this testimony, and some others, whereby he persuadeth, that there are diverse sorts of these Unicorns: but it cannot seem otherwise then strange, that in this last hundred of years, wherein the World hath unveyled her face more than ever before; none of credit (that I have heard) hath affirmed himself to have seen this Unicorn, but in picture. And in picture they have lately abused M.T. Coryate, who writing that he saw Unicorns at the Mogors or Mogul's Court (which, as some that were there, told me, were Rhinocerotes) they have published the same with picture of the Painter's Unicorn, with a long horn out of his forehead, whereas this groweth out of the middle of the Nose and is but short, the length of a man's hand being a large Horn's measure. That which is reported of their virtue against poison, proceedeth from the herbs which Bengala yieldeth: for in other places they are not near 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 f G. 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. Northward from Bengala lieth the Kingdom of Arracan, before mentioned. The great Can subdued these parts and the Kingdom of Mien, about the year 1272. while Marcus Paulus lived there. Arracan, Chandican, and Siripur are by Fernandez placed in Bengala, as so many Kingdoms: Patane or Patenau by Frederick and Fitch reckoned to another Bengalau Kingdom: which our Countryman Master Fitch, calleth the Kingdom of Gouren: so that under this name, Bengala, are comprehended many Signories; all, or the most part now subject to the Mogor. §. II. Of Ganges, and the Superstitions there observed. Our Maps seem not to describe the River Ganges (so will we here term it with Ortelius, Castaldus, Barrius, and all our later Travellers, 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 happily arise in part, that seeking of Ganges so far off. Both Ganga and Ganges are in sacred account (saith g Bar. Dec. 1. l. 9 c. 1. Barros) and therefore the Mahometan Kings, will not suffer the superstitious washing of the ethnics therein without a Custom or Imposition. There is in Ganges h Balby, cap. 42. a place called Gongasagie, that is, the entry of the Sea, in which are many Fishes called Seadogs. 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 wonted channel: the cause that Tanda (a City of traffic, where the people go naked to the waste) 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 cannot 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. Xau. 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. 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 to the poor. A brother of his, called Rau, being to go to the great Mogor, offered one hundred and fifty thousand l Pardaw is three Testons Portugal. Pardaws, that his m N. Pimentae. Pagods or Idols should send him good success. They make an Image also to this River, whereunto they do divine honour. The King of Calcutta, and the other Kings of Malabar keep a solemn feast every twelve years, in honour of this River; because that long since a certain Brachmane (falsely accused) fled unto Ganges, & 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 diverse old men, which on places of earth, made for that purpose, sit praying, and they give 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: and 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 diverse 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, &c. 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 there into. 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 overhead, 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 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 diverse 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 their 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. Here some are 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 Husband when they die: if they will not, their heads are 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 sit a little with him, and cry, and after will carry him to the water side, and set him upon a little raft made of reeds, and so let him go down the River. The chief Idols are very evil-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 Indians 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 red in their foreheads, and a stroke of red up to the crown, and so it runneth three ways. Their marriages are in this sort: The manner of their Marriages. The Man and the Woman come to the waterside, where standeth a Brahmin or Priest, with a Cow and a Calf, or a Cow with Calf: these all go into the Water together, the Brahmin 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 potful of water. The man holdeth his hand by the braman's hand, and the wife's hand by her husbands, and all have the Cow by the tail. Then they pour water out of the pot upon the Cow's tail, which runneth thorough all their hands, and they lad up water with their hands, and then the brahmin tieth their clothes together. After this, they go round about the Cow and Calf, and give some what to the poor there attending, leaving the Cow and Calf for the braman's use, and offer to diverse of their Idols money: then lying down upon the ground, they kiss it diverse times, and go their way. Between this and Patanaw are diverse Thiefs, like the Arabians, without certain abode. §. III. Of Patane, Couch, Orixa, Botanter, Candecan. PAtane or Patanaw is a great Town and long, with large streets, simple houses of earth, covered with thatch, the people tall and slender, many old; sometimes a Kingdom, now subject to the Mogor. They have gold, which (as in America) they dig out of the Pits, and wash the Earth in great Bolls. 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. Here 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 and Dissemblers. As I came from Agra down the River jemena, I saw also many naked Beggars, of which the people make great account; they call them Schesche. Here 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 o 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. The King of Patanaw was Lord of the greatest part of Bengala, until the mogul slew their last King. After which twelve of them joined in a kind of aristocraty and vanquished the Mogolls (it seems this was in the time of Emmaupaxda) and still notwithstanding the Mogolls Greatness, are great Lords; specially he of Siripur, and of Ciandecan, and above all Maafudalim. Nine of them are Mahumetans. Thus Fernandes. These Pataneans seem by the jesuits report to come of the Tartars. 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. Here 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 Bramen mark themselves in their foreheads, ears, 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 waterside, 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 depart 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. The way from Bannaras to Patanaw is a fair and fertile Country, beautified with many fair Towns. I went p R. Fitch. from Bengala into the Country of Couch, which lieth five and twenty days' journey Northwards from Tanda. The King was a Gentile, 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 thorough the Country of Gouren, where we found but few villages, and almost all Wilderness (for we chose this Desert way for fear of thiefs) and saw many Buffs, Swine, and Dear: grass longer than a man, and very many Tigers. Orixa is the next Country, which hath been a Kingdom, but conquered by the King of Patanaw, and both since, by Echebar. Orixa stands six days' South-west from Satagan. There is much Rice, cloth of Cotton, and cloth made of grass, called Yerua like silk. (They speak of the like in Virginia.) Through this Kingdom (Frederick writes) a man might have gone with Gold in his hand without danger, while the old King reigned, who so befriended Merchants that he took no custom of them. And there were laden in the Port of Orisa yearly, five and twenty or thirty Ships, with Rice, Lacca, long Pepper, Ginger, Mirabolins, and the Yerua aforesaid, made of an herb growing in the Woods wild, then gathered when the bowl is grown round, as big as an Orange. In the Haven of Angeli are yearly many Ships laden with many kinds of commodities. Satagam is a fair City (for a City of moors) and very plentiful, sometime subject to Patanaw. In Bengala such is the estimation of Ganges, that they will fetch of it a great way off, though they have good water near: and 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 Tippara, with whom the Mogor hath continual war. The Mogores, which be of the Kingdom of Recon and Rame, be stronger than this King of Tippara. Four days' journey from Couch is Botanter, and the City Bottia: the King is called Dermaine: the People are tall and strong: the Country great, three months' journey, and hath in it 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 account them Apes. Hither resort many Merchants out of China, and Tartary. From Chatigan in Bengala, I went to Bacola, the King whereof is a Gentile; 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. In that part of Botanter, which is next to Lahor, and the Mogor, the People p Histor. Relatio de Kege 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, no not when they sleep, as long as they are able to hang on: their head attire is like a Sugarloaf, sharp at the top. They never wash their hands, lest, say they, so pure a Creature, as the Water, should be defiled. They have but one Wife; and when they have two or three children, they live as brother & sister. Widowers and widows may not marry a second time. They have no Idols, nor Towns, nor King, in those parts of Batanter. They have their soothsayers, 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 in stead of dishes, as in Thebet, we have observed the like custom. They are liberal alms-givers. They live on Weaving and making Clothes, which they sell at Calamur and Negariot in Summer, for in their Winter they cannot pass for Snowes. They are like in colour and hair to men of these parts. The Bengalans q 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 happily 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 Candecan (which lieth at the mouth of Ganges) r N. Pimenta. caused a jesuite to rehearse the Decalogue: who when he reproved the Indians 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. §. IIII. Of Arracan, and the Wars betwixt them and the Portugals. BEtwixt the King of Arracan and the Portugals have been late wars, not unworthy Relation, because they serve for better knowledge of all the Country's adjacent. The King of Arracan or Rachim (so Frederick calls it) had given to Philip de Britto the keeping of Syrian, as before is expressed, which he fortifying, became suspicious to the King: this was one cause of war; and another the Portugals surprisal of the I'll Sundiva, Sundiva. six leagues distant from the Continent of Bengala, over-against Siripur. This Island, Frederick admires for the cheapness and plenty of necessaries, where he bought two salted Kine for a Larine, Caes. Fredrick. which is twelve shillings and six pence, very good and fat; four wild Hogs ready dressed at the same price; a fat Hen for a penny (and yet the People said they paid twice the worth) & other commodities at like price. Porto Grande. It belonged to the Kingdom of Bengala; distant a hundred and twenty miles from Chatigan, the people Moores. It is thirty leagues in compass, so strong by Nature, that they may hinder any from landing. Two hundreth Ships are yearly laden from hence with salt. The Mogul's with the Conquest of Bengala had possessed Sundiva, Cada-ragi still continuing his Title, under colour whereof Carualius and Matus, two Portugals conquered it, An. 1602. hereat the King of Arachan was angry, that without his leave they had made themselves Lords of that which he challenged to belong to his protection; fearing that by this means, and the fortification of Sirian, he should find the Portugals un-neighbourly Neighbours. He sent therefore a Fleet of a hundred and fifty Frigates or little p Ialeae. Galleys, with fifteen Oars on a side, and other q Catures, greater furnished with Ordnance: and Cadaray (which they say was true Lord of it) sent a hundred Cossi from Siripur to help Him. The Portugals prevailed and became Masters of a hundred and nine and forty of the Enemy's Vessels. In this time Britto had built his Fort at Sirian, and founded a Town for the dispersed Peguans, which had here assembled to the number of 15000. The Saracens envying herear, proffered the King of Arracan a great revenue to commit this Haven to them; Britto objected, That so the mogul would swallow all (Manasingua the Governor of Bengala having promised to King Achebar to bring Him the White Elephant in Arracan) adding great gifts to the King and his Councillors. At the same time a Peguan Bagna (that is, a Great Man or Ruler) by the King's Command and Letters commendatory to Britto kept in Pegu; But Britto fearing the Peguans would cleave to their Countryman, An. 1603. besiegeth and taketh his Fortress, slayeth three hundred of his Company, Captiving nine hundred. Whereupon the Peguans which had followed him revolted to Britto, viz. two hundred Ships r Indian ships are generally small, and of no great force for war, especially with such soldiers: you may call them Boats. twenty Horses, and great store of provision, with the Harvest which the Bagua had sown, then on the ground. He with fifteen of his Company escaped: perhaps the same which before out of Floris we have s Sup. c. 3. §. 2. mentioned. Britto now grew great, and in the Portugal name made League with the Kings of Tangu, jangoma, Siam, and Prom, for their joint aid against Arracan, if he should be besieged. He went also to Goa to acknowledge fealty to the Crown of Portugal for the Kingdom of Pegu, whence he brought with him sixteen Galleys, and three hundred Portugals, to the defence of Sirian, with which and a hundred others of the Portugals (threescore at Sundiva, thirty at Arracan, and ten at Chatigan) he easily thought to become Master of those Seas. A matter of great consequence, where they might have all matter for shipping (which caused the Great Turk once to provide here, at an easier charge carried from hence to t Sues in the bottom of the Red Sea. Sues, then from Alexandria) and here they might both build their Fleets, and be furnished of sustenance, might send at any time to all places in the South (which from Goa cannot be done but with the monsoons) and might cause that no Ship of moors should lad Pepper, Cinnamon, or other commodities at Martavan, Reitau, juncalao, Tanassarin, and Queda, for Surat or Mecca, but with custom to them and pass from them. The King of Arracan foreseeing such astorme, provided a Navy of a thousand sail, jaleae. jarric. l. 6. c. 33 the most Frigates, some Greater, Catures and Cosses, and assailed the Portugal Fleet at Sundiva vnder Carualius, who had but sixteen of diverse sorts of shipping which stayed by him, and yet got the victory, near two thousand of the Enemies being slain, a hundred and thirty of their Vessels burnt, with the loss but of six Portugals. Which so vexed the King of Arracan, that he put many of the Captains in women's habit, upbraiding their effeminate courages, which had not brought one Portugal with them alive or dead. Yet were the Portugal Ships so torn, that they were forced for fear of another tempest, to forsake the Island, and to transport that which there they had to Siripur, Bacala, and Chandecan in the Continent, and thus Sundiva became subject to Arracan: Carualius stayed at Suripur (where he had thirty Fusts or Frigates) with Cadary Lord of the place, where he was suddenly assaulted with one hundred Cosses, sent by Manasinga, Governor under the mogul, who having subjected that Tract to his Master, sent forth this Navy against Cadaray, Mandaray a man famous in those parts being Admiral: where after a bloody fight Mandaray was slain, & Carualius carried away the honour. From thence, recovering of a wound in the late fight, He went to Golin or Gullum, a Portugal Colony up the stream from Porto Pequino, where he won a Castle of the Mogors kept by four hundred men, one of that company only escaping. These exploits made Carualius his Name terrible to the Bengalans, insomuch that one of the Arracans, Commander of fifty Arracan Ships, dreaming in the night that he was assaulted by Carualius, terrified his fellows, and made them fly into the River; which when the King heard, cost him his head. But this Day had an end, and this Sun was set in a Cloud. For whiles the King of Arracan having lately achieved so great matters in Pegu, and added Sundiva, and the Kingdom of Baccala, intended to annexe Chandecan to the rest of his Conquests: the King of Chandecan thought to purchase his peace with Carualius his head; which he treacherously accomplished, sending for Him, that they might join together against Arracan, and watching his opportunity, took Him in his Palace with others of his company, after that invading and spoiling his ship. Britto remained in his Fort at Sirian, against whom in the year 1604. the King of Arracan sent a fleet of five hundred Frigates, and forty Caturs, under the conduct of his eldest son, with fifteen thousand men. The Portugals had eight ships well provided, and one hundred and eighty Soldiers in the Fort. near to Negrais the Armadas met, the Portugal obtaining the victory, slaying and drowning almost one thousand of the enemies. This at Sea; and waiting a better opportunity in the River, they left not one Vessel to carry news thereof to Arracan. The Prince with his Soldiers sought to return by land, but Penury pursued him, separated his company, and betrayed Him to two hundred and fifty Portugals and Peguans, which to these straits had added the local straits of a certain passage, where the Prince with some of the chief yielded; redeemed at a great sum, Sup. cap. 3. § 2. (as before is mentioned) and covenants of Peace on both sides ratified by Oath. One of the Articles was the delivery of Sundiva, for the performance of which Britto sent his son Mark with two Captains to take possession, which all were treacherously dispossessed of their lives, and three thousand Portugals captived. He prepares for a new siege, but in the midst of these designs, that part of his Palace where the white Elephant stood, and his chief Oratory were fired with lightning: which some Talipois interpreting of Divine vengeance for breach of Oath, went to the King, and told him these things presaged further disasters. It so presaged indeed to Them, who for this presage were presently, to the number of thirty of the chief of them slain. Twelve hundred ships (so we call them all by a general name, though not comparable, for the most part, to our European) the King of Arracan set forth in this new expedition; of which seventy five were of greater burden, each having twelve Pieces of Ordnance, and well furnished; the rest Fusts, or Frigates. In this Fleet were thirty thousand Soldiers and Seamen, Pataneans, Persians, and Malabars; of them eight thousand with Handgunnes, and three thousand five hundred greater Pieces of diverse sorts. The King himself, his son, and best Soldiers, were therein, accompanied with the King of Chocor. Britto sent forth that Navy which he had (but twelve ships in all) under the command of Paulus Regius, a famous Sea-captain; which meeting them at the Cape of Negrais, the Admiral of Arracan, Marucha, was with his Fust, taken and slain: and the Night parted the Fight, or rather renewed the Fight; many of the Arracan ships mistaking and warring upon their fellows, to the loss of diverse ships, and (in the whole fight) of almost two thousand men. 1607. Four days after, the fourth of April, they encountered the second time, and the Portugal Admiral run herself upon piles under the water; whence she could not be freed: and when another Portugal ship came to relieve them, Rhogius would not be persuaded to stir, till fire entering the Gunner's room, blew up him and his company, and the other Captain, which moved him to remove. The Portugal ships betook them to their Fort: whither the King of Tangu had sent his son, with six hundred Horse, eighteen Elephants, and sixteen thousand Men, to besiege it. But both these and the Arracan forces doing their utmost, in May following were forced to depart without effect, leaving the Town and Fort in a deformed case, and most of the people wounded. Yet greater was Arracans loss: only twelve greater, and two hundred and fifty lesser of those twelve hundred ships remaining, the rest drowned, forsaken, or burnt, partly by the Portugals, partly by themselves wanting men to guide them. Most of the Ordnance they buried in the Sands. Ten thousand men they lost in the siege. The Portugals lost of their Nation (besides helps) eighty six, ten Captains, and the Admiral. The next year their Fort was fired, and their dwelling Houses, Temple, Household, and Provision. 1608. Britto himself escaped hardly with his wife. His courage yet remained, and resolved to build it in an higher and stronger place. Easily had Arracan with this advantage effected his designs, had not the Portugals elsewhere molested him, and taken Dianga. And thus far have we followed the jesuite jarric, in these Arracan affairs: If with jarring from truth in any place, I have named my Author, nor can accuse, or excuse him. Further he cannot guide us. 1613. Britto empaled, and cruelly slain. But where his Intelligence fails, Floris helps. The last Act of this Tragedy was reserved to the King of avarice, who took Sirian (as before Master Floris hath told us) slew all the Portugals, and was reported to spit this Philip de Britto. He settled the affairs of Pegu, and sought what he could, to reduce them from their dispersions to their native Habitations. But you are weary of war and blood, in which you see all these Kings embrued: it is time to entertain you elsewhere, and though as tragically, yet with differing Objects pleasing at the least with variety. CHAP. VII. Of the Great Mogor, or Mogoll. §. I. Of the Mogors Countries; and MELABDIM ECHEBAR. 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 a Or Cumaus on which dwell Gentiles, called Cumai. This mountain separates the Mogul's and Tartars. Imaus and the Ocean, containing all that which the Ancients called India intra Gangem, or India Citenor. He is called of the people the Great Mogor, for the same cause that the Ottoman-turks are called Great. The style of him that was King b 1495. & 1599 , when the jesuits imparted to us these Relations, was Mahumeth Zelabdim Echebar, King Mogor, or Mogoll; for so they call him in the Country, and not Mogor, as the jesuits. This mogul seems to argue their Tartarian Original from the Moai Tartar's; of which, see our Tartarian Relations. The true Mogors, or Mogul's, live on the hither side of Indus, in the Kingdom of Quabul, or Cabul, which is under the brother of Echebar; against whom, Anno 1582. he led a strong Army, in which the jesuits say, were five thousand Elephants armed. These wear plates of Iron on their foreheads, carry four Archers, or else four Gunners, with great Pieces; and go not before the Army, lest they should hinder their sight, or (being hurt) disturb the ranks; and therefore are set in the Rear, a Sword bound to their trunk, and Daggers fastened to their great teeth. King Echebar was borne in the Province of Chaquata, which hath Indostan on the South, Persia on the West, the Tartars East. Their Language is Turkish; but the Courtiers to this day speak Persian. Baburxa his grandfather chased the Parthians unto Bengala, before possessors of the Region of the Mogors; after whose death, the Parthians, or (as they are now called Pataneans, of Patanau before mentioned) recovered themselves, and warred on his son. Their descent is from c Vid. sup. c. 8. §. 2. Tamerlan; whose third son was Miromcha, grandfather to Abusayd, who slew Abdula; successor to Abdelatife which had slain Oleghbek, the son and successor of Mirzah Charrok, the fourth son and first successor of Tamerlan. Sultan Hamed, son of Abusayd, obtained Maurenahar, and after him Babor his son, which in the year 1500. was dispossessed by the Vsbeches, yet still possessed Gaznehen, and some parts of India; succeeded by his son Homayen, the father of this Achabar. Thus Mirkand. The jesuits say, they are Parthians, descended of Cingis (therefore rather to be called Tartars;) Achabars grandfather they call Baburxa, which by his sword entered Industan, and chased those Tartars into Bengala. But they again prevailed after his death: insomuch, that Achabars father Emmaupaxda (as the jesuits report) being driven to great straits by the Parthians, Tartars, or Pataneans, was driven to ask aid of the Sophi, or Persian King; which he obtained, with condition of submitting himself to the Persian Religion. The Mogors speak the Turkish language. The Empire of this Mogor is exceeding great, containing the Countries of Bengala, Cambaya, Mendao, and others, comprehended by some under the name of Industan. This Mendao is said to be ten leagues in circuit, and that it d R. Fitch. 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 whole 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 Gentile Kings are numbered e Relat. de. Reg. Mog. in his Court, which attend him, equalling the King of Calcutta in power. Many others pay him tribute. In his Countries are many Spices, Pepper, Ginger, Cassia, and others: many precious Stones, Pearls, Metals of all sorts, Silks, Cotton, Horse, and other Commodities, which yield him many millions yearly beyond his expenses. About the year 1582. the jesuits first entered there; after whose report, his Dominions were then as followeth since much more enlarged. Eleven great Rivers run through his Dominions: Taphi, Haruada, Chambel, jamena, Ganges: the other six, are Indus, or Schind (as they call it) and Catamul, Cebcha, Ray, Chenao, Rebeth, tributaries to Indus. The whole Monarchy environeth nine hundred leagues. King Echebar 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, and 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 besides 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-service. He cannot write 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 diligent; 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 twice every day: For which purpose, he hath two wide Halls, or rather open Courts, and in them Royal Thrones, where he is attended with eight Councillors, besides Notaries. Yet doth he stand, and not sit: and at other times sit on Carpets, after the Turkish manner, notwithstanding his Chair of Estate standing by. He hath twelve Learned men always about him, which ordinarily reason and dispute in his presence, or relate Histories. He is a curious discourser of all Sects. He is both Affable, and Majestical, Merciful, and Severe; delights himself in diverse Games, as fights of Buffals, Cocks, Hearts, Rams, Elephants; Wrestlers, Fencers, Dances, Comedies, and in the Dances of Elephants and Camels, thereto instructed. In the midst of these Spectacles he dispatcheth serious affairs. He delights in Hunting, using the Panther to take wild Beasts. Hunting Dogs he had none. They use tame Hearts to take the wild, with Nets fastened to their horns; wherewith they entangle the other. When he goes to war, he will cause a whole Wood to be round beset with men, hand in hand; sending others in, which raise the Beasts, and drive them into the others arms; which, if they let them go, are punished, to make sport that way. He was skilful in diverse Mechanical Trades; as, making of Guns, casting of Ordnance, having his Workhouse in the Palace for that purpose. But we have observed, that this is common to all Mahometan Priests and Princes, the Great Turk, yea, the Great Challfa himself (as Tudelensis writes of his Times) practising some Mechanical Mystery. Thiefs and Pirates He punished with loss of the hand; Murderers, Adulterers, Robbers by the high way, with empaling, hanging, or other doaths; not executed, till the Sentence had been thrice pronounced: Loved and feared of his Own; Terrible to his Enemies; Affable to the Vulgar; seeming to grace them and their Presents, with more respective Ceremonies than the Grandes; of sparing Diet, scarce eating Flesh above four times in the year, but feeding by Rice, Whitmeats, and Electuaries; sleeping but three hours in the night; curiously industrious. This King detesteth the Mahometan Sect, which, as you heard, his Father embraced for his advantage; and therefore hath overthrown their Mosques in his Kingdom, razing the Steeples, and converting the rest to Stables, and more trusteth and employeth the Gentiles in his affairs then the moors: whereupon many of them rebelled against him, and stirred up the Prince of Quabul, his Brother, to take Arms: against whom Echebar opposed himself (as is said) and caused him to retire into his own Country. It is uncertain d The uncertainty of his Religion. Balby tells of reports amongst the Portugals, of the conversion of this King, and of the Kingdom of China also to christianity: both with like truth, and fitting Popish reporters. what Religion he is of, some affirming him to be a Moor, some a Gentile, 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 Gentile professions, and not able to believe the high mysteries of the Christian Faith, especially the Trinity and Incarnation. He hath addmitted 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 he demanded that the Mulla's, or Priests of the Mogores, and they, should by passing thorough 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 c joan. Oranus. thirty Infants to be kept (like that which 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, and three other times a day, at noon, evening, and in the night, he worshippeth. He worshipped also the Image of CHRIST, and our LADY, which he set on the crown of his head, and wore Relics about him. 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. c 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: yea, every morning, as he worshipped the Sun, so he delighted to be worshipped himself of the people: to whom he made show of himself at a window; and they kneeling, performed like Ceremony to him, as to their Idols: and he was thought to entertain men skilful in diverse Sects and Religions, that of every one he might take somewhat to the constitution of a new one. He hath three sons; Sciec the eldest, which is honoured with the title Gio, 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 the second son, Sultan Horat: some, Morad, the first Selim, &c. Some call them by other names. His Presents are exceeding, besides his Tributes and Customs. d Eman. Pinner. He mentions One, which in their presence offered his Vassalage, and withal a Present, valued at two hundred thousand crowns and more; a Horse with furniture of Gold and jewels; two Swords, and the Girdles of like work; Camels, Carpets, &c. taking himself dignified in the acceptation of his Present. Himself after often bowings, and touching the ground with his head, coming nearer, was searched, whether he had any weapons, and then was admitted to touch his foot, Echebar laying his hand on his neck, and allowing him to stand with his other Nobles. The King's son, Sultan Morad, at the same time offered a Present of fifty Elephants, worth a hundred and fifty thousand ducats; one Chariot of Gold, another of Silver, others of Mother of Pearl, with other things of great value. The Viceroy, or Governor of Bengala, followed with another Present, esteemed worth eight hundred thousand ducats, viz. three hundred Elephants. Almost daily he receiveth such Presents, especially at a certain Feast, called Nerosa; in which, one Great Man was thought to present him with near the worth of one Million of Gold. §. II. Of the Conquests and death of ECHEBAR, and of his Son and Successor SELIM, now reigning. Our Relations of Echebar or Achebar, his Rites Humane and Divine, jarric. Thes. rer. Indicarum, l. 4. & 5. as also of his Possessions and Greatness, we have already seemed long; yet cannot be so satisfied, without further satisfaction to the Reader, if he be (such as he of whom we write) curious and desirous to know remote Affairs and far distant Occurrences. Great Echebar added unto that Greatness which his Father left him, the Kingdom of Caxemir, of Sinda, of Guzzarat, of Xischandadan, and a great part of Decan, with all the Tract of Bengala. Such was his felicity, that it grew into a Proverb, As happy as ECHEBAR; seldom attempting any thing, without prosperous success: I speak of worldly happiness. Even in Nature's treasures he was rich, both Wit and Memory: this so happy, that of many thousands of Elephants which he had, he knew the names; yea, of his Horses (to each of which he gave names) of his wild Beasts and Hearts, that he kept in a place appointed; and even of his Pigeons, which he kept for sport. Yet, was not this happiness so perpetual, but that he had some, especially domestic, Crosses. His second son, Sultan Morad, being sent into Guzzarat, against Melic King of Decan (sometime Lord of Chaul) was slain, with many other Commanders: which news was then brought to Echebar, when he was celebrating their Newyears Festival (the day that the Sun enters into Aries) whereupon he sent thither another of his sons. Another time, when he was solemnising the Sun's Festival, on Easter day, 1597. (about which time the King of China sustained the like Casualty) Fire fell from Heaven upon his Tent, richly adorned with Gold and jewels, and consumed it to ashes, with all the Tents adjoining, together with his Throne of solid Gold, valued at 100000. ducats, consumed or melted: from whence it proceeded to the Palace; which being of Timber, was for the most part brought into ashes. Some millions of Treasure there reserved, could not be there preserved from this flame; which made a Stream of Gold and Silver, mixed with other Metals, run alongst the streets. For this cause he forsook Lahor (where he had built the jesuits a Church, and where he kept his Court, as he did before at Fatepore, and sometimes at Agra) and went to Caximir, Caximir. or Cascimir, a Kingdom which a little before he had subdued. This yields not to any Indian Region, in goodliness and wholesomeness, being encompassed with very high Mountains, covered most part of the year with Snow: the rest a delicate Plain, diversified with Pastures, Fields, Woods, Gardens, Parks, Springs, Rivers, even to admiration. It is cool, and more temperate than the Kingdom of Rebat, which adjoineth to it on the East. Three leagues from Caximir is a Lake, deep, and beset round with Trees, in the midst thereof an Island, and thereon he built a Palace. The Country hath store of Rice, Wheat, and Vines, which they plant at the foot of the Mulburie, the same Tree seeming to bear two Fruits. Had they not been at Contentions amongst themselves, he could never have conquered so strong a Kingdom. In times past they were all Gentiles; but three hundred years before this, the most of them became Mahometan. Elephant's trunk as a staff to them. I have observed of this young Elephant now in London, sent out of Spain to his Majesty, that in rising up when he is laid on the ground, he raiseth himself on his two great teeth This Country he left when Summer was past, and returned to Lahor, losing many Elephants and Horses in the way, both by Famine then oppressing the Country, and the difficulty of the Passages; the Elephants sometimes, in the ascent of Hills, helping themselves with their Trunks, leaning and staying themselves, being burdened, thereon, as on a staff. The Prince, which is now King, was assaulted by a fierce Lioness, as he rode on a Female Elephant, which yet he wounded first with a Dart, then with a Shot, and lastly, smote her with the hand-Gun itself; wherewith being overthrown, a Soldier came in and slew her, but with loss of his own life. The next year, 1598. Echebar went to Agra, chief City of a Kingdom, which he had also conquered, a hundred leagues from Lahor towards the South, passing that way to Decan. He had eight hundred Elephants, and seven thousand Camels, to carry his Tents and Provisions: yea, his Secretary had at the same time seven hundred Camels, and seventy Elephants for his own furniture; and therefore it is less marvel of the Kings. The King conducted in this Expedition above a thousand Elephants, instructed to fight, and a hundred thousand Soldiers. He passed the Mountains of Gate, by almost impassable Passages, spending sometimes a whole day, in passing the space of a Musket-shot. One of his Captains went before with fifty thousand, who took one of the Decans strongest Holds, and made easy way to the Conquest of the rest of Melics Dominions, which he left in the Government of his son. Brampore Brampore. fell into his hands, being destitute of defence. This was Anno 1600. Miram the King thereof had forsaken it, and betaken himself to Syra, Syra an admirable fortress. a strong Hold both by Nature and Art. It was seated on the top of a Hill, which reacheth five leagues, environed with a triple Wall, so built, that one might be defended from the next. Within, was a Well of running Water, and all necessary Provisions for threescore thousand persons, for many years. It had three thousand great Pieces of Ordnance. In this Castle (according to the Country custom) the next of the Blood Royal were kept, with their Families; nor might depart, except (the Throne empty) the next Heir was hence delivered, much after that which is written of Amara, in the Abassens Country, and it seems borrowed from thence; so many slaves of those parts being here entertained, and some in the highest Employments. At this time, besides King Miram, there were seven of these Princes. The Governor was an Abassine, with seven other Vndercommanders, all renegado Mahometans. The mogul laid siege thereto, with almost two hundred thousand men: but more prevailed (as before in Melic's Country) with Bribes and Promises, than Force. Thus inviting Miram to a Conference, swearing, By the King's head (accounted an inviolable Oath, as is that, By their Father's head) that he should be permitted safe return: Some of his Counsellors persuaded him to go; he went, with a kind of Stole on his neck, hanging to his knees, in token of subjection: And coming before the mogul, bowed himself, but was cast to the ground by some of his Captains, and forceably detained. The Abassine Governor sent his son to demand performance of Achebar his promise, who being questioned of his Father the Abassen, and the hopes to obtain the Castle, freely answered for his Father's fidelity, and that if Miram were not restored, they should not want a Successor; with which liberty he provoked the mogul to cause him to be slain: which his Father hearing, strangled himself. And the walls were soon after battered (at least entered, and a breach made through the open gates) by golden shot; none of these seven for fear of treason, daring to take the Royal Sovereignty. These with the King, were dispersed into diverse parts of his Kingdom and maintenance allowed them. Thus remained Echebar Lord of these parts, and longed to add the rest of India, whatsoever is betwixt Indus and Ganges o Goa, idalcan's country, Malabar, &c. even to the Cape Comori, to his Dominion. He writ a Letter about this time to the Viceroy of Goa, beginning thus (I mention it to show you his Titles which he arrogated) The Great and Mighty Lord of the Law of MAHOMET, The Renowned and Great King, Vanquisher of the Kings, his Enemies, Observed and Honoured of Great Men, Exalted above other Kings in ample Honour and Dignity, The only Man for Government amongst all the Princes of the World, His Ambassage to ARIAS DE SALDAGNA, &c. The ninth day of Fravard (the first month of the year beginning at the Equinoctial Vernal) in the forty six year, viz. of His Reign. At this time died the Governor or Viceroy of Lahor, which left to the King (who is Heir General, and Successor of every man's wealth) three millions of Gold coined, besides other Gold, Silver, jewels, Horses, Elephants, furniture and goods almost invaluable. This also for a taste of the means accrueing to this King's Treasure. Echebar returning to Agra, gave liberty to the jesuits to convert as many as would to Christianity. The King of Candacar or Candahar, not able to defend himself against Abduxa King of the p usbechs near the Persians. Vsbeches, surrendered himself and his Kingdom to Echebar. The particulars of his other Conquests I cannot relate: His last victory I know not whether to impute to his happiness or not. It was against his Son, in which the grief to have such an enemy could not but be more than the glory of the exploit. This happened, Anno 1602. Echebar, being forced to give over his Decan Conquest, by his Sons untimely challenge of the Sceptre, who weary of his Father's long life, styled himself King, and his Father the Great King. Armies were gathered on both sides; on both sides were sent Letters and Messengers. The Mother of Echebar, being nintie years old, laboured a peace, but not prevailing, fell sick, which caused him to return from this expedition against his Son. But her body not able to overcome the disease, yielded to death. Her Son shaved his head, beard, and eyebrows, and mourned after the Country fashion in blue, his Nobles doing the like three days. Blue, a mourning colour. Her huge Treasure which she had bequeathed to her children and Nephews, the King seized on. The Prince was persuaded to come to his Father without an Army, which he did, and after some rebuke, was reconciled, and remained content with the Kingdom of Cambaia or Guzzerat. He seemed much addicted to the jesuits, and obtained his Father's Licence for a Temple at Agra, to the building whereof he gave a thousand pieces of Gold. On the twenty seven of October, Anno 1605. Echebar died in the Climacterical year (63.) of his age, and fifty of his reign. In his sickness, Selim poisoned Bajazet. Selim the Prince (whom some suspected of dealing as the Turkish Selim had done with his Father Bajazet) came not into the Presence; and much consultation was amongst the Great ones to confer the Succession upon Cussero his son. But the issue was, that upon his Oath to maintain the Law of Mahomet, and of full pardon to his Son and all his Partakers, he was brought into his Father's presence. Echebar was past speech, but made signs that he should take the Royal Diadem, and gird himself with the sword hanging at his bed's head. The Prince performed the solemn jordam, or Rite of Adoration, with the head bowed to the Earth, and, his Father signing with his hand that he should depart, did so; as did his Father presently after out of the world. His body was carried on the shoulders of his Son and Nephew out of the tower where he lay, the wall being broken (after the fashion) for passage, and a new gate there erected: and being brought into his Garden a league from thence, was interred with small attendance, neither the King, nor his Nobles (except Cossero and a few others) wearing mourning habit. So little was He in his West, a little before the great Terror of the East. Eight days after Echebars death, the Prince entered the Palace, and seated himself in the Throne, the people crying Pad iausa, or Padasha lamat, GOD save the King. His first endeavours were to give contentment to the Mahometans; causing their Mosques to be purged, and their Rites to be established: yea, he took a new Name, NURDIN MOHAMAD, JAHANVIR, that is, the Splendour of MAHOMET'S Law, Subduer of the World. And by this Name JAHANVIR, or (as our Countrymen, M. Clerk, and M. Withington. lately come from thence, pronounce it) JAHANGERE, he is usually called, and not by his ancient Name SELIM. In April after, his son rebelled, and (taking the Title of SULTAN IA, that is, Sultan the King) brought into his party two Great Men, and so went to Lahor, which (not being admitted entrance) he besieged eight days; or (as others say) presented himself with his Forces (about twelve thousand) before it, without any great hostility offered him. His Father in person pursued him, which being rumoured, so dismayed the son that he fled, having even then put some of the King's men to rout. For by a notable stratagem he lost the day, the adverse General sending many with flying tales into the Prince's Army, buzzing the nearness and Greatness of the King's power, and seconding the same (like gideon's Policy) with multitude of Trumpets and Drums, scared them, and notwithstanding the Princes gainsaying, he was by his own almost compelled to flight. He took his way towards Cabul, and being to pass a River, the Captain of the place caused all Boats to be taken away, and commanded the rowers, that if the Prince came, they should fasten the Boat (as by mischance) on a Shelf or Island of sand in the middle of the River, which being done, they should seem to call for help, and so give notice. This was done, and the Governor came, and after due reverence (promising all fidelity and security, wherein he was unfaithfully faithful) brought Him into the Castle, and sent the King word thereof, who sent presently and brought Him in fetters, together with his company. The King bitterly checked him, committed him to prison. Some add, that he sealed up his eyes: Others say, that his eyes were put out. But their eyes were not put in (only cares put on) that say so; for he hath lately been freed, and hath the use also of his eyes, as I have been told from the eyes of diverse. His two great Captains had a strange punishment, the one sowed up close in an Ox-skin, the other in an Ass-skin, both new flayed, that drying they might withal straightly pinch in their Prisoners in a close and narrow Little-ease. The next day they were carried through the City on Asses, their faces to the taile-wards, the one conspicuous with his Ox-horns, the other with his Asses-ears: The shame and ignominy so pierced one of them, that he fell down dead; his head was cut off, and the pieces of his dismembered body were set up in diverse places. The other by way of favour, was permitted to have water poured on his hide, which brought a worse evil, by the heat of so near a Sun, causing a filthy stink, and multiplication of Vermin, till at last his pardon was procured. Two hundreth of the Prince's Soldiers were set on both sides the way, as he should pass to be executed. He caused his second Son to be proclaimed Prince, as his Father had before transferred the Title from him to This his Son. There was a famous Prophet of the Ethnikes, named Goru, esteemed there of his Sectaries as the Romish Pope is of the Popish Romanists: with him, as a man famous for Sanctimony did the Prince consult, who in adulation adorned his head with a Diadem, which in an Ethnic to a Mahometan was strange: but he coloured it with the Gentilism of the Prince's Mother. Upon this Goru was committed, but upon promise by an Ethnic of 100000. pieces of Gold to be paid to the King, he was pardoned. He that undertook this, hoped on the King's pardon, or that Goru would procure this sum, which failing, he seized, on all he had, not sparing his wife and children: adding tortures also to extort money from him, and taking away his meat, thinking him rather a miser then a beggar. Thus in variety of misery the flattering Prophet lost his life: and his Surety also thinking to escape by flight, was taken and slain, his goods all confiscate. This King at first made great show of zeal to Mahomet, which since is cooled, and his Religion seems to be the same with Echebars. Contrary to the Mahometan practice, he delighteth much in Images, as of CHRIST, the Virgin, and other Saints, with which his chambers and public rooms are stored: and to all his Letters and Charters, besides the King's Seal, adds the Images of CHRIST, and the Holy Virgin, engraven in a pair of tongs (as it were) of Emeralds, with which he seals his Letters on both sides the pendent wax. They say he presented the King with the worth of 25000 crowns, one jewel being worth 20000. The last news that we have from the jesuits (of whom we have borrowed almost all the former Relations) is of Captain Hawkins coming to the Court, and kind entertainment of the King, who made him (say they) a Gentleman of four hundred Horse, and assigned him thirty thousand Rupies stipend: adding other reports of his pride, obstinate heresy, and supplantation by the Portugals; with other things of Him, and those of the Ascension were wracked, partly true, partly false. I have thought good to set before you in the next service, some of Captain Hawkins observations whiles he stayed there, and after of other our Countrymen, which now have a settled trade in these vast Dominions. Observe by the way that the jesuits to the last, do accuse Captain Hawkins of his obdurate heresy, contrary to the calumnies of some that say he became devoutly Popish at their persuasion. §. III. The Relations of Captain HAWKINS, Ambassador there. MAster William Hawkins a His book or large journal, written by himself, was communicated to me, by the right worshipful Sir Tho. Smith. being Captain in the Ship called the Hector, after a long and tedious voyage (from March 1607. to the four and twentieth of August 1608.) arrived at Surat, subject to the Mogor or Mogol (so he calleth him) and after much kindness offered, and indignities suffered, by reason and treason of the Portugals (who had by bribes and slanders wrought the Viceroy or Deputy, called Mocreb Chan against him) passed thence to Agra, to the Court, as Ambassador, with a Letter from the King of England. Peniero a jesuite, before in this Book mentioned (observe the Conversions and conversations of that Society in those parts) like a wothy Factor for his Nation, b Emmanuel Pinnerus. had proffered to Mocreb-Chan forty thousand Rials of Eight, to send them to Daman, that so he might become their prisoner, and the English negotiation might be hindered: and now, when the name of an Ambassador had protected him from such courses, plotted with him to overthrow his journey, both by detraction of necessary forces to assist him in a way so full of Outlaws and Rebels, and suborning his Trudge-man and Coachman, to poison or murder him by the way; which was not far from effecting. The Portugals had also dealt with the Lord of Cruly, to be ready with two hundred Horsemen to assault him in the way: so that he was forced to hire a strong convoy for the security of his person. Being come to Agra, he was brought with great State to the King, who kindly entertained him, and swore by God, and by his Father's soul, to perform the King's Majesty's request, in the Letter contained, notwithstanding the depravation thereof by the jesuite, to whom the King had given it to read. He promised also to allow him three thousand and two hundred pound a year, or four hundred Horse (for so they reckon all their fees, much like the Turkish Timariot) and caused him to take a wife of the Country, the daughter of an Armenian Christian, called Mubarikesha, sometimes a Commander in the wars of Ekbar Padasha, c Padasha is a Persian word, and signifieth King. Father to this present Mogor, or mogul, whose name is Selim. This King is so fickle and inconstant, that what he had solemnly promised for an English Factory, was by the Portugals means reversed, and again promised, and again suspended, and a third time both granted and disannulled: so that the second of November, 1611. Captain Hawkins departed from Agra, and the last of December came to Cambaya, where he heard of English shipping, in which he passed first to the Red Sea, after to Sumatra and Bantam, d Dec. 21. 1612. and died on the Irish shore in his return homewards. Whiles he kept at Agra, his living assigned him by the King was much impaired by the Officers, who appointed to him such places where Outlaws and Rebels lived, so that he never received above three hundred pound. His attendance whiles he was in favour, was honourable and near the King; so that the Mahometans envying a Christian such dignity, became his privy enemies, and assistants to the Portugals: which was increased by a Present the King sent him publicly, being a wild Boar, killed in his hunting-progress, and by him and his eaten. The insolences of the Guzarates, if they may be suffered, and as much baseness of their dejected cowardly courages, being kept in awe (which is also the disposition of all the Indian Ethnikes, both white and black) the Portugals pride and treachery: the fittest places for our Indian traffic, whether we follow the colours of Mars or Mercury: and other his diligent observations I omit. But so I cannot, the rarities of the Mogul's Court, customs, puissances, wealth, and government (notwithstanding our former Discourse) having met with so rare a guide. For the greatness of his State; he reporteth that his Empire is divided into e Others say, that his proper title is King of Delly: all Indostan is his patrimony and his country divided by three famous high ways, Porrab, Pachan, Dekan. W. Clarke. five great Kingdoms, the first named Pengab, the chief City whereof is Lahor: the second, Bengala, and Sonargham the mother City: the third, Malua, the chief Seat Vagain: the fourth Deckan, in which Bramport is principal: and so is Amadaver in the fifth Kingdom, which is Cambaya. He hath six principal Castles for the keeping of his treasure, at Agra (which is in the heart of all his Kingdoms) Guallier, Neruir, Ratamboore, Hassier, Boughtaz. There are three Archrebels, which with his forces he cannot call in, Amber f Allahoban. Chapu in Deckan; in Guzerat, the son of Muzafer, sometime their King, called Bahador; and Raga Rahana in Malua. He hath five sons, Sultan Cussero, Sultan Peruis, Sultan Chorem, Sultan Sharier, Sultan Bath; two young daughters, and three hundred wives, of which four are principal. None hath the title of Sultan, but his sons. Mirza is also ascribed to his brother and children; Chan, as a Duke. Their degrees and titles are according to their proportion of Horses allowed them: four are of the fame of twelve thousand, the King, his mother, eldest g Sultan Peruis. son, and one of the blood Royal, called Cham Azam. Of the fame of nine thousand Horse are three; these are as Dukes; Marquesses of five thousand, of which are eighteen; Earls of three thousand; Viscount's (so may we parallel them with our titles of honour) two thousand; Barons of one thousand Horse: Knights, four hundred; others fewer, to twenty: all which are called Mansibdars, men of living or Lordship, of which are three thousand. Of Haddies, which receive monthly pay, from six Horse to one, are h M. Clarke (which diverse years served the mogul in his wars, and was one of these Haddies) saith 30000. five thousand. Officers of Court and Camp, six and thirty thousand, as Gunners, Porters, Watermens, Cooks, Gardiners, keepers of Horses, Elephants, &c. whose wages are paid them monthly, from ten to three Rupias. A Rupia is two shillings i Others say, 2. s. 6. d. others 2. s. 3. d. of our coin. His Captains or Mansibdars are to maintain upon their allowance, and have in readiness at a seven nights warning, three hundred thousand Horse. The King's revenue of his Crown-land, is fifty Crou of Rupias: every Crou is one hundred Leeks, and every Lecke a hundred thousand Rupias: all which in our money is fifty millions of pounds: a sum incredible, and exceeding that which is said of k 150. millions of crowns. China. His daily expenses are fifty thousand Rupias, for his own person, as apparel, victuals, and other household expenses, with the feeding of sundry sorts of beasts, and of some few Elephants: his expenses on his women by the day amount to thirty thousand Rupias. In his Treasury of l M. Withington (which lived a Factor diverse years in the Country) received of the jesuits, which reside there, this same story of the Mogul's treasures. Agra are in Gold, of seraffin's Ecberi (which are ten Rupias a piece) threescore Leeks. Of another sort, which are one thousand Rupias, each twenty thousand pieces: and ten thousand of another sort, half the value. Of Tolls (every Tole is a Rupia of Silver, and ten of those Tolls is the value of one of Gold) thirty thousand. Of another sort of ten Tolls, five and twenty thousand. Of another sort of five Tolls, fifty thousand. In Silver, of Rupias Ecberi thirteen Crou. Of a kind of coin worth a hundred Tolls a piece, fifty thousand. Of another half as much, one Lecke. Of thirty Tolls a piece, forty thousand pieces. Of twenty Tolls a piece, thirty thousand pieces. Of ten Tolls a piece, twenty thousand pieces. Of five toll a piece, five and twenty thousand. Of Savoys (each of which is a Tole and a quarter) two Leeks. Of jagaries (whereof five make six Tolls) one Lecke. In jewels of Diamonds one Batman and a half: a Batman is five and fifty pound weight English: these are rough, and of all sorts and sizes, but none less than two Carrots and an half. Of Ballase Rubies, two thousand. Of Pearls, twelve batman's. Of Rubies of all sorts, two batman's. Of Emeralds of all sorts, five batman's. Of Eshime, which stone comes from Cataya, one Batman. Of stones of Emen, a kind of red stone, five thousand. Of all other sorts, as Coral, Topazes, &c. the number is innumerable. Of jewels wrought in Gold, two thousand and two hundred Swords, the Hilts and Scabbards set with rich stones: two thousand Poniards. Of Saddle Drums of Gold, set with stones, used in Hawking five hundred. Of rich brooches for their heads, in which their feathers are set, two thousand. Of Saddles of Gold and Silver, set with stones, one thousand. Of Tuikes, five and twenty. This is a great Lance covered with gold, and the fluke set with stones: and are carried when the King goeth to wars in stead of colours. Of Kitta-soles of State to shadow him, twenty. None else in his Empire may have any of any sort carried for his shadow. Of Chairs of State, five, and of other sorts which are of silver and gold, one hundred. Of rich glasses, two hundred. Of Vases for Wine set with jewels, one hundred. Of drinking Cups, five hundred, of which are fifty very rich, as of one stone, &c. Of Chains of Pearl, and other Chains, of Rings with jewels, &c. are infinite, which the Keeper only knows. Of all sorts of Plate wrought, as Dishes, Cups, Basins, &c. Two thousand Batmen. Of gold wrought, a thousand batman's. Of Beasts: twelve thousand Horses: as many Elephants, five thousand with teeth, the rest female and young. Camels, twenty thousand: of Oxen for service, ten thousand. Of Moils, a thousand. Of Deer for game, three thousand. Ounces for game, four hundred. Hunting-Dogs, four hundred. Lion's tame, an hundred. Buffles, five hundred. Hawks, four thousand. Pigeons for sport, ten thousand. Singing-Birds, four thousand. He hath also Armour to arm five and twenty thousand men at an hour's warning. All this concerning his Treasure, expenses, and monthly pay, is in his Court or Castle of Agra: and every one of the Castles, above named, hath a several treasure: and so hath Lahor also, which was not mentioned. And if any censure this Story for want of truth, and Me for want of judgement, in relating such fullness so fully: for it, I must leave it to the Author's credit; for myself, I was induced by the rarity of the subject (not easy in this distance to be known, nor by Travellers, except such as this Author, whose Embassage, and exceeding grace with the King, for the greatest part of his residence, might further his Intelligence herein) besides the rareness of the Copy, whereof I know but one, and that written by himself. Time may make further trial. Nor may any measure those parts of the Indies for wealth in these kinds, with our Europaean, or any other: and that which so many Kings and States had in many ages stored together, by the event of war became Ecbars, the father of this Selim: of which you have heard of the incredible wealth of the King of Cambaia m See Chap. 7. alone. Besides, if you observe his customs, it makes it so much nearer credit. For when any Nobleman dies, all devolveth to him: and well is it with the wife and children, if he bestoweth the Land, and what he pleaseth, on them, and the father's Title on the eldest son. One died in my time (saith our Author) named Raga Gaginat, on whose goods the King seized, which besides jewels and other treasure, amounted to threescore Maunes in gold, every Maune is five and fifty pound weight. None likewise may come before the King with any Petition empty-handed: and on certain Festival days they bring him rich Presents, as before is said. India, besides Mines, must needs be rich in money, for all Nations bring it, and carry commodities for it: so that once in twenty years it cometh to the King. All Lands in his Monarchy are his, given and taken at his pleasure. Escheats are many by reason of his severity. And of those lands which he giveth in Fee, the third part still remains to the King; and of the Crown Lands two thirds, the rest to the Occupiers. For Presents and Mortuaries, we have before given diverse instances. And my jealousy hath made me very inquisitive of such as have lived there in the Ministry, factory, Souldiorie, all which affirm that Captain Hawkins hath written with the least. Of all sorts of his wealth (except Coin) is brought daily a certain quantity before him, for which purpose his Beasts, and all things of value, are divided into three hundred and threescore parts: so that the same things come but once in the year to his view. He hath three hundred Elephants royal for himself to ride on, which are brought with pomp, richly covered; twenty or thirty men going before with Streamers, his female with her youngling or younglings following, besides four or five other young ones attending as Pages. These are dispersed amongst the great ones to oversee them, the King allowing them for it, but scarcely sufficient, and they dare not make show of them in evil plight. One of them eats ten ropia's every day in Butter, Graine, Sugar, Sugarcanes, &c. they are very tame. I saw one take up the Kings own son by his appointment, being a child of seven years. There are thought to be in this Empire forty thousand Elephants, n M. Clarke saith 50000. of his, and his Nobles; of which, twenty thousand are trained for war. When the King rides in progress, his Tents are in compass about as large as London, two hundred thousand people usually following his camp. This King is esteemed the greatest Emperor in the East. He hath many Dromedaries, whose swiftness availed his Father much in his sudden Expedition of war. Those valiant Captains which Ecbar had, Selim hath by tyranny much diminished. Five times a week he commands his Elephants to fight before him, which often in their coming in, or going out, kill many: & if any be but wounded, and might escape, yet he commands him to be cast into the River, saying, He will curse him as long as he lives, and therefore best to dispatch him: He delights to see men executed, and torn with Elephants. Of these tyrannies he reckons many particulars which he saw: and some for no fault, but for his lust set to fight with the Lion, and one valiant man to buffet with a very fierce Lion, without any weapon offensive or defensive. If any of his subjects have any precious stone of value, and make not him the offer of it, it is death to him: he must have the refusal of all, and yet gives not the worth by a third part. That jewel he weareth this day, is not worn again till that day twelvemonth: all his jewels being proportioned to such a course. All his severity and tyranny cannot clear (perhaps this causeth them) his Country of Outlaws. There is one between Agra and Amadavar, which commands as much Land as a good Kingdom; he is strong, twenty thousand Horse, and fifty thousand Foot, and keeps on the Mountains. Men can scarcely travel for Outlaws. The often shifting of men from their lands, makes them exact more cruelly in the time they hold them, grinding the face of their poor Tenants in rueful manner. If they continue but six years, they raise a great state; sometimes they hold not half a year: If any be employed in wars or businesses in another place, he must forgo his land here, and be assigned it there. The King's allowance otherwise is exceeding, as for every Horse twenty ropia's a month for the wars, and for so many more which he hath of Fame, he is allowed two ropia's a month for the maintenance of his Table. Concerning the King's Religion and behaviour, it is thus. Selim's Religion and Customs. In the morning about break of day, he is at his Beads, his face to the Westwards, in a private fair room, upon a fair jet-stone, having only a Persian Lambe-skin under him. He hath eight Chains of Beads, every of which containeth four hundred: they are of Pearl, Diamonds, Rubies, Emeralds, Lignum aloes, Eshen and Coral. At the upper end of this jet-stone, are placed the Images of Christ and our Lady, graved in stone. He turneth over his Beads, and saith so many words, to wit, three thousand and two hundred, and then presenteth himself to the people to receive their Salames or good morrow, for which purpose multitudes resort thither every morning. This done, he sleepeth two hours more, then dineth and passeth his time with his women: at noon, he showeth himself again to the people, sitting till three or four a clock to view his pastimes, by Men and Beasts, every day sundry kinds. At three all the Nobles in Agra, whom sickness detaineth not, resort to the Court: and the King comes forth in open audience, sitting in his Seat-royal, every man standing in his degree before him; the chief within a Red rail (which was allowed to our Author, having but five before him) the rest without. This Red rail is three steps higher than the place where the rest stand. Men are placed by Officers: there are others to keep men in order. In the midst, right before the King, standeth an Officer, with his master Hangman, accompanied with forty others of the same profession, with hatches on their shoulders, and others with whips. Here the King heareth causes some hours o The Kings of India sit daily in justice themselves, and on the Tuesdays do execution. every day: and then departs to his house of prayer; which ended, four or five sorts of well dressed meats are brought him, whereof he eateth what he likes, to stay his stomach, drinking once of his strong drink. After this he comes forth into a private room, where none may come, but such as himself nominates. Two years together our Author was one of the Attendants. In this place he drinks other five cups, which is the portion that the Physicians allow him, after which he eateth Opium, & then lays him down to sleep, every man departing home. When he hath slept two hours, they awake him, and bring his supper to him, thrusting it in his mouth, not being able to feed himself. This is about one of the clock at night; and so he sleepeth the rest of the night. In this cup-space he doth many idle things: but nothing without writing, be he drunken or sober. For he hath writers by course, which write all, not omitting his going to the stool, or how ought he lieth with his women, and with whom: to the end, that when he dieth, those writings may be brought forth, and thence what is thought fit may be inserted in their Chronicles. When any poor men come to demand justice of the King, they go to a certain rope fastened to two pillars, near where the King sits: this rope is full of Bells, plated with gold, and with shaking the rope, the King hearing the sound, sends to know the cause, and doth justice accordingly. While our Author was with him, he made his brother's children Christians, not for zeal (as the jesuits thought) but in policy (to disappoint a Prophecy of certain learned Gentiles, which foretell their succession in the Kingdom) to make them odious to the moors. God take the wise in his craftiness, and convert this perverse policy to their true Conversion. One of his sons, Sultan Sharier, of seven years, could not by diverse cruelties purposely inflicted on him by his father, be forced to cry, pretending his Nurse's instructions to the contrary. He keeps many Feasts Feasts. in the year, but some principal: one called Nourous, or Newyears day. Then hath he a rich Tent pitched, curiously and costly wrought, two acres of ground in compass, so richly spread with silk and gold Carpets, and preciously hanged, as is more admirable than credible. There are rooms also for his Queens to see unseen, round about, so that in all it may be five acres. Every Nobleman makes his room, each striving to excel other in cost. The King will come, to which of them he effects, and is sumptuously feasted and presented: But because he will not receive any thing as a Present, he allows as much as the Treasurer values it, which is half the worth: Thus all provide and present. At this Feast commonly every man's state is augmented: it beginneth at the beginning of the Moon in March. Some four months after is the Feast of his Birthday, which every one striveth to honour with his richest Apparel and jewels: after many Palace-pastimes, he goeth with the greatest pomp to his Mothers, to whom every Nobleman presents a jewel. After banquet ended, he weigheth in a balance of gold against himself in one scale, other things of diverse sorts to the worth of ten thousand pound, which is given to the poor: Mogul's Sepulchre. Covert saith, the matter is fine Marble, the form nine square, the compass two English miles about, & nine stories high, and that the King protested he would bestow thereon one hundred millions. but his richer Subjects present him that day ten times as much. On his Father's Funeral-day is solemnised a Feast at his Sepulchre, where himself meaneth to be buried with all his posterity: at which time much meat and money is given to the poor. It hath been fourteen years in building, and is thought will not be finished in seven years more; notwithstanding three thousand at least be daily at work thereon. But one of our workmen will dispatch more than three of them. It is by his description three quarters of a mile about, made square, hath seven heights each narrower than other, till the top, where his Hearse is. At the utmost gate before you come to the Sepulchre is a stately Palace in building; the compass of the walls joining to the gate, &c. may be at least three miles: it is four miles from Agra. The King's custom is every year to make a hunting progress of two months: but when he comes forth of his Palace, if he mounts on a horse, it is a sign of his going to the war: if on an Elephant or Palamkin, it is but a hunting journey. §. IIII. Of the settling of the English Trade in these parts, and of the two Sea-fights betwixt ours, and the Portugals. jarric. Thes. rer. Indic. l. 5. c. 23. WE have heard how by the Portugals working the English trade was disannulled in the Mogul's Dominion, Captain Hawkins despairing of any good that way, and leaving the Country. The jesuits had closely wrought Mocrab Chan against him, with other great men; and one of them (Pinnerus) was employed in public Embassage betwixt the Viceroy of Goa and the mogul, to the same effect: The Portugals alleged the league was broken, because the English were entertained; Neither could the mogul easily lose their friendship, because they were then Masters at Sea: and could have hindered him and his from all Marine trades. Andrea's Hurtadus de Mendosa, the Viceroy had forbidden the Merchants their Cambayan trade, and already hostility had begun on both sides: both ceasing with the departure of the English. Sir Henry Middleton came to Surrat, after his Red-Sea-disasters in expectation of trade, but found nothing but dissembling, so that after much loss of time, he was driven with his Ships to seek new adventures, to repair the losses which by Turkish treachery, & the Mogul's inconstancy and falsehood he had sustained. Hereupon he returned to the Straight of Aden, An. 1612. and intercepted the Ships that came from the Mogul's Country to this Turkish Trade, easily stopping the mouth of the Turk, and cutting off the Mogul's Nautic hands in hindering the mutual Traffic of their Subjects: so weak in those Seas are these Two, justly called GREAT, the Greatest indeed, and most puissant Princes (all things considered) in the Universe. Yet did not the English make prize of them, only they set prices to them of their English commodities, and exchanging them at their prices for such Indian goods as they had brought thither (both estimated as they were worth in India) n Nic Bangam. They had money of these Ships, some 32000. rials of eight, whereof the Rehemee paid 15000. M. Downton saith, They had goods for goods to a halfpenny. Nic. Withington. making them further allowance of two in the hundreth. One Ship of this company, called the Rehemee, had one thousand five hundred persons in her. Many have cavilled this forced trade, not considering that they had first found both fraud and force at the Turks hands, and at the Mogul's much expense and loss of time and goods contrary to Covenant, which I see not how the Law of Nature and Nations might not warrant them to make good; the King himself being wronged, and they armed with the King's Commission, and their own power. And perhaps others would have taken all without any goods given in exchange. Certain it is, that the event (which those Mahometans make the rule of equity) was good, the Cambayan Merchants so terrified, that when Gen. Best (ignorant of these passages) not long after came to Surrat with the Dragon, he was promised good dealing; Mill jeffee, one of the chief Merchants of Surrat affirming, that they must else burn all their ships, and give over their trade by Sea. So true was that observation of Captain Hawkins (an Actor, perhaps Author, in this business) of these people, insolent, if suffered, and base, if curbed. On the third of October, 1612. Sheke suff, Governor of Amadavaz, M T. Best. M. Patrick Copland. M. Nathaniel Salmon. M. Withington. chief City of the Guzzurats came to Surrat, and thence to Swally, and on the one and twentieth, concluded upon certain Articles, with the English General, which I have read in his own Relations, too tedious to be here inserted. Not so the famous fights betwixt him and the Portugals, who had already in their insulting insolent hopes swallowed the English, but Dragons are harsh morsels, and of ill digestion. Master Canning, an English Merchant had been prisoner with the Portugals, but in a confident bravery, the Viceroy commanded to set him on shore at Surrat, that he might go help his Countrymen fight, and then we will take their ship, and the rest of them altogether. But not altogether, nay, not at all, could he perform this, with all his great Fleet of four huge Galleons, with five or six and twenty Frigates: the Dragon being assisted only with the Osiander a little Ship (scarcely a Ship, I had almost called her a little Pinnace) but of great performance in this Fight. Nunno d' Ancuna Nunno d' Ancuna. was Admiral of the Portugals, who by the Sabandore or Treasurer under the mogul in those parts, an experienced Man, who had a little before come aboard the English to spy out their strength, was counselled not to adventure present fight, with such present courages, but to keep betwixt them and the shore, to hinder them from watering, and so (like another Cunctator) to weary the English, and force them from thence. But Ancunas high pride disdained stratagems, and scorned (forsooth) to spend a week's provision on his Men in hindering Ours, whom he could force in an hour. Thus, on the nine and twentieth of November, came he in sight with his Fleet, with Red colours displayed, where he received an unwelcome welcomming by the Dragon, which after the General's encouraging speech, went to meet them, and when he came between the Admiral and Vice-admiral, opened his fiery mouths, and in a thundering Dialect gave them the first salutation. The other two were not yet come up, nor could the Osiander get clear of her Anchor. But the next morning the fight was renewed, and three of the Galleons driven on ground, not a man of them daring to look above Hatches, and had been their left but for the Frigates; M. Withington the Osiander danced the Hay (saith one) about them, or played like a Salmon (my friend Mr. Nathaniel Salmon, was Master and Commander in her) swimming, frisking lightly (but not with light effect) leaping about these huge Whale carcases, which in the afternoon got afloat, and continued the fight till night. In the night they o M. Copland. manned a Frigate, with six or seuen-score of their best men, thinking to have fired the English, but found both Fire and Water conspire against themselves to their destruction: the Osiander keeping diligent watch, and with a shot sinking them, there were eighty four of them taken up drowned. The shallowness of the Bay gave occasion to the Dragon, which drew much water, to remove to the other side, near unto Mendofrobag, or Medhafrabadh, sometime a fair City, and walled, ruined by the Mogul's wars. Here was a Castle of the Razbooches (some call them Reisbuti) which have been the Native Lords of that Country, now as it were outlaws, spoiling and robbing, besieged by Sarder Chan, a Great Man of the Mogul's, who had many thousands in his Camp, which all became witnesses of the English valour, Spectators of the Portugals confusion. Sarder Chans Tent was stately and spacious, covered above with Cloth of Gold, on the floor with Turkey Carpets. He sent a Horse, and two Vests wrought with Silk and Gold to the General, and four Vests for four other of his company. Himself would not stir out of his Tent, till he had taken the Castle, but gave Them licence to take view thereof. But the Portugals approaching with their force, the Mogul's by many Arguments dehorted the English from the fight, which yet they presently made good before many thousand gazing, admiring, astonished Eyes, the Portugals being forced to cut their Cables, and to escape by flight, being swifter of sail then the English. Thus the Portugals wanted a Hercules for this Dragon (more watchful than the Hesperidan, more terrible than the Lernaean) or, a Medea to Charm this, as sometimes the Colchian (these three Dragons the Poets fain Monsters, begotten of Typhon, and Echidna, but none of them breathing Fire, nor roaring Thunders, like this fell Indian Dragon here spoken of.) In these fights, after Master Salmon reckoning, the Dragon spent six hundred thirty nine, and the Osiander three hundred eighty seven great shot, besides three thousand small. The Great mogul, which before thought none comparable to the Portugal at Sea, much wondered at the English resolution, related to him by Sardar Cham. The Portugals lost by their own Confession, one hundred and sixty, by others report, five hundred men (the Sabandar reckoned three hundred and fifty) in these fights: the English three men, and the arm of another shot off. The Articles agreed on before by the Governor, were confirmed by the Kings Firma, which they received january the eleventh, Captain Best, returned to Swally, December one and twentieth, and sent Letters of this success for England by land, but the Messenger p Ant. Starky. with his Indian, were both poisoned by two Friars in the way homewards: another Letter sent by a Mariner, came to the Companies hands in very good season: and they sent forth four ships hither, besides three to other places, under the Command of General Downton, viz. The New years Gift, the Hector, the Merchant's Hope, and the Solomon. Ex Relat. M.S. Gen. Nic. Downton. Martin Pring. Benjamin Day. john Leman. William Masham, &c. Master Downton, both buried his son, and died himself in this Voyage, which since we have published with other our Pilgrims, continued by M. Elkington, and M. Dodsworth, his successive successor. These leaving England in March, on October the fifteenth following, 1614 anchored at South Swally, not far from Surrat: where they found the Country in Arms against the Portugals, which had a little before taken a Ship of the Mogul's, in which was said to be three millions of Treasure, and two women bought for the Great mogul. They also took a q N. Withington. Guzzarate Ship worth one hundred thousand pounds, with seven hundred persons therein, at the bar of Surat (notwithstanding their own Pass granted them) and sent them to Goa. The Decanims laid siege to Chaul, and Mocrob Chan was to do his utmost for his Master the mogul. The moors on all hands, sought their Destruction; and they were driven to send away many hundreds of the Banyans out of their Towns, to free themselves of unprofitable Mouths; three Barks of which came to Surat, others to Cambaya. Mocrob Chan laboured very earnestly with the General, to engage himself in that war against the Portugal, which because he could not do (except in a defensive quarrel) by his Commission, the Nabab (so they call this Mocrob Chan, than Viceroy or Governor of the Country about Surat: the jesuits interpret Nabab, supreme judge) was strange to the English, and offered the Merchants some hard measure; yea, the jesuits which, were with Mocrob Chan, took occasion from this refusal to counterfeit a Letter from the Viceroy, threatening that except they yielded to peace, He and his friends the English would join against Surat: which suspicion Master Aldworth, one of our Merchants, furthered, ignorant of the former; but threatening that their abuses would cause the English to join with the Portugal. Thus ticklish were the terms on which they stood December the sixteenth, the General received a Letter, that the Portugals had burnt r Goga is a rich town, on the other side of the Bay. Some say that there was not so much harm done. Goga, with many Villages thereabouts, and ten great Ships, one of which was the Rehemee, with one hundred and twenty small vessels: he read the Letter of a jesuite, in which the King of Spain commanded the Viceroy to burn Surat, if they received the English. On December the seven and twentieth, two and twenty Portugal Frigates sought to lay the Hope aboard, but by force of shot were put off. The Viceroy sent offer of Friendship to Mocrob Chan, on condition that he would turn the English out of Surat, and suffer him to build a Fort at Swally, otherwise threatening bloody wars. And so on january the fourteenth, came two Fleets of Frigates, and on the eighteenth, six great Galleons, with three lesser Ships. Two Galleys were yet behind. The Frigates were threescore, some add fifteen more. This great force made Mocrob Chan to fear, whereupon he sent a Present to the Viceroy, with some Treaty of peace, whereof the Viceroy made light account, thinking first to overcome us (a thing not hard in his conceit) and then to treat of peace on his own terms. Much policy was used on both parts, the Nabab complementing and sending Ptesents to the Viceroy, and out General also; the Viceroy promising much to himself, but reckoning without his host: and therefore when after the fight he would have concluded upon the conditions that Mocrob had offered, he was then refused with a scoff, that he would not make peace with so weak an enemy, that could not prevail against four merchants' Ships. On the twentieth of january, their three smaller Ships had thought to have Stemmed the Hope, then riding at an Anchor, near the Bar of Swally, some distance from the rest: these laid her aboard on the Starboard side; and one Galley, and five and forty sail of Frigates on their Larboard: Masham. the Galleons followed as far as the Sands would permit. The Admiral made to their help, and for the better speed cut their Cable; but the Enemies had already entered (with great show of resolution) without fear or wit (saith one of the Hope's men) thirty or forty were entered on the Forecastle. But the Gift in this fatal Month answered her Name, and gave them for a New-years-gift, such Orations (roarations ye may call them) that they were easily persuaded to leave the Hope, and all hopeless to cool their hot bloods with leaping into the Seas cold waters, where many for want of a Boat, made use of Charon's: those that were of most hope and courage, held still their possession of the entered Hope, but with interred hopes, and dispossession of their lives. I know not what Salmoneus, Dum flammas jovis & sonitus imitatur Olympi, Aere imitans nimbos, & non imitabile fulmen; or what Prometheus hath taught these later Ages to steal Jupiter's Fires, Invention of Ordnance first used by the Venetians against the Genuous An. Dom. 1378. who besieged Fossa-Clodia, a town of theirs: invented by a German Alchemist a Monk called Bertholdus Swartus: Others say Constantinus Anklitzen. Printing was also first invented by a German: the first Printed book being Tully's Offices, at Mentz, by one john Fust, which some think to be the same with Gutemberg, who had made trial of this Art before, without any perfection. This Book is still at Augsburg. printed. 1466. Ram. P. Verg. Pancirol. Salmuth, &c. and instructed so many Cyclopean Artificers to imitate those heavenly, in hellish Thunders, and sulphurous lightnings; these metal-devils, as Angels of Death, with Brazen sides, and Iron Mouths, proclaiming Destruction and Desolation to the World. These Bullets are the true fire-breathing Bulls (such the Poets feigned at Colchos) and this Ordnance the fire-foaming horses of Diomedes feeding on the flesh of men: which yet I know not whether very cruelty have made sparing, whiles the Terror hath made men sparing in the use of it; this Age for this cause yielding fewer pitched battles, and in them fewer slain numbers, than the former, which never heard of this cruel-merciful Engine. But let us leave this Parenthesis. The Portugals, whether themselves by casualty or industry, set fire on their ships, or that the fire which Master Mullineux, the Master of the Hope cast into one of them, after that by help of Freshmen sent in the Pinnace, they were got clear of them; certain it is, that all three driving away upon the ebb (the English had entered before and killed all they found) fell on fire, and running on the Sands, there offered up themselves at once to all the Elements, the Sails still standing embracing the Air, the Keel kissing her Mother Earth, till their more churlish brethren, the Fire and Water, put them out of possession, and shared all betwixt them. One of the Galleys lost her Nose with a shot, and was content after that, with their Other to look on. The Galleons road beyond the Sands. The Frigates could not but participate in their fellow's disadventures: many of them, saith Leman, were sunk and torn in pieces. Masham, another d So doth another nameless Copy which I have seen. of the Hope's Company, numbereth five and twenty thus perishing. The Hope lost three men, and had fourteen wounded, the Hector lost two. One shot of stone, which the Hope received, was measured seven and twenty Inches about: but the hurt was by fire in her tops, by one of her own men there slain, whiles he sought to fire the Enemy. The Portugals loss is uncertain: three hundred and fifty men were said to be carried to Daman to be buried, besides all that the Sea and Fire had shared betwixt them, which were thought to make up five hundred, some report of eight hundred, and yet themselves gave out, not above forty or fifty, whereas the tide cast up at one place eighteen drowned carcases. After this they tried experiments: First by poison and this was the jesuits jesuitisme (I cannot call it christianity) who sent to the Muccadan of Swally, to entice him to poison the Water of the Well, whence the English fetched for their use: but the Ethnic had more honesty, and put in quick Tortoises, that it might appear by their death, if any venomous hand had been there. But when Virtus & virus wanted vires, Dolus is added, and the Viceroy having two ships sent him for supply, two junks, eight or ten Boats, these, or the most of them were employed with great secrecy and subtlety to fire our ships by night: two full of fiery entrails on the ninth of February, the next night two others chained together and towed with Frigates, and after that in the same night four other chained together, one of which being fired with an English shot, burned herself and her fellows, they put fire to all the rest which devoured them all, without harm to the English. They took some of these Fireworkers, & one of which being examined, confessed after M. Pring's Relation thus. I omit the names of the Captains. The Admiral, called Todos los Santos, a ship of eight hundred tuns, had six hundred men, eight and twenty Pieces, most brass. The Saint Benito, Vice-admiral of seven hundred Tuns, three hundred and threescore men, twenty Pieces. Saint Lorenzo, a Ship of six hundred Tuns, three hundred men, twenty Pieces. The Saint Christopher likewise. The Saint jeronimo of five hundred Tuns, three hundred men, and twenty three Pieces. Saint Antonio, four hundred, two hundred men, and fifteen Pieces. Saint Pedro, two hundred, a hundred and twenty men, and eight Pieces. Saint Paulo as many. A Flyboat of a hundred and fifty Tuns, fourscore men, and four Pieces. The two Galleys had five and twenty Oars on a side, and in both a hundred Soldiers. Threescore Frigates, with eighteen, and twenty Oars on a side, in each fifteen Soldiers. So great their forces, and (blessed be God) so little their force. The e Ben, Day. Another hath Sanedo. Viceroys name was Don jeronimo de Sanecko, sometimes Captain of Mosambike, after that of Zeilan eighteen years, and now Viceroy, by the King's straight command, and others importunity drawn into this action. Every day was he braved with the English Ordnance, but never adventured any other trial by fight: the English riding near his great Fleet, and dispatching all their other affairs of Merchandise, and mending the Hope, which they sent home with this News when they departed from thence; they seemed to stay for them in the way, yet let them pass without any blows. This won them much glory among the country people, Mocrob Chan giving stately entertainment to the General, in his Tents on shore, which one saith were a quarter of a mile about, in the midst, his own of Crimson Satin richly embroidered with Gold and Pearl, and covered with Cloth of Gold; he had many Elephants: he gave the General his Sword, made (said he) in his own house, the Hilts of massy Gold: (this is their custom to deserving Captains) and He gave him his Girdle, Sword, and Dagger, and Hangers of as fair show, but less worth. Nic. Withington. Because I have mentioned the jesuits Arts in these parts, let this also be added, that Master Canning chief Merchant, and Agent for the Company, writ to Surat for some others to assist him, being in great fear of poisoning by the jesuits at the Court, and before any could be sent, he was dead, May the nine and twentieth, 1613. One Englishman dying a little before, was buried in their Churchyard, whom they took up and buried in the highway, but were compelled by the King to lay him in his former place, threatening to turn them out of his country, and their buried bodies out of that Churchyard. But this later wars brought them into further miseries: being denied their stipend, and therefore forsaken of their new Converts, who bringing them their Beads, did upbraid them the want of their pay, one of the best Arguments (though no great miracle) wherewith they had persuaded them to their Religion. A French jesuit at Amadabar begged relief of the English, wanting necessary sustenance. Before, the King allowed the Superior seven Rupias a day, and the rest three. But now this and their fair Church also is denied them, and they say their holies in their chamber. john Mildnall, an English Papist, had learned (it is reported) the Art of poisoning; by which he made away three other Englishmen in Persia, to make himself Master of the whole stock; but I know not by what means himself tasted of the same cup, and was exceedingly swelled, but continued his life many months with Antidotes, which yet here left him at Agra, where he left the value of twenty thousand dollars, after through the King's justice recovered by the English. Many other Sea-fights have since happened in diverse parts of the Indies, betwixt Our men and the Portugals, as that by Captain Ben. f See M. Terris Book, and Child's journal & Sir Tho. Roe in my voyages. joseph (in which he was slain, and Captain Pepwel succeeded in the place and quarrel) with Manuel de Meneses, whose Carack was consumed with fire by themselves (as was thought) rather than so great Treasures should be made English spoils: also in the Persian Gulf, g See Swans journal, and letters of Blithe, Browne, &c. by Captain Shilling (slain therein) Captain Blithe and others, which chased the assailing Portugals, Ruy Frere de Andrada their Commander, called the Pride of Portugal getting a fall; and since that Ormus h Let. of T. Wilson, and also of Robert Smith. itself taken by the Persians; diverse other Portugal prizes, and that especially of the i One Philips in the Richard, was principal cause of that victory by his Manhood. Richard, a small Pinnace of about twenty Tuns, which took a Portugal Ship supposed of two hundred and fifty; that having about fourteen men and boys, this two hundred and fifty: These and other fights with them, and more unfortunate with the Dutch, in k Of Dutch and English unkind quarrels, see Relations of M. Cock, Tho. Spurway, Captain Courthop, Rob. Haies, Captain Pring, john Hatch, William Hord; letters of Cas. David, George jackeson, ja. Lane, G. Ball. M. wiles, kelum Throgmorton, Ric. Nash, S. T. Dale, Io. jordan, A. Spaldwin, G. Muschamp, W. Anthon. H. Fitzherbert, Th. Knollos, B. Churchman, G. Pettys, &c. those parts I have delivered at large in my Pilgrims, or Books of Voyages, which now together with this cometh to the public view of the World. §. V. Of the Travels of diverse Englishmen in the Mogul's Dominions. OF the Travels of Master Fitch in these parts, we have already spoken: Rob. Covert. and of Captain Hawkins. In the year 1609. the Ascension by wilfulness of the Master (as is reported) foundered in the Sea, twenty leagues from shore, which yet they attained, being five and fifty persons, in the River of Gandevee, from whence they traveled twelve Course, or eighteen Miles to Sabay, and twelve Course more to Surrat: from thence to Daytaotote, which City, he saith, could not be conquered by the mogul, and yielded upon composition, having still a Banyan King. Six and twenty Course further is Netherbery, a great Basar or Market of Brazen wares, Armour and Beasts. Eight and twenty Course beyond is the Town Saddisee on the River Tyndee, which runs to Surrat, and divideth the Bannians and Guzurats. Thence they traveled twelve Course to a Monastery, and the next day came to Bramport, where the Great General called Can Cannawe liveth, who on the twelfth of October returned from the Wars, with fifteen hundred Elephants, thirty thousand Horses, ten thousand Camels, three thousand Dromedaries. This City is far bigger than London, of great Trade, and fair. From hence they went fifteen Courses to Caddor, fourteen to Sawbon, and thence with the Caravan many days, leaving which they joined with a Can of the Country bound for Agra, travelling six days through a Desert, wherein are store of wild Elephants, Lions, Tigers, Cat of Mountains, Porpentines, and other wild Beasts innumerable; but these they saw, and were forced to make fires in the nights about their Tents to guard them. These Deserts are a hundred Course long, each Course being a mile and half. They had in their way after they were past this Desert, the City Handee, where the King hath a Castle and House cut out of the main Rock, and wrought with carved work round about, in it fifty Pieces of Ordnance, a Fort impregnable, and made a Prison for great Men. here were also two Hospitals for Captains maimed in the Wars. The next day they came to Tamlico, which runneth into Indus, and two days after to Agra. He tells of Elephants fighting before the mogul, parted with Rackets of wild fire, Agra. made round like hoops, which they run in their faces: some fight with wild Horses, six Horses to an Elephant, which he kills with clasping his trunk about their necks, and pulling them to him, breaks their necks with his teeth. He hath also Dear, Rams, Veruathoes, or Bezors, Lions, Leopards, Wolves, that fight before him. Condemned persons may crave the combat with the Lion: one he saw that at the first encounter felled the Lion with his Fist, but was soon torn in pieces, before the King. He saw also Alligators or Crocodiles kept in Ponds for like purpose, one of which killed two stoned Horses at one time. There are four great Markets every day, where things are very cheap, a Hen for two pence, a Sheep for two shillings, a good Hog sold by the Bannians for two shillings, and other things proportionable. They craved the Kings Pass for England, who granting it under his Hand and Seal, the Secretary went with them to the Third Queen (of which he is said to have ten, and a thousand Concubines, and two hundred Eunuchs) which was Keeper of the Great Seal. Hence they passed five in number to Fetterbarre a Fatipore, a City as big as London, Ios. Salbank. Indigo. twelve Course, and twelve more to biany, which is the chief Place for Indigo in all the Indies, where are twelve Indigo Mills. Indigo grows on small bushes, like Goose-berry bushes, and bears a seed like a cabbage-seed, and being cut down lies on heaps for half a year to rot, and then brought into a Vault to be trodden with Oxen from the stalks, and so is ground fine at the Mills, and lastly, boiled in Fornaces, refined and sorted, the best there worth eight pence a pound. Thence they passed to Hendown, five and twenty Course, an ancient fair City, to mogul, a small Market Town fourteen, to Halstot twelve, to Chatsoe twelve, to Ladanna twelve, to Mosabad eight, to Bandason twelve. Thence to Paddar, a River that runs into the Persian Gulf, and parts the Indostans and Hendownes. Twenty Course beyond, Roree, Buckar, and Suckar, in the River of Damiadee which runs into the same Sea. At Buckar lies Allee Can, Viceroy of the Bulloches, a stubborn People: this Town stands like an Island in the River. Sucker is a clothing Town, the first of the Bulloches, and Roree the last of the Moltans, which are Mahumetans. Here they stayed four and twenty days for a Califa or Caravan (a great company of Merchants travelling together) because the Country was full of Thiefs. Seventeen Course from Sucker is Gorra, a Town of the Bullochees, which (he saith) worship the Sun, and are Man-eaters, of Giantlike proportion. Notry, ten Course: the last Town of the Bullochees, the next Puttans. Here for their entertainment, April the first, 1610. they were beset with Thiefs, twelve Fiddlers first meeting them, but their Music cost dear by bribes and composition, the Mogul's pass hindering further outrage. Seventeen Course they traveled to Daddor; four and thirty over the Mountains to Vachesto; from thence seven and fifty over the Mountains to Candahar, a great City of the Puttans, where Sauder Can resided as Viceroy, where are continually seven or eight thousand Camels occupied in Trade to and fro. The Governor hath b 12000. or 15000. within the City, Still. R. Still or Stell. and I. Crowther. forty thousand Horses in readiness for War. Richard Still and john Crowther, were lately sent from Azmere, Asimere or Agimere, where the mogul now resides to Spahan in Persia, to obtain Trade for the English, by Sir Robert Sherly's means, which was effected. They passed by the way of Lahore, and therefore I would desire You to bear Them company, for better knowledge of the Country. Their way was first towards Agra, March. 17. and Fetipore, which is a fair City, and hath in it a goodly House of the Kings, built by Echebar, with many spacious Gardens: now it goes to ruin, much of the stone carried to Agra, much ground sown within the walls. April the ninth, 1614 they came to Dillee, a very great and ancient City, where many Kings lie buried (and as some say the Rites of Coronation are still solemnised) many Nobles and Captains have their Houses of Pleasure, and their Sepulchers: the vulgar sort beggarly, most Banians. On the seventeenth, they came to Sinan an ancient City. On the one and twentieth to the old City Sultan poare. Six Courses from it they passed a River as broad as the Thames called Viau, which runs West into Sinda or Indus. Here was Pitchte Can his Tents pitched like a little City: T. Cor. his letter to M. L. W. he was Ambassador into Persia. On the four and twentieth they came to Lahore. Their Report of this agrees with Master coryat's, whose Relation thereof is lately published. They say it is the best of India, plentiful of all things, or in Master coryat's words, such a delicate and even Tract of ground as I never saw before (and he hath seen a great deal, besides his European sights at Venice, & since at Constantinople, having added more Asian Titles to his before c Verse. Hosk. Admired Name, than the ancient Roman Scipio's or Caesars dreamed of, yea more than justinian in the Prooeme of his d Flavius justinianus, Alemanicus, Gothicus, Francicus, Germanicus, Anticus, Alanicus, Vandalicus, Africanus: for that which follows, Pius, Foelix, Inclytus, Victor, ac Triumphator, semper Augustus, I hope his friends in the Verses before his book, have given him more prodigious: and himself before he comes home must needs multiply further, having such huge bundles of papers abreeding in so many places, at Aleppo, Spahan, Asmere, &c. Imperial Institutions hath marshaled and mustered together; the furthest foot English-traveller that our days have had, and the longest English stile which our ears have heard, with many rests for your wearied breath by the way, a stile indeed so high you can hardly get over, HIEROSOLYMITAN— SYRIAN— MESOPOTAMIAN— ARMENIAN— MEDIAN-PARTHIAN-PERSIAN— INDIAN LEGGE— STRETCHER OF ODCOMB) Even this our Odcombian Foot-pilgrim, which makes your Pen-pilgrim in I know not what liking or likeness, at the very mention of his Name to sympathize, and his brains to fall in Travel as learnedly mad, scarcely able to contain wonted words and wits, in this ecstatical gaze and maze of that Propatetike Foot: ready to admire, adore and kiss, and yet (O brains, No brains) to envy that his lowest part: For who is able to know his better parts? He doubts whether the like be to be found, within the whole Circumference of the habitable World. A row of Trees extends itself on both sides the way from the Towns end of Lahore, twenty days' journey, to the Town's end of Agra: most of them bearing (saith e R. Still. Lahore. Still) a kind of Mulberry. The way is dangerous by night for Thiefs, by day secure. Every five or six Course there are fair Seraes of the Kings or Nobles, for beautifying the way, memory of their Names, and entertainment of Travellers, where you may have a Chamber and a Place to set your Horses, with store of Horse-meat; but in many of them little provision for Men, by reason of the Banian Superstition. When a man hath taken up his lodging in one of these, no other man may dispossess him. About daybreak all make ready to depart together, and then the Gates are opened, till then shut for fear of Thiefs. After the Sun hath been up two hours, the heat makes travel irksome. Lahore is one of the fairest and ancientest Cities in India, standing on Indus: It containeth at the least (M. Coryat tells you) sixteen miles in compass. Twelve days before he came there, he passed Indus, there as broad as the Thames at London. In the midway betwixt Lahor and Agra, ten miles out of the way on the left hand, a Mountainous people, are said to have but one Wife to all the Brethren of one Family, as we have elsewhere spoken of the Arabians. Merchant's resort to this City out of all parts of India, embarking their goods here in great Boats for Tutta, the chief City in Sinda, a Trade of much importance in times of Peace to the Portugals, which by this way Traded to Ormus and Persia, and this way also furnishing India with Pepper. Twelve or fourteen thousand Camels lading yearly passeth from hence to Persia by Candahar, before the Wars with the portugal's but three thousand; this mountainous way, being in Winter cold, in Summer hot. The Caravans spend six or seven months betwixt Lahor and Spahan. Spices are dear in Persia by reason of the long land-carriage from Mesulapatan this way. Still and Crowther departed from Lahor, May the thirteenth, and on the two and twentieth came to Multan, a great and ancient City, within three Course of Indus, but poor; for which cause they detain the Caravans there diverse days, eight, ten, or twelve, to benefit the City. They entered the Mountains, the second of june, where they had brackish water: the third and fourth days they traveled all night, climbing high Mountains, and following watercourses, and so continued till they came to Chatcha on the tenth. In all these eight days' travel, Chatcha, 3 Fort. is no sustenance for Man or Beast, except in some places a little grass, and therefore at Lacca in the beginning of this way they hired an Ox to carry Barley for their Horses. On the nineteenth, they came to Duckee, another Fort of the Mogul's, and the seven and twentieth passed the Durwas, or straits of the Hills, dangerous narrow ways on both sides menaced by high Rocks, from whence a few with stones may stop great multitudes, and diverse Caravans are thus cut off. For the Agwans or Puttans, the Mountain Inhabitants are a thievish people. The second of july, they came to Pesimga another Fort, and passing thence over a mighty Mountain, on the seventh came to Candahar. The Agwans are white, stout, strong, rob Caravans, sell all stragglers: but now with fear, and the gain they get by selling their Cattles to the Caravans, they are more tractable. Covert saith, they wear their beards long, are not Mahumetans: their Priests wear Sackcloth, with great chains about their middles, falling down and praying in Sackcloth and Ashes. At Candahar they hire Camels for India, or Persia: hence into Persia the Country is barren, and therefore they go in smaller companies, sometimes in two or three days travel not seeing a green thing: at their lodging-places, water, but often brackish and stinking. Hence they departed, july the three and twentieth, and on the five and twentieth came to Cushecunna, the utmost Garrison in the Mogul's Frontiers, thirty Course from Candahar. On the seven and twentieth they came to Grease, a Castle of the Sophies, a Course from the River Sabba, which separateth the Persian and Mogoll Confines. The people of Grease are Thiefs, and the Captain little better than a Rebel. From hence they reckon their way by farsangs (parasangae) five of which make two Courses. They traveled m Still. Coverts Travels are extant in his Book. August the sixth, to Farra, a Town walled with Sun-dried Brick, and stored with Water, without which here is no store, and therefore they carry it in some places, if there be good ground, three or four miles under ground. here they use men kindly as they go into Persia, for fear of complaint, but in their return to India very hardly, searching them to the skin for Gold, which to carry out, or any Silver coin but the Kings, is death. On the twelfth day, they were fain to dig for water. On the two and twentieth, they came to Deuzayde, where they pretend all to be Religious people. On September the fifteenth (I still follow Still) they came to Spahan, where they found Sir Robert Shirley, then dispatched in Embassage for Spain from the King of Persia n He saith, that he hath put to death his own son, and done 1000 other tyrannies. john Crowther. W. Nichols. john Mildnall. , by the way or Ormus for Goa, and thence to Lisbon. He procured the King's Great Seal to all his Governors of Seaports, kindly to entertain the English at jasques, &c. dated Sertember the thirtieth, 1615. the same day that Sir Robert and his Lady departed with great pomp to Sirrah. john Crowther returned October the twentieth, towards Lahor, and he on December the second, towards Bagdat, and thence by Aleppo for England. William Nicols, one of the Ascensions company, traveled the Mogul's Country Eastward to Mesulopatan, where the Hollanders had then a factory. john Mildnall in his Letters, dated from Casbin in Persia, 1606. October the third, testifieth, that he had been at Lahor and at Agra, where he presented the King with nine and twenty great Horses, at fifty or threescore pounds a Horse, with diverse jewels and Rings, and obtained Articles of Trading. Of his coming since into those parts, is before mentioned from Master withington's Mic. Withington. Relations. And his Travels are the next Travels of our Pen; first, from Surrat to Amadabar, by Periano, Cosumbay, Barocho (a City walled, on a high Hill, a River running by as broad as the Thames, where are the best Calicoes in the Kingdom) Saringa, Carron, Boldra (a City fairer but less than Barocho, where Mussaf Chan hath three thousand horse) Niriand a great Town where they make Indigo. These are in the way from Surat to Amadabar, 88 Courses. chief City of Guzerat, near as great as London, strongly walled, situate in a plain by the River's side, much frequented by Merchants, Christians, moors, and ethnics. The Governor is Abdala Chan of five thousand Horse pay. From thence he went to Cambaya. At Serkeffe three Courses from Amadabar, he saw the Sepulchers of the Kings of Guzerat, very fair and well kept, much visited from all parts of the Kingdom. Their Temple is very fair. A Course from hence is a goodly House by the River's side, and a Garden a mile in compass. It was built by Chon Chonnaw, the chief of the mogul Nobility, in memorial of a great Victory there obtained on the last King of Guzerat there captived, and his Kingdom subdued, the battle was fought in this place. They lodged one night in this House, where none dwelleth. Only poor men are appointed to look to the Garden. Having news of three English ships arrived at Lowribander the Port town of Gutu Negar Tutta (commonly called Tutta) chief City of Sinda, 1601. he was sent thither, and December the thirteenth, came to Cassumpauo, and thence with a Caphilo traveled on the fourteenth to Callitalowny a fair Castle, and the fifteenth to Calwalla, Calwalla, a Town of filthy Women. a pretty Village, which Echebar gave to a company of Women and their Posterity for ever, to bring up their children in dancing, &c. They practised this in the Caravan, every man giving them money, and then impudently asked if any man wanted a bedfellow. The next day they came to Carrya, a well-manned Fortress, and staying a day for more company because of Thiefs, came the next to Deceanaura, losing one Camel stolen from them, and a Man slain. Thence to Bollodo, a Fort kept by Newlock Abram Cabrath, which that day came with a hundred and threescore and nine heads of the Caelies, a robbing Nation. The next day to Sariandgo another Fort, and on the one & twentieth to Radempoore, a great Town with a Fort, where they stayed to make provision of Water, & other necessaries for their journey through the Deserts. Desert. On the three and twentieth they went seven Course, lay in the Fields, and met a Caravan which came from Tutta, rob of all their goods: on the four and twentieth, twelve: on the five and twentieth, fourteen, lodged by a Well of water so salt that their Cattles could not drink it: the six and twentieth ten Course, to such another Well; and their gave their Camels drink, not having drunk before in three days: the seven and twentieth fourteen course. The eight and twentieth ten, and came to a Village called Negar Parkar. In this Desert they saw great store of wild Asses, red Deer, Foxes, and other wild Beasts. At Parkar they met another rob Caravan. This Town pays Tribute to the mogul. From hence till you come within half a day's journey of Tutta, they acknowledge no King, but rob and spare whom they please. When the mogul sends any Army against them, they fire their Houses (which are made of Straw and Mortar, in form of Bee-hives soon rebuilded) and fly into the Mountains. They take for custom what they please, and then guard Passengers and Merchants, loath any should rob them but themselves. From hence they went six Courses, and lay by a Tanke or Pond of Freshwater, and on the last of December, eight Courses, and lodged by a brackish Well, january the first, they tsavelled ten Courses to Burdiano. The Water is brackish, and many were sick of it; yet they were forced to make provision thereof for four days, the space of forty Courses; and on the fifth they came seven other Courses to three Wells, of which two were salt, the third not perfectly fresh: the next day ten Courses to Nauraquemire a pretty Town, where their Raddingpore Cafila forsook them. He and two other Indian Merchants, with their nine Servants, ten Camels, and five Camel-men remained to go for Tutta, whither they had now three days' journey. From this Paradise (so it seemed after so tedious a Desert) they departed, january the eight, having hired one of the Ragis, or Governor his kindred for twenty Laries (which make about twenty shillings) to conduct and convoy them, and went ten Courses to Gundayaw, where they had been rob, but for their Guard. The next day were twice assaulted, and forced each time to pay five Laries, came to Sarruna, a great Town of the Razbootches with a Castle: Reisbuti. whence it is fourteen Courses to Tutta. Ragis Bouma the Governor, is eldest Son to Sultan Bulbull, who had been lately captived by the mogul, and spoiled of his eyes, and two months before our coming had made an escape to these Mountains, animating his kindred to revenge that loss of his sight. This Ragis was kind to our Author as a stranger, and made him sup with him: the occasion that they hired him for forty Laries, with fifty Horsemen to conduct them to the Gates of Tutta. Hereunto they were the rather persuaded by advice of a Banian, which had then come from Tutta, who also told Master Withinton, S.R. Shirley. that Sir Robert Shirley had been much abused by the Portugals, and the Governor at Lowribander, his House fired, and his Men hurt in the night: and arriving at Tutta thirteen days after, was there unkindly used by Mersa Rusto the Governor. This Ragis led them five Courses, where they lay by a River side, and at two of the clock in the morning they departed, but were led a contrary way, and about break of day brought into a Thicket, M. Withington rob. where he made them unlade, took away their Weapons and bound them; suddenly with their Camel ropes drawn close with a Truncheon, hanged the two Merchants and their five Men, stripped and buried them. Me (as a far Countryman, not knowing the language) he spared with my Pions or Servants, but took my Horse (giving me a jade) and fourscore Rupias from me, sent me twenty Courses with my men up to the mountains to a brother of his, where I continued two and twenty days a close prisoner, and then order was sent to convey me to Parker: but in the way was rob of my clothes and all that I had: so that I and my men were forced to live upon the charity of people by begging: only my Horse, as not worth taking, was left me, for which I could get but four mamoodees (four shillings) but chancing on a Banian whom I had known at Amadabar, I was relieved and sold not my Horse. We came to Radingpoore May the nineteenth, and April the second, to Amadabar: thence to Cambaya, and (passing the River seven Courses broad, yearly drowning many) to Saurau, a Town and Castle of the Razbootches, and five and twenty Courses further to Borocho, and passing that River, to Cassimba, and thence to Surat. In all this Country of Sinda, Sinda. no City of greater Trade than Tutta; the chief Port thereto is Lowribander, three days' journey from thence, where is a fair Road without the River's mouth, clear of Worms, which about Surat, Worm's dangerous to ships and other places of the Indies infest the ships, so that after three or four months riding, if it were not for sheathing, they were not able to return. The Ports and Roads of Sinda are free of them. In two months they pass from Tutta to Lahor, and return down the stream in one. And from Agra goods may be conveyed on Camels in twenty days, which is on Sinda River, and thence in fifteen or sixteen days aboard the Ships at Lowribander, as soon as to Surat, if Thiefs did not make it less secure. May the fourth, 1614 Master Withington went from Surat to Brampore, where Sultan Paruise lies. It is situate in a Plain by a great River, having a large Castle; and thence to Agra: all which way is seven hundred Courses. From Surat to Brampore is a pleasant and champagne Country, full of Rivers, Brooks, and Springs. From Brampore to Agra very mountainous, hardly passable for Camels by Mando the nearest way: there are many high Hills and strong Castles in the way, Towns and Cities in every day's journey well inhabited, the Country peaceable and clear of Thiefs. Between Agimere or Azmere and Agra, are a hundred and twenty Courses: at every Course end a great Pillar erected, and at every tenth Couse a Seraglios or Place of lodging for Man and Horse, with Hostesses to dress your victual (if you please) three pence will pay for your Horse and Meat-dressing: there are also at every tenth Course fair Houses erected by Echebar for his Women, and none else may lie in them. The reason hereof is reported, that Echebar wanting Children went on Pilgrimage on foot to Asmere for that purpose, at every Course end saying his prayers, and lodging at the tenth. Agra is a huge Town, situate by the great River geminy or jamena. The Castle is the fairest thing in it, compassed with the fairest and highest Wall that I have seen, two miles about, well replenished with Ordnance: the rest, except noblemen's houses (which are fair and seated by the River) ruinous. Fatipore is decayed, but hath a very stately Temple built by Geometry; as Echebars Sepulchre, the fairest thing that ever I saw. I went to Ganges, two days' journey from Agra, the Water whereof is carried a hundred miles by the Banians for devotion, which say it will never stink, how long soever it be kept. From Agra Master Fitch went to Satagam in Bengala by Water. So that if you observe all these Travels of o Fitch to the Southeast and to the East from Agra. Nicols S.E. by Landlord. Goes N. E. to China. Covert N. and S. quite through. Still to Lahor N. E. and to Persia N.N.W. Withington the Westerle parts to Sinda, &c. Fitch, Covert, Still, Withington, and the rest of our Countrymen, and add thereto the journey of Goes from thence to China, with other Relations of the jesuits before expressed, you shall have a better corography of this Country, than any of our Maps have yet delivered. And their want hath made me thus full and tedious. I might add the Travels of p W. Clarke. William Clerke, one of the Ascensions Company, which served the mogul in his Wars diverse years (and returned in the last Ship, whiles these things are publishing) against the Rasboots and Decans, having two Horse pay, which is near six pounds a month, and had some months pay allowed him beforehand, that so he might furnish himself: for they must buy and maintain their Horses. Master Walter q W. Payton. Payton was Master in the Exepedition, and carried Sir Robert Shirley, whom they had thought to have landed at Gauder or Guader in Masqueranno, in five and twenty Degrees, and six and twenty Minutes, but the people were then in Rebellion against the Persian, and by damnable treachery had possessed themselves of the Ship and all the goods, had not one Hodge Comal, a Surgeon amongst them revealed this mystery of their iniquity: they had thus betrayed three ships before. By this villainy of the Bulloches, they were forced to go further to the mouth of Sinde, which is East and by North, in four and twenty Degrees, and four and thirty Minutes. They landed the Ambassador, September the nine and twentieth, 1613. at Diul, in the Molls Dominion, fifteen miles from the ships. The Portugals reported them to be Thiefs, according to their custom. And when they sought for Trade in Sinda, the Governor had yielded but for the Portugals, which threatened to depart if the English were admitted, whose custom he was loath to lose, being worth, he said, a Leck of Rupias, ten thousand pound English and more (which shows the exceeding Trade of Sinda) by the year. But this Country, and the disposition of their King, are most amply described to us together, with the remarkable Rarities of those parts, by the Hon. industry of Sir Thomas Roe, Ambassador for his Majesty with the mogul, whose Map of those parts we here present you; as likewise by his learned Chaplain, Master Edward Terry: both whose Observations we have presented in our first Tome of Voyages. To them I refer the industrious Reader, for more ample relations of these parts, then in this Work were convenient to insert. Amongst other things, the Reader shall see the true course of Indus (which all Modern Geographers have exceedingly falsified) and of Ganges. William Finch hath also written of those parts. I thought good here to add that which Master Steel and his wife told me of the Women of those parts. Master Steele having a project of Water-works, to bring the water of Ganges by Pipes, &c. carried five men with him to the mogul, who gave them entertainment with large wages by the day, and gave to each an Arabian Horse. One of these was a Painter, whom the mogul would have to take his picture; and because he could not speak the language, Master Steel (who could speak the language of the Court, which is Persian) was admitted (a thing not permitted to Men) into the Mogul's lodgings, where he did sit for the said Limner. At his entrance, the chief Eunuch put a cloth over his head, that he should not see the Women (which he might hear as he passed, and once also saw them, the Eunuch purposely putting on a thinner cloth over his head) there being of them some hundreds. His wife had more access at Chan channa's Court, whose daughter (sometimes wife to the elder brother of this mogul, and living still a widow) had a desire to see the Englishwoman, and Chan-Channa entreated her husband to permit it. She was fetched in a close Chariot drawn by white Oxen, attended by Eunuchs; and was first brought into an open Court, in midst of which was a Tanke or Well of Water, where sat many women, slaves to Chan-Channas daughter, of diverse Nations and complexions; some black, exceeding lovely and comely of person notwithstanding, whose hair before did stand up with right tufts, as if it had grown upward, nor would ruffling disorder them; some brown, of Indian complexion; others very white, but pale, and not ruddy: many of them seemed goodly and lovely, all sitting in their slight, but rich garments on the floor covered with carpets. The Lady came forth in meaner attire, whereat they all arose and did her reverence, with their faces to the ground. Mistress Steel made her three curtsies, after the English fashion (being also in English attire) and delivered her a Present (without which there is no visitation of great persons) and the Lady caused her to sit by her, and after discourse, entertained her with a Banquet; and began familiarity with her, continued and increased with often visitations, and rewarded with many gifts, as of women's vestments of of those parts; some of which I saw, the upper garment like a smock, of thin Calico, under which they wear a pair of breeches close above, the neither parts very long and slender, loosely ruffling about their legs, of thin stuff also; the man's garment differing from the woman's, by the fastening on the side under the arm, whereas the woman's is fastened before, both tied with ribbons. Chan Channa caused his Tailor to take view of Master Steel, and without other measure he made him a cloak of cloth of gold, after the English fashion very comely, which I also saw. §. VI Of the Rasboots, and other people subject to the mogul, and of their Countries, Religion, and Rites. THus have we delineated this huge Giantly Body of the mogul Empire. The Soul or Religion thereof, is more invisible. What lurking places and labyrinths the breasts of the Kings have had in their unknown, curious, uncertain Faith, ye have heard, and may there by guess at the rest. As the people are manifold, so are their Rites; some of which, about Ganges, and in other parts, have already been touched: and some hereafter, as the People and their Rites are diffused and dispersed in diverse Tracts of India, we shall elsewhere mention. Besides Christian Foreigners, the principal Religion is Ethnic, though that of the Prince be Mahometan. The Reisbutis, Rasbootes, or Rasbooches, the ancient Inhabitants of the Country of Sinda, are Gentiles. How strong r 20000. horse, 50000. foot, and a mountainous Country, hardly invaded and conquered. one of them is, you have heard Captain Hawkins report. His name, as I have since learned of Mr. Rogers, Mr. Clarke, and Mr. Withington, is Ranna; some of them affirming, That he is lately come in, and hath sent his son a pledge to the Mogul's Court, who for this cause, and his sake, hath been so long resident at Azmere. But Mr. Clarke, employed in these wars, saith, That it is not a subjection, but voluntary friendship and neighbourhood, with acknowledgement of himself the Inferior. A Rebel or Outlaw he cannot be called, because he was never subject; accounting the mogul Superior in power, but not his Lord. There are of these many Casts, or Tribes, each of which have supreme and independent Lords: Nature building them, with little help of Art, impregnable Fortresses, M. Clerk. or inaccessible Hills. One of which, called Dewras, is said to have very many populations; able on the Hill tops to gather sufficient provisions for themselves, and the neighbour-Markets; impossible without corruption to be conquered. When any of these Casts, or Tribes, disagree, the mogul interposeth himself, professing to take part with the right. Their Country lies in the direct way from Surat to Agra, the ways by Amadavar, or by Brampore, both much about, yet frequented by Merchants, for fear of them. The Country people b M. Withington. are rude, naked from the waste upwards, with Turbans differing from the mogul fashion. Their Arms are Sword, Buckler, and Lance. Their Buckler is great, in fashion of a Beehive, in which they will give their Camels drink, and Horse's provender. Their Horses are good, swift, and strong, which they ride unshod, and back at a year old. A resolute people; which the mogul saith, knows as well to die, as any in the world. They eat no Beef nor Buffolo, but have them in superstitious respect. The Rasbutche husband dying, the wife is burned. The manner is this: The wise accompanies the dead body of her husband in her best array, pompously attended with her friends and kindred, and with Music. The fire being made, she compasseth the same twice or thrice: first bewailing her husband's death; and then rejoicing, that she shall now live with him again; and then embracing her friends, sits down on the top of the pile, taking her husband's head in her lap, and bids them kindle the fire. This done, her friends throw Oil and other sweet Perfumes on her, she enduring the fire with admirable patience, loose, and not bound. I have seen many (it is M. withington's report) the first at Surat, the woman being but ten years old, and not yet a woman having not known her husband, who was slain in the wars, and his clothes brought home. Yet would she needs burn with his clothes: and the Governor not permitting, because she was a Virgin, her friends entreated and bribed him thereto, she seeming impatient of that delay, and saying, her husband was a great way before her, with much blind joy entering into endless sorrows. The kindred of the deceased husband do not force this unkind kindness, but the wives own kindred; holding it a disgrace to their family, if she refuse; which she hath power to do: but few will; and then she must shave her hair, and break her jewels, and is not suffered to eat, drink, sleep, or company with any body, till her death. If, after purpose to burn, impatient of the flame, she leaps out, her father and mother will bind and burn her perforce. But such weakness seldom happens. In some places they observe it, with Rites a little differing: carrying the woman in great pomp on a Pageant, and binding her to a stake, all her kindred kneeling round about her, R. Covert. and praying to the Sun, and their other Idols. She hath betwixt her legs, and under each arm, a bag of Gunpowder; the fire made all of sweet Woods. We shall mention other Rites in other places. The Hendownes possess the Country North from Asmere toward the Multans: R. Covert. degenerate Gentiles, and refusing no manner of Flesh or Fish. They pray naked, dress and eat their meat naked; and where they dress and eat their meat, make a Circle, within which, none must enter during that time. Their women are brought up from their childhood with shackles, some of Silver, some of Brass, and some of Iron, on their legs, and Rings in their ears; all which increase with themselves, being made bigger, as they grow; so that in time a man may thrust his hand through the holes of their ears. Also they wear Bracelets of Elephants teeth about their arms, from the wrist to the elbow. We have already spoken of the Bulloches, their Northerly neighbours, sun-worshipping, Giantly bigness, and Inhuman humanity, in eating mans-flesh (and likewise of the Puttans or Agwans.) The Bulloches in Sinda, and upon the Persian Gulf (it seems of this generation) are Mahumetans, Robbers by Land, and Pirates by Sea, whereto they add the murder of those they rob. Their treachery to Sir R. Shirley, and the Expedition, is before mentioned: M. Payton. which had it had expedition according to their plot, they had murdered all but the Surgeon, the Musician, the Boys, and the Women. When I was in Sinda (saith M. Withington M. Withington. ) they took a Boat, with seven Italians, and one Portugal Friar, this ripped up by them, to seek Gold in his entrails, the rest slain in the fight. Yet there are very honest men of them in Guzerat, and about Agra. Touching other Superstitions of this Kingdom, thus wrireth joannes Oranus, in the Narration of this Kingdom c Narratio Reg. Mogor. Lahor is 300, miles from Agra. . Not far from the City Lahor is an Idol, resembling a woman, which they call Nazar Coto, framed with two Heads, & 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 contained an hundred thousand years) and eight and twenty thousand 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 hurled 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 ninety two thousand and six 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 Brahmin, to punish a proud King, that would by a new-devised Art fly 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 Giocorat, which had slain Parcaram. The third World continued eight Laches and four thousand years, wherein men lived five hundred years; and God appeared twice in Humane likeness. The fourth Age shall endure four Laches, whereof are already passed four thousand six hundred fourscore and twelve 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 Chimaeras, and monstrous opinions, but will not leave them, lest they should (at the same cast) lose their Wealth and Superstition together. In the Country of the Mogor they have s 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. But we will shut up this too great discourse of the great Mogul's Greatness, in the words of the World's Greatest Foot-post. T. Coryat. He tells us, from the very Mogul's Court, That this present Prince, is a man of three and fifty years of age, of complexion middle, betwixt white and black, in a more expressive Epitheton, Olive; of a feemely composition of body, of stature little unequal to Mine, but much more corpulent (he never traveled so much on foot, nor ten months together with fifty shillings expense.) His Dominion is little less than four thousand English miles: which, if it come short of the Turk in Geometrical dimension of ground, it is with a great pleonasme supplied by the fertility of his Soil, and in the union of all his Territories. Again, he exceedeth him in Revenue (a great deal more then M. coryat's reckoning) he presenteth himself thrice every day: at the rising of the Sun, which he adoreth by the elevation of his hands; at noon, and at five of the clock in the evening: but he standeth in a room aloft, alone by himself, and looketh from a window that hath an embroidered sumptuous Coverture, supported with two silver Pilasters, to yield shadow unto him. In feeding of his Beasts, he spendeth at the least ten thousand pound sterling a day, and keepeth a thousand women for his own body, whereof the chief is Normal. I have been in a City in this Country, called Detee, where Alexander joined battle with Porus, & in token of his victory, erected a brass Pillar, which remaineth there to this day. There arrived four English ships at Surat, and in the same Sir Thomas Rowe, the English Ambassador to the mogul: the news whereof came to Asmere, Octob. 8. 1615. and did much resocillate M. coryat's spirits (as did M. Brownes verses from amadavar's) and so I hope will yours. CHAP. VIII. Of Cambaya, Decan, and the neighbouring Nations. §. I. Of the Cambayans. ALthough we might seem to have spoken sufficiently of the Cambayans already, in our former Mogol-Relations; yet, both as better known, and because such was our Order in the former Editions, we have allowed them a Chapter here by themselves. Cambaya 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 Maff. lib. 40 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, Gentiles; and so were their Kings, until the Mahometan Superstitions prevailed. There are c joseph. Ind. Linsch. l. 1. c. 270. up within the Land, People called Reisbuti, 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: of these is spoken already. Their chief Sea-towns are Daman, Bandora, Surate, Ravellum, Bazuinum; and within Land, Cambaya, Madabar, Campanel, Tanaa, &c. Surat (now an English Factory) hath a Castle of d Pat. Copland. Stone, with good Ordnance: The Houses are fair, of Stone and Brick, square, with flat roofs: they have goodly Gardens, with Pomegranates, Pome-Citrons, Melons, Lemons, Figs all the year long, curious Springs of fresh Water. The people neat, tall, loving, grave, judicious, clothed in long white Calico, or Silk. Cambaya 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 e L. Vertom. l. 4 increase not, as with us, at the full, but in the decrease of the Moon they are at the highest. Of this River Indus, Ptolomey and Arrianus in his Periplus of the Erythraean Sea, reckon seven Mouths or Entrances into the Sea; and Thevet (I know not with what Friar-like, and liar-like boldness) nameth seven at this day: but Arrianus saith, in those times six of the seven were overgrown, and but one navigable. But Dionysius, Pomponius, Strabo, and the other Arrianus, which writ the life of Alexander, ascribe but two unto it; which is confirmed by the Portugals. Arrianus hath in his eight Book largely described the Voyage of Nearchus and Onesicritus, from this River, about the Coast into the Persian Gulf, employed by Alexander the Great. It is not 160. years since Machamut, 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 Amfian or Opium, the use whereof killeth such as never took it, and the disuse, such as have. And beyond that which we read of Mithridates 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 his f Od. Barbosa. love to be preferred to his hatred, or with women was his dealing less deadly. For he had three or 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 upon his head, as women do with an 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. Coelius Rhodiginus g Coel. Rhodig. lib. 11. cap. 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. Auicenna hath also 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-days Fever; but the Serpent died: The other did not harm him. Mamudius, the Successor of King Machamut, was a great enemy to the Portugals. Badurius succeeded in state and affection, and exceeded in greatness and ambition. He invaded h Maff. lib. 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 Maffaeus calleth Miramudius, with an Army of an hundred and fifty thousand Horse, whereof thirty thousand were barded; and five hundred thousand Footmen: of great brazen Ordnance, 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 he loseth his Tents and Treasures; and shaving his beard, flieth disguised to Diu: in which, that the portugal's 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, and tempestuous Ocean, arrived with his small company, great news, and greater admiration, at Lisbon. Badurius after altering his mind, and therein entertaining a treacherous Project against the portugal's, coloured the same with kindness, and he (which feared all i Cic. Offic. men, no less than he was feared, as guilty to his own Tyranny, which sometime made Dionysius of a King, a Barber, and now this, a King of others, and 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. Histor. Ind. lib. 11. . Whiles the portugal's were busy in their Buildings, a certain l This same man appeared before Solyman the Turkish General, at the siege of Diu. Viag. di un Comite Venetiano. Nic. di Conti saith, he saw a Brahmin three hundred years old. Bengalan 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 tend years old, and not at all Book-learned, yet was a speaking Chronicle of those passed times. His teeth had sometimes fallen out, m Morison part. 3. c. 3. saith the same of the Irish Countess of Desmond (mentioned also by S. W. Ral.) and that she lived 140. years. others growing in their places; and his beard, after it had been very hoary, by degrees returned into his former blackness. About an 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 Cambaya had allowed him a stipend to live on; the continuance of which he now sought, and did obtain of the Portugals. Friar joano does Santos n Io. Santos. l. 4. deuan. hist de India orientali. cells a long story of one yet alive, Ann. 1605. of whom the Bishop of Cochin had sent men to inquire, who by diligent search found that he was then three hundred eighty years old, and had married eight times, the father of many generations. They say his teeth had thrice fallen out, and thrice renewed: his hair thrice hoary, and as oft black again. He could tell of nineteen successive Kings, which reigned in Horan his Country in Bengala. He was also borne a Gentile, and after turned Moor, and hoped, he said, to die a Christian, rejoicing to see a picture of Saint Francis, saying, Such a man when he was twenty five years old had foretold him this long life. But to return; 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 o Dam. à Goes, op. Di. & Bell. Camb. hath written diverse 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 Sangadae, as Ortelius 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 Portugals share. The Land of Cambaya p Linschot. is the fruitfullest in all India; which causeth great traffic of Indians, Portugals, Persians, Arabians, Armenians, &c. The Guzarates, or Cambayans, are the subtlest Merchants in all those parts. They have q Od. barbo. amongst them many Histories of Darius and Alexander, which sometime were Lords of this Indian Province. The Portugals r Gotardus Arthus Hist. Ind. Orient. cap 23. baly, cap. 18. have at diverse times conquered diverse of the chief Towns in this Kingdom, some whereof they keep still. The women in Diu, by Art die their teeth black, esteeming themselves so much the more beautiful, and therefore go with their lips open, to show the blackness of their teeth, drawing away the cover of their lips, as if they were lip-less, giving the prize of Beauty to a double deformity, Blackness, and a Mouth O Hellish wide. When a Cambayan dyeth, they burn his body, and distribute the ashes unto the four Elements (of which man consisteth) part to the Fire, part to the Air, to the Water also and Earth their due portions, as Balby hath observed. M. Patrick Copland (Minister in the Dragon, with Captain Best) writes, that he rode in this Country, from Medhaphrabadh to Surat, in a Coach drawn with Oxen, which is the most ordinary, though they have goodly Horses. He saw at once the goodliest Spring and Harvest that ever he had seen: Fields joining together, whereof one was green as a meadow; the other yellow as gold, ready to be cut, of Wheat and Rice. All along, goodly Villages full of trees, yielding Taddy (the Palm; of which after) a new sweet Wine, strengthening and fattening. A Smith which loved his liquour, said he could wish no other wages, but a pot of this Taddy always at his girdle. §. II. Of the Kingdoms of Decan. OF the Decans we have spoken before, in the mogul conquests. Decan is the name of a City, six leagues from which is a Hill, out of which the Diamond is taken. This Hill is kept with a Garrison, and walled about. Of the Decan Kingdoms, Barros hath reported, That about the year 1300. Sa Nosaradin reigned in Delly, or Delin, and invaded the Kingdom of Canara (which reacheth from the River Bate, North of Chaul, unto the Cape Comori) and won much from the Ancestors of the King (now termed) of Bisnaga. At his return, he left Habedsa his Lieutenant, who added to the former Conquests, gathering a Band of all mixtures, Gentiles, moors, Christians. His son was confirmed in the Government, therefore called Decan, and the people Decanins, because of this confusion of so many Nations, of which, his Fathers and His forces consisted: for Decanins signifies Bastards. He shook off allegiance to his Lord, and acknowledged none Superior. He also much increased his Dominions. His name was Mamudsa. He appointed eighteen Captains or Commanders, allotting to each, several Provinces. These Captains he made, were but slaves, that so he might the easier hold them in subjection. He commanded, that each of them should build a Palace at Bedir, his chief City, and there reside certain months in the year; his son remaining there in perpetual hostage. These, in process of time, grew fewer, and therefore greater; the King holding nothing but his Royal City; all the Empire being in the hands of these slaves: which, when the Portugals came thither, were no more, but Sabay, Nizamalucco, Madre Malucco, Melic Verida, Coge Mecadam, the Abessine Eunuch, and Cota Malucco. The mightiest of them was Sabay, Lord of Goa: His son was Hidalcam. Thus Barrius. Garcias ab Horto writes, That the Mogors had possessed the Kingdom of Delly: but a certain Bengalan (rebelling against his Master) slew him, usurped his State, and by force of war added this of Canara also to his Dominion; he was called k Xaholam, that is, Lord of the World, a Title, and not a proper name. Xaholam. This King made his sister's son l 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 Negatona, 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 Verido, &c. 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, before mentioned, 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 m Ios. Scal. de Emana. temp. lib. 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 or Lance of the kingdom. So Cotamaluco the Tower of the kingdom, Imadmaluco the Throne of the Kingdom, &c, Nizamaluco is also called Nizamoxa: which Xa, or Scha, is a Persian title (signifying n Ios. Scal. Can. Isag. lib. 7. as Monsieur in France, 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 Decan o Clarke. Kings being now ten or twelve, make joint war against the mogul, having one Lieutenant General, which is Amber Chapu an Abassen slave (before mentioned, out of Captain Hawkins) who hath many Lecks of Rupias in ready money, and is Protector of the Kingdom of Amdanagar, the titular King being a child. One Robert johnson an Englishman turned Moor, and was entertained with much respect of one of the Decan Kings, but died eight days after his Circumcision. So were Robert Claxon, and Robert Trally, voluntarily rob of that which they never had (Faith and Religion) and turned moors. The Decans dominians reach from the West Sea to that of Choromandel, or very near thereto. The chief reason of their Mahometan Religion was that Conquest by Nosaradin, and his successors Moores: that there are so many Kingdoms proceed from that division before mentioned. §. III. Of the Banian and Cambayan superstitions. THe Religion in Cambaya is partly Moorish, partly Heathenish. The Banians Banians. M. Withington. are many, in Sinda and other Countries of the mogul. There are some thirty Casts of them in Sinda (this is the Country which Indus last forsaketh, inhabited by Boloches, and Rasbooches, and Banians, the great Towns and Cities governed by Mogul's.) These are of thirty different Sects, which may not eat with each other. They must also marry in their own Cast, Tribe and Sect, and which is more, in the same trade, as the Son of a Barber with a Barber's Daughter. These marriages are made when they be young, sometime almost before they be. For when two women are pregnant, the Parents will make a match between their Children, Marriages solemnised betwixt infants. if death or the sex disappoint not. When they are three or four years old, the Parents which have agreed on a match between their Children, make a great feast, and set this young couple on horseback (a man behind each of them to hold them) in their best clothes, accompanied with the Bramenes or Priests, and many others according to their state, and so lead them up and down the City where they dwell, and then to the Pagode or Temple. After Ceremonies there done, they come home and make festival cheer certain days, as they are able. At ten years of age they lie together. The burning their dead is common to all their Sects. They are of the Pythagorean, or he was rather of their fancy, which he learned of the Indians. When the husband dies, the wife shaves her head, and wears her jewels no more, so continuing till death. Thus far Master Withington. M. Covert R. Covert. relateth that they have God in pictures of stone, hanging their Beads on the heads of the pictures, and then with their faces towards the Sun do worship it, saying all their comforts proceed from it. I saw a Kow adorned with jewels and a Vest of gold, her head bedecked with garlands & flowers, and then being brought to a burial place, where they use to make Sermons, they kiss her feet and teats and worship her. I asking why they did so? they answered that she was the mother of beasts, & brought them milk, butter, cheese, and the Ox to till the ground, and lastly, her Hide did make leather to make them shoes. Moreover they say, she is blest by the Mother of God to be honoured above all beasts. Anominus. Another writes that these Banians are the wisest Merchants in the East, exceeding the jews, very rich, some worth 2. or 300000li. He adds that they pay a great sum to the mogul to prevent killing of Oxen: and when our men had shot a Turtledove through the wings, they will give a Rial of eight to redeem and preserve it. p N. Downton. General Downton in his last journal writes, that when they would have obtained a Bazar or Market by the shore: answer was made that they might, but not for Bullocks. For the mogul had granted his Firma to the Banians for a mighty sum yearly to save their lives. For Soldiery these are but shadows of men, all their Fortitude smoking out in these superstitious speculations, and therefore an easy prey to any Inuader. So true a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have they sustained, being metamorphosed and transanimated from men to blocks, and living statues, or to ghosts. Benjamin Day Ben. Day. nameth one of their Sects called Ash-men, whose bodies being most part naked, are covered with ashes, whereby they look like ghosts or dead men. They live idly on relief not so much as begging. One of these was in great account, with hair hanging to his feet plaited together, his nails five or six inches long. Vertomannus q L. verb. lib. 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 r Eman. Pinner. Balby saith at other times they eat but one meal a day. cap. 10. 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 Brahmin 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 Brahmin should command him to distribute all his goods to the poor, he would do it, s An. Dom. 1595. yea, he would lay down his life at his command. On the eight day of January ⁱ, 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-hospital weaker Fowls, and was therefore expelled this Bird-college by the Master thereof. For Men they had not an Hospital, that were thus hospital to Fowls. They have certain Religious persons, called Verteas, k The Religious in Cambaia. Pinner. 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 year 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 cares. They would not show me the cause; but I perceived it was, lest 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 send three and twenty Apostles, and how 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 l Em. Pinner. Banians. Author in another Epistle saith, That the most of the Inhabitants of Cambaia are Banians. They eat no flesh, nor kill any thing yea they redeem the beasts and birds maimed or sick, and carry them to their Hospitals to be cured. In Guzarat 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 the 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, m Onesicritus 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 soundly whipped) to be banished. This people killeth not their Kine, but nourisheth them as their mothers. I saw at Amadeba, when a Kow was ready to die, they offered her fresh grass, and drove he 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 chapiters 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. Balbi telleth of a certain Temple at Cape Bombain, not far from Chaul, which is cut out of a Rock: over the said Temple grow many Tamarinds, and under it is a Spring of running water, whereof they can find no bottom. It is called Alefante, is adorned with many Images, a receptacle of Bats, and supposed the work of Alexander the Great, as the period of his Peregrination. And hereto agreeth the report of Arrianus in his n Arrian. Perip. Mar. Eryth, Periplus of many memorials and monuments of Alexander's Expedition to these Parts, as old Chapels, Altars, Camping-places; and great Pits. These he mentioneth about Minnagara, which Ortelius in his Map placeth here-away. Linschoten u Linsch. c. 37. Andrea Corsuli. 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 fly 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 red 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 timefalling 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 shoes (which are piked and hooked) at the door: for the which cause the heels of their shoes are seldom pulled up, to save labour of undoing them. The moors x 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 sell 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, lest they might happily tread on some of them: they sup by daylight, lest 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 Lice do much annoy them, they call to them certain Religious and holy men, after their account: and these Obseruants y 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 z N. di Cont. to be so zealous in their Idol-service, as to sacrifice their lives in their honour; whereunto they are persuaded by the preachings of their Priests, as the most acceptable devotion. Many offer themselves, which being brought upon a scaffold, after certain ceremonies, put about his neck an Iron collar, round without, but within very sharp: from which hangeth a chain down his breast, into which, sitting down he putteth his feet, and whiles the Priest muttereth certain words, the party before the people with all his force stretcheth out his feet, and cuts off his head: their reward is, that they are accounted Saints. CHAP. IX. Of the Indian Nations betwixt Cambaia and Malabar; and their Religions. §. I. Of the seasons of the years: and of the parts next to Cambaya. THe mighty Rivers of Indus and Ganges, paying their fine to the Lord 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 Chersonesus; A Country, full of Kingdoms, riches, people, and (our dewest task) superstitious customs. As Italy is divided by the Apennine, and bounded by the Alpes, so is this by the Hills which they call Gate, which go from East to West (but not directly) and quite thorough to the Cape Comori, which not only have entered league with many In-lets of the Sea, to divide the soil into many Signiories and Kingdoms, but with the Air and Nature's higher officers, to dispense with the ordinary orders, and established Statues of Nature, a Gi. Bot. Ben. Maff. lib. 1. Linschot. lib. 1. cap. 34. jarric. l. 3. c. 1. 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 foulness of weather, which in those parts divided the year by equal proportions: at the same time, when on the West-part of this Peninsula, between that ridge 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; insomuch that in little more than twenty leagues journey in some place, as where they cross the Hills to Saint Thomas, on the one side of the Hill you ascend with a fair Summer, on the other you descend attendant 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 Camboia, 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. Bot. Ben. Garcias ab Horto. l. 2. c. 28. Linschot, &c. 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 pecces of Artillery. The other was Nizzamalucco, which resideth in Danager, & besieged Chaul (now belonging to the Portugals) with not much less forces, against a Captain of the Venazarie, 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-towns of Onor, Batticalla, Mayander and Mangalor, c Lins. l. 1. c. 27. famous for traffic, but eclipsed by the Portugals neighbourhood. The Religion of these parts is partly Mahometan, partly Heathenish. jarric. Thes. rerum Indic. l. 3. These have their proper jolatries, as we have before noted, peculiar Idols and Sects to peculiar Tribes and Trades. They have also more common Rites, worshipping the Images of diverse Beasts, Elephants, Kine, Apes, and the like, to which they dedicate Pagodes or Temples. They have other common devotions, & have appropriated to War, to Seed, to Fortune, to Life, to Death, No exact order can be used in relating so confused Rites. several Deities. The Devil they worship in horrible form, as we shall after see; for in this confusion the Reader must pardon, if we do not keep exact order always, besides that in several places the Rites somewhat differ in these which are accounted of one Sect. They paint him black, because to that colour they ascribe beauty: and in more solemn Festivals with Oil, Suet, and fat Grease, and make them as loathsome to the Sent, as to the Eye. So senseless is their Religion, and yet addicted the sense, and sensible Images (as they do their Temples they call these Pagodes) and sacrifice there to Goats, Sheep, and other Beasts, but not Kine, which they do account sacred, and worship the same, esteeming that man most happy that dyeth in the presence of that beast or touching the same; persuading themselves, that the departing soul passeth into one of these creatures. They will perform more piety (let Piety pardon such abuse of the Name) to a Cow dying, then to their deceasing Parents: And would account it a heinous crime at unawares to have killed such a beast, seeking by sacrifices and offerings to turn away Divine vengeance, after so Humane and accidental error. §. II. Of Goa, the Heathens and Christians living therein, and the Country about. GOa o Of Goa, read Arthus hist. Ind. c. 15. Linschot. Al. Valignan. is the Seat of the Viceroy, and of the Archbishop, and of the King's Council for the Indies, and the Staple of all Indian commodities. It standeth in a little Island, in nineteen degrees, called Tizzuarin p Tizzuarin signifies thirty villages; for so many it seems were then there. nine miles long, and three broad, in circuit one and twenty. Bards on the North, and Salzette are both in like subjection to the portugal's; the King letting them to Farm, and employing the Rents to the payment of the Archbishop, Gloysters, Priests, Viceroy, and other his Officers. Salsette is nine miles from Goa, being a Peninsula twenty miles about, containing sixty six Villages or Towns, and about fourscore thousand Inhabitants. Antonius Norogna the Viceroy, destroyed therein two hundred Temples, some of them sumptuous, 1567. and many Pagodes, which caused them to rebel, and afterwards they slew some of the jesuits and their company. Barros q Dec. 1. l. 8. c. ult. & Dec. 2. l. 5. c. 1. relates, that the King of Bisnaga, having wars with the moors of Decan, and being then Lord of the Ports of Batecala and Onor, where he had store of horses out of Arabia, and Persia, brought thither by Merchants, serviceable for his Wars: the moors in those parts forestalled the Market, and sold the Horses to the Decans his Enemies. Whereupon he commanded the King of Onor his Vassal, to kill all the moors in the Country, which was effected to the death of ten thousand moors. The rest that escaped gate them to the Island of Tizuarin, and first peopled this City of Goa, translating the Mart from Onor thither: but the King of Onor by a power at Sea forced the trade to be kept still at Onor, till the Portugals came into those parts. This murder of the moors was done, An. 1479. The Founder's name was Mellique Hocen. This is to be understood of this New Town, for of the Ancient there is no memory. It seems by a Cross there found, that it had been inhabited by Christians. It stands in that part which is reckoned to the Kingdom of Canara. Sabaius (one of those Decanine Captains, which shared their Master's state, as before is delivered) when he died, left his son Idalcan very young; whereupon his Subjects rebelled, and the King of Narsinga warred upon him, to dispossess him of his Dominion. Abulquerke taking that opportunity, besieged, and upon composition, took Goa with the Island. Which was soon after recovered by Idalcan, coming with a strong Army thither, the Portugals flying away by night. But when the King of Narsinga again invaded Idalcan. He was forced to resist the more dangerous Enemy, leaving a strong Garrison at Goa, which yet Albuquerk overcame, and sacked the City. Ever since, as standing in the midst of that Tract of land, from Cambaia to Comori, it hath been thought the fittest Staple for Merchandise, and Seat for the Viceroy, the Chief of the four chief Cities in the Indies. The three other, Ormus, Diu, and Malaca. There dwell in Goa 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 Portugals many of them are married with Indian women, and their posterity are called Mesticos, and in the third degree, differ nothing in colour and fashion from natural Indians. Of the Portugals 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 Cavalhiero Fidalgo: 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 hath descended to Cook's boys. Many of the Portugals live only by their slaves. They use great Ceremony or Pride (whether you will call it) in their behaviour: the particulars whereof let r Lins. l. 1. c. 28.29, 30, 31, 32. Linschoten, 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 Decanijus, 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 Kine, or Buffles. Most of them pray to the Sun and Moon: yet all acknowledge a God that made all things, & ruleth them after this life, rendering to all according to their works. As for the Idols or Pagodes, they worship them, saith Balby, Balb c. 23. even as we adore in the Images that which they represent unto us. A good Argument for Image-worship. 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, Balb. c. 22. 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 kins-women forcing her upon the ivory pin or member of stone (leaving the blood there for a monument) of that Devilish Idol; the husband herein applauding His happiness. Not much unlike the beastly custom of the Roman Dames, s Lact. l. 1. c. 20. Aug. de C. D l. 6. c. 9 Rosianus Antiq. 1. 2. which being newly married were caused to sit on Priapus his! But who can honestly name that which they dishonestly do? They have for the most part, a custom to pray unto the first thing they meet withal in the morning, and all that day 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 Hermit's, reputed very holy. Many jugglers also and Witches, which show devilish tricks. 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 Brahmin 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. 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. Mr. Fitch mentioneth t R. Fitch. the solemnity of these marriages, and 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, Kine, Hogs, and Buffles. They account the Ox, Cow, or Buffle to be holy, which they have commonly in the house with them, and they belmeere, 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 Spiritualty. When they take their oaths, they are set within a circle of ashes, on the pavement, and laying a few ashes on their heads, the other on their breasts; swear by their Pagodes to tell the truth. The Canarijns and the Corumbijns are the rustics, and country-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 Kine, Oxen, Buffles, Hogs, and Hen's flesh. Their women bind a cloth about their Navel, which reacheth half way 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 head-ache or loss of teeth. They nourish a cuff of hair on their crowns, cutting the rest. When the man is dead, the wife breaketh her glass-jewels, 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 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 and 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 on 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 work, workmanly cut, supposed to be the Chinois handiwork. But the Portugals have now overthrown these Idol-Temples. Would God they had not set new Idols in the room; with like practice of offerings and Pilgrimages, as did these to their Pagode. I once u Linschot. went into a Temple of stone, in a Village, and 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 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 Choir, 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 and stink, that it made the place black, and almost choked such as entered. We desired the Brahmin 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-kil, being close vaulted, without hole or window: neither had the Church itself any light but the door. Within the 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 Brahmin 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 freestone, with stairs on each side to go down into it, full of green, filthy, and 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, and other Instruments; and having carried him a pretty circuit, brought him to the stone Cistern, washed him, and 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 Brahmin 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 Travellers 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 Brahmin called out, and the people came running, but we stayed their fury, by gentle persuasion of the Brahmin before. And thus much of these deformed forms, and misshapen shapes, with their woshipping and worshippers suitable. Like lips, like lettuce. Vain Rites, stinking sinks and smokes, ugly Idols, conspiring with Internal Darkness of the Minds, and Externall Darkness of their Temples, to bring an Eternal Darkness to the Followers, that all may shut up (as they are begun) in an hellish period. Don Duart de Menezes. He summeth the public ordinary expenses of the Port in India, at 134 199. li. 5. sh. 11. d. ob. I have seen in Mr. Hakluites hands a large Treatise, written by Don Duart de Menezes of the Customs, Courts, Officers, Expenses, and other remarkable observations, for knowledge of the Portugal State and affairs, in the East Indies. He saith, that the Island Tisoare (so he writeth it) in which Goa standeth, hath thirty two Towns and Villages therein. The jesuits College in Salsete enjoyeth x In Sals. are five Churches, S. F. the Rents before belonging to the Pagodes, being two hundred and fifty pound yearly, besides their Glebe-lands of Rice grounds, and other commodities: also the Parishes subject to them are worth two hundred ninety eight pounds, and sixteen shillings. In Goa they receive seven hundred and fifteen pound, twelve shillings and six pence per Annum, and their yearly Presents amount to three hundred seventy five pound. In Cochin also they have three hundred thirty seven pound. The Monastery of Saint Francis in Goa hath Rents six hundred and thirteen pound and ten shillings, and one hundred forty three pound twelve shillings and six pence in other duties. The Dominicans receive five hundred pound, and fourscore and ten pound in other rights. The Friars of Saint Augustine fourscore pound twelve shillings and six pence. The Inquisition one hundred three pound and ten shillings (besides the Rents of the Hospital, one thousand eight hundred seventy five pound, and an Almshouse for Widows and Orphans two hundred and fifty pound.) These things I thought worthy relation, not so much to satisfy the curious, as to answer the ordinary brags of that World-wandring Generation, pretending Mortification to the World, strictness of their Vow, love to Religion, and compassion to the poor Pagans; when as they have such Golden chains to draw them thither. Whereunto if we add the bounty of Christians in those parts unto these pretended holy Fathers, their gains from the pearl-fishings, the vows y See Linschot in the story of I. Newberry, &c. l. 1. c. 92. of such as become of their Society, and many other ways accrueing to their Coffers, together with those novelties and rarities, wherewith every sense in variety is here presented; we may see the World a sufficient argument to lead them about the world, whatsoever other pretences notwithstanding. But this hath been learnedly handled against them by others already: amongst others and before others, Our most Reverend and learned Metropolitan, Arch. Abbo' against Hill. Reason 4. & 5. in unmasking the reasons of Hill for Popery, hath showed both this our Hill to be an ignorant Mountebank, and our jesuits in India rather enrichers of their own Society in Europe with Gold, Pearl, Spice, and other Indian wares, then of those Asian Proselytes with sound European christianity; besides that, they seem necessary to their Nation for the establishing of their Trading and civil affairs, under colour of Religion, winning estimation with the Pagans, and remaining there as well for Intelligencers, and as it were Leaguer Ambassadors with their Kings, as for Conversion of the Heathens. For me, what I can show against this their allegation, belongeth to another task. §. III. Linschot. Of the Indian Bramenes, both Secular and Religious. THe Indian Wisemen may be divided into two Sects, the Banianes, of whom is already spoken; and the Bramenes. These observe the Indian Heathen 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 Brachmanni, or, as they are at this day called, the Bramenes (who have their shops, as well as other Merchants, throughout the Cities) are the chief Tribe, and 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 were 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 Indians believe what they william. Whatsoever they meet first with in the streets, they pray to all day after. When the Bramenes die, z Ceremonies at the death of a Brahmin. all their friends assemble together, and make a hole in the ground, in which they throw much sweet Wood, Spices, Rice, Corn, and Oil. Then lay 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 refuseth this Fiery Conjunction, they cut the hair clean off from her head; neither may she after that wear a 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 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. Botero saith, the Bramenes also worship a Gi. Bot. Ben. 2. part. 3. Maff. l. 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. Od. Barbosa. The Bramenes ᵇ 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 Portugals 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 Brahmin Tribe, and others cannot aspire to that Priesthood: but some are of higher account than other. For some serve for messengers, which in time of war, and among thiefs may pass safely, and are called Fathers. They will not put a Brahmin to death for any crime. Heur. Indic. c. 3. Heurnius reporteth that they have books and Prophets, which they allege for confirmation of their opinions: that they think God to be of black colour: that they worship the herb Amaracus or Marjoram with many superstitious Ceremonies: that they have in their writings the Decalogue, with the explanation thereof: that they adjure all of their Society unto silence touching their mysteries: that they have a peculiar language (as Latin in these parts) wherein they teach the same in their Schools: that their Doctors hauling the Sundays in divine worship, adoring the God which created heaven and earth, often repeating the sentence, I adore thee, O God, with thy grace and aid for ever: to take food from the hands of a Christian, they account as sacrilege. When they are seven years old, d Od. Barbosa. they put about their neck a string two fingers broad, made of the skin of a beast called Cressuamengan, like a wild Ass, together with the hair: which he weareth till he is fourteen years old, all which time he may not eat Betelle e Betelle, a leaf. . That time expired, the said string is taken away, and another of three threads put on, in sign that he is become a Brahmin 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 continue the Succession, who is also heir of the father's substance, and keepeth his wife straightly, killing her, if he find her adulterous, with poison. The younger brethren lie with other men's wives, which account the same as a singular honour done unto them; having liberty, Balb. voyag. c. 26. as Balby affirmeth, to enter into any man's house, yea of the Kings no less then of the Subjects, of that Religion: the husbands leaving the wives, and the brethren their sisters unto their pleasures, and therefore departing out of the house when they come in. And hence it is that no man's son inheriteth his father's goods, (and I know not whether they may inherit that name of father or son) but the sister's son succeedeth, as being most certain of the blood. f Nicolas Withington. They eat but once a day, and wash before and after meat, as also when they make water and go to stool. They have great cournu●s 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 on a side) 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 Brahmin 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. Sumario di pop. Orient. The Kings of Malabar will scarce eat meat but of their dressing. They are of such estimation, that if Merchant's travel among thiefs and robbers, one Brahmin in the company secureth them all: which Brahmin will eat nothing of another man's dressing; and would not become a Moor for a Kingdom. Nic. di Conti saith, g Nic. di Conti. he saw a Brahmin 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. jarric. l. 3. Thes. Indic. The Bramenes have (it seemeth) much familiarity with the Devil, so strangely do they foretell things to come, though they be contingent. They also interpret Prodigies, Lots, Auguries, and thereby grow into great credit, the people depending on them, and the Kings becoming of their Order. They persuade the people that their Pagodes do often feast together, and therefore would have such dainties offered, which they and theirs devour: threatening if they be sparing and niggardly, plenty of Plagues and divine wrath. Besides these Secular, There are other Religious or Monastical Bramenes, which are called jogues; anciently called by the Greeks, Gymnosophists, because they went naked; and so they still do, professing much austerity of life, at least for a time, with long Pilgrimages, 1. Tim. 4.8. and much bodily exercise little profiting the soul, possessing nothing but want and beggary, seeking thereby to win credit to themselves and their Sect. The Verteas I take to be another Sect, the religious Votaries of the Banians or Pythagoreans. Both those and these are kinds of Ethnic Monks, which profess by strict penance and regular observations, to expiate h Seb. Ferdinandus. their sins, and procure salvation to their souls. 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: i Nic. Pimenta. jarric. l. 6. c. 22. 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, that women especially may avoid: for their vow will not permit the sight of a woman. These wear not the three threads which the other Bramenes wear, neither are their bodies burned after death, as of the rest, 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, than the substance of holiness. Xaverius once in conference with the Bramen, Xaverij vita l. 2. c. 9 jarric. l. 3. c. 8. demanding of them what their God commanded to those that would come to Heaven, was answered; Two precepts, one to abstain from killing of Kine, in whose shape the Gods were worshipped: and the other to observe the Bramenes, the Ministers of their Gods. But they have more mystical learning, which one of them secretly disclosed to the jesuite. This was of a famous School, College or University of those Bramenes, all the Students whereof at their first Admission, he said, were sworn by solemn Oath unto their Doctors, never to reveal any of their secrets; First, that there was one God, maker of Heaven & Earth, who alone, & not the Pagodes, aught to be worshipped: after that, they were instructed in precepts necessary to salvation. Xaverius asking what? The Decalogue. he repeated the Ten Commandments in order as we do, and that in a mystical language known to few, which their Doctors observe in their holy things. But the Brahmin pronounced and explained them in the vulgar. Further, that the eight day, or Sunday is to be kept holy, & then often to repeat the prayer Oncery Naraiva Noma (the same which before is related and interpreted out of Heurnius) this to be spoken with a low voice that they break not their Oath: likewise that their old books foretell of a time when all shall be of one Religion. Fenicius another jesuite learned of one of their Doctors, jacob. Fenicius. other their mysteries contained in their Books, that God produced all this world out of an Egg: out of one part thereof the Land, Sea, and inferior creatures: out of the other, the Heavens for habitation to the Gods: that this World was founded on the end of a Buffals horn, and because this beast leaned on one side ready to fall, a huge Rock was placed under him to support him. But as before, so here also followed some notice of better things. For there was a Malabar Poet which writ 900. epigrams against their Pagodes, each consisting of eight verses; wherein he speaks many things elegantly of the Divine Providence, of Heaven, and the torments of Hell, and other things agreeing to the Christian Faith; that God is present every where, and gives to every one according to his estate, that Celestial blessedness consists in the vision of God, that the damned in Hell shall be tormented 400. millions of years in flames, and shall never die: Thebramenes he calls fools and blocks. By this book, and by Mathematical doctrine of the Sphere, which they had scarcely ever heard of, he made way for converting the people. 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, which they all demonstrate in their singular Superstitions. CHAP. X. Of the Regions and Religions of Malabar. §. I. Of the Kingdom of Calicut. MAlabar extendeth itself from the River Congeraco to the Cape Comori; which some take to be the Promontory Cory, in a Ptol. l. 7. c. 1. Ptolomey: Maginus doubteth, whether it be that which he calleth Commaria Extrema. 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. From Cangerecora to Puripatan are b Bar. Dec. 1. l. 9 c. 1. 60. miles of Coast; therein Cota, Colan, Nilichilan, Marabia, Bolepatan, Cananor, where the Portugals have a Fort, in 12. degrees; Tramapatan, Chomba, Main, and Perepatan. From thence to Chatua is the Kingdom of Calicut fourscore miles 11 coast therein Pandarane, Colete, Capocate, Calcutta in 11. 15. Chale a Portugal Fortress, Patangale. Tanor a City Royal, Pananc, Baleancor and Chatua. Then follows the Kingdom of Cranganor. Next to that the Kingdom of Cochin: then that of Porca without a good Port in her four and forty miles' coast. Coulan is next, and then that of Travancor, which the Portugals called the Great King, as being greater in State then the former, subject to the King of Narsinga. 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 diverse kinds. They have Bats, in shape resembling Foxes, in bigness Kites. The chief Kingdoms in this tract are Kanonor, Calicut, Cranganor, Cochin, Carcolam, and Travancor. About c Lop Castaneda lib. 1. Od. Barbosa. G. Bot. Ben. Linschot. G. Arthus, hist. c. 26. 27. & seq. seven hundred years since it was one Kingdom, governed by Soma or Sarama Perimal, who by persuasion of the Arabian Merchants became 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 Signiories, among his principal Nobles and kindred: leaving unto Coulam the spiritual preeminence, and the Imperial Title unto his Nephew of Calicut, who only enjoyed the title of Zamori, or Emperor, and had prerogative of stamping coin. Some exempt from this Zamorin Empire and Allegiance, both Coulam, the Papal See of the high Brahmin, and Cananor: and some have since by their own force exempted themselves. This Perimal died in his holy Voyage: and the Indians 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 embarquing there it should be inhabited, and 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 Calicut. For Calicut was therefore here built: and the moors for the embarquing 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 josephus Indus. Egyptians, Persians, Syrians, Arabians, Indians; 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 Indians, moors, jews, Christians. Of their Bramenes or Priests we have already said. They yield divine honours to diverse of their deceased Saints, and build Temples unto beasts. One of which (dedicated to an Ape) hath a large Porch for cattles, to the use of Sacrifice, in which are (saith e Maff. lib. 1. Maffaeus) seven hundred marble Pillars, not inferior to those of Agrippa in the Roman Pantheon. 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 Kine, supposing that the souls of Men departed do most of all enter into these beasts. They have many books of their superstition, near the Augural discipline of the Etrurians, and fond fables of the Grecians: and diligently conceal the same from vulgar knowledge, except some Brahmin Proselyte do detect those mysteries. Lud. Vert. lib. 5. cap. 2. 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.. The King hath in his Palace the Chapel of Deumo, carved full of Devils, and in the midst sitteth this Image of metal 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, hooked hands, and feet like a Cock. In each corner of this square Chapel is a Devil set in a fiery 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 Chafing-dish, with much perfumes incensing about the Altar, and often ringing 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 Wax-candles burning meanwhile. The Priest hath on his wrists and legs as it were Morris-bells, which make a great noise, a certain Table hanging 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 hurleth 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 sitteth 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 leave, which Crows are hereunto accustomed, and may not be hurt of any. When the King marrieth a wife, * Castaneda & Barbosa saith, that she is not married, but as his Concubine one of the principal Bramenes hath the first night's lodging with he, for which he hath assigned him by the King four hundred or five hundred Ducats. The King and his Gentlemen, or Nayros, 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 if they prove not in a certain time to be with child, they betake them go these Bramene-stallions. The Gentlemen and Merchants have a custom to exchange Wives, in token of great friendship. Some women amongst them have six a H. de Sancto Stephano. or seven Husbands, fathering her children on which of them she best pleaseth. The Men when they marry, get others to use them (if they be Virgins) fifteen or twenty days before they themselves will bed them. This Author affirmeth, that there were a thousand Families of Christians in Calicut, at the time of his being there, a hundred and twenty years since. If a Debtor break day with his Creditor, and often disappoint him, he goeth to the principal of the Bramenes, and receiveth of him a Rod, with which he approacheth to the Debtor, and making a Circle about him, chargeth him in the name of the King, and the said Brahmin, not to depart thence till he hath satisfied the Debt, which if he do not, he must starve in the place: for if he depart, the King will cause him to be executed. Od. Barbosa. The new King for one years' space eateth neither Fish nor 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. At the years end he 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 diverse Offices in his Palace. These make to the King (after his fasting year is out) a Candlemas Feast, each of them carrying diverse lights from the Temple (where they first observe many Idol idle Ceremonies) unto the Palace with great Music and other jollity. §. II. Of the King of Calicut. OF the election and erection of the Zamoryn, we have spoken in the beginning of the Chapter: let us here add out of Castaneda b Hervan. Lop. de Castaneda, l. 1 c. 14. concerning his devotion. He saith, that this King of Calicut is a Brahmin, 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 downward 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 send out of the Kingdom for a Nayro, and presenting him with gifts, request him to take her Virginity: which having done, he toeth 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 c Funeral Rites. these Kings are carried forth into a plain Field, and their 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 least child; and for the space of thirteen days cease to eat d A leaf of which see c. 13. Botels (his lips are out that doth it) and all that time is an Inter-regnum, wherein they observe if any will come in to object any thing against the new future King. After this e 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 100000. persons, at which time he giveth great Alms, and then it confirmed. All these Malabar Kings have one special 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 Countriewoman, 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 hang on him his Warrant, to testify the cause of his death. These Nayros may not wear their Weapons, nor 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 is f The dubbing of the Nayros. Bar. Dec. 1. l. 9 dubbed or created by the King, who commandeth to gird him with a Sword, and laying his right hand upon his head, muttereth certain words softly, and afterward dubbeth him, saying, g Paguego Bramena Bisquera. Have a regard to keep these Bramenes, and their Kine. These are the two Great Commandments of the Brahmin Law. The King sometimes commits this Ceremony to their Panical or Master in the Feats of Arms, whom they ever honour as their Father, and next to the King most reverence. They teach them to Run, Leap, Fencing, and managing of Weapons, and anoint them with Oil of Gergelin, to make their sinews pliant for all winding and tumbling gestures. They begin to go to School at seven years old. In fight they are valorous, and account it no shame to flee, but will do it in policy, and yet when they yield themselves to any man's service, they bind themselves to die with him, and for him, which they faithfully perform, fighting till they be killed. They are great Soothsayers, have their good and bad Days, worship the Sun, the Moon, the Fire, and the Kine, 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 Fortugals have much eclipsed the greatness of the King of Calicut, and caused many other alterations in all the East in this last Age of the World. Of whose exploits, Castaneda, Barrius, Maffaeus, Oserius, and others have written at large. Our English-Indian Society have settled a Factory at Calicut, touching the conditions and condition whereof you may read at large in Roger Hawes his journal, delivered amongst other our Pilgrims. * My Pilgrims or Voyages. Tom. 1. l. 5. c. 1. He telleth of the perfidiousness of this people, how hardly they could get in debts, they choosing rather to spend much in bribes then to pay debts. Ours made use of their Superstition to justice: for understanding that they would neither eat nor wash whiles the English were in their houses, they would threaten not to depart till they were paid; having mean while Nayros for their Guard. Thus Injustice made them just, and uncharitableness charitable. For rather than be long troubled with their company, most of them would pay part of their debts, so that they got fifty Fanoes (kind of Coin) of one, 100 of another, but one notwithstanding their three days' abode, would pay nothing: it seems, equally profane, superstitious and unjust. §. III. Of their differing Sects. BArbosa reckoneth eighteen Sects that have no mutual conversation, nor may marry, but in their own ranks or order. Next to the King and Bramenes, * Maffaeus reckons four orders. The Caymales, or Nobles, the Bramenes or Priests, the Nayros or Soldiers, the Vulgar. The Nayros. he placeth the Nayros, which are Gentlemen and Soldiers, and are not professed Nayros (notwithstanding their blood) 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 Nayros Women or Daughters as like them, leaving his Weapons mean while at the door, which forbid any man else, although it be the goodman himself, to enter, till he hath ended his business and be gone. And if one of the common people once touch a Nayro, it is lawful for the Nayro to kill him: and he is also unclean, and must be purified by certain washings. And for this cause they cry as they go in the streets, Po, Po, that the baser Raskality 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, slimy, and stinking, imagining thus to be cleansed of their sins. They are brought up altogether to Feats of Arms and Activity, 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. No Nayro's women may enter into Calicut but one night in the year, when the City is full of Lights: and then they go with the Nayros, 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 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 Nayro's. The Cagianem are a Sect of the Nayros, having a Law and Idols by themselves, which they may never alter. They make Tiles to cover the Temples and the King's Palace. The Nayro's may be with their women, but must wash themselves before they go home. Another Sect is called Manantamar, 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 Nayros may use their Wives (or Women rather.) Their Brethren or Nephews are their Heirs. The Calton are Weavers, and have a distinct Idolatrous Sect; otherwise are as the former. Besides these of better condition, there are of baser 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 Canius. Great men ask their counsel, but may not touch their persons. The Aggeri are Masons and Workers in Metals. The Muchoa or Machoe are Fishers, dwelling in Villages by themselves; the men Thiefs, 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 Revolat are a baser sort of Gentiles, which carry wood into the City to sell, and herbs. The Puler are as excommunicate persons, and live in Deserts, where the Nayros have no occasion to pass, and when they go near any of these Nayros, or any of the better sort, they cry as loud as they can (as the * Levit 15 13-45 Lepers among the jews) that other's may avoid them. For if any touch them, their Kindred may for such action or passion stay 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 Nayro 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 killing by the hands of her Kindred. These Puler are Thiefs 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 Nayros, are as well differing in Religions, 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. But this is common in India, that each Trade and Tribe distinguish a new Sect. There are besides these Gentiles, Natural of Malabar, many strangers of Indians, moors, and Christians. But in other Kingdoms of Malabar, the Heathenish Religion is little differing from that in Calicut. Cranganor Cranganor. is a small Kingdom: the Inhabitants of the City, which giveth name to the Region, are Christians of Saint Thomas profession, about seventy thousand in number. Cochin is now grown great by the Portugals traffic and friendship. Of the rest there is not much worth the recital. The Papal honour among the Bramenes, was by ordination of Perimal, which placed there the Supremacy of the Bramen, because He to whom he gave Coulam, was a greater Man than the rest. This Papal title was Cobritin, a dignity which the King of Cochin still retaineth to be supreme Head of the Bramenes. For the ancient Kings of Coulan removed their seat to Cochin, which was then in their Territories. But Wars have since much altered the face of things in those parts. h Bar. Dec. 1. l. 9 In these parts are now many Christian Proselytes of the jesuits Conversion, besides many of the old Thomas Christians. Both Men and Women in Cochin, account it a great Gallantry to have wide Ears, which therefore they stretch by Art, hanging Weights on them till they reach to their shoulders. Porca is a Kingdom Southwards from Cochin, but little we can say of it. In Travancor between Coulan and the Cape were many Christians, if they may be so called, which want Sacraments. For in fifty years together they had not seen a Priest, only they had the privileges and name of Thomaean-Christians. These Thomaeans are now, as the jesuits report, reduced to their Catholicisme. The King of i Coulan. Travancor's Dominion k Od. Bar. stretcheth beyond the Cape Comori, (where Malabar endeth) on the East-side fourscore and ten miles, as far as Cael: which diverse 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 dwell the Paravi, simple people, and Christians, which live by fishing of Pearls. The Nayros make such holes in their Ears, that l Cas. Fred. Caesar Frederick saith, he thrust his arm up to the shoulders in one of them. They are prodigal of their lives in the honour of their King. Osorius m Osorius de Reb. Eman. telleth of some, which, like the renowned Deccis, had vowed themselves to death, and not to return from the enemy without victory. Aloisius Goveanus numbereth in the Sea Coast of Coulam three and twenty towns, of which nineteen had Christian Churches. The Malabars n Bar. Dec. 1. l. 9 are generally of one Language, and one kind of writing. This their writing was in leaves of Palm, which they call Olla, two fingers broad, and long as the matter they intended, written on both sides with a stile of Iron, which they bind up in Books between two boards in greater or lesser form as they please. Their writing is from the left hand to the right. They reckoned their times before the Portugals came into the Indies, from the departure of Parimal. There are two sorts of moors, one Mesticos of mixed seed of Moore-fathers and ethnic-mothers', called Naiteans, Mongrels also in their Religion: the other Foreigners, which come thither in trading. There are also many jews, which have almost lost their Judaism, minding more their merchandise then superstition. Step. de Brit. 1600. Maleas Besides those former Sects, Stephanus de Brito 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 have no Idol amongst them, only they observe their Ancestors Sepulchers. These have no Commerce with their Neighbours, nor are much subject to Kings, only pay them a kind of tribute, having Arelli set over them as judges or Magistrates, under each of them five or six thousand men. Their houses are made of Indian Canes daubed with earth, and some live on trees laying beams from one tree to another, and so building them lofty Cottages free from Tigers and wild Elephants, whereof the mountains are full, which they take in Pits covered over with leaves. They have fertile fields and Valleys, but not diligently husbanded. They are content with one Wife, which they carry with them whithersoever they go, though but a Hunting-voyage. They are as other Malabars naked from the waste upwards, a long garment hangs thence to the ankles, and on their heads a Turban as the Mores. Their neck, ears, and nostrils, are laden with gold. For the Malabars wear gold as well for nose-rings, as earrings. These Maleas are of better estimation than the base vulgar, nor is it accounted a pollution to touch them, no more than other Nairos or Thomaean Christians. They have their Pipes and Tabors on their Feasts. They are also Sorcerers acd divine by familiar Spirits, but use not to kill or hurt men by Witchcraft, as other Indians and Malabars do. A witty, docible, honest people, perhaps descended of those Malliani, which Plutarch and Curtius mention in the life of Alexander. Of the Feast which all the Malabar-Kings hold every twelfth year in honour of the River Ganges, we have there spoken o Supra cap. where we have discoursed of the River. This Feast lasteth eight and twenty or thirty days with great solemnity: the Samorin every day washing himself and offering Sacrifices to Ganges: after which he returns to his Palace with innumerable troops of men, riding upon an Elephant in great pomp: and three days after in the morning and evening with greatest Royalty, makes show of himself in a high Throne, many Lamps of gold and silver burning about him, many Pieces discharged, with other ceremony of State. The King prostrates himself on the ground, and three times doth reverence to the People, and they to Him, the King's Vassals then doing him homage. After this, many Champions exercise their Fencing-skill before him, and at the sound of Instruments, the chief Nobles by two and two in a rank, with their faces to the ground, do reverence: the Elephants are likewise to honour Him. Twenty thousand Crowns are spent on this solemnity by the King. Another more devilish rite follows. About the year 1520. the Zamorin slew a certain King. In memory whereof the Successors of that King send a certain number of their Soldiers to revenge his death, themselves being sure to be slain: these are called Amocae, which are Clients to that King, and are either to come themselves, or to send so many Soldiers, to the number of thirty, which rush among the People, and kill as many as they can; themselves certain to be killed of the King's Soldiers. CHAP. XI. Of the Kingdom of Narsinga and Bisnagar. §. I. Of their Funeral and Idolatrous bloody Rites. FRom those places where our feet last rested (or touched rather) unto the Cape Guadaverin a Magin. Gi. Boter. Ben. , betwixt that ridge of Mountains called Gate, 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 Idalkan, specified by Barrius and Boterus; in which, was a world of people (seven hundred thousand foot, forty thousand horse, seven hundred Elephants, twenty thousand harlots.) He sacrificed also unto Idols twenty thousand seven hundred and threescore head of Beasts and Fowls in nine days' space, which in Idol-devotion were all bestowed after on the poor. In the year of our Lord 1565. Biznagar b C. Fred. was sacked by four Kings of the Mores (as saith Fredrick) naming them Dialkan, Zamaluc, Cotamaluc, and Viridy, through treason of two More Captains, which had seven or eight score thousand Soldiers under them; but being of the same Religion with the Kings of Decan, betrayed their own King, forsaking him in the midst of the battle. This was a just reward of treason to the true King of Biznegar. For three Captains had kept the King thirty years as prisoner, once a year showing him to the people, themselves ruling the State. When he died, then Ramaragio exalted himself to the Throne. Temiragio, the second, swayed the government, and the third Bengahe was General of the Army. Only Temiragio escaped and returned (when the Decans had sacked the City, and were gone) to Beznegar, and sent to Goa great promises for Horses, if any Merchants would bring any. Whereupon Fredrick went with other Merchants, which carried store of them, but brought no store of money in payment; the Tyrant accepting the Horses, but paying nothing. Temiragio temoved his Court from Bezneger to Penegorde, eight days' journey within Landlord. And his son put to death the son of that King before mentioned, which had been imprisoned, as this also had been, till Death by a murdering hand freed him. Hence grew many broils, the Nobles refusing to acknowledge this New King: and thus Bezneger being forsaken, remained after this an Habitation for Tigers and wild Beasts, containing in circuit four and twenty miles, as our Author (that stayed there seven months) affirmeth. He never saw Palace exceeding that of Biznagar. It had nine Gates with guards of Soldiers. Here he observed their Rites in burning the women, so often mentioned, which after his and Balby his relations are thus. (I have declared the like for substance before; this, as in some Rites differing, I add also.) The woman c The solemnity of burning of the wife after her husband's death. The Ancients mention this Rite. Vid Ael. var. Hist. l. 7. c. 18. Higher ad lou. l. 1. See the same described in Porchacchi Fun. Anticbi Tau. 17 taketh two or three months' respite after her husband's death: The day being come, she goeth early out of her house, mounted on a Horse or Elephant, or else on a Stage, carried by eight men: apparelled 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 River's side to the burning-place, where is prepared a great square Cave, full of wood. Here 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 clothes and jewels, bestowing them at her pleasure, and covering herself with a cloth, throweth herself into the River, saying, O 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 anointeth 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 dyeth, all the women of his house, both his wife and slaves, with whom he hath had carnal copulation, burn themselves together with him. Amongst the baser sort, I have seen (saith Master Fredrick) the dead man carried to the place of burial, and there set upright: the d The wise immured with her dead husband. 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 e Lud Vert. l. 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 burning 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 their wives, is by some ascribed to their wonted poison of their husbands, before this Law; f Odoricus. by others, that the husband might have her help and comfort in the other world. Odoricus g Odoricus: telleth of a strange and uncouth Idol, as big as Saint Christopher, of 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 Indians 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 festered, they esteemed that limb holy, and a sign of their God's favour. near to the Temple was a Lake, where-into the 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 Chariot wheels, where they are crushed in pieces. More than five hundred persons used thus to do, whose carcases were burned, and ashes kept for holy Relics. Otherwise also they will devote themselves to such a martyrdom in this manner: The parents and friends assemble and make a Feast to this Votary, and after that, hang five sharp knives about his neck, and so carry him before the Idol; where he taketh one of his knives, and cryeth, 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 h Sir john Mandevile. 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 peregrinations, 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, killed themselves (as is before said.) Nicolo di Conti i Nic. di Conti reporteth the same in his time. Neither is this bloody custom yet left, as Linschoten k Linschot. l. 1. cap. 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 hang 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. Gasparo Balby l Balby cap. 30. & Arthus Dan: Hist. Ind. Oi. c. 2. relateth the same, and addeth, That the Priests, which have care of this Idol, and certain women, are consecrated to these devotions from their Cradles, by their Zeal-blind parents. 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 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 a Smith's daughter: and they pour out their prayers at the Image of some Kow, or a Serpent, called Bittia di Capella. Their Bramenes burn Kowes dung; 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 sacrifice themselves to the Pagode, when they have wallowed a long time in lustful pleasures, shoot into the air pieces of their flesh tied to Arrows, and diversly mangle themselves; at last, cut their own throats, so sacrificing themselves to the Pagode. There are also certain people called Amouchi, otherwise Chiani, which perceiving the end of their life m Desperate dying. approach, lay hold on their weapons, which they call Chisse, and going forth, kill every man they meet with, till some body (by killing them) make an end of their killing. They are loath (it seems) to come into the Devil's 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 Kine and Serpents: some invoke the Sun and Moon; others, some Tree or River. Among many Feasts which they celebrate 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 cross-yard, whereon they hang 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, and 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 three 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. Then they draw him up again by the middle, to give thankes 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 another Feast, celebrated in the night, continuing eight nights: in which many Candles were seen burning thorough the City. Three or four run from one end of 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, lest he should slay them. In other places also they have those Idol-chariots, like unto Towers, to the drawing whereof, many thousands of devout persons put their helping-hand. Anno 1598. n An. Dom. 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; some urging, some resisting this deed. But the Prince (called the Naicho of Gingi) would have it set up, notwithstanding 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. §. II. Of the Kings and Bramenes in this Kingdom. THe swelling stile of this King of Bisnagar, I thought worthy to be here inserted, which is this. o 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 cannot speak, Emperor of three Emperors, Conqueror of all he sees, and Keeper of all he conquers, Dreadful to the eight coasts of the world, Vanquisher of the Mahometans, &c. Lord of the East, West, North, and South, and of the Sea, &c. Vencapadinus Ragiu Devamaganus Ragel, which now ruleth and governeth this world. Bar. Dec. 1. l. 9 cap. 1. These Kings of Bisnagar have, as saith Barrius, a great part of the Western coast subject unto them, all between the rivers of Aliga and Cangerecora: in which space are these coast Townes, Ancola, Agorapan, Mergeu, Onor, a Royal City, Baticala, Bendor, Bracelor, Bacanor, Carara, Carnate, Mangalor, Mangliran, Cumlata, and Cangerecora. From this City standing on a River of the same name, Southwards unto the Cape Comori is reckoned the Malabar coast. And although Goa and Calcutta much hinder those his Ports, yet to salute and shake hands, with both Seas, argues a great State, specially where the adjoining are so small. There are three Naichi or Tributary Kings subject to Him; such in power, jarric. l. 6. c. 21. but in title Naichi, that is, Deputies or Precedents, of Madura, Gingi, and Tanaior. The Naicho of Madura is Lord of the Fishing coast. The people are called Badagae, and despise the Portugals, because they drink Wine, eat Beef, and suffer themselves to be touched of the Pareae, and carried on their shoulders. For these in their Brahmin zeal, would not endure to touch or talk with the baser vulgar, and their Bramenes would die rather than eat that which a Brahmin had not dressed. And therefore Robert Sforce Robert Sforce. a jesuite coming amongst them, professed himself of the Brahmin or Rape blood, that is, of Noble race, procured a Brahmin to dress his meat, abstained from Flesh, Fish, Wine, and Eggs, after their Country manner, and attired himself in the habit of a Sanasse (one of their votaries) and in pretence of chastity stirred not out of his house in a whole year, nor would be spoken with by every one, alleging sometimes his devouter conference with God, so to win credit with these Ethnikes. He learned by conference with a Brahmin, that they maintained that Philosophical axiom, that Nothing could be made of nothing, and held three Beginnings or Universal Causes, the first Padi, that is God, the second Paiu, the Matter of which they say the Souls are made, the third Passan, the Corporal matter. They maintained also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Pythagorean passage of Souls out of one body into another: for else (say they) how could there be such diversity of Men, one a King, another a Servant; one a Brahmin, another a Parea? They are also Platonikes, holding the Soul not to be the form of the Body, but enclosed therein as a Bird in a Cage. Votaries and Doctors. The Bramenes wear ashes on their heads. It seems they are zealous Baneanes. Their Saneasses are Asses indeed for literature, only as Hermit's, they vow chastity. The Gorupi or Gorusi are the Doctors of their Law. The Jesuits professed the Doctorship of these, in the habit of the former; which is a white Garment to the ankle with another of the same colour but thinner over it, a red cloth cast over the shoulders, one like a Cap or Hat on his head: from his neck hangs down a cord of five threads, three of gold, and two of white silk, they eat but once a day. Their Bramenes have a proper language and mystical (as Roman for the Romish holies) called Gueredan, which the jesuite learned, and thereby out of their books, that there had been in these parts four Laws or Sects, three of which the Bramenes still observed, to wit, of Vesmu, of Brama, of Rubren; the fourth merely spiritual, partly mixed with others, and partly lost, tending to the salvation of the Soul, which he said that He brought now unto them; their Alms and Bodily chastisements, without this, not being effectual to their salvation. Any might learn and choose a Doctor for any of the other three, but none was able to teach this. When they become Scholars to such Doctors, Form of reverence. they do a triple reverence unto the ground, lifting up their hands aloft, then letting them down to their heads; and must (like the Pythagoreans of old, which was learned of the Indians) rest satisfied with his Master's bare Assertion, without questioning or further disputing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He was once brought before a Consistory of the Bramenes, and accused for his new Doctrine. Some Articles were, That he should affirm that the washing in Remanancor and Ganges were to no effect; That the Bramenes are inferior to the Raij or Princes; That they should be all damned, notwithstanding there were of them many Nhanisijs and Sanasses (the Nhanisijs Nhanisijs. also vow chastity and to forsake the World.) The Precedent of this Council cleared the jesuite upon the Apology of another Brahmin. For that of Remanancor, Ramanancor. it is a corner of the Fishing Region, wherein is a Temple famous through all the East, which he that shall visit and wash himself in the Sea just by, shall be cleared from all his sins, as well as if it were done in Ganges. Id Madura and the Territory thereof are numbered a hundred thousand Bramenes, the chief of which is Chocanada, as their Bishop or Pope: He would have this jesuite expelled the Country, for that this Frank (so ever since the Expedition to jerusalem under Duke Godfrey of Bullen, all Western Christians are called in all the East, a name, it seems which the Saracens communicated to the ethnics) had eaten with another Franke. He meant Fernandes, another jesuite, that had not thus acted the Sanasse and Gurupi amongst them. He alleged also that His Temple was built in the ground of His Pagode. But this jesuite with Gold stopped this Bramenes mouth, and had the soil of the Church granted him in peace, with promise of all favour. One thing that holds them entangled in this error, is, that they hold it unlawful to copy out their Laws and Religion in writing, so that they which will learn them, must (like the druids) from their youth learn them of some Doctor, and commit them to memory: in which they spend ten years and more. And if any should write them, they would pull out his eyes. Emanuel Leitanus, another jesuite, coming to Madura in the like Sanassian Habit, M. Leitanus. observed the Gorupian order, and fell down before Sforce to the ground, He sitting in a Chair covered with red; because some of the Madurians were present. The Bramenes in the Kingdom of Bisnaga are of such power, that nothing is done without them; and of the five counsellors of State, four are Bramenes: yea, with their face to the earth, all men, and the King himself, adore the brahmin-pope: nor doth the King admit any to conference in the morning, before he hath seen two Bramenes. In Chandegrin is a Clock that strikes not four and twenty hours, but sixty and four, according to their division of the Night and Day, each into four parts, and those subdivided into eight. The jesuits conceive that thief Bramenes are of the dispersion of the Israelites, and their Books (called Sameseretan) do somewhat agree with the Scriptures, but that they understand them not. They have some prophetical phrases, and some of them affirm that God made Adam the first man, and being pressed acknowledge one God. The King and his Nobles speak the learned and sacred tongue of the Bramenes. Anno 1609. One of his Great men rebelling against him, and fortifying the Castle of Vellur, the King besieged him, and on his submission pardoned him; but so as he turned his Fort (which had stood the Rebel in an hundred thousand Crowns) into a Palace, p A Pardaw is four shillings, 3. Pardawes are 2. crowns. Ventacapatus his letter. besides twenty Fans, each worth an hundred thousand * pardos, and innumerable Horses and Elephants. The same year did the King write to the King of Spain in commendation of the jesuits, with promise to assist the Viceroy against the moors and Hollanders, which had obtained to build a Fortress of the Naichus of Tanavapatan, desiring the same friendship, that since the King of Narsing as days had been betwixt both their Ancestors, subscribed, King Ventacaxa. Thus you see the same King diversely entitled according to the City Royal, yea I find him called (of the castle before named) King of Vellur, so Floris styles him, Pe. Floris. saying that in june 1614 He granted trade to the English, as likewise did Obiana Queen of Paleacatte. One of his wives which (it seems) governed that City: On july the nine and twentieth, his Abeskian was sent, being a white cloth where his own hand is printed in Sandall or Saffron, and another the like from the Queen of Paleacatte. The King's Letter was written upon a leaf of Gold, wherein he made excuse of former wrongs, gave them liberty to build a House or Fort, with other privileges. He gave Floris the English Merchant a Town of four hundred Pardawes yearly revenue, notwithstanding the Hollanders (his Countrymen) did what they could to hinder it. W●ngal● (Floris his man) had been in the King's presence, who laid his hand upon his head. But on the eight and twentieth of October following▪ news came that this King was dead, having reigned above fifty years. His three wives, of which Obiana Queen of Paleacatte was one, burned themselves with his corpse, and great troubles were expected. The Hollanders had presented this King with two Elephants of Seilan. Cotabaxa the King of Badaya and Lellengana, his Neighbour, died not long before. Mahmoud Vmin Cotabaxa his Brother's Son succeeded. Musulipatan is in his Dominion. Golconda is the Metropolitan City. But he is a Moor of the Sophi his Sect. Golconda is the City Royal. With the Naicho or King of Gingi (vassal to the King or Emperor of Bisnagar) the jesuits found good entertainment. here some of the jogues distributed the water of Ganges out of certain vessels covered with foul and filthy clothes, which yet the people for devotion kissed. These jogues with admirable patience endured the Sun's heat: and one among the rest enclosed himself in an Iron Cage, with his head & feet only out of the Cage, that he could neither sit nor lie down at any time: and on the Cage were hanged an 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 vain glorious 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 Vaitir, one of which maketh, another keepeth, the third destroyeth all things. near to Madure is an Idol called Chocanada: which by night appeared in a 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 sitteth in judgement, a Brahmin 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 sitteth five or six hours. I thought meet to mention one custom q Discourse of China, p. 40. which some report of the Brama, or Pope-like Brahmin in these parts, who by his authority dispenseth with many of their Laws, and dissolveth Marriages: giving liberty at his pleasure to the woman to marry another; which his Dispensation is sealed on her right shoulder, with a mark of a hot Iron. §. III. Of many other strange Rites: And of Saint Thomae. CHandagrin is the Royal Seat of the great King of Bisnagar r Mechlor Cotignus. . The chiefest Families therein are the Bramenes, Raias, and Cretius. They affirm that their Idol Perimal did bring forth the Bramenes out of his head (as the Poets tell of Minerua) the second out of his breast; 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 ate nor drank that day; deploring their misery, because the Dragon devoured the Sun. In the City Prepeti, three miles from Chandagrin is the Feast of Perimal, 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 a half in Procession by ten thousand men. They have another Feast of the Kine, because they suppose Perimal to be the Son of a Cow, and then the ways and streets are full s Simon Sa. 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. Then they cast lots, 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 red liquour to follow, it prognosticateth Wars; if white, Peace. Not far hence is an Idol called Tripiti, to which are great Pilgrimages and Offerings; always they go, some begin, and the rest answer, and so all continue to resound the name of the Idol Gaia. Before they enter into the Temple, they shave and wash themselves. The hermits, which they call Sanasses, live in Deserts, and at sometimes appear before the people naked. The Girupi 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 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, Hogge, Duck, Cock, &c. Francis t F. Fernandes Epist. 1598. Fernandes saith, that Cidambaram is the Mother-city of their Pagan Rites, wherein are many stately Temples, and the revenue of the Bramenes amounted to 30000. Ducats, but now they are paid but 12000. yearly. Here happened a strange accident, the same day the jesuits departed, the occasion of 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 leaped, 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 u Linschot. c. 44 1554. was by the Portugals (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 Beniane of Cambaya persuaded the Indians, 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 x F. Fernand. tell, That an holy man, in great penance, had many years held his foot pierced thorough with a piece of Iron; and when he was often by God commanded to leave that self-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. As Viega y Em. de Viega and Ricius, two jesuits, traveled to Chaudegrin, they came to Travilur, where they say 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. Then followed twenty 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 lift 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 know not what. When the Naicho of Tangaor z Melch. Cotig. died, 375. 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 a Gi. Bot. Ben. in the 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 in these parts, of the Sect of the Guzzarates, which kill no quick thing, as is spoken. b Osor. lib. 4. Some have a stone hanging about their necks, as big as an Egg, with certain lines drawn thorough 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 350. miles, betwixt the richer Kingdoms of Bengala and Bisnagar, poor of Ports and Traffic. Fredrick writes that before the King of Patane had conquered Orissa, there was great Trade for Oil of Zerzeline, Lacca, Long Pepper, Ginger, Mirabolans, and cloth made of herbs, which grow with a bowl as big as an Orange, yielding silk. The Country was so safe, that a man might have traveled with his Gold in his hand. The King was a Gentile, and resided in the City Catecha six days' journey within Landlord. The King of Patane was soon after subdued by the mogul. 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 c Summario di Pop. Orient. ascribe to the City Orissa, as the name, so the Principality of the other Cities of this Kingdom. In these parts is the City of Saint Thomas or Malepur; where they say Saint Thomas (after he had preached the Gospel to the Indians) was martyred and burned. The Legend which some report of his death, were too tedious to recite: and as little likelihood of truth is in that long tale of the miraculous Crucifixes here found, related by d Osorius lib. 3. Osorius, who likewise declareth the Rites of those Saint Thomas-Christians, of their Chaldean-Pope, Cardinals, patriarchs and Bishops; of which in a another place we shall more fitly speak. On the first day of july Saint Thomas Holiday is celebrated, as well by the Pagans as Christians: and his Sepulchre is had in devout estimation, both of the moors, Gentiles, and Christians; each e 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 Portugals f Linschoten. now inhabit this Town almost desolate: the jesuits also have here a Residence. The Church doors (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 g Few, Fools, devout. Pocos, sotos, devotee's. One sent Linschoten a whole Bead-roll 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-doors full of nails: but Saint Thomas bones are now removed to Goa. Those doors are of such renowned 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 this Miracle by any means be removed. One thing I thought not to omit, that there be h Linschot. c. 15 whole Villages and Kindred's 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. P. Floris. The Governor of Musulipatan being of Mahomet's posterity, had agreed for custom to take four per centum, and exacted twelve, Offering the English there diverse wrongs. Here the Gentiles have in those parts a Feast when the New Moon comes upon Monday, and then both Sexes wash themselves in the Sea, as a matter of much Indulgence for their sins. And then after much indignity, the Capemerchant Floris, performed a worthy exploit, deserving still to flourish, though he be dead. The governor's Son being set over the Custom, and at the Customhouse guarded with his Soldiers, novemb. 24. An. 1614 Floris entered alone as it were for business, and as he had plotted, a few English followed by diverse ways, which seized on the weapons of the Guard, at the Customhouse door, and Floris laid hold of the governor's Son Wencatadra by name, which was suddenly conveyed into their Boat, three thousand people presently running to the shore. But being under their ship's protection, they both secured themselves, and for redemption of his Son, forced the Father to pay all debts by him detained, with satisfaction for wrongs offered. Yet such was his Superstition, that he almost first starved a shipboard rather than he would eat or drink with the English. Thus from the four and twentieth of November till the thirtieth, he kept a strict Brahmin Fast, the English pitying his misery, and willing therefore to take pledges in his room. But after that week of clean Lent without eating or drinking, he was redeemed, the debts being paid by his Father. And hence let the Reader judge of bodily exercise, and opus operatum without true faith, how little it availeth. In Narsapur Peta (a place not far hence, where they Careened the Globe) happened in August that year such overflowings of water, that many thousands of men and cattles were drowned, Towns, Fields of Rice and Salt-hills overflown, four thousand houses washed away, and two Stone Bridges over the River, one of nineteen, the other of fifteen Arches, comparable to Rochester Bridge, standing three fathom above water. Many Portugals also live in the parts of Bengala adjoining like Wildmen; and jaric speaks of 1200. which thus observe not christianity, and therefore may be reckoned amongst these Heathens. And thus have we finished our perambulation of the Continent of Asia. Some perhaps will marvel why I have not handled the Muscovites and Russians in this Asian Discourse: to whom I answer, That of the Tartarians subject to the Muscovite, I have already spoken; and the rest of the Muscovites Dominions, especially the most populous, civil, wealthy; yea, the Imperial City itself, by most Maps, is ascribed to Europe: that I speak not of the uncertainty of that troubled Estate, now these many years, whereof I would have more certain and settled Relations to bestow on our Reader, which I hope with God's help, in our European Discovery shall be performed. Now let us ship ourselves over (for we are not skilful of hanimant's leaps) unto the islands: having first feasted you with the Fruits and other Rarities of Nature in India. CHAP. XII. Of the Creatures, Plants, Fruits, and Drugs in India. §. I. Of their Beasts and living Creatures. OF the Elephant and Rhinoceros is already spoken: and of diverse others of their beasts. The Elephant is a Vid. Arist. & Aelian. hist. Animal. Plin. lib. 8. Gesner. &c. 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, b So Linschot c. 46. but Arist. hist. An. l. 2. placeth them within his body near the reins. where (he saith, I think it an error) 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 chastely to one Female, which is thought to bring forth in a year and half, or (as Aristotle affirmeth) two years. William Clerk which served the mogul diverse years in his wars, saith that he hath seen in one Army twenty thousand Elephants, whereof four thousand for war, the rest Females for burdens, young, &c. In the engendering the Female lies on her back: some say if any shall be witness of that Act, the Elephant will seek to kill them. Their running mad once a year is in their season of lust, nor do they grow mad till they grow to a certain age, and those Males. The wild ones keep in Herds or companies, all of one Males breed keeping together: and sometimes perhaps more. For Andrew Battle living nine months in the Woods of Africa, hath seen (he said) in a Heard hundreds of them. They bear, saith Clerk, but three men, one before to guide, another behind to make them go, the third in the midst for fight, to which end they have four Pieces in a kind of Tower on their back. c Christ. Acosta in fine Linschot. lib. 1. cap. 46, Thomas Lopez & c. 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 Portugal's service, which he would have him do: the beast answering hoo, 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 cry 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 burled 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, and ducked him diverse times in the water, and then set him down where he had taken him up. They are very ambitious. One being vpbrayded of laziness by his keeper, when as his burden was to heavy for him to draw, and therefore they had brought another Elephant to help him; disdaining a companion, thrust him away, and drew him dead in the place. Another in like case fell on his forelegs, and 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 and teeth, to recover his credit. Plutarch tells of one which learned his Theatrical gestures, practising them alone by Moonlight: another which revealed his keepers hard usage, to his Master, with other like Stories. Pliny reports things more incredible. 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. Plutarch, Pliny and Aelian, add also Religion, d Plut. de An. comparat. in washing himself, adoring the Sun, lifting up his trunk into the Air: but this was rather the Relaters Superstition, as that which also follows in Plutarch, of jove's offence with Antiochus, for offering four Elephants in Sacrifice, in expiation whereof, he made four others of Brass. Galuanus in his Discoveries mentions a small vermin in Sian, which cleaveth fast to the trunk of the Elephant, and sucketh out his blood and life: his scull is so hard, that it cannot be pierced with a Hand-gun: he adds, that 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. Perhaps it is the Cabal, a beast, whose bone did so prevail in Nahodabegua, that no wounds, so long as his chain was on, could bring any blood from him, as is before observed in our Relations of Malaca. The mightiest Elephant which ever I read of by many degrees (if not some degrees beyond truth) is that which Eleazar is said to kill, which exceeded his fellows, and yet each of them bare (saith the Story) two and thirty fighting men with their furniture, in wooden Castles, besides the keeper; whereas Pliny and Aelian, e Ael. de An. lib. 13. c. 9 and Clerk speak but of three, and other Modern Observers but of five or six in those Towers girded (for fight) to the Indian (and therefore the best) Elephants. Of the Rhinoceros is spoken before: the best are in Bengala. It is less and lower than the Elephant, snouted like a Hog, with a horn therein, whence he hath this name. His skin seemeth as it were armed. It is enemy to the Elephant. As for the Unicorn we have before observed, That none hath been seen these hundred years last passed, by testimony of any probable Author (for Web, which saith he saw of them in Prester john's Court, is a mere fabler.) And Casper Swenckfield f De Quadrup. Silesiae. a Physician testifieth of the common Unicorn's horn, that it is inferior to Heart's horn in efficacy against poisons: and therefore not likely to be it. I could be of opinion that the horns in Venice and other places kept as jewels, are of the Sea Unicorn, a fish which hath a horn in the forehead or nose thereof. Linschoten thinks the Rhinoceros is the only Unicorn. That the Rhinoceros is only male, and the Vulture only female, as Baubinus showeth, many Authors conceit, is not only absurd, but impious g Gen. 7.2. to hold. Of the Tigers hath been spoken, and the harm they do in Pegu. Nicholas Pimenta h De statu Rei Christ. in Ind. Or. reporteth, That the Tigers, Crocodiles, and a certain Lizzard or Newt (Lerius saw the like in Brasile) as great and as cruel as the former, do wonderful spoil in Bengala, both by land and near the shores. He tells of one strange escape of a man in a vessel near the shore, assaulted at once by a Tiger from Land, and by a Crocodile from the water; and the Tiger with more swiftness and fury aiming at his prey, passed over him into the Crocodiles mouth. The admirable swiftness of this beast is recorded by i Lib. 8. cap. 18. Pliny. Authors agree, k Lopes. Scal. Ex. 208. &c. That both in Asia and Africa, they rather prey on black people, then on the white Europaeans. A certain Negro dreaming that he was torn of a Tiger, the next night lodged in a safer place of the ship, but there had his Dream verified. The Bengalans do not fear them, that superstitiously they give diverse names unto them, thinking if they should call them by the right name, they should be devoured of them. God's Providence hath yet appeared in creating a little beast, not bigger than a little Dog, which no sooner espieth this beast (the most dreadful of any in the World) but presently assaults him, and with barking makes him run away, both beasts and men conveying themselves into places of safety, so that sometimes this ravener dies of hunger. Musk is made of a certain beast called Gudderi, which liveth, as l M. Polo. lib. 2. cap. 37. Polo saith, in Thebeth, and hath a kind of swelling near the navel, which once in the Moon shedeth his musky blood: the most m God's de Cruz. Mendoza, Cor. say it is a beast in China, which feedeth only on a sweet root called Camarus: him they take and bruise all to pieces with blows, and lay him where he soonest putrefieth, and then cut it out skin and flesh together, and tie it up like balls or cod's. Pantogia affirmeth, That it is the stomach of a beast somewhat greater than a Cat, which liveth in the Woods, in Country's adjoining to China. However, our greatest sweet (we see) is but rottenness and putrefaction. There be in Malacca, Zion and Bengala some Goats, whose horns are esteemed excellent against Poison, which Linschoten affirmeth of his own experience. As for Fowls, they have Parrots of many kinds: some reckon fourteen, and Noyras more pleasing in beauty, speech and other delights then the Parrot, but they cannot be brought out of that Country alive. Of Bats they have as big as Hens, about java and the neighbour islands, Clusius n 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, &c. Here o Cap. 4. they also found a Fowl which they called Walgh-vogel, of the bigness of a Swan, and most deformed shape. In p 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 q De Bri. part. 5. Ind. Orient. 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. It strikes with the heels like a Horse, will swallow an Apple whole as big as one's fist, yea, it swalloweth down burning coals without harm, Cornel. Gerardi. and in a contrary extreme, pieces of Ice. 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, are so hardened and closed, as if Nature had so formed them. This is testified by r Itinerarium. A. Pigafet. Holland. Nau. Pigafetta, and the Hollanders, and my kind friend and loving Neighbour Master Henry Colthirst, hath had of them whole. Of this, Clusius in his Auctarium hath a large Discourse, showing diverse kinds of them, a greater and less: and saith that john 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, Linschoten, Clusius, 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 Buffles, that they are forced to stand in waters up to the necks, that they may be rid of them. Pyrard tells of the like Crows in the Maldives both dreadless and numberless, and of great trouble which they have there by the Gnats, Rats, Mice, Dormice, and Pismires noisome beyond credit, as also Snakes and Sharks. He tells of Pingueys, fowls as big as Pigeons which so fill the Air and Earth in some islands that they can scarcely set their foot free: their Eggs are hatched by the Sands, which are white and subtle like that of an Hourglass, by reason of the heat. 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 red 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 chists, 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 Ants 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, hang 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 Ants almost a finger long, and reddish, which do great harm to 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 s Icones de Bry Ind. Or. part. 4, to be common in the I'll of Madagascar, an Island of Africa, by which they sail to India. Of Serpents t I. Vert. l. 5. cap. 22. they have diverse 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 heavenly Spirits, because they can so suddenly kill men. So much hath that old Serpent, both at first, and since, deluded men by this venomous creature. There u An. Galuano. are Hogs with horns in the Moluccas: in Celebes and Mindanao are Hogs, which besides 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 a half in length. Of fish they have great plenty and variety. They have of Hayent 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. One Thomas Smith an Englishman, riding before Surate, entering into the water, had the outside of his thigh shared off by one of them: and though he escaped from the fish, yet not from death, by effusion of blood. Linschoten tells the like in his ship, that one had his leg bitten off, and putting his hand to the place, was presently deprived thereof: but this is too common. Of fish-monsters like men, and like an Hog some write: and as monstrous is that, which Maffaeus x 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 encountered, looked out and saw this Monster, with her sins embracing the sides of the ship, and interlacing the stern with her tail, applying her body to the Keel; which contained about y An hundred and five, Dodrantes. eighty foot in length. They thought presently that some hellish Fiend had been sent to devour them; and consulted 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 z Lins. cap. 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 caravel, wherein to get the Continent; but in the meanwhile 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 whosoever they got under their claws, it cost him his life, as two Mariners of the ship told Linschoten. No less strange is that which happened to Captain Saris in his way between Saint Laurence and Zeilan, in a dark night when they could not see half the ships length before them, on a sudden they had a fiery gleam, and shining light from the waters, so that they might thereby see to read. At the first they were afraid of broken grounds, but after found it to be nothing but certain shell fish in those waters, whose shells yielded so bright a lustre. 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 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 least 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 Soldier, 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 lose their lives. The Hollanders found Tortoises so great, that ten men might sit and dine within one of the shells. §. II. Of the Indian Trees, Fruits, and strange Plants. OF the Indian Plants diverse have written, both in their general Herbals, as Pena and Lobel, Gerard, with other Herbarists, and in peculiar works of this subject, Clusius, Garcias de Orto, Christopher Acosta, &c. Some also pretending themselves Natures Principal Secretaries, have found out in these and the like, not only temperatures, learned by experience, but a Oswald. Crellius de signaturis Signatures of Natures own Impression, fitted to their several and special uses in Physic, finding out a strange harmony and likeness in the greater and lesser World: but leaving these speculations to better leisure, let us take a little view of the Indian Trees, Plants and Fruits. Of their Fruits, Ananas is reckoned b Paludanus. one of the best: in taste like an apricock, in show a far off like an Artichoke, but without prickles, very sweet of scent. It was first brought out of the West Indies hither: it is as great as a Melon; the juice thereof is like sweet Must: it is so hot of Nature, that if a Knife stick in it but half an hour, when it is drawn forth, it will be half eaten up: yet moderately eaten, hurteth not a man. 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 sorts, 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, yellow, of good savour, full of juice like Lemons: at the end (as Apples have a stalk, so) this Fruit hath a Nut like the kidney of a Hare, with kernels toothsome and wholesome. The lambos exceedeth in beauty, taste, smell, and medicinable virtue: it is as big as a Pear, smelleth like a Rose, is ruddy; and the tree is never without fruit or blossoms, commonly each branch having both ripe and unripe fruits, and blossoms all at once: Linschoten saith, on the one side, the tree hath ripe fruits, and the leaves fall'n, the other covered with leaves and flowers, and it beareth three or four times in a year. The jangomas grow on a tree like a Plum-tree, full of prickles, and have power of binding. The Papaios will not grow, but Male and Female together: but of these, also the Carambolas, jambolijns and other Indian fruits, 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, Gracias ab Horto translated by Carolus Clusius, Paludanus, Linschoten, Christophorus Acosta (writing particularly of these things) and others in their general Herbals, may acquaint you. Of this sort is the Indian Fig tree: if it 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 loaves a fathom long, and three span abroad, which open and spread abroad on the top of it. It yieldeth a fruit in fashion of the clusters of Grapes, and beareth but one bunch at once, containing some two hundred Figs at least, 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 c Of this besides Linschoten see Garcias ab Horto, with Clusius notes. Exot. l. 7. c. 2.6. 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) of which they make Ockam and Cordage, of the other shell they make drinking Cups. 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 liquour is very sweet, but with the ripening groweth sour. The liquour 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, &c. Their apparel, their firing, and the rest of the Commodities which this tree (more plentiful in the Indies, than Willows in the Low Countries) yieldeth, would be too tedious to recite. They will keep the tree from bearing fruit, by cutting away the blossoms, and then will hang some Vessel thereat, which receiveth from thence that liquour, of which you have heard. It is the Canarijns living, and 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 fruits, and is never without some. No less wonder doth that tree d Clusius describeth this tree out of the Relations of Plin. lib. 12. Curt. l. 9 Strabo l. 5. Theophrastus' lib. 4. and mentioneth like kinds (if not the same) out of Lopez de Castagneda lib. 7. Ouiedo lib. 6. Lopez or Pigafetta of Congo, &c. Clus. Exot. lib 1. c. 1. cause, which is called Arbore de raise, or the Tree of Roots: Clusius calleth it (by Pliny's authority) the Indian Fig tree: 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 Indians make Galleries to walk in: The Figs are like the common, but not so pleasant. The Arbore triste * Garcias ab Horto, lib. 2. 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 Achilles in Samatra. In the day time 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 Sunrising fall off; the leaves shutting themselves from the Sun's presence, and the tree seeming as if it were dead. The flowers in form and greatness are like to those of the Orange-tree, but sweeter, in acosta's judgement, than any flowers which ever he smelled: the Portugals have used all means to have it grow in Europe, but our Sun hath refused to nourish such sullen unthankful Malcontents. And that ye may know the Indians 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 Damsel slew herself, and of the ashes of her burned carcase came this tree. Bettele e 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 Dutroa, 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. jarric calls it Doturo, and saith that Pinnerus the jesuite and his Family at Lahor, were by means of this herb (given them by a thievish servant) distracted, and the goods then carried out of their house. The women give their husbands thereof, and then in their sights will prostitute their bodies to their jewder lovers, and will call them Coruudos, stroking them by the beard: the husband sitting with his eyes open, grinning like a Fool, when he returneth to himself, knoweth nothing but that he hath slept. Another strange herb is called Sentida, or feeling, f Herba Viva. Accost. They have the like Plant in Guiana. 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 gone, openeth fresh and fair: and touching it again, it withereth as before. The Indians suppose it will procure love, and restore Virginity: A Physician amongst them became mad with studying to find out the nature of this herb. Pigafetta speaks of another sort, as after shall follow. 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, lest 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. Galuano g Discon. Galu. 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. The Tree of japan which thrives best with that which kills other Trees, and (in a Natural antipathy to Nature) is killed with that moisture which quickens others; and that in Ciumbubon whose leaves are said to have feet and to go: in their due places shall be mentioned. But of all the most wonderful is that Plant of Sumbrero (an Island not far from Nicubar and Sumatra) growing on the Sands by the Sea side: which some English (then being there with Sir james Lancaster) offering to pull up, shrunk itself into the ground, as having sensitive life and motion; neither without greater force would it be brought forth. The cause they found, that the Root is a great Worm, which (as the Plant grows into a greater tree) dies by degrees, or exchangeth that sensitive into a vegetative life. The first growth is out of the mouth of the Worm, being then but a small twig, full of green leaves as big as a Bay leaf; the Worm in process of the growth turns into this tall growing Tree. The Reader may smile, as at Virgil's Polydorus, or some of Ovid's Metamorphosis, thinking this incredible: but yet behold another change. They plucked up some of these resisting Plants, to bring them home for rarities (as they did many) stripping off the leaves and bark: and thereby (I know not with what natural horror) they after found that as it dried, it died beneath the name of Death, into a hard stone, like white Coral. Thus have you a threefold Retrograde in one thing: Viues de Anima, lib. 1. From that degree of life which hath local motion to a Stirpanimans or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sensitive Plant, which moveth itself but not out of the same place, as Oysters and the like: from thence in a second remove to a mere Plant or Tree: and in a third degree to a tropidity, and stony lifelesseness. Nor do thou deride this as mostrous, incredible, impossible: The Retrograde of Man. (I leave the certainty thereof to the Relators) but examine if in thyself thou findest not a greater and more manifold Retrograde in this Story of Creatures, what fitter to be observed then MAN for whom the rest were Created?) in thyself. Homo is homulus, degenerate from that Man which God created after his own Image and become the Diminutive of Himself: Nay less than that, not Homulus but Mulus, as the Horse and Mule, that hath no understanding: A Mule! that is a profitable beast; but of Men (not the Cretans alone) that of Epimenides and Paul is true, Tit. 1.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They are evil beasts, yea, evil wild beasts, yea, evil, wild, and venomous, (the word will bear it) Nay Saint Paul proceeds in further degrading this proud Man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bellies, the worst part of the worst beasts, all bellies like Spiders; Nay worse, for their bellies work nets to keep them, but these are slow bellies, idle, nay Idol-bellies; slow except in devouring, and therein the Gluttons God: quorum Deus venture. Magister artis, ingenijque largitor venture; Even till like Oysters we have but sense for sensuality, for touch and taste; this Pinguis aquiliculus propenso sesquipede extans, Dux Saxons not scarcely suffering us to move from the Table: and that also a Great and big Prince in our days hath had cut with a great inlet for his great belly. The Belly! as well a shapen Deity, as the Vmbilicus of jupiter Ammon! But alas the Belly, and what Nature hath placed beneath it, hath placed us beneath that sensitive life, which the Belly hath, and with this Plant here mentioned, we are Worms not Men, Plants not Worms, (Pôpuius primá corruptà is Populus) our corruption from our first state hath made the whole people of Mankind as a Moorish ill planted Plant: Yea in the Greek it hath a more fit name, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of another Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Stone. Durumgenus, Et documenta damus qua simus origine nati, Virg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our retrograde is into a hard stone. So vain a thing is Man. §. III. Of Spices and Drugs. PEpper (whereof there are diverse sorts) groweth at the foot of Arecca, or some other Tree, on which it climbeth, as a Betele or i Hieron. da S. Stephano. ivy; growing in bunches like grapes, half a span long, and as big as one's finger, green like ivy when it is gathered, and in five or six days drying in the Sun becomes black. Cinnamon k Garcias ab Horto. l. 1. c. 15. is the inner bark of a Tree, as big as an Olive; with leaves like Bayleaves, 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 Darchina, that is, wood of China: and selling it at Alexandria, call it l Quasi Amomum ex Sina delatum. Cinnamomum. Ginger m Ginger. groweth like young Reeds, or Gladiolus, with a root like a Lily: it is plentiful in Malabar. Cloves n 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 red 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 other moisture, in two days the Cloves would suck it out and dry it. The same nature is of the unspunne Silk of China. The Nutmeg-tree, o 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 red colour, which in the ripening becometh yellow. Cardamomum is of three sorts; the Indians use it in their meats, and commonly chew it in their mouths, as being good against a stinking breath, and evil humours in the head: it is much like to Panike. s Lac. Lac is a strange drug, made by certain winged Pismires of the gum of Trees, which they suck up, and then make the Lac round about the branches, as the Bees make honey and wax. The raw Lac is of a dark red colour, but being refined, they make it of all colours, and therewith varnish their Beds, Tables, and use it for other ornaments, and for hard Wax. So saith Paludanus; they beat the Lac to powder, and so mix all manner of colours upon it, as they list, and make thereof such rolls as are here sold for hard Wax. judico Indigo. or Annil grows on small bushes, like Gooseberry bushes, and bears a Seed like a Cabbage, as is before observed, cut up, and after long rotting, trodden by Oxen, and ground. Linschoten saith, it is sown as other Herbs, in due time pulled and dried, and then made wet, and beaten, and then dried again, and prepared; first it is green, and after blue. Of q Sanders. Sanders there are three sorts, white, yellow, and red. In Tymor, an Island by java, are whole Woods of Sanders: the trees are like Nut-trees, with a fruit like a Cherry, but unprofitable; only the wood (which is the Sanders) is esteemed. Snakewood r Snakewood. groweth in Seylon, and is good against the stinging of Snakes and other poison, a Medicine learned of the beast Quit, (which being in continual enmity with Snakes, herewith healeth their bitings. The trees of s Calamba. Lignum Aloes are like Olive trees, but somewhat greater: the innermost part of the wood is best, with black and brown veins, and yielding an Oily moisture: it is sold in weight against Silver and Gold. There is another t Pala d' Aquilla kind, wherewith they burn their dead Bramenes. The best, which they call Calamba, grows in Malacea, and is used much for Beads and Crucifixes. Monfart saith, the Portugals pay a hundred Crowns a pound for it to make their Beads. u Opium. Opium is the juice of the heads of black Poppy being cut: a dangerous drug, used much in Asia and Africa, which makes them go as if they were half asleep: they suppose I know not what conjunction and efficacy both of Mars and Venus therein: but being once used, must daily be continued on pain of death, which some escaped in acosta's x Accost. & Arom. company by the help of wine. Bangue is another Receipt of like use, especially with slaves and soldiers, makes them drunk merry, and so to forget then labour. Civet Civet. or Algalia, is the sweat of the Civet Cat, and grows in the outermost part of the Cod, and is hot and moist. Benjoin Benjoin. is a kind of Gum like Frankinscence and Myrrh, but more esteemed: it grows in the Kingdom of Siam, java, Sumatra, and Malacca. The tree is high, full of branches with leaves like those of the Lemon tree: They cut the tree, and from those slits proceedeth this Gum: which is best when the tree is young, and is called Benjoin of the sweet smell. The old trees yield white, the young black. Of Frankincense we have spoken in Arabia: it is also a Gum, the best on those trees that grow on hills and stony places, Myrrh is a Gum also brought out of Arabia Foelix, and the Abexine Coast. Manna Manna. is brought from the Vsbeks Country behind Persia, and reckoned to Spia, and is a dew that falleth on certain trees, and hangeth on the leaves, like Ice on the tiles of houses. It is gathered and kept in glass Vials, and much used in India. Camphora Camphora. is the Gum of certain trees in Borneo and China, as great as Nut-trees, sweating out from the midst of the same. Tamarind Tamarind. groweth on a tree as great as a Plum-tree, with leaves like Myrtle, the flowers white like Orange flowers. The leaves of the tree turn always toward the Sun, and when it goeth down, they shut together and cover the husk. The fruit is about a finger long, crooked, with shells, wherein are kernels as big as a bean, covered about with that which they call the Tamarind. Of Mirobolanes Mirobolanes. are five sorts almost like Plums. Spiconard Spiconard. is sown and grows on plants about two or three spans high like Corn, with great veins, wherein the Spiconard groweth. Cubebus Cubebus. grows like Pepper or Iuy against a tree, the leaves like Pepper leaves and the husks; but every grain hath a stalk of itself: But if I should here recite the Indian Leaf, the Galanga, Canna Fistula, with the rest: I should tire the Reader with an Apothecary's Bill. These (as the rarest or chief) I have chosen so (as it were) to recreate our Reader with a walk, and hours 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, &c. But it becometh not my poverty to talk so much of jewels. Monfart tells that the King of Biznega hath a Rock of Diamonds, in which he keeps fifteen thousand men at work, reserving all the greater to himself, so that none are sold but smaller, except by stealth. He saith, he saw one with the Great mogul as big as a Hen Egg, purloined from this King, and cost the other little less than a Million. It weigheth four score and eighteen Mangelins, every Mangelin five grains. The y Bezar-stone. Bezar-stones are likewise taken out of the Maw of a Persian or Indian Goat, which the Persians call Pazar. 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 do proceed of the pasture whereon these Beasts feed. The Amber is found as well in other places as in India. z Garcias ab Horto in Clus. Exot. l. b. 7. c. 1. Vid. Seal. Ex. 104. Garcias thinks it to be the nature of the Soil, as Chalk, Bolearmenike, &c. 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. But of these and of innumerable other both sensitive and vegetable creatures the Reader in our Pilgrims or Voyages now published, may observe from others eyes much more than here is place to express. CHAP. XIII. A general discourse of the Sea, and of the Seas in and about Asia. §. I. Of the true place, form, greatness, and depth of the Sea. 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 Humane 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. That the Earth and Sea make one Globe, we have elsewhere showed in the History of their Creation. In which, the Earth being (as it seemeth) at the first forming of it, more perfectly Spherical, and wholly covered with Waters, by the power of that Almighty Decree & Word (Let the waters be gathered into one place, that the dry Land may appear) both the Waters (as * Augustine▪ Aquinas, &c. some gather) were more condensate, which before were more subtle, and therefore occupied more room; and the Earth a Damas. lib 2. de Orth. fid. c. 10Vid. Clavium in I.S.B. & brerewood's inquiry, c. 13. was in some places lifted up, in others depressed with deep Furrows and Trenches to make room and convenient receptacles for the Sea; and withal fit matter yielded for the elevation both of Mountains above the ordinary height of the Earth, and of the Earth and Continent also in the higher places, whence the greatest Rivers derive their Original, in comparison of the Lowes and Maritime parts, where they empty themselves into the Sea. This is the proper seat of the Element or Water, called Aqua, quast aequa, b Isid. Orig. l. 13. c. 12. of the equal and plain face and superficies thereof, or as Lactantius with a further fetch observeth, à qua nata sunt omnia, because hence all things are bred and nourished. Now because Waters are either without Motion, as in Lakes; or of an uniform Motion, as in Rivers; or diverse, as in the Sea; the Heathen c Aesch. Scholiastes. ascribed a Trident or threefold Sceptre to Neptune, their supposed Sea-god. That the Earth and Sea have one and the same Centre, both of Gravity and Greatness, appeareth by this, that the parts of the Earth and Water falling from a high place, without other impediment, have the same direct descent: a piece of Earth also falleth perpendicularly into the Water, with equal and right Angles. And that the Water naturally inclineth to a roundness, appeareth in the small drops thereof, which gather themselves into that form, and by the easier discerning things on shore from the tops, then from the hatches of the ship in the●r d Vid. I. de Sac. Bosc. Clau. Murulam, &c. Sea: likewise by the elevation or depression of the Pole and Stars, no less in sailing, than land-travels, to the North or South: also in preventing or lengthening the Sun's light by sailing East or West, as before hath been observed in the Spaniards and Portugals, meeting at the Philippina's, and differing a whole day in their reckoning, the Portugals losing by meeting the Sun in their Eastern course, that which the Spaniards get by following him in a Western. Yea, even in one days sailing this may be manifest, Record. cast. l. 4▪ as Record instanceth in a ship sailing West from Iceland, in one of their days of twenty hours getting half an hour, and in the next day returning with like swiftness, loseth as much of the Sun. Yea in Rivers of very long course, besides that descent (before mentioned) from higher to lower passages, some e Eras. Reinholt. vid. Keck. Problem nautica & Dane. tract 3. Pbys. Arist. de Cael. l. 2 c 14. observe a kind of roundness or circular rising in compassing the Globe, which else must needs be exceedingly difformed in the Rivers of Nilus, Amazons, and others which run near an eighth part thereof. The Sea is great and wide, saith f Psal. 104.25. & 26. the Psalmist: and at first covered the whole earth like a garment, till for man's use g Gen. 1.9. the dry land appeared, which for man's abuse was again in the days of Noah covered. And had not God h Psal. 104 9 set the Sea a bound which it cannot pass, it would (so some translate it) return to cover the earth for ever. It is his i lerom. 5. 22. perpetual decree, who commanded, and it was made, that though the waves thereof rage, yet they cannot prevail; though they roar, yet they cannot pass over. And thus many of the ancient and later Interpreters of Genesis do aver, that the Earth is indeed lower than the Waters, as in the beginning of this Work is observed, as if God did by a kind of miracle in Nature, bridle and restrain the tempestuous force of the Sea, Rerum omnium invalidissima (to use basil's words) debilissimaque arena: with Sand the weakest of all creatures. Thus held Aquinas, Carthusianus, Catharinus, and others. Which opinion being granted, how easy were it for the Sea to 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 re-inforcements 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 to some seems no less to surmount the Earth, as the lowest and least of the Elements. And what Armies of exhalations doth the Sun daily muster in the great Airy plain, which would succour 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 k Eccles. 1.7. All 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 Sun's force, elevated and restored in Raines, and other Meteors, partly by filling the veins of the Earth with Springs, do both ways return again in Rivers to the Sea. This l Vid. Zanc. de Oper. & G.B.B. Rel. Arist &c. 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. Psal. 107.24. Many indeed are the wonders of the Lord in the deep, and this concerning the height, depth, and profundity thereof one of the highest, deepest, and requiring the profoundest skill to search. That the waters are gathered on swelling heaps in round form, compassing the Earth, is already proved; which to a vulgar capacity may seem to enforce a height of the water above some parts of the Earth: but seeing that the earth and waters have one Centre, and height is properly to be measured by distance from that Centre; it seemeth unlikely that the water should be higher than the Earth: or altogether equal to the height thereof, in whose Channels and concavities it is contained. And though the Sea swelleth, and lifteth up itself into that form which best agreeth to that Globe which is compact of it and the Earth: yet is it not capable (being a liquid fluible body) in the greatest depth and wideness, of such elevations as we see in high and Mountainous Regions, whereby the Earth seemeth to exceed the due and just proportion of her own globosity, and thereby no less to excel the highest elevation (as we may term it) of the Sea, than the Cliffs and Shores do those Waters which approach them. And what needs a conceit of miracle in the very ordinary constitution and conservation of Nature? though all Nature, if we regard it as a Creation by supernal power, be nothing else but miracle. Some indeed dream of I know not what proportion of the Elements, whereby they would have the Water to exceed the Earth, as before is said: and it is true that the upper face and utter superficies of the Waters (for aught that is known to the contrary) is as great m Scalig. saith twice so great. as that of the Earth. But if we compare the depth of the Waters with the Diameter of the Earth, we shall find that in most places the one is not so many Fathoms as the other is Miles. Yea whoever soundeth at such depth? And whereas the Diameter of the Earth is by some reckoned 8/11. Miles, and by some more, who ever cast Line and Lead into the Sea to measure a thousand Fathom? Yea, in n Scal. Exerc. 38 Scaligers opinion, the Earth is so much greater than the Water, that if the Mountains were cast down into these watery receptacles, and the Earth brought into a perfect roundness, there would no place in it be left for the Water. Record o Rec. Castle. l. 4 recordeth not so much as he, yet holds the Earth almost ten thousand times as great as the Sea and all other waters. And if we receive the jewish Tradition, mentioned by our Apocrypha p 4. Esdr. 6. 42. & 47. Esdras, this may be more probable: for he saith, that (even in the utter face of the Globe) the Waters were gathered into a seventh part, and six parts of the Earth kept dry. Some imagine q T. Lid. disq. de Or. font. a bottomless depth, passing quite thorough the Earth, through which the Moon being in the other Hemisphere, causeth the heightening of the Tides, no less than when she is present in ours; Which gave no small help also in their conceit in the general Deluge: which if it be true, adds a greater proportion to the Sea than we have observed. But because little reason, and no experience can be showed for this Assertion, I will not insist in refutation. But that Deluge being caused by breaking up the Fountains below, and violent Storms from above, confute that opinion that the Sea should be higher than the Earth, which then might have effected the Flood without either of those former causes. But why do I drown my innocent Reader, with myself, in these Depths of the Sea? which some measure by the height of Hills; others r Brerewood Enquir c. 13. resemble those extraordinary Land-heights to extraordinary Whirlpools: but seeing the Sea is Tenant to the Earth, which hath (as before we have said) removed itself in some sort, to make way and room for it, the more ordinary height and elevation of the one, may seem to answer the more ordinary depth and descending of the other. These bottoms of the Sea have also their diversified shape and form, as it were of Hillocks, Mountains, Valleys, with the s The Bank towards New-found Land is as a large hilly Region of the Sea, See l. 8. c. 4. Acclivities and Declivities of Places, as in the Shelves, Shallows, Rocks, islands appeareth. And as the Land is not only higher than the Sea at the shore, so is it apparent, that in remote places from the Sea, the Land doth (besides the exorbitant swellings of Mountains) in the ordinary level exceed the height of Maritine regions, which thence receive those Rivers which require descent all the way of their passage, which in some is one thousand in some two thousand miles. And therefore is it likely also that the Sea answers in like proportion, it being observed to grow shallower near the shore, and differently deeper in the farther recess of the Maine. §. II. Of the Saltness and Motions of the Sea. THe saltness of the Sea some ascribe * Patric. Pancos. l. 24. Ita enim ab initio factum est mare sicut Coelum & Terra. Maria autem sunt aquae amarae. De motu & salsed. maris, vid. Keckerman. Prob. Naut. Scal. Exerc. 77. Du Bartas 3 Day. Arr. Mont. Nat. Obs. Lid. Disque. Bot. Relat. Mar. 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, parley let fall on the Sea, partly raised from it to the brinks and face thereof; some, to the motion of the Sea; some, to under-earth or under-sea a Lid. Disq. fires of bituminous nature, causing both this saltness and the motion also of the Sea; and some, to the working of the Sun, which draweth out the purer and finer parts, leaving the grosser and baser 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 detain a saltness. I will not determine this question, as neither that of the Ebbing and Flowing of the Sea, which (some * Appolonius Phil. lib. 5. say) is the breath of the world; some, the fires aforesaid boiling in and under the water; 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 b Silius Fertque. refertque. fretum Luna, &c. 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 send 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 (which is made so much the more doubtful, by reason that they follow not the Moon in all places of the word alike. Vertomanum writeth, that in Cambaia the Tides are contrary to the course they hold in these parts; for they increase not with the full, but with the wane of the Moon: and so the Sea-crabs do likewise. In the Island of Socotora, Don john of c Don john of Cast. M.S. Castro observed many days, and found (contrary both to the Indian and our wont) that when the Moon riseth, it is high Sea, and as the Moon ascends, the Tide descends and ebbeth, being dead-low water when the Moon is in the Meridian, and this operation he found continual. With us also our highest Tides are two days after, and not at the very Full and Change. About Vaygats Stephen Borrough found it to flow by fits, very uncertain. Scaliger d Exer. 52. saith, that the full-moons at Calicut cause the increase of the water, and at the mouth of Indus (not far thence, in the same Sea) the new-moons. But what exceeding difference of the Tides do we find in the Downs, and other places on our own Coasts, both for time and quantity? that at once in the compass of ones sight, there should be both flood, ebb, and these differing in degrees: and that on some places of our Coast it should rise one fathom, in some two, in the Thames three, at, or near Bristol ten, and on some part of the French coast, near Saint Malos fifteen, whereas our shore over against it riseth but two. The like differences may be observed between the Tyrrhene Sea, and that on the opposite coast of Barbary, the one swelling, the other not at all heightened: in the East and West Indies I could instance the like, not mentioning those currents which hinder all courses of Tides. Further the Flood continueth in some places seven hours, in some four, in most six. In the Straits of Sunda some have observed that it flows twelve hours, and ebbs twelve. In e Some say Aristotle drowned himself hear, for not finding out this scorer. Negropont it is said to ebb and flow seven times a day; and Patritius affirmeth, that himself observed at Ausser in Liburnia in a hand-made Strait of Sea-water, the same to happen twenty times in a day. Again, we see these Tide-motions differ, according to their daily, weekly, monthly, and as some add, half yearly and yearly alterations. All which varieties cannot be attributed to one simple cause, neither to any universal, whether Sun, Moon, or Native heat of the Sea, or any the like: although we must needs acknowledge (which we cannot know) one principal cause, hindered or altered by manifold accidents, and therefore producing effects thus diversified. Other motions also may be observed in the Sea, as that namely which is continual (and if we call the Tides the breathing, this may be termed the pulse of the Sea, whereby the waters always wash the shore falling on and off, covering, and presently uncovering the feet of such as stand by, which hath force to expel, all Heterogenean or differing natures, as drowned carcases, wracks, and the like. This (as that of the Tides) Patritius, Peucorus, Lydiate, and others, attribute to a kind of boiling, which (as in a vessel of seething water) causeth it thus to rise and fall, and to expel the dross and things contrary. But the heat which causeth this boiling one ascribes to the Sun, another to fires in the Sea, another to the natural heat of the Sea engendering spirits, and causing rarefaction and motion. Patritius doth not only aver this, but that the Sea is as a sublunary Planet, moving itself, and moved by the superior bodies to effect the generation of things: for which cause f Orp him. Orpheus calls the Ocean Father of Gods, Men and other things. The saltness thereof is (in his opinion) the instrument of this motion, and the nearest inward and most proper cause of marine move, as in the two Mexican g Cortes. Narrat. Lakes appeareth, the one whereof is salt, and ebbs and flows, which the other being fresh, doth not. This saltness (saith h Vid. Pat. Pancos. 27, 28, 29, 30. he) with greater heat engendereth more spirits in moisture: the cause of greater Tides he thinketh to be the shallowness, and narrower shores, the force of the Ocean thrusting the same most forwards where it finds interruptions and indraughts: the certainty of the motions he ascribes (according to his Philosophy) to the soul of the world, moving this, as other Planets. For my censure, it shall be rather on myself then these opinions, where silence rather than boldness becometh. i Prou. 17. ult. Even a fool, whiles he holdeth his peace, is accounted wise. And to borrow the words of a subtle Disputer, k Scal. ex. 52. Psal. 107. Quod ubique clamare soleo, nos nihil scire, maximè convenit huic disquisitions, quae maris tracta motum. Let this also be arranged amongst the wonders of the Lord in the deep, rather to be admired then comprehended. I might here speak of other Sea-motions, either particular or accidental; as that in the open Seas between the Tropics, l Accost. hist. Ind. uncertain whether it may be termed an Easterly wind, or some impetuous violence, caused by the superior motions which draw together with them the inferior Elements: likewise those currents in diverse coasts, as at Madagascar on the African, and in the great Bay on the American shores. From other accidents arise other motions, caused by the winds in the air (which somewhere have their set seasons) by whirlpools, or rather contrary currents, meeting in the Sea by Capes, Indraughts, Rivers, islands of the land: by the conceptions and travelling throws in the waters, in bringing forth some imminent tempest, and the like. I might speak of strange Currents in many Seas upon the coast of Africa, near to Saint Laurence, and john de Noua, and Mayella. Captain Saris hath related that the currents detained him a long time, even almost to desperation of getting out: and one of them so dreadful, that it made a noise like that at London Bridge, with a fearful rippling of the water; the more, the further from land, and there where they founded an hundred fathom depth, as it were proclaiming open defiance to wind and sail (notwithstanding their puffing threats and most swelling looks) in four and twenty hours carrying them a whole Degree and nine Minutes from the course which under full sail with the winds assistance, they intended. §. III. Of the Original of Fountains, and other Commodities of the Sea. I Might add touching the Original of Fountains; which both Scripture and reason, finding no other store sufficient, derive from the Sea, how they are from thence conveyed by secret Channels and concavities under the earth, and by what workmen of Nature thus wrought into new fresh waters. Scaligers experiment to prove the Sea-water at the bottom fresh, Ar. Mont. Nat. Obs. pag. 210. Scal. ex. 46. by bottles filled there by cunning diverse or otherwise, is by Patritius his experience, as he saith, found false. And this freshness of the springs, not, withstanding their salt original from the Sea, may rather be ascribed to percolation and straining through the narrow spongy passage of the earth, which makes them leave behind (as an exacted toll) their colour, thickness and saltness. Now how it should come to pass that they should spring out of the earth; being higher than the Sea, yea, out of the highest Mountains, hath exercised the wits of Philosophers; some ascribing it to a sucking quality of the thirsty or spongy earth, some to the weight of the earth pressing and forcing the waters upwards, some to the motion of the Sea continually (as in a Pump) thrusting forwards the water, which expelleth the weaker air, and followeth it till it find an outlet, whereof, both by the continual protrusion of the Sea, and for avoiding a vacuum or emptiness (which Nature abhorreth) it holdeth continual possession: some find out other causes. And Master Ladyate in a Treatise of the Original of Springs, attributeth the same to under-earth fires, which no less by a natural distillation worketh these waters under the earth, into this freshness and other qualities, than the Sun and heavenly fires do by exhalations above. Yea, such are his speculations of these hidden fires, that he maketh them the causes of Winds, Earthquakes, Minerals, Gems, fertility, and sterility of the earth, and of the saltness and motion (as is before said) of the Sea. But loath were I to burn or drown my Readers in these fiery and watery Disputes: let us from these speculations retire ourselves to the experimental profits and commodities which this Element yieldeth. Concerning the commodities a Vid Ambr. & Basil in hexaem. Thod. serm. 2. de provide. &c. of the Sea, as the world generally, so the little models of the world, the islands (whereof this of Great Britain is justly acknowledged the most excellent of the world, sometime accounted another world) have great cause to celebrate and acknowledge the same. It is a Wall of Defence about our shores; Great purveyor of the World's commodities to our use; conveyor of the surquedry and excesses of Rivers; Vniter (by traffic) of Nations which itself severeth; an Open Field for pastimes of peace; a Pitched Field in time of war, disdaining single personal Combats, and only receiving whole Cities and Castles, encompassed with walls of Wood; which it setteth together with deadly hatred and dreadfullest force of the Elements, the Fiery thunders, Airy blasts, Watery billows, rocks, shelves and bottoms of the Earth, all conspiring to build here a house for Death, which by fight or flight on land is more easily avoided (and how did it scorn the Invincible title of the Spanish Fleet in 88 and effect thus much on our behalf against them?) The b Vid. Ambr. hex. l. 3. c. 5. Isid. Orig. lib. 13. Sea yieldeth Fish for diet, Pearls and other jewels for ornament, Variety of creatures for use and admiration, Refuge to the distressed, compendious Way to the Passengers, and Portage to the Merchant, Customs to the Prince, Springs to the Earth, Clouds to the Sky, matter of Contemplation to the mind, of Action to the body: Once, it yieldeth all parts of the World to each part, and maketh the World (as this Treatise in part showeth) known to itself. Superstition hath had her Sea-prophets which have found out other Sea-profits, as for the purging of sins: and the Roman Divines caused c jul. Obseq. de prodig. Hermaphrodites to be carried to the Sea for expiation, the Persian Magi thought it pollution to spit or do other natural necessities therein. But of these in diverse places. §. IIII. Of the varieties of Seas, and of the Caspian and Euxine. 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 principally is that Sea called, Mediterranean, which entering at the Straits 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 in hospitality. 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 insivates himself within the Land by Gulfs or Bays, twining his loving arms about some whole Countries: other where (as it were) by hostile undermine he maketh Seas far from the Sea; and hath yielded so many islands, as rather may seem admirable then credible. Of those Seas banished from community and society with the Ocean, are that Sea of Sodom, largely described in our first Book. Many other Lakes also, as of Kitaya, Van, Chiamay, Dangu, Guian, and the like, as great or much greater, do no less deserve the name of Seas: but the most eminent of all the rest is the Caspian d Vid. Ortel. Scalig. ex. 51. or Hyrcan Sea, called in these days diversly of the places thereon situate, as the Sea of Bachu, &c. the moors call it (as they do also the Arabian Gulf) Bohar Corsun, that is, The Sea enclosed. It hath been diverse times sailed on and over by men of our Nation, passing that way into Tartary, Ant. lenk. Hak. To. 1. Media, and Persia. The first of whom was Master Anthony jenkinson, 1558. who affirmeth, that this Sea is in length about two hundred leagues, and in breadth a hundred and fifty, without any issue to other Seas: the East part joineth with the Turkemen Tartars, the West with the Chyrcasses and Caucasus, the North with the Nagay Tartars, and Volga (which springing out of a Lake near Novogrode, runneth two thousand miles, and there with seventy mouths falleth into this Sea) the South hath Media and Persia. In many places it hath fresh water, in others brackish, in others salt, as our Ocean. If we hold the Sea naturally, or by self-motion or by exhalations, salt: then the freshness may be attributed to the abundance of fresh Rivers, which all come running with tributes of their best wealth to this seeming close-fisted Miser, which (for aught the world can see of his good works) communicateth with no other Sea, any part of that abundance which the Rivers Volga, Yaic, Yem, Cyrus, Arash, Ardok, Oxus, Chesel, and others many, bring into his coffers. And yet is this Usurer never the richer, Nature itself holding a close conspiracy to dispossess him of his needless treasures. Yea the Rivers themselves (his chief Factors and Brokers) in the Winter time grow cold in allegiance, and frozen in respect wonted duty: or else are detained by a greater Commander, the General of Winter's forces, Frost, who then closeth and locketh up both them and him in Icy prisons, till the Sun taking a nearer view of this encroaching usurper, by the multitude of his Arrows and Darts chase him out of the field, and freeth this Sea and Rivers from their cold fare and close dungeons, wherewith Ice their hard Gaoler had entertained them. Ch. Bur. ap. Hak. & in a M. S. which I have seen. Christopher Burrough relateth that from the middle of November till the midst of March, they found this frozen Charity of the Caspian to their cost: being forced with great peril and pain, to travel many days on the Ice, and leave their ship in the Sea, which there was cut in pieces with violence of the frost. And yet is Astracan on the Northern shore, (where Volga and the Caspian hold their first conference) in six and forty degrees and nine minutes, from whence this Sea extendeth beyond the fortieth degree Southwards. The freshness of the Rivers make it thus subject to frost, which hath no power over the salt waters of the Ocean, as by most Learned e Merula Cos. l. 3. c. 5. Stuck. in Ar. &c. men is holden: which appeareth in the Baltic and Euxine Seas, which holding not so full commerce with the Ocean, and filled with fresh Rivers, are made an easy prey to that Icy Tyrant, whose forces the more open Seas, with their salt defence easily withstand; and although from the mouths of Rivers, Bays, and Shores, he brings whole islands of Ice into those watery Plains, yet even unto the Pole, so far as hath been discovered, the Sea with open mouth proclaimeth defiance, and enjoyeth his Elementary freedom. The Euxine Sea which is divided from the Caspian by an hundred leagues of land, hath this reason of the freezing ascribed by Disarius in f Macrob. sat. l. 7. c. 12. Marcellinus Comes. an. 401. Macrobius, that the fresh waters which flow from so many Rivers, being lighter than those on the Sea, swim on the top, and are subject to frost, which the Sea-water is not. And this force of the fresh waters is common to most great Rivers, as Plata, Zaire, and others: and in the Euxine it is observed of Phasis by g Ar. Periplus Pont. Eux. Arrianus. The thawing of those Frosts is the cause of those fogs and mists, which so much infest these Seas, and are so great a hindrance in all Northern Discoveries. And hence in likelihood came the Proverb of Cimmerian darkness, rather than from that Hansem which Haithon mentioneth (a place of a hundred miles, compassed with a wall of pitchy darkness, whence sometimes the crows of Cocks and like sounds are heard, but none dare enter) or other like fabulous h Vid. Scal. ex. 259. conceits of the Poets. From these dark mists the Euxine is called also Mare Maurum, or the black Sea; it was in old time called the Sarmatian, Cimmerian, Taurican, Caucasean, Phasian, Pontic, and what other titles, peoples, hills, rivers, or special occurrents fixed on it. Of the description thereof, Arrianus hath written a whole Treatise, and Stuckius hath largely commented thereon, and i In Parergo. See also Gyllius, Marcianus, Ouid. de Ponto, Ammianus, &c. Ortelius hath bestowed good pains in that argument; to whom I refer the Reader. Arrianus was employed in this Discovery by Adrian the Emperor, beginning at Trapezond; where he set up adrian's Image, and where before that was a Temple dedicated to Mercury and Philesius his Nephew. He sailed from thence, descrying and describing the Coasts, Rivers, Cities, about this Sea. In Phasis he observeth the lightness of that water, fresh on the top, salt in the bottom, where it is mixed with the Sea, or rather slideth over it. They had here a Law, That none might carry water into Phasis; and if they had any in their ships, they must at the entrence of this River cast it forth, otherwise fearing an unlucky and dangerous Navigation. The water of this River (he saith) will last uncorrupt ten years. This Phasis, Aeschylus calleth the limit of Europe and Asia. At the left hand of the entrance was set the Image of the Phasian Goddess, seeming by her Cymbal in her hand, and Lions drawing her Charioa, to be none other than Rhea. There also (as a holy Relic) was showed the Anchor of the ship Argo, which because it was of Iron, seemed to our Author to be counterfeit, Counterfeit Relics. especially there being the fragments of an Anchor of Stone, which seemed more likely to be that of the Argonauts, so much chanted by the Poets. Other monuments of jason he found none. But to look back to the Straight or Thracian Bosphorus, Dous. Itiner. Gill. de Bosp. Thracio, l. 1. he there nameth the Temple of jupiter Vrius. Dousa and Gyllius report the pleasantness and fertility of these parts. here did jason sacrifice to the twelve Gods, and built a Temple to them. Apello had six Temples near the Straits, the most ancient at Chalcedon, giving place to none of the Oracles, two at Byzantium, and the other near thereunto. But with these and manifold other antiquities, Gellius can best acquaint the more leisurely Reader. Of all the Cities along this shore, I cannot but mention Heraclea, where were observed the devotions of jupiter Stratius his Altars, Plin. l. 16. c. 44. and two Oaks, planted there in his honour by Hercules. This City was also made famous by the Legend of Hercules, descending to Hell, of Cerberus, Acheron, and the like. Memnon de statu Herac Pont. Of this City Memnon wrote a large History, some parts whereof do yet remain. Cotta after a straight siege subduing it to the Romans, among other spoil seized upon the pyramidal statue of Hercules, (whom he would have serve him in a thirteenth labour) exceeding in sumptuousness, greatness, elegance: near to which was his Club of solid Gold, as was also his Lion's skin and his Quiver. Many monuments and offerings he carried out of the Temples. Both Memnon and Aelyan tell of Dionysius son of Clearchus King of Heraclea, Aelian. varl. l. 9. c. 13. which grew into so gross and unwonted degree of fatness, that it made him unfit, not for State-affairs only, but for necessary functions of life, especially in his sleep. From which to awaken him, this remedy was devised, to thrust long Needles into his flesh, which whiles they passed thorough that new-come flesh and fatness, were no more felt then of a stone, till they came to the more natural flesh of his body. When he sat in judgement, he had a kind of Cupboard which had the rest of his body, leaving his face only open to be seen. Marcianus Heracleotes, Mar. Her. gr. one of this City, had written a Periplus or Circumnavigation of these and other Seas. But lest I seem frozen in these colder Narrations, or to have lost myself in these Cimmerian mists, I will get me out of this Sea, and observe the principal islands adjacent to Asia. For if I should after all these Discourses of the Sea, enter into a new, of the huge Whales and other varieties of Fishes and Monsters, inhabitants of the Sea, which is thought to have creatures resembling in some sort all those of the Land, both Men and Beasts: I should grow tedious; Gesner de Aquatil. vid. Olaum Mag. &c. and Gesner with others have done it already. I shall find more due place for the strangest in some other parts of this History. CHAP. XIIII. A brief Survey of the islands adjoining to Asia: also, some fancies of the sabbatical River, and enclosed jews. §. I. The islands from japan to the Persian gulf. IF we should ship ourselves for the Discovery of the islands in the North-east Seas of Asia, we were like to find cold entertainment. See his Navig-written by himself, Hak. Tom. 1. Sir Hugh Willoughby, with his Company, lost themselves in this, being frozen to death. Stephen Burrough after attempted, and found out (scarce worth the finding) Vaygats and Noua Zembla. As bad or worse hath been the success of Pet, jackman, and others, both Dutch and English. And the Russians reports to Heberstein, are in some things so fabulous (as of their Slata Baba, Sigism ab Herb. and of men dying every November, and reviving in April following) that a may well suspend his credit to the rest. What Balakus in his letter to Mercator, Hesselius in his late Maps of these parts, or any other have written, will be but mean Spokesmen, to procure any Reader with us in this North-east Discovery. Steering therefore another course, and coasting another way to the East and South parts of Asia; let us take a brief survey of that World of islands in those Indian Seas, reserving a more full Description of the chief of them to the Chapters following: and then proceed to a more leisurely view of the Arabian, and some of the Mediterranean islands. And first in this course, we are encountered with the Island, or a Of the islands of Asia. Benedetto Bordone, and T. Porcacchi have written large Treatises of this Iland-subiect. islands rather, bearing the name of japan; the principal whereof are three: of which, more afterwards. Some mention (believe it that list) near to japan, certain islands of Amazons, with which the japonites yearly have both worldly and fleshly traffic: and when a Ship cometh from japan, so many women as there are men, come to the shore, and leave each a pair of shoes, with her mark; which who so taketh up, is her Paramour. 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 Amacao, the Portugals 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 Lequio, Lequio. the greater, and the less, rich in Gold: nigh to the same is Hermosa: and next to these, the Philippinae, so called of b P. Bentiis. tab. Philip the second, King of Shaine, 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: whereof, only thirty are subject to the Spaniard; as Thomas à jesu hath observed. But of all these afterwards: for here we but mention them. They begin their reckoning at Noua Guinaea, where first we see Cainam. The next Banda; Banda. which name is proper to an Island so called, and common also to her neighbours, Rosolarguin, Ay, Rom, Neyra, in four degrees to the South, which alone in the world are c 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 Moro Moro. abound with Rice and Sagu (the pith of a Tree which yieldeth Meal) where d A. Pigafetta. 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 Kine, but a Fish of like lineaments, which they take in their Nets. Gilolo, Gilolo. hath a Mahometan Prince, and is a great Island; the people are Men-eaters. Amboyno, Amboyno. is the name of many islands, rude both in soil and people, which eat their own Parents when they are old. David Middleton in a written Discourse of one of his Indian Voyages, mentioneth an Island amongst or near these of Amboyno, called Bangaia, the King whereof is a Gentile. A Hollander here obtained such sway, that none durst displease him. He had two houses full of the Daughters of the Inhabitants which best liked him, besides many Slaves of both sexes. His life is merely Epicurean: he will dance and sing and be drunk two days together: nor will he be commanded by any of his Countrymen. He is Collector or Treasurer to the King of Ternate in those parts, and sends him what he can spare. At Banda the Hollanders would not suffer the English to trade: and every where else, both East, and West, and North, and South (as may be instanced in the particulars) if force or fraud by slanders raised on our people can effect it, they testify that gain is more precious to them then the love of our Nation. near to the islands last mentioned are the Moluccae, five in number (others reckon more) Ternate, Tidor, Motir, Macbian, 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 King of Tidore's chief Priest came aboard the Consent, of which Ship David Middleton was chief. In the Moluccas are found those admirable Birds of Paradise, or as the Portugals call them, fowls of the Sun. The e Selebes. Selebes abound with Gold, abandoned of goodness, peopled with Idolaters and Men-eaters. The islands of f Moratay. Moratay are more Northerly, where Battata-roots 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, Mindanao is of very large circuit, and hath diverse famous Cities: Tendaia, for her excellence, was by the first Discoverers called the Philippina. Luzzon incompasseth a thousand miles, in which the Spaniards have built a Town, called Manilla, and have thither carried Cattle for breed. This City standeth in fourteen degrees and a quarter. 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. At Sagadana in this Island, there is an English factory. The greater java is by Scaliger called an Epitome; of 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 less java, there is some controversy which should be it. The Straits g Nathaniel Martin. of Sincopura are dangerous, not above a Musket shot over; there are two ledges of Rocks on either side at the entrance, and within sunken rocks. 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 Ethnikes: In our Navigations you have the voyage of Francis Pyrard, out of whole large story of these islands, we have not been niggardly to bestow the principal observations on our Reader of their number (supposed 12000.) Customs, Creatures, Cocos, &c. 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 all are not worthy the honour due to Zeilan, called in old times Taprobana, which name others apply to Samatra. From thence, alongst the coast of India, are seen few islands of any greatness: but further into the Sea are the Maldiva h Pyrard saith of Male, the principal Island and that Diues signifieth a heap of islands. , so called of Maldiva, one of their number, whose name signifieth a thousand) islands; (Hieronymo de Sancto Stephano, numbereth them between seven and eight thousand) 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 Indians against the Fortress of the Portugals. §. II. The Persian Gulf, and of the Passage down Euphrates thither, the sabbatical stream, and enclosed jews. THe Persian Gulf hath left some remnants of Land extant: the chief is Ormuz, a famous Mart, which the moors there maintained, under the government of a Moor, after 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. john Newbury, which sailed down Euphrates to this Sea, and so to Ormuz (visiting Bagdet by the way, which he saith is twenty or five and twenty miles, Southward from old Babylon) testifieth of the women in Ormuz, that they slit the lower part of their ears more than two inches, which hangeth down to their chin. This our Countryman died in this Travels, having traveled to Constantinople, into the black Sea, and Danubius, and through the Kingdoms of Poland and Persia, the Indies, and other parts of the World. But for the description of the passage down the River Euphrates to the Persian Gulf, I know i Monfart saith, he went from Aleppo in a Caravan of 10000 men, which traveled all by night, guided by the star through the Deserts. 3. days to Nane or Euphrates. The usual way, is to by'r, &c. none which hath done it so exactly, as Gasparo Balbi, a Venetian, which that way passed to Ormuz and India; who relateth the same in the Diary of his Travels: sometimes the Trunks or Bodies of Trees, under the water of this River, conspiring dangerous attempts; sometimes Zelebe, and other over-hanging Mountains, threatening ruin, and even now seeming to swallow them in their dark-devouring jaws; sometimes the violence of some steeper Current, as it were hurling them into a Whirlpool; always the Arabians ready attend for prey and spoil. One City, or rather the carcase of a City, whereof only the ruins are remaining, stands on the left hand of this River, greater in his opinion then Cairo in Egypt: the Mariners affirmed to him, That by the report of the old men, it had three hundred threescore and six gates: from morning to noon, with the help of the stream, and four Oars, they could scarcely pass one side thereof. This is called Elersi, perhaps that which was anciently called Edessa. He speaks of the Caraguoh, inhabiting as they passed, which agree neither with Turks, moors, nor Persians, in their Sect, but have an Heresy by themselves. He traveled more than one whole day by one side of old Babylon: from Felugia to Bagdad, though the ground be good, yet saw he neither Tree nor green Herb, but all barren, and seeming to retain some marks of the Prophecies threatened by Easie against this place. They which dwell here, and travel from hence to Balsara, carry with them Pigeons, whom they make their Letter-posts to Bagdad, as they do likewise between Ormuz and Balsara. The coasts of Persia as they sailed in this Sea, seemed as a parched Wilderness, without tree or grass: those few people which dwell there, and in the islands of * In Lar, saith Monfart, is the strongest and best furnished Castle of the Persian. Lar and Cailon, live on flesh, being in manner themselves transformed into the nature of Fishes; so excellent swimmers are they, that seeing a vessel in the Seas, though stormy and tempestuous, they will swim to it five or six miles to beg alms. They eat their fish with Rice, having no Bread; their Cats, Hens, Dogs, and other Creatures which they keep, have no other diet. In the Island of Bairen, and those of a See their names in Balby cap. 14. Gonfiar, they take the best Pearls in the world. In Muscato, threescore miles from Ormuz, they dare not fish for them, for Fishes, which are as cruel to the Men, as they to the innocent Oysters. They hold, that in April the Oysters come to the top of the water, and receive the drops of Rain which then fall, wherewith they return to the bottom again: and therefore fish not till the end of july, because that substance is not before ripened and hard. In sailing from Ormuz to Diu, he saith they passed over a Bay of a hundred and thirty leagues of water, white like milk. I have seen an Extract of a Chronicle, written by Pachaturunuras, Pach. Chron. which reigned in Ormuz three hundred years ago; testifying, that one Mahomet being King of Amen in Arabia Foelix, pretending title to Persia, built a City on the Continent of Hormuz; which his posterity held in succession of many generations. It happened that King Cabadim flying from the King of Creman, came to jarum, that is, a Wood; so they called this Island, which is almost all of Salt, the River being brackish from a salt Mountain in the midst thereof, and the sides of the River white salt. Yet there then grew thin Woods. here he built Ormuz; which Albuquerk made tributary to the Portugals, being Lady of the islands thereabouts, and principal Staple of Merchandise for those parts of the world. Odoricus Odoricus Bal. c. 9 speaketh of the intolerable heat in those parts: and Balby testifieth, that near Balsara, many persons die of the extremity of heat: which happened to four of their company; which forced by heat and weariness, sat down, and with a hot blast of wind were all smothered. Ormuz * See the Relation thereof in our Voyages. I have also a Story or Chronicle of their Kings written by King Pachaturunxa in Arabic. is lately taken from the Portugals by the Persian. In the Discourse of these Asian Seas and this Persian, among the rest, I thought it worthy relating, which b L. de Vrreta, Hist. Aethiop. l. 1. c. 6. Lewis de Vrreta, in his Aetheopian History, telleth of a certrine jew, though perhaps but a tale (for a liar, such as he hath been evicted in his Aethiopian Story, loseth his credit, where he speaks truth) yet even tales serve for mirth being intermixed with serious histories, branded that they may be known for Rogues or jesters. Be it as it will; he tells that this jew travelling alongst the shore of this Persian Sea, by some In-lets and Arms thereof, which embay themselves within the Land, saw the Sea lofty and 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 jew in his devotions, and had forgotten their former fury and wonted nature, to remember the sanctification of this Day. The jew having heard before, that there was a sabbatical River (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, and that he now saw the experiment of that relation with his eyes. Fancy had no sooner affirmed, but Superstition swore to the truth, and 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 judaeus Apella, the jews believe quickly all but the truth, especially in Portugal, whither he came with this report. Many thousand moved by his words, removed their dwellings, and selling their substance, would needs go into these parts of Persia, by the sabbatical River to fix their habitation; there waiting for their promised Messiah. One, and a chief of this superstitious Expedition, was Amatus Lusitanus, 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. Cabasomi Bassa, 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 Baltasar was present, when Amato aforesaid being dead with this affliction, his Physic books were in an Outcry to be sold at Damascus, and because they were in Latin, no man would buy them, till at last another jew became 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 Spectators of this jewish Tragedy. And yet let me entreat your patience a little longer, in considering the occasion of this error. We have elsewhere f L. 2. c. 5. mentioned this sabbatical River: now you shall understand that the jews generally have drowned their wits therein. Rambam g Elias Thisb. Rad. Sambation. Eldad. Dan. apo Gen. 2. Esd.. 13-40. calls it Gozan. Genebrard allegeth many R. R. testimonies of it: but of all and of all, let Eldad Danius his tale which Genebrard hath translated) find some favourable entertainment; the rather because one of our Apocryphal Authors seems to wove the same web, which as the worthier person, deserveth first examination. Esdras therefore (so we suppose him, and this is not all his jewish Fables) reporteth, that the ten Tribes which Salmanasar led captive, took counsel among themselves to leave the multitude of the Heathen, and go forth into a further Country where never Mankind dwelled: that they might there keep their statutes which they never kept in their own Lord. And they entered into Euphrates by the narrow passages of the river. For the most High than showed signs for them, and held still the flood till they were passed over. For through that Country there was a great way to go, namely, of a year and a half: and the same Region is called Arsareth. Then dwelled they there until the latter time. And now when they shall begin to come, the Highest shall stay the Springs of the stream again, &c. Here you see no less Miracle then in jordan, or the Red Sea, for their passage: which seeing it was through Euphrates, ye will pardon our jew for searching it near this Persian Gulf, especially seeing his good Masters the Rabbins had increased this Tale, with the Enclosure of these jews from passing again into our World; not by the continual course of Euphrates, as Esdras insinuateth, but by the Sabbatising of the sabbatical stream, which by eldad's description is two hundred cubits over, full of sands and stones, without water, making a noise like thunder as it floweth, which by night is heard half a day's journey from it. On the Sabbath it is continually quiet and still, but all that while ariseth thence a flame, that none dare enter, or come near by half a mile. Thus the fire (if not the Religion of the Sabbath) then detains them no less than the stony stream on the week days: and what stony heart can refuse them credit? Yet doth not he and Esdras agree of the Inhabitants, both deriving them from the ten Tribes; but Eldad challengeth no less antiquity then from Ieroboam, who contending with Rehoboam, the godly Catholic Israelites refusing to fight against the house of David, chose rather to attempt this Pilgrimage, and so passing the River Physon (for the Scriptures had forbidden them to meddle with Egypt, Ammon or Amalck) they went and they went till they came into Ethiopia. There did the four Tribes of Dan, Nepthali, Gad, Aser settle themselves, which continually war upon the seven Kingdoms of Tusiga, Kamtua, Koha, Mathugia, Tacul, Bacma, and Kacua (fie on the simplicity of our Geographers, which know not one of these, no better than Esdras his Arsareth:) they have a King whose name is Huziel Mathiel, under whom they fight, each Tribe three months, by course. The Tribe also of Moses (for they imagine his children clavae to their Mother's Religion, which was a Madianite or Ethiopian) is turned to their truth: and they all observe the Talmud, the Hebrew Tongue, the Ordinances of the Elders, and suffer nothing unclean amongst them: Yea, no Utopian State comparable to theirs. He tells the like tales of the other Tribes. But how came he thence to tell this news? Truly I wonder no less than you: yet he saith he go to the Sea (forgetting that before he had compassed his Country with the sabbatical stream) and there was taken captive, and by his leanness escaping the Cannibals (else our fat Story had been devoured) was sold to a jew, of whom perhaps this forged Tale procured his redemption. Howsoever; the Tradition holds, both for these enclosed jews, and that sabbatical stream, that it should be sought here-aways, or found no where. The reciting is sufficient refuting to a reasonable understanding; and yet, the jews are not only besotted with these their enclosed brethren, imagining their Messiah may be amongst them, although they know not whether to ascribe this transportation to Salmanaser, or to Alexander the Great, or to the days of Ieroboam: but Christians also tell h Orentius in Geog. of them about the Pole, and they know not where. And I have seen a printed Pamphlet of their coming out of those their Enclosures in our times, with the numbers of each Tribe. Yea, Postellus, Boterus, and many other derive the Tartars from them: brerewood's Enquiry, cap. 13. which dream, they which please may read at large confuted by Master Brerewood. It was about the year 1238. when Eldad came from thence into Spain. If any lust to have another Guide for the sabbatical stream, Master Fuller's i Fulleri Miscellanea, l. 1. c. 9 learned labours will give him good directions. He saith it is the same which Brocard in his Description of the Holy Land, calleth Valania: he also correcteth the usual Translations of Ptolemey and josephus (learned Casaubon Casab. Exercit. 15. adu. Bar. is of his mind) and adds other things ridiculous enough out of the Rabbins, out of whose muddy Lakes this River floweth to enclose the fabulous Jews aforesaid. If any marvel why in a Discourse of the Sea we add this, I answer, that we cannot find the Land whereto it is due: and therefore one absurdity must follow another. But let us proceed. §. III. Of the Red Sea, Sir H. middleton's taking, and of Rhodes and Cyprus. THe Red Sea, or Arabian Gulf, seems unwilling to be the Ocean's subject: so many small islands doth she continually muster in resistance, besides her undermining the 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 a dry Land in the midst thereof, and with her watery erected walls to guard those new passengers, till the same hand reversed it, or rather rewarded the then empty belly thereof with the prey of so many thousand Egyptians. Babelmandel, Camaran, and Mazua are accounted amongst the chief of these Isolets: Suachen hath most sovereignty, being the Seat of the Turkish Bassa for Abassia. Arianus in his Periplus of the Red Sea, and Agatharchides in a Treatise of like Argument, mention not many islands therein: Orine, Alalaeae, Catacumene, and that of Diodorus in the mouth of the Straight. Don john of Castro hath written an exact Treatise (from his own experience) of these Seas and islands, which Master Hakluit hath in a written Copy; out of which we shall observe more in our coasting about Africa. Thomas jones, who was in the Ascension in this Sea, speaketh of twelve or thirteen desolate islands, where they found refreshing with Cokos, Fish, and Turtle-doves, whereof one may with his hands take twenty dozen in a day. The Straits are a mile and an half over, but now not chained. Mokha is the chief Staple of Indian Commodities, which pass that way to Cairo and Alexandria. This Moha or Mokha is eighteen leagues within the Bab, and hath been often visited by k Ins. l. 7. c. 11. English ships; but in the year 1610. they dealt treacherously and barbarously with Sir H. Middleton and his Fleet, both here and at Aden. Aden hath been of great trading a great City, now ruinated, neither shops of any account within it, nor ships of Merchandise without, adorning the same as in times past. Neither do the Turks deserve better, who took it by treachery at first, Dam. à Goet Diens. Oppug. Nic. Downton. S.H. Middleton. hanging up the King coming to visit them, and keeping (or rather losing and lessening) it still by like treachery. Thus dealt they with Captain Downton his Company, in colour of Trade surprising twenty, and making them prisoners: and yet worse was the General dealt with at Moha. The Aga, after much protestation of love: and vesting him publicly to testify the Grand Signiors Grace in cloth of Gold, giving leave to set up their Pinnace, with many offices and offers of kindness, on the eight and twentieth of November suddenly assaulted the English, killed eight, knocked down the General, and took him with eight and forty of his company: and Master Pemberton also with nine of his Men. They attempted presently to surprise the Darling with three great Boats full of Soldiers, where they found the Trumpeter asleep, and slew him with another. The deck upon occasion of romeaging that day for Quicksilver, was covered with victuals; none of the company fearing, or prepared for offence or defence. Happily one threw forth a barrel of powder, and disturbed them with fire, which when their Captain Emer Bahare cried to cut the ships cables, made them mistake and cut the Boat-ropes, so driving away, leaving their Captain and six and twenty more behind to the slaughter. And with a Piece they gave present warning to the Trades Increase, Sir Henry's ship, so that their villainy succeeded not by Sea, their intent being to become Masters of all. Rehib Aga his pride. Moha, the Port of Mecca. The next day Sir Henry Middleton with seven more, all chained by the necks, were brought before the Aga, who sternly demanded how he durst come into their Port of Moha, so near their holy City of Mecca, being the Port and Door thereof: adding that the Bassa had order from the Great Turk to captivated all Christians in those Seas, although they had His Own Pass? He pressed the General to write to the Ships, that they should come on shore (out of the water into this fire) and not prevailing, caused Him to be taken out of his chain and collar, and clapping a great pair of fetters on his legs, and manacles on his hands, separated from the rest of his company, laid him in a dirty dog-kennel under a pair of stairs. At night the Consul of the Banians entreated some mitigation, so that he was removed to a better room, but lodged on the bare ground, continuing in this misery (They hoped meanwhile for want of water and victual to obtain the ships) till December 20. Order then came from jeffar Bassa, to bring them to Zenan or Sinan, chief City of Yeoman or Ayaman. Then being reexamined as before, His Irons were knocked off, and with four and thirty more English he was sent thither, the Turks themselves pitying their manacles, and some of them doing them favours; Master Pemberton made a strange escape. Zenan is ninescore miles from Moha North Northwest, in 16. 15. There they arrived january 5. being their Divano or councel day, conveyed as in great pomp and triumph one by one. The General was carried up into the Castle to a room twelve steps high, where two great Men took him by the wrists, and led him to the Bassa, sitting at the upper end of a long Gallery covered on the floor with Turkey carpets, and when he came within two yards of Him, he was stayed, the Bassa with frowns demanding his country, and other questions like those of the Aga. Then was he with four or five more committed to the Keeper's house; the rest to the common prison, clapped in Irons, where they had with their small allowance starved, if the General had not relieved them by the means of some of the Turks themselves, by promises a He promised the Riha or Lieutenant 1500 Venetian pieces. A Moor of Cairo, and Hamet Waddy, the Bassa's Merchant, and others were their friends, and other means become their friends. On January 17. arrived nineteen more of those which had been betrayed at Aden. On the 11. of February, they were all freed of their Irons, whereas (they heard) their intent had been to cut off the heads of the chief, and make slaves of the rest: and at last with fair promises returned to Moha in the beginning of March. And on the 11. of May the General made his escape by this device: He sent to the ship for provisions as for longer stay, and especially for Wine and aquavite, which he gave bountifully amongst his Keepers, so that at noon they went home to rest their laden brains. The Agae himself also was gone that day on pleasure out of town. Thus the English (having some tolerable liberty since their return) carried one empty Tun to the shore, and an other after it in which was the General, the rest of the company being appointed by sundry ways to meet there at the Boat which was appointed to come from the ship; and thus they got aboard, a few only staying longer, and therefore left behind. But these with other their goods by force were rendered to them, having recovered their ships. The treacherous Aga was removed, Ider Aga placed in his room: and since, jeffar Bassa is also reported to have lost his head. In their way to Zenan they were much annoyed with cold in the Mountains, Cold in Arabia. Zenan the chief City. the ground every night covered with a white frost, and the Ice in one night a finger thick. The City is bigger than Bristol, hath a wall of mud, Orchards and Gardens within the same: there are many women and children kept as Hostages, to secure the Parents and Husband's allegiance. The way is by ragged Mountains (especially between Tayes and Zenan) and hath many Censers or Inns by the Grand Signior erected for the case of Travellers. Their return from Zenan was on the nineteenth of February, eighteen miles to Surage, where the people are poor, clothed from the waste to the knees: The twentieth to Damane (twenty miles) a Town consisting of five Hamlers joined; a plentiful place. The next day they traveled till after midnight, and came to Ermine, fifteen miles. The two and twentieth, they went fourteen miles; and the three and twentieth stayed at Naquellamare a common Inn. On the Hill there is a Castle, the Governor an Arabian; No Turk may pass this way without Pass and Licence, the Arabs in the most places ruling, and the people not brooking the Turkish insolence. The four and twentieth, they took up Asses, but the people took them away again notwithstanding the Bassas warrant: they went fifteen miles. The five and twentieth, sixteen miles to Rabatanim Censor. The six and twentieth, as far beyond to Merfadine. The seven and twentieth, to Tayes a City half as big as Zenan, with a mud wall and a Castle. On the first of March sixteen miles, to Fufras. The second eleven miles, to Asanbine. The fourth to Mousa, seventeen miles. Hereabouts and at Tayes is store of Indigo. The fift they came to Moha. The Country is populous all the way: and because it is so little known, I have particularly related this journal. On the fift of January is great resort of people to Fufras, in devotion towards one of their Saints there buried, and thence they go together to Mecca. Moha Moha. is a town unwall, very populous, seated close to the Sea, a salt, sandy, barren soil: the Aga had been as they say Catamite to jeffar Bassa, as the other at Aden also. At their return he feasted Sir Henry, and called for the Alcoran, kissed it, and swore that he bore him no ill will. He might rather have sworn by their ships: for that was the Deity that he most feared. Assab Road. These in this time found a good Road, called Assab, for their refreshing in the Abex or Habesh shore, the King of Roheita (a town near the Bab) kindly entertaining them. At this Assab-road they had wood and water enough, but brackish; with other provisions at reasonable rates. On the shore they are Mahometans, within land Christians. This King came riding pompously on a Cow to the English, when General Saris was there with fish-shells hanging for a jewel on his forehead. The better sort speak and write Arabic, See of these l. 7 c. 11. the vulgar another language. But this is African; and so may we reckon Socotora 〈◊〉 those two islands which confront it; Of a Gi. Bot. Ben. 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 Propontis, or the Euxine, we will speak a little of Rhodes and Cyprus, and then remember how long we have forgotten our Readers patience. 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 city 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 Lindius, of threescore and ten cubits, b This inscription was in the basis, as Meursius translates it: Rhedo Colossum his quater cubitis decem Superbientem Lindius fecit Laches, which words show both the Author Lindius Laches, and the height four, score cubits. Meursius in translat. Constant. or as others tell, an hundred and forty three feet, but itself told fourscore cubits in height, which, falling by an Earthquake, the Oracle forbade the Rhodians to erect again. But nothing forbade Mabias, it Muavi, the fifth Caliph, after his seven years' war about Constantinople (as saith c Constant. Porphyrogenitus de ad imp. cap. 21. Theophanis Chronicon Constantius, out of Theophanes) invading this Island, to carry away nine hundred (Constantius numbereth many more) 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 d Of his taking Cyprus, besides other Chronographers see Richardus Canonicus Trin. London. in vita Rich. 1. cap. 48. & 50. the first of England, the islands of Cyprus e Adrian. Roman. Theat. Vrbium, lib. 2. Of the modern commodities, see M. George Sandys, lib. 4. , 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 Devil's working) it rained 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. Volateranus) 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 Jupiter's 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 Topsail, with all provision, furnished to the Sea. Neither grieve I to tell it; the Romans more greedily then justly, made themselves Lords thereof. For Ptolemy the King being Confederate with us, was proscribed without any fault, but the defect of our Treasury, who therefore poisoned himself, and the I'll became tributary. Sextus Rufus saith as much. Amasis was the first, if we believe Herodotus ᶠ, that ever conquered Cyprus, and made it tributary. He also saith (lib. 4.) That the Cyprians were partly from Salamine and Athens, partly from Arcadia, partly from Cythnus, from Phoenicia, and from Aethiopia. Pliny affirmeth g Herod. Thalia. , That it was sometime the seat of nine Kings, and was diversly named, as Acamantis, Cerastis, Aspelia, Amathusia, i Ortel. Theat. Macaria, Cryptus, and Colinia. It was such a Forest of Trees h Plin. l. 5. c. 31. , that when as their shipping and Mines 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. Bartholomaeus Saligniacus saith, he saw flying fishes in the Sea about Cyprus, which in the Atlantike Ocean are common: he saw also a Ram in Cyprus with seven horns. HONDIUS his Map of Cyprus. map of Cyprus, Southern Europe, with inset maps of Lemnos, Chios, Lesbos, Euboea, Cythera, and Rhodes, South Europe CYPRUS 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 called Macaria or 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, u 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 Lusignun: whose posterity failing, the Venetians succeeded, till SEYLIM the Second, minding to erect a Religious Hospital, to testify his magnificence, In Hak. Voyages the taking of Famagusta, &c. is largely related, Tom. 2. P. Contarenus de bello Turc. & Ven. began with an irreligious foundation. 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. And if any be desirous to read the ancient names and descriptions of the Seas and islands about Asia, Marcianus, Heracleotes, and Sculax Carnandensis have written especial Treatises thereof, which David Hoeschelius hath published in Greek, very profitable to the learned Students of the ancient Geography, as are the works also of Isidorus Characenus, Artemidorus Ephesius, and Dicaearchus Messenius, which he hath joined with them. CHAP. XV. A larger Relation of some principal islands of Asia, and first of the islands of japon. §. I. A Preface touching the jesuits, and a description of japon, with some of their strange Customs. 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 untemperedmorter, 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 Riches, of the mightiest are not feared, whiles 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 the strongest Gate of Hell) cannot prevail against. A Spanish Faction of Spanish humour and success, more easily conquering a World of the naked Americans, and effeminate Indians, then keeping all they had in Europe. Such are the arms of the one, and the preaching of the other. Yet would I fain be thankful to the one and the other, b Benefit by the Spaniard and jesuite. the first for furthering Geographic 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 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 2. ; the d Of the wants of their Conversions, see T. a jesuite: and the Epistles of Xavier, Baptista, Montanus, &c. one having no foundation at all; the other showing the true foundation: although their Babylonish slime even here supply the room of better mortar, 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 howsoever 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 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 Travellers, 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 at last may be acquainted with japon, we will borrow of them to pay your hopes, by this long introduction suspended. Maffaeus (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 d Mercator thinks japon to be the Aurea Chersonesua which agreeth not with Ptolemey l. 7. c. 2. who placeth it under the line. first and greatest more particularly challengeth, and containeth in it three and fifty Kingdoms or Principalities; the chief City whereof is Meaco: The second is Ximum, divided into nine Signiories: The third, Xicoc, quartered into four Lordships, so that there are in all of this japonian Dominion, three score and six Shires, or 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 Latitude: Eastward from China. (Our Countryman William adam's e Adam's in a Letter which was brought home by the last Indian Fleet, bearing date from Firando, Octob. 23. 1611. which now lives there, and hath done these many years, and therefore hath better means to know the truth; placeth it from the 35. to the 48. degree of Northerly latitude: the length East and by North, and West and by South, for so it lieth, is two hundred and twenty English leagues that way, and South and North two hundred and three score leagues, almost square.) The soil is not very fertile, subject to much Snow, the air wholesome. The bowels of the earth are stored with diverse Metals; the Trees are fruitful, and one c A strange Tree. wonderful, in that it abhorreth moisture, and if happily it be moistened, it shrinketh and 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 Devil useth to show himself in a bright Cloud to 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 personableness: 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, which grows long and is tied up on knots, to touch which, were to offer great indignity to a man. They can endure much hardship: an Infant newborn 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 napery: 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. Frois saith (speaking of Feasts) they have three of them at the beginning of the Feast set before each guest with diverse gilded Dishes in each of them, and as many at the end: And in greater solemnities more. They use d L. Armerda, much the powder of a certain Herb called Chia, of which they put as much as a Walnutshell may contain, into a dish of Porcelain, and drink it with hot water. At the departure of Friends they will show all their most precious Household furniture, the best whereof they employ about the heating water, or other uses for this Herb, which is of precious account with them. The women in japon which wanted means to bring up their Children, Mel Nuns. with inhuman butchery did deprive them, being newborn, of that life, which not long before they had communicated to them. 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, and yet exceedingly diversified, according as they differ in State or Sex: or as they speak in praise or dispraise, using a diverse 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: they use Pills, never let blood: we contrary (as in other rites) either to other ridiculous. All their Nobles are called Toni: amongst whom are diverse degrees: all of them holding their all in capite, to find so many Soldiers to the wars, at their own costs. Generally 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, no not at home with their households. The inconstancy of that State learneth them by use to prepare for, and to welcome every State. They are exceedingly subtle, hypocritical 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 f Sometimes this is the sentence thus to kill themselves or at least a mitigation of the sentence; so esteemed there, as with us the beheading of great persons condemned to a death more ignominious. of Law by bloody execution done on themselves, which they usually do in ripping up their breasts across, 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. The people (saith Adam's) are exceeding courteous and valiant; they are governed in great Civility (no Land better) with severity of justice. They are very superstitious, and of diverse opinions. HONDIUS his Map of japan. map of Japan, East Asia JAPAN I. §. II. The Voyages of some English to japan, and their abode there. THis our Countryman * W. Adam's his strange voyage and adventures. went chief Pilot of a Fleet of Hollanders of five Sail, 1599 and wintered in the Magellan Straits from April to September. near to the I'll of Saint Mary in seven and thirty degrees in the South-sea, the ship wherein he was, and another of the Fleet lost their men in fight with the Indians. They sailed thence to japan, and sought the Northcape (which is false placed in Maps) in thirty degrees, but found it in 35½. In this voyage from Saint Mary hither, they were four months and two and twenty days: and then there were but six besides himself that could stand upon their legs. They anchored near Bomage: and two or three days after a jesuit from Langasack came aboard them. The King of Bungo befriended them with houseroom, and refreshing for their sick; but three of their company died the next day, and three after; only eighteen were left. The Emperor sent five Galleys or Frigates for them, about fourscore leagues distance: and demanded of them many questions touching our Country, and the terms of War and Peace in which it stood with others. Then was he commanded to prison, and two days after convented again, and demanded the cause of his Voyage. The jesuits and Portugals informed against them as robbers of all Nations, and used their best friends to their worst designments: so that every day they looked to be crossed (or crucified, which is there the usual death of malefactors.) But the Emperor answered, they had not hurt him: and after long imprisonment, he was suffered to return to his Ship, and restitution of the goods (before seized on) commanded, but without effect because they were dispersed. They had fifty thousand Rials given them. This City was called Saca, two leagues and a half from Ozaca. From thence they were removed to Quanto, an hundred and twenty leagues Eastward, near to Eddo, where the Emperor resided. They could not obtain leave to go where the Hollanders traded, but were allowed each man two pound of Rice a day, and eleven or twelve Ducats a year In process of three or four years, the Emperor employed adam's in making him a Ship after the fashion of ours, which, * He was no Shipwright, as he could, he did, which won him favour and a larger annuity: He after built him another an hundred and twenty tons: and by this means, and acquainting him with some principles of Geometry, and the Mathematics, grew in such favour, that the jesuits and Portugals (his quondam enemies) were now glad to use him as a mediator in their suits to the Emperor: He hath now given him a Lordship, with eighty or ninety Husbandmen or Slaves, to serve him, a favour never before done to any Stranger. He could never obtain leave to return home to his wife: but the Emperor was contented he should write for a Dutch and English trade to be there established yearly. They have there (saith he) an Indies of money: a good attractive to bring them thither. And thither since both Hollanders and English have resorted. The first English ship that there arrived, was the Clove, anno 1613. General Saris adventuring from Bantam thither by the Moluccas, and after an intricate passage amongst Rocks and islands, (which he feared would have enclosed him without possibility of Egress) through an open Sea he arrived at last at Firando. He was well entertained there by King Foyen and his Nephew the young King, who coming aboard, began their Compliments of Salutation at the feet, putting off their shoes; and joining their hands, the right within the left, moved them to and fro before their knees. They were entertained with a banquet and music to their good content. No sooner were they gone, but multitudes of their Gentry came aboard with their Presents; but to prevent danger they obtained a Gardiano from the King. Daily they were oppressed with multitudes to gaze on the Ship and her beautiful Stern: and some women seeing the Pictures of Venus and Cupid, hanging in the General's Cabin, fell on their knees thereto, whispering (for they durst not openly profess it) that they were Christianos; and this Picture they took to be that of Our Lady and Her Son: such a ridiculous Image (scarcely an Image) of truth is there in Images, called layman's books, indeed a jerem. 10.8. Doctrines of vanity, and b Hab, 2.18. Teachers of lies: whence it is an easy descent to c joh. 4.22. Ye worship ye know not what. After that the King came aboard again with his Women, which there sang and played on Instruments, observing time; and that by book, as it was pricked, but with harsh music to English ears. He gave him the choice of diverse houses to hire for his abode: but little sale might be made, the people not daring to trade till the Emperor's Licence was obtained. Six weeks he stayed here expecting the coming of Master adam's before named, with whom he after passed to the Court eight hundred miles further. First, from this Island by water to Ozaca, thence to Surunga or Sorungo, where the old Emperor resides. He was well provided of necessaries for his Water-passage by the King of Firando, and for his Land-iourney also, with Men and a Palankine for Himself, and a spare Horse, and one and twenty other horses for his men, raken up (as with us Post-horses) by the way. The third day after they were come to Sorungo, they were admitted to the Emperor's presence in his Castle, where they ascended on certain stairs, and came to a matted room, in which they sat a while on the mats (after the Eastern fashion) waiting the coming of the Emperor, to whom they were anon admitted, and delivered His Majesty's Letter unto Him, which He took and laid upon his head, and with promise of speedy dispatch, willed them to repair to their lodging after their tedious journey. Thence they went to Edoo where the Prince keeps his Court, and found honourable entertainment. Surungo is as big as London with the Suburbs, but Edoo is both a greater and fairer City, all, or most of the Nobility, having there their fair Houses, gilded, and making a gallant show. The old Emperor wisely makes way to his Son's succession, almost putting him into present possession of the State, by the greater Court and Pomp here, then at Surunga. The Prince's Secretary is Father (and therefore of greater experience) to the Secretary of the Emperor. The Prince is above forty years old. He returned to Surunga, I have published the form of them in Captain Saris his Voyage, tom. 1. l. 4. c. 1. The japonian Alphabet of 20. the Malayan (which Ca. Saris could speak) of 24. Letters. and had Articles of Trade granted (which the Secretary advised they should propound as briefly as might be, the japonians affecting brevity.) These * I have seen in the japonian Character, seeming to differ from that of the Chinois in form, but like for paper, and manner of writing with pencils (taking the Ink from a stone whereon it is mixed with water) the lines downwards, multiplied from the right hand to the left; sealed with a red print of Ink, and not with Wax. Some say the japonians have letters; Captain Saris brought diverse of their books, which seem rather to be Characters than Letters as far as I can guess, unlike to the Chinois, yet with like art of Printing, the Pictures in their books not comparable to the Art in ours. He heard that they had but twenty Characters, which must be understood of Letters: for Characters standing for entire words cannot easily be numbered, as in China we have observed. Being returned (after the view of Meaco) to Firando, He there settled a factory of English Merchandise, This trade still continueth. See Pring's voyage &c. in my Voyages. leaving Master Cocks with some others of our Nation there in Trade, Himself returning from Bantam. Since this, some Intelligence hath been received from Master Cocks, as we shall observe in due place: and others have been employed in this japonian Trade: whither the Chinois resort with many junks, notwithstanding their mutual hatred, the japonian ready to kill that Man which shall call him a Chinese, and the Chinois so hating all Trade with Strangers, that themselves here reported, that five thousand had lately been slain by the King therefore, and the Officers put out of their places; the new Officers nevertheless for bribes permitting These this Egress. And this may serve by the way to answer such a A Question moved by some, whether any jesuits have been in China. as will by no means believe that the jesuits have set foot in China, because the Chinois dare not for any sum carry a Stranger thither, and protest that none are admitted, no nor any jesuits there seen. For all this I easily believe; the Jesuits also acknowledge; and therefore in many years (even after the Mart was permitted in Canton to the Portugals) could not be admitted, till great importunity after many many repulses on the one side, and on the other side bribes, prevailed; especially for These, as not seeming dangerous, so few in number, so sacred in profession, so far in habitation, so Admirable for Arts, so liberal in the Giving Art, (which goes beyond all the Seven Liberal) and at last, after many years pressing with Presents unto the King Himself, and those so acceptable as in that Story is mentioned. The Chinois at Bantam knew it not, and no marvel: for these were Merchants near the Coast, from which the jesuits had their Residences very remote: Their China fashion of keeping much within; going abroad with their faces covered with Veils, Fans, and chair Curtains; and so few in such a Sea of people, might easily escape their sight. Somewhat that b Sup. l. 4. c. 1. & 19 especially the last §. before by us related, more the jesuits own Histories, can clear this point, which I here mention, because diverse in speech and writing so confidently affirm that none of the jesuits are or have been in China: when as yet in so many foreign Ports they meet with China-Merchants, all trading on peril of their lives, if bribery prevented not severity. But I will not kindle that fire of contention in these Relations, which between those Nations so easily flameth, the Chinois and japonians. The Emperor sent his Letter to his Majesty of Great Britain, as did also the King of Firando, with promise of much kindness to His Subjects: which with many other Rarities of this and the rest of Captain Saris his Voyage and Actions in the Red-sea, Cap. Saris his journal commended. Sinc. at Bantam, the Moluccas and other Places, I have in my books of Voyages now published, to which, and other japonian voyages there added I refer the more Studious. §. III. Of the Government and Courage of the japoners. Ye have heard that in the Empire of japon are sixty six Signiories or petty Kingdoms, all subject to one Monarch. Touching their ancient Kings we can say little: but as it seems in these last eight hundred years, They have had much Civil-war, each labouring to make Himself Lord of as much as he could. The three last have been the greatest which japon in many ages hath seen: The first of these was Nabunanga a great Tyrant, a greater was Quabacondono his Successor, both in Tyranny and Empire, who from a Cutter of wood climbed to the Imperial Sovereignty. He had a Nephew, Al. Frois. 1595. whom He caused to be made Quabacondono, contenting Himself with the Title of Taicosama; but growing in jealousy of this Rising Sun, soon brought Him to a Set, enforcing Him to cross or kill Himself with other of his Companions, after the japonian manner. Before his Death, having no Children but one Infant, He sent for Gieiaso Lord of eight Kingdoms, and committed to Him as Protector, the Administration of the Kingdom; adjoining as Counsellors, four other great Princes, and five other of His own Creatures, that these Decem-viri might rule the State in the Minority of his Son. For further security He took an Oath of these and all the Nobility, and married the Niece of Gieiaso to this young Emperor, being about two years old. He also made marriages betwixt others of the Nobility, to hold them in concord. But these bonds were too weak: for soon after the Nine Counsellors or Governors broke out against Daifusama (so was Gieiaso now called) whom Taicosama had appointed chief of the Ten: and this fire being smothered, kindled the second time into a greater flame, which brought all japan into combustion: wherein Daifusama being Conqueror, added many Kingdoms to his own, and at last the Empire also, which was all this while entitled upon Firoi, or Fireizama, or Findeorizama, the Son of Taicosama. Daifusama usurping the Empire, changed his Title into Cubo. Captain Saris calls him Ogoshasama: perhaps a later Title. He holds more Kingdoms in his hand then any formerly: fifteen beside those that Taicosama held: this being their policy to keep some Signiories immediately subject, and make others Tributary. This Emperor fortified at Gieudo or Edoo in his Kingdom of Quanto, employing three hundred thousand continually in his works from February to September: Ex jap 1606. 1607. where now his Son resides as apparent Heir to this Monarchy. Fireisama, Son of Taicosama. keeps at Ozaca: where by later Intelligence from Master Cocks, we understand that there have resorted to him of Exiles, Malcontents and others, eighty or a hundred thousand, against whom Ogoshasama gathered an Army of three hundred thousand, the issue of which war we have not yet heard, Dec. 10. 1614 but only that Ozaca (a City as big as London within the walls) is burned. All japon sometime obeyed one Prince, called Vo, or Dairi, a Maff. l. 2. 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 seized on his own Province, whereof you have heard there are threescore and six, leaving the Dairis a bare 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 b Cos. Turrian. 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 sitteth 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. The King of China giving Royal Ensigns to Taicosama, persuaded him to depose and abolish the Dairis, which he lived not to effect. 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 Bonzii. 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 diverse Privileges and Immunities: he enjoyeth great Revenue and Sovereignty, and is advanced hereto by money and kindred. The Tundi give Priestly orders, & dispense in smaller matters, as eating flesh on days prohibited. They are subject in spiritual things to these, in secular affairs to their Kings and Civil Magistrates. Through their divisions and many wars they were much infested with Robbers and Pirates, till Quabocondonus, in stead of so many Tyrants, erected One, and became universal Monarch of japon. Between him and the King of China happened wars about the Kingdom of Coray, which the japonites left upon his death; and the Chinois also, as caring for no more than they already had. Many of them still are Pirates, very much feared, and not suffered to land in any place. Captain Davis' had experience of their daring spirits to his cost; for having taken a ship of them, Sir Ed. Michelborne. and not possessing himself of their weapons, because of their humble semblance, they watched opportunity, and slew him; and thought to have taken their takers, and made themselves Masters of the English ship; having a watchword or token for those aboard their own ship, to murder the English there. Dangerous had this Fray proved, had not the murdering Piece, with almost a clean riddance of them, cruelly decided the quarrel. Yet would they not desire their lives, and pulled the Pikes of such as had wounded them, thorough their bodies, to revenge it with their Swords. This is general to the japonians, call it fortitude or desperatness, or cruelty, or in some respects all of them. Quabacondono the Nephew of Taicosama before mentioned, seemed to delight in blood and butchery, and observed as an ordinary recreation, at set times to have condemned persons brought before him, in a place purposely enclosed and framed to this inhumanity; in the midst of which was a fair Table, and thereon those wretches were set in what posture he pleased, so to try his arm, art, and blade in this beastly carving of humane bodies: sometimes also setting them for marks to his Piece or Arrows; sometimes exenterating women, to open and curiously to search the closest Cabinets of Nature; always provoking vengeance to repay him in his own Coin. For old Taicosama having a young child, of his own body, studied how to remove this Quabacondono. It is a custom in japon that the Fatherr growing old, resign their Signiories to the Son or Heir: The Lords of Tensa (which title includes the japonian Empire) add another ceremony, to visit that Son now in possession, so to acknowledge a kind of subjection, all the Lords in the Empire doing the like, in public solemnity. This time was appointed, and Quabacondono provided all variety of cheer for entertainment, a thousand choice Waiters to attend, and thirteen thousand of their japonian Tables, little bigger than our Trenchers: but all was disappointed by Taicosamas jealousy, refusing to come. After that, He picked quarrels with him, and caused Him to go to the c Coia is a city consecrated to Combodassi a Bonzi the first author of their letters Many Bonzii attend his Holies, and the Princes are all there buried, or a tooth of them at the least. P. Bert. tab. Aug. 15. 1595. Monastery of Coia, (a receptacle for Exiles.) Quabacondono in this distress shaved his hinder-lock and beard, changing his name to Doi. The Bonzii gave Him entertainment at Coia (as to other Exiles) without any respect to his present Title, or late power. A few days after came a Mandate from Taicosama, that they should all pluck out their bowels after the japonian custom. First began an Honourable servant, who, having cut himself open across the breast, was by Quabacondono, (after reverence done to him) beheaded, and then Others in order after the same manner: the fift was Quabacondono, whose head, after he had ripped up himself, was strooke off with the same Sword which he had used before in his butcherly recreations. And lastly, he that had smitten off his head, committed execution upon himself: the Bonzii presently burning all their bodies in the same place. One of this company was offered by Taicosama his liberty, which he refused, choosing kindly to die with him, who in life had used him kindly. The like executions followed in others, one of which was the mightiest Lord in Tensa, who being slain, his Son but 16. years old, had his life offered: but sending word to Taicosama, he could not live without revenge of his Father's death, went presently to a Temple in Meaco, and before the Idol Fotoco disembowelled himself. Of all Quabacondonos wives and their followers, one and thirty chief women, and three of his children little Infants, were carried in Carts to the place of execution, where the Executioner presently presents them with Quabacondonos head, that death might first enter at their eyes, which by a bloody hand soon possessed all the other members: Their bodies were all laid in one Grave, over which Taicosama raised a Temple with Inscription; The Temple of Traitors. After other wives and children of the other Nobles executed, he demolished to the ground the Palace which Quabacondono had built, with the City by him founded, consisting of little other then three hundred noblemen's Houses: this being the japonian policy, under show of attendance, to keep the Grandes at the Court, so to be secured of their persons and practices. I have been the longer in this Relation, to show the japonian tyranny in this example: whereof it were easy to give you many. The poorest, if sentence of Death be determined on them, will (if they can have knowledge and means) prevent it with this (accounted honourable kind of death) crossing themselves. And whensoever any man is executed, presently every man rusheth in, and tries his Catan or Sword on the body of the Dead, thus shred into gobbets, not a piece left bigger than a man's hand. This Captain Saris saw done on a woman, and her two Paramours at Firando, whom she had appointed to visit her; but one coming sooner an before the other was gone, they quarrelled (to draw a Sword in a Garrison Town, and adultery d Yet is adultery common. are both death) and they were all thus executed. The like for stealing, one for a little bag of Rice, another for a piece of Lead not worth above six pence. Their doors stand open (so little do they fear Thiefs) and they make ordinary through-fares thorough other men's houses. Crosses in japan. Crucifying is common, the bodies still hanging, and putrifying by the highways: their Crosses have two cross timbers fastened to the main Post which is set into the ground, the one for the expansion of the hands, the other of the feet, with a shorter piece in the midst to bear up the weight of the body. They bind them thereto, and run a Lance into the right side of the crucified, sometimes two across. Headding is usual, which in Solemnity is thus performed: one goes before with a Mattocke, another follows with a shovel; a third with a board or table containing the crime, which also he himself following next, holdeth in a stick, to which is fastened a paper made like a Vane, the end whereof is in his hands tied behind him, by which cord the Executioner leads him, on each side a Soldier with his Lance resting on him; at the dismal place without show of fear he sits down, and holds out his head presently wiped off, others mangling him as is said. M. Cocks. Since Captain Saris his return, the King of Firando is dead, and three of his followers crossed themselves, their bodies were burned and enjoyed the same Sepulchre with his. And the Mintmaster a Great man with this old Emperor, hath already promised thus to die with Him. Women actors are in java and diverse places of the East Indies. I could lead you from these Tragedies to their Comedies, which in japon are common, and that by common women, which are to be hired of their Pander or Owner for this, the Bed, or attendance at table to fill your drink: but it is Noteworthy that the Pander, being dead, is by a bridle made of Straw put in his mouth, drawn about the streets, and cast on a dunghill or some open place to be devoured of Beasts or Fowls. This hinders not but these Hydra's heads multiply. Sometimes Great Men at their Great Solemnities will themselves in person personate the Acts of their Ancestors: This Captain Saris saw the King of Firando with the chief Men do whiles he was there, all the Town and Neighbourhood sending their Presents, and coming to view the same, and not the meanest but admitted to meat in the King's presence. Insanae structurae I could from hence conduct you to the monstrous buildings raised be Taicosama, employed night and day one hundred thousand men at work. I could present you with the pompous entertainment of their great Solemnities, this being a tyrannical policy to cause Gentry and Nobility of this stirring Nation thus to impoverish themselves with all possible bravery, that so their hands might be too short for State practices. But with remembering these things I should forget my principal scope: Let us therefore take view of their Religion. §. IIII. Of their Sects and Bonzian Colleges. THey have many Sects, some reckon them twelve; all truly agreeing, in disagreeing with truth: some of them Epicure-like denying God's Providence, and the Souls Immortality. They hold that a man hath three souls, which one after another come into, and depart out of the body. Few of their Bonzii will openly teach this Doctrine, but labour to hold the people in awe. Amida and Xaca they preach, as Saviour's, and to be worshipped. Some of their Sects e Icoxuana secta. 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, or to do good works, would not only be superstitious, but offensive and derogatory to their merits. And here the kindhearted jesuite f Franc. Gasp. 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 Lutherans denied Christian contrition (whose affect is Indignation, g 2. Cor. 7.11. effect (self 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, &c. 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 they have as true tales as Homer of the Legend yieldeth. Taicosama that died h An. Do. 1598. Franc. Pasiuss Lud. Frois. a few years since, (the first in which 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 wonted manner, but closed in a Chest, and, in a sumptuous Temple, for that purpose built, i Al. Valignan 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. He had appointed by Will the form of that Temple which should be built unto him, which by those Decem-viri was done. Captain Saris saw it, having on each side fifty stone Pillars, very stately for matter, Art, and scite, seated on a Hill. The people called him the principal Cam of their Cams at the first erection; his corpse was there entombed, and his Statue erected for their Superstitious worships. Thus he, which in his youth had used to cut wood and carry it into the Market to sell for his daily sustenance for his valour promoted in Military Honours, at last became the greatest Monarch that japon had seen in eight hundred years; and not contented with humane 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 stile 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. Nabunanga was his predecessor in his State and Impiety, arrogating divine honour to himself, k Lud. Frois but destroying the Temples of their Gods, together with the Temple-keepers, the Bonzii. This appeared as Frenoiama, a famous University of those Bonzii, nine miles from Meaco, wherein eight hundred years past, a japonian King had erected three thousand and eight hundred Temples, with houses adjoining for the Bonzii: 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 impaired, 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 Bonzii 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 Solemnity) which grew the more famous, for that these were but the preamble to the like pomp in Gibon Festival 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. Amongst the rest, as the Grecians had their Mercury with his Caducaus, so the japonians have their jizu with his Trident, to convey souls departed into their allotted eternal residences: The Bonzii his Chaplains 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 l Out of the Frying pan into the fire. wherein, and wherewith he was burnt. Facusangin was another Bonzian Academy, adorned with many Colleges, which he destroyed. Xuanguen the King of Cainochun shaved his head and beard: and professed himself a Bonzi, and not only attired himself in their Habit, but thrice a day did perform their Superstitions, having six hundred Bonzii to his followers. He writ to Nabunanga, intituling 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 Bonzii are for the most part Gentlemen, whom their Parents (having many children) for want of maintenance thrust into Cloisters; Shave (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, m Bal. Gagus. 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 self-inflicted penance; the Devil in diverse shapes meanwhile appearing to them. And after this they are received into that damnable Fellowship, distinguished by white flocks 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, dwell on some high Hill, black of complexion, and (as is supposed) horned, marry Wives of their own kindred, pass over great Rivers by the Devil's 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 devout 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. n Vid. Claud. Duret. 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 diverse 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 Fatonochaiti, the Bonzii trained up witty and proper youths in all tricks of subtlety and guile; o A Coney-catching trick. 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 Bonzii play the Physicians, which burn certain papers, in which are written the sentences of Cam and Fotoch: which papers being burnt, they put the ashes in drink, and give the same to cure diseases, and (with lies) to turn away lies and fraudulent dealing. Some hold Xacas book in such veneration, that without it they hold it impossible to be saved. Other Bonzii have been in other ages in high reputation of holiness; but e Gaspar 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 Foquexan. There is an Image or Colossus of Copper in the way from Ozaca to Sorungo, called Dabis, made hollow, sitting upon his heels, of huge greatness: and yielding a great sound if any hauling in the hollow thereof, as some of Captain Saris his company did. At Meaco he observed one Temple as great as the body of Paul's westward from the Choir, with a stone roof, borne up on as high pillars. He saw an Idol greater than the former, reaching up to the top of the arch. That of Dabis was in their way to the pilgrimage of Tenchadema, where Master adam's told him that he had been. There they every month present the Devil with a new Virgin, instructed by the Bonzii to ask him certain questions, which he in humane shape appearing, answereth; having the carnal use of her body, if some Bonzi make not the Devil Cuckold, as in our Egyptian Relations ye shall find of Tyrannus. Some of their Bonzii profess a military discipline, as the Knights of Malta. The profession called Neugori was instituted by Cacubau (who is therefore deified) in which some intent their prayers, whiles others 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. Amongst the Bonzii there f Laurent. japon. are two principal men, which if under their hand-writing they give their testimonial to other of their Orders, it is as conferring a Degree, yea a kind of Canonization. For thenceforward they sit in a chair, and are adored, and appoint to other Students their tasks of meditation. One of these, puffed up with vanity and arrogance, professed to know what he was before he was borne, and what should become of him after death. Valentine Caruaglio g Valent. Caro. iap. commutatio. in relating the death of some principal Nobles, which withstood Daifusama the present Emperor, speaks of a certain Bonzi, which never stirs out of doors but upon such occasions; who accompanied with many of his Sect, after other hallowing ceremonies did give them a certain book to kiss, and laid it on their heads, wherein they reposed much holiness, and worshipped it as a god: but one of them, named Augustine, rejected him, crying out he was a Christian, and therewith took out a picture of Queen Catharine of Portugal, sister to Charles the fifth, in which were also represented the holy Virgin, and our Lord, and with great reverence laid it three times on his head, and so resounding the names of jesus and Maria, was beheaded. This I mention to let you see the japonian christianity. Some of the Bonzii are diligent Preachers, with great zeal and eloquence declaring the goodness of their Amida, and exhortation to call upon him. §. V. Of their Feasts, their bloody Pilgrimages and Confessions. 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 celebrate 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 followed 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 Allsouls, 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 deceased friends, and after welcomming ceremonies, they set victuals h Baits in the journey to Paradise. before them, at least in that place, where having a little 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 days this feast lasteth, in which they cleanse their graves, and give presents to the Bonzii. In March they have festival Plays, in which many meet 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 continue the fray with arrows, poles, and swords, always with the death of some, and impunity of the doers. The fourth month is a kind of Lent, or devouter season, Nic. Trigaut. in which every day in the week the Bonzii preach twice or thrice a day in the praises of Xara. 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 Bonzii, than the Nobility, after them certain Witches, whom armed troops of Soldiers follow. Then cometh the Litter of the God, all gilded, carried by twenty men, answering each other in certain Hymns; the people worshipping. L. Frois. They believe diverse 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, and 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 clothes, stuste 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 continue fasting and praying till death. Some in honour of a certain Idol, do cast themselves down from an high Tower, where this Idol is placed, and after their death are reputed Saints. Others i Pet. Alcaceut. 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. diverse also cross and disembowel themselves before their Idols; for with such sacrifices their gods are pleased. josephus Acosta k joseph. Accost. Histor. Indiae, lib. 5. cap. 25. 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 Xamabusis (which are certain 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 device: 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 humane shape) command those pilgrims to enter therein, one after another, not leaving one of them. l All this is represented to the eye in pictures by Theodoret de Bry. Americae part 9 Then with an Engine or Instrument, which moveth by means of a wheel, they make this rod of Iron to hang in the air; one of the Xamabusis being set in one of the scales, which (because there is no counterpoise in the other seal) presently hangeth down, and the empty one riseth to touch the rod aforesaid, whereupon the balance hangeth. Then the Goquis telleth the poor pilgrim that he must confess all his 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. Then 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 in 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 is hereof called Sangenetocoro, 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 patiently 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) in to 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 Songenotocoro 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 wherewith it filleth the Conscience, and the latter for the fleshly filthiness wherein Ocaca is not blamed: but their a Our Chaucer in the Friars Prologue. Cor. Agrippa de vanet. c. 64. and many of the Papists hemselues confess thus much of their Confessionists. Aluar. Pelag. Ouand. jac. de Graf. &c. See Whites way to the Church pag. 219. and john Nic. Pilgrimage. Poggius, &c. 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 b Concil. Trid. Sess. 14. cap. 5. Can. 67. 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; and (lo here the Rock) Anathema to the gainsayers. Tush, your coin is not currant, although you yield it profitable, and 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, and with your omnia & singula peccata, etiam occulta, etiam circumstantias, circumvent 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 write d Bellar. tom. 3. lib. 3. de Poenitentia totus. whole volumes for the proof hereof, yet would I rather choose to enter the Sangenotocoro-scale; then your Confession-school. Easie it may be indeed to scared jesuitical consciences, that account 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 e Prou. 25.3. which esteemed it impossible) 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 man's 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? f jer. 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 g Bellar. de Poenit. lib. 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 h Matt. 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 molestius, quid onerosius, quàm vt cogantur etiam viri principes, Regesque potentissimi, sacerdotibus qui & ipsi homines sunt, peccata sua omnia detegere, quamuis arcana, quamuis turpia? &c. Witness experience in such i 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 cannot 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 lest any man think, that some Goquis hath hurled me out of the scale of my History, to fall and split myself upon these jesuitical rocks, I will return to our Narration of the japonites. §. VI Of their Idols, Temples, Funerals. I Have mentioned too many of their Idols already, Amida, Xaca, Faciman, and others: I might here add their Idol * L. Almeida. Casunga, of whom they beg riches. A japonian 1611. found one of his Images by change, whereupon he promised to himself store of wealth, but soon after, all that he had was seized on by the Governor; this caused him to cast this Idol out of door, and (as the jesuits say) to become their Scholar. I might annex Tamondea, Bosomondes, 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 a Organtinus. telleth. That whiles upon a time the Feast of this last was solemnising, a shower of stones rained 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 asking and begging in his name: chapmen in buying and selling, sounding and singing it, the Bonzii promising salvation to all that invoke it. Admirable are the Temples b L. Frois. for matter and workmanship erected to him; one near to Meaco is an hundred and forty else in length, with a huge Image of Amida, having thirty Images about it of Soldiers, besides Aethiopians 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. Almeida describeth a Temple of theirs in Meaco, called Cobucui, which had three Porches, with so many Cloisters, and other pieces of stately and costly workmanship. Two mighty Colossuses or statues of Lions, were set as Porters at the door. In the midst of the Temple were set Xaca and his sons about him. There were threescore and ten pillars of Cedar of such height, that (as the Register book of the Temple testified) each of them cost five thousand ducats. These and the walls were painted, the roof artificially framed: a hall for the Bonzii forty else long and twelve broad of like workmanship with the Temple: whereunto were annexed their chambers, an hundred and fourscore in number, a Library full stored with books; Baths, Butteries, Kitchens, huge Caldrons an elle deep, to heat their water for drink, which they never drink cold, neither in Summer nor Winter; Parlours four and twenty, with lights burning in them all night. Before it, is a Fish-poole fifty else square, full of fish, which none may touch. It is six hundred years since the foundation of this Temple. The pleasant and spacious walks before the Temple of Casunga, planted with lofty Cedars and Pines, watered with a goodly stream, arched with a double row of pillars, adorned with fifty Lanterns on each side, of solid metal covered with gold, and curiously wrought, which burn all night; the large Monastery of Bonzian Nuns, which being above five and forty years old, devote themselves to these holies; the Choir not to be entered by any but certain Religious, which there sit in garments of silk: these with other like might tempt my pen to be tedious. And so might the Temple of Fachiman in the same Grove, more costly and curious than the former, and another without it consecrate to Dai, which hath two giantly Porters of stone fourteen else high, fourscore and eighteen pillars of wonderful height, and three else and a half in compass: it was built seven hundred years since, and was twenty years in building. A Tower or Steeple of wood is borne up with thirty pillars, in which did hang a brazen Bell, the mouth whereof was two else, the compass six, the depth three and a half, the thickness above thirteen inches. There are many Dear and Doves consecrated to the Temple, which go into men's houses, no man touching them. Their walks set with Orange Trees, and other their rarities of Art and Nature, they which would further learn, let them resort to Almeida our Author. 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 an 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. Their busy wits appear by their curious questions to john Fernandus, of the nature of the Soul, of Angels and Devils, &c. and some of them c Ed. Silvius. seeing the absurdities of the Bonzii, worship nothing at all. The Bonzii, as the jesuits report, raised slanderous rumours of them, to be eaters of men's flesh, and causes of the wars and plagues which their gods provoked by this new Sect sent amongst them: they d Pet. Alcaceva slandered the new Converts as miserable Apostates, which became Christians, because they would not be at the charges of their Idolatry. The jesuits e Nic. Trigaut. tell of a great woman possessed with a Devil, which said that he was a Fox, for some injuries offered by the Maid, thus dealing with the Mistress. There were in those parts store of Foxes, multiplied by their superstition, not daring to hurt any notwithstanding their great harms, because, forsooth, they were the Devil's instruments to punish them. Yet in this case the Wizard being consulted, counseled to take a Fox without hurting him, (which with a trap was done) and to give him all kind entertainment with most delicate food and usage, so to pacify the goodwife's angry Daemon, who yet (like a Devil) with fair entreaty grew worse. Hereupon another famous Wizard was called, who writ a long scroll, binding himself in the Devil-foxes name to free the woman, subscribing with his blood; which scroll he hanged on the Fox's neck before taken: which being neatly trimmed and shaven by a Barber, and painted (as their women, being of pale complexion, use) was let go, and the Devil intermitted his tortures awhile, but after reiterating the same, The woman's husband caused all the Foxes thereabouts to be slain, for this perfidiousness: and a third Wizard cured the Mistress, by conjuring the Devil into one of her Maids. They are very curious and ambitious in setting forth their Funerals; Their Funerals thus briefly: The friends * L. Frois Epist, assemble in their best array to the fire: the women of his acquaintance go forth in white raiment, with party coloured veils on their heads, and their Maidens attending: their chief women are carried in Beds, or Litters of Cedar. After them follow the Men in sumptuous habit: next comes the chief Bonzius of his Sect in his Pontificalibus, carried in a costly Bed, attended with thirty other Bonzii in their Linen vestments. Then one in Ashcoloured garments (for that is also a mourning colour) with a long Torch lighted, showeth the Corpse the way to the fire: followed with two hundred Bonzii singing to the Deity which the dead had chiefly observed: others beat on a Basin till they come at the fire: others carry paper-baskets full of painted Flowers, which they shake out by the way, as a token that his soul is gone to Paradise. Eight Bonzii draw Banners on the ground, in which is written their Idols name: ten Lanterns, with the same inscription, are carried with lights burning. Two follow with Torches unlighted, wherewith afterward they kindle the fire. Many come after in Ashcoloured habit, with threesquare Caps on their heads, with the name also of their Devil therein written, which name another beareth written in a Table with large letters of Gold. After all these (did you think you had lost him?) comes the Corpse sitting in a Bed, in white, borne by four men, his hands joined in a praying gesture. His Children are next, the eldest carrying a Torch to kindle the fire. Lastly, comes the multitudes with such Caps as we spoke of. After an hours hallowing their Holies by all this multitude, and three times compassing about the enclosed square place, in which (besides tables for viands) the fire is made, the chief Bonzii in an unknown language mumbleth over an Hymn, and lighting a Torch, doth thrice brandish it about his head (thereby signifying that the soul is without beginning or end) and then casts it away. Two of his Children take it up, and after a triple ceremony (the body being laid thereon) kindle therewith the wood: on which they hurl costly woods and Oil, and so burn the carcase to ashes. Which done the Children, making incense, adore their Father, as now assumed to the heavenly society, and richly reward the Bonzii. Next day they return and put the relics of this Corpse, ashes and bones, into a gilded vessel, which is hanged in the house, there to receive like exequies, and afterwards with no less ceremony buried; every seventh day, and seventh month, and seventh year, his Children renewing their devotions. The poorer spend herein two or three hundred, the rich as many thousand Ducats. In the Obits of Great Persons, the Lords and men of Rank assemble themselves, and are called every man by name to do honour to the Image of the deceased, with incense as in sacrifices. After so much wickedness of men, let us add somewhat of the admirable works of God in japan. §. VII. Of the strange Earthquakes and Tempests in japan, with some other Observations. ON the a L. Frois Relat: de Legat. Civens. Addeth many other strange effects hereof in Bungo and other places. Vid. & Pet. Gomez. two and twentieth day of july, in the year 1596. it rained Ashes round about Meaco, covering the ground as if it had been Snow. Soon after it rained both there and in other places, red sand, and after that, as it had been, women's hair. And not long after followed an Earthquake, that hurled down Temples and Palaces (wherein Taicosama had then newly employed night and day an hundred thousand workmen, to his exceeding cost, and their intolerable slavery) 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 Landlord. So was the City Ochinofama swallowed. Famaoqui, Ecuro, Fingo, Cascicanaro; the neighbour-towns attended her in this new Voyage and became 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 Caliver-shot could scarce reach from the one side to the other, belching out of that yawning such a stink, as none were able to pass by. The Earth and Sea not only shaken with fear, but bellowed out such roaring cries under that blow of their Creator's hands, as did make the accident more dreadful. Yet was all soon forgotten, and Taicosama tell to building of new Palaces. Francis Fernandes writeth, that in the way from Malacca to japan they are encountered with great storms, which they call Tuffons, that blow four and twenty hours, beginning from the North to the East. and so about the Compass: these happen in june and july. It is there cold in November, December, January, and February, because of continual North and Northwest winds. Whiles Captain Saris was there, a terrible typhoon blew down the houses in Firando, turning them over with the fire in them; which must needs have fired them, but for (as strange an accident) so much Rain coming withal A Bonzi pretended to have been told by their God or Devil, that such a Night their Town should be burnt: this made such Outcries every night, the Devil still proving a liar, that they could not sleep. That typhoon sunk diverse junks, and did much harm to the Hollanders wharf, bringing up the Sea so terribly that it made the Earth to shake. And yet the year after worse harm was related from Edoo by Master Cocks: this fair City all overflown, and the people forced to flee into the Mountains: the waters taking possession of those gilded Houses, and the winds carrying away all the Tiles of the King's Palace stately builded in His new Fortress, these Tiles all gilded, but now none to be found. The Pagans ascribe this to the Charms of the jesuits lately banished; the Christian japonians, unto that persecution. Their women are as white as with us: but not well coloured, which they supply with Art. There are women at Firando, which live in their Boats, and take Fish by diving in eight fathom deep: their Eyes are red by this diving, they easily this way known. They have three sorts of Silver. It is with little cost reduced to the Spanish purity. Their houses are floored with Mats, and they fringed with Silk, Gold or other stuff. The Japanders confirm and subscribe their compacts and bonds with their Blood. Their Silver is in bars, their Gold coin in long form. 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, a Gab. Matosus 1603. Eman. Acosta. which also is now become an Episcopal see Some Cities are become wholly b Fran. Cabralis Pet. Gomes. Christian, if we believe the jesuits, abandoning all their Ethnic Paganism and Idolatry: would God no leaven were mixed with their christianity. Peter Martinez their first Bishop tells of above twenty thousand in a year converted to Christian Religion: whereas in China they have found small success, notwithstanding that they c Emen. jesseria. there promised to themselves a more plentiful harvest then in any other Nation. The first of them was Xavier (one of Ignatius first companions, and like to have been canonised before him too) which died in China, 1552. and lieth buried at Goa: of which Arias Blandonins, and the jesuits tell many strange things. But the first finding of this Island is by Galuanus ascribed to Anthony Mota and his fellows, 1542. But before these M. Polo writeth of this Island, which he calleth d Pol. l. 3. Xepangu, whither Cublai 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: japan 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 japan, both inward and outward, &c. Between the Sects of Amida and Xaca happened a late grievous quarrel. Anno 1609. Both Sects number great multitudes, joan. Rodrigues. Nic. Trigaut. and are said in times past to have numbered betwixt them three thousand Colleges or Monasteries in the Mountains not far from Meaco. Their original was from Sijenoyama a Town in the said Hills: those of the Amidan Sect were called Fandoxus, the other of Xaca Foquexus. Now it happened that one of these Foquexus, transported with zeal, in a Sermon of his had railed on Amida, and his Sectaries, which by one of them was soon answered: whereupon followed a challenge of Disputation betwixt them, which came to the ears of Cubo, who followed Amida. He commanded that both of them should come to Yendo, or Edoo, to try the matter before Him: where the Foquexus feared the Emperor (the rather because he had showed the bitterness of his zeal against one of Cubos Sons, which, he said being lately dead, was now damned for being of Amidas Heresy, and rode up and down all japan without rest, appearing here and there.) And now could he speak but half words, being surprised with his fear, a passion which is the betraying of the Succours that Reason offereth. Cubo commanded that he should be stripped of his Bonzian habit in a public Congregation by other Priests, together with his Companions, laden mean while with insolent words and blows. After this, they and eleven more of their Sect (above twenty in all) were bound, and led up and down this City, and other the chief Cities of japan, in which before he had Preached. Lastly, all of them were carried back to Miaco and Carted, the Preacher had his Ears and Nose cut off, the rest their * Rodrig. saith, their ears cut off and not their nose, but both to the Preacher and that 21. houses or Monasteries were therefore desolate. Noses: and the matter taken up by the King of Fingo which followed Xaca, obtained this Conclusion, that all the Foquexus should by their public writing confess, that the Founder of their Heresy, which first taught the worshippers of Amida to be damned, was an Impostor, and that Xaca never had taught so. Thus hath this Emperor dealt with the japonian Sects: nor is he equal to the jesuits christianity. For in Yendo (so the jesuits call that Imperial City of the Prince, Ours Eddo and Edoo) Proclamation was made that None of the Nobles should become Christian. And many inferior Kings persecuted the same, specially Michael an Apostata, the King of Arima, which had before used bad means to remove his Father, so to become his untimely Successor. This his Father john had a little before been employed against the Portugals Ship of Macao. The reason was, some quarrels at Macao betwixt the Portugals and japonians, who being severely inquired into by the Portugal Magistrate, fled home, and acquainted Cubo with the business. Hereupon this ship arriving in japan at Nangasach, He sent this King of Arima against them; in which fight the Portugal Ship long prevailing, by casualty was fired, and by themselves casting fire into the Gunners-room, blown up, to the loss of a Million of goods. This john using indirect means to obtain part of the Kingdom of Fyen, his hopes increased by the marriage of the Emperor's Niece to his Son Michael, notwithstanding his former wife. The issue was, Ann. 1612. that whiles the Father entertained one policy, the Son had two: the one for that Land of Fyen, the other to supplant His Father (who seemed to forget the japonian custom, in their age to relinquish the Government to the Son or Successor.) This at last he effected by his Father's banishment first, and soon after his death, and now becoming of his wife's Religion, Lit. 1613. persecuted the Christians, and banished the jesuits. He burned or roasted rather eight of his Subjects, after Saint Laurence his example. And the Emperor himself hath much distasted the jesuits. The reason is not mentioned by the jesuits. But Captain Saris then in japan, affirms, that a Ship of the Portugals coming from Macao, Ogashasama sent to have some rarities bought for his use: The Governor (I know not whether it were the King of Firando) moved the jesuits to effect the Emperor's pleasure; They said they were Religious men, this belonged to the Captain of the Ship. He being solicited, said it belonged to the Master: the Master was asked, and answered, The jesuits ruled herein. Thus was the business wound in a Circle, (they seeking it seems to heighten the price) and the Governor to whom the Emperor had sent, accused the Jesuits as being under the Cloak of Religion, Merchants. Hereupon He caused their Temples to be pulled down, and all removed to Nangasacke and prohibited any Mass-saying within five leagues of the Court: which whiles some presumed in their zeal to transgress, saying Mass in an Hospital of Lepers within that Compass, they were Crucified therefore. Captain Saris in his journey to Sorunga met with some of their Churches thus taken down, diverse junks being laden with them. For such is the japonian building with joints in their Timber, and without nails, that it may easily be removed. The Relics of these crucified persons were reserved as great Holies: as great Follies, I should have said. And since, Master Cocks hath written that the jesuits are all banished japan, and their Churches pulled down and burnt. The jesuits had some goodly Colleges, as at Meaco, one as large as the a That part within the walls. Tower-Hill, whither the Children resorted daily to their School. And before these days the Kings b Hen. Cuyckius. of Bungo, Arima, and Omur sent their Ambassadors to the Pope (than Gregory the thirteenth) with Letters of devotion to his Holiness, And. Schottus. and had audience in the Consistory the three and twentieth day of March Ann. 1585. This was the jesuits policy (saith * Lins. l. 1. c. 26. Linschoten) to make the japonites to know the magnificence of Europe, and by that means principally to enrich themselves with Gifts and Privileges. Howsoever; the japonites thought themselves hereby much obliged to the Pope, as by the Letter of Don Sancio, the King or Lord of Omur, and Protasius of Arima to Pope Xistui 1590. appeareth. But for a farewell to these japonian jesuits, I like their being there so well, that I could wish all of that society were Preaching in that Island, or acting the Scripture-stories upon the Stage (which i Arias Sanctius Bap. Montanus. is one way of instructing the japonites) or, if you like that rather, a whipping themselves in their vainglorious Processions (which is another of their japonian Lectures) that so they might in some measure expiate the crimes of their European brethren; or any way else, so that our Europe were well rid of such vermin. Coray is a hundred leagues from japan by Sea, which is so troublesome, that in the five years' wars between the japonites and the Corayans, it swallowed above five hundred Ships. This Kingdom of Coray is an hundred leagues long, and threescore broad, tributary to China, and confining upon the Tartars. They are good Archers, but not so good Soldiers as the japonians, nor so well weaponed; but better provided of Ships. Taicosama warred upon it, both to make it his way (as was thought) to China, and especially that having subdued it, he might place the Kings his vassals in japonia there, so to possess all that japonian state immediately himself. There are to the North of japan near to Sassuma certain plentiful islands called Liuquiu; the Portugals name them Sechies, which by the King of Sassumas endeavour Cubo hath conquered, the King, Nobles, and a rich booty taken. Formosa is a great barren Island; betwixt Macar and japan, not far from China, to which it is tributary, betwixt whom and the Japanders have been late quarrels. Lewis Frois speaketh of a great Nation of wild people to the North of japan, three hundred leagues from Meaco, which are clothed with Beasts skins, with great beards and moustaches; a people given to Wine, valiant, dreadful to the japonites: they worship the Heaven: and other Religion they have not. Captain Saris was told at Edoo Edoo. of an I'll called Yedzo North-west from japan, by one which said he had been there twice; * that the people are hairy as Monkeys, and that further North there were small people of little stature. These of Yedzo were as tall as the japonians, with whom they have continual traffic, having little apparel but from them. Of Corea he was also told, that there are many bogs, for which cause they have Wagons with broad wheels, to keep them from sinking, and observing the Monson or season of the wind (of which you have heard how certain it comes yearly in all the East) they have sails fitted to those Wagons, and so make their Voyages on land. With such Wagons full of Soldier's Taicosama (as he was told) had intended to assail China, but was prevented by One, which to poison him, poisoned himself. CHAP. XVI. Of the Philippina's. §. I. Of the Spanish islands, and others adjoining. 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 Lagaspi 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 farreinto the Sea before Cauchinchina, and Cambaya, betwixt the seventh degree and the twentieth of Northerly latitude: but first of all other Tendaia was called Philippina, by the Spaniards, which discovered it out of New-spain 1542. as juan Gaetan, one of them, testifieth. They are a Gio. Bot. Ben. many in number, some of them very great, rich in Rice, Honey, Fruits, Birds, Beasts, Fishes, Gold; and enriched further with trade from China. Seventie of these islands are Subjects or friends to the Spaniards. Of ancient time they were subject (as some say) to the Chinois, b Discourse of China, of F. juan. Gon. de Mend. until they did voluntarily relinquish them: the cause of much Civil war amongst themselves, that Anarchie proving worse to them then 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, 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 Holgo) 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 jesuits. But the wicked life of the Spaniards is so offensive to the Inhabitants, that the Discourser (himself a Friar) telleth here of 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, which the Spaniards preached to them; of whom, and of others like unto them, there were in that happy place infinite numbers. Hereupon he vanished, and some were persuaded: but others of them refused, saying, that seeing there were Spanish Soldiers in glory, they would not go thither, because they would not be in their company. A like History Bartholom de las Casas d Crud el. Hisp. relateth of a Western Indian, at the time of his death answering to a Dominicke friar, which counselled 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 Forefathers, then in Heaven with the Spaniards. The Spaniards e Francis-Vaez. 1601. have their Bishop and Archdeacon, 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 bishopric, and added three other Archbishoprickes. Captain g Oliver à Noort. 1600. Noort (a Dutchman that compassed the World) lost a ship here in fight with the Spaniards, and 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 these Philippina's h Tho. Cand sh Voyage Hak. Tom. 3. some carve and cut their skin, with sundry streaks and devices all over their body. Moreover, as we have spoken of Balls worn in their yards, (or Bells rather, for they make a loud ringing as they go, if they wrap them not up very close) by the men of Pegu; so here, the men, and man-children amongst them have nails of Tin thrust quite thorough the head of their 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 prone. The Males also are (at least in some i On the I'll Capul. of the Philippina's) circumcised. The people worship the Devil, who oft 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. Here also be those k Ant. Galuana. black people called Os papuas, Man-eaters and Sorcerers, among whom Devils walk familiarly, as companions. If these wicked Spirits find 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. They are like the Cafers or Ethiopians, and are divided into many Kingdoms, as l Nic Nun. I Gaetan ap. Ram. Nuns writeth. Migindinao, Mindanao, or Vendenao is a great Island, containing by juan Gaetan's observation, three hundred and four score leagues in compass. It is inhabited of moors and Gentiles: there are many Kings. In stead of bread they use Rice and Sagu. There is Pepper, Ginger, and Gold singularly good. Tendaia environeth a hundred and sixty leagues, from twelve to fifteen degrees of latitude; the people Idolatrous; abound with Pepper, Ginger, Gold, and Mynes. When as Magellan, first of all men, m A Pigafettae. 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 Abba. 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 peswasion were baptised; and burned their Idols, which were made of hollow wood, with great faces and four teeth, like Boar's tusks 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 n Mas. Transil. uano. observed many Ceremonies in killing a Hog, in Sacrifice, as it seemed, to the Sun. After the sounding of their Cymbals, 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 heir-lace or scarf 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 the Hog, which is there fast tied. 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. Then do they untire themselves, and only with women associates, eat the cheer in the platters: and after singe the Hog and eat him. Without these Ceremonies they eat no Swine's flesh. From hence Magellan went to Mathan, where in a battle with the Islanders he was shine. In Pulaoan 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 besides 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 touched it, presently it would flee from him, and move up and down: he thought it lived of the air. In Burneo the people are partly Moores, and 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 o 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-approach, 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 fishy substance weighed seven and forty pounds. The Moor King in Burneo was served in his Palace, and attended only by women and Maidens. In Gilolo p 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. q Got. Arthus pag. 396. They were sometime man-eaters: some of the Islanders were by the Portugals converted; but the King being poisoned by a Mahometan, they declined. Yet one Nobleman named john, first killed his wife and children with his own hands, lest they should apostatise, and then offered himself to endure any torment. §. II. Of the Moluccoes, Banda, Amboyna, and Selebes. THe Moluccoes are usually reckoned five (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 to r Sir Fr. Drake. 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 fruits barren and poor. One tree s Maff. lib. 5. they have, which out of the cut branches yieldeth a white, wholesome, and savoury liquour 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. HONDIUS his Map of the Indian islands. map of the islands of Maritime Southeast Asia INSULAE INDIAE orientalis 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 Heaven's 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 t Galuane. are said to be men having ankles with spurs like to Cocks; here are Hogs with horns: a River stored with fish, and yet so hot, that it flayeth off the skin of any creature which entereth it: Oysters so large, that they christian in the shells: Crabs so strong, that with their claws they will break the Iron of a Pickax: stones which grow like fish, whereof they make Lime. In u jac. Neccius. Ternate 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 endeuoureth also to conjoin itself with the fiery Element, wherewith it seemeth to hold some intercourse, with dreadful thunders, belching out light flames mixed with a dark smoke, like proud Greatness, wasting itself with it own flames, and filling the neighbouring-valley with ashes. It is not much above a hundred years, since first the Sect of Mahumet entered the Moluccas. But now x Lud. Fernand. La. Masonius. both here and in Amboino the jesuits have their Residences, and have persuaded many to their Catholic Faith, and whipping Processions. Stephan ab y Got. Arthus pag. 403. Hagan in the year 1605. won this Island of Amboino, and the Fort of the Portugals, to the States: it is a Clove-island. The King of Ternate is Mahometan. In z Holland. Navig 1598. & 99 per Bilibald. Stobaum. Ternate 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 Portugals, 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 Basins 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 lie 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 a Gas. Ens lib. 1. cap. 5. used the like 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 conceits of the Moon's Eclipse have been diverse, some Indians thinking that she was whipped by the Sun till the blood followed: the Greeks attributing the same to Thessalian Charms, for remedy whereof, they b Plutarc. P. Aemil. Seneca. Hippol. & Med. Tibul. l. 1. Eleg. 8 Manil lib. 1. Astron. Iwenal, Martial, &c. used to beat on Instruments of Brass, and lighted Torches, and cast fires up towards Heaven. And the Athenians persecuted natural Philophers, and Meteorlogians, as adversaries to Divinity, as appeareth in Diagoras Protagoras, and Socrates, till Plato brought them to another mind. Plutar. Nicias. The water about Ternate is so clear, that they fish by the eye, and can see the Anchors in the bottom of the water, at sixteen or seventeen fathom deep, 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 Tiresold 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 beat 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 c jac. Neccij Navig. in octava part. Ind. Orient. de Bry. are better proportioned then other Indians, 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 4. 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 necessaries. They never see their wives till they are 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 Gilolo, whereof he hath but a part, and that by conquest. The birds of Paradise (saith this Author) have two feet as well 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 d Pigafetta. 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, Bonanas, Sugarcanes, and other 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 Sugar-loves. They have Galleys e Navig. Holland 1598. per B. Strobaeum. De Brv, part. 5. Ind. Or. hath the Pictures of these Galleys, &c. after their manner, formed like Dragons, which they row very swiftly: they call them Karkolleu. 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 Ordnance in every Galley, which they discharged, answered in that kind by the Hollanders. But two of the Holland ships not finding sufficient store of Commodities for them all, went to Banda, passing by Poel Setto, an Island not inhabited, bearing North-west from Banda five Dutch miles. They say it is inhabited of Devils, and whosoever must pass by, maketh all possible haste to be gone, much affrighted either by self-fancies, or Devilish Impostures. Banda 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 or Nutmegs then elsewhere in the Moluccas: for which cause they resort hither from java, China, and Malacca. They profess Mahometism so devoutly, that they never go to their watches before they have prayed in the Mesquit, whereinto they enter, being first washed (after the Mahometan 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; Ylla, 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 Lantoor holding together against three other Towns. Two little islands, Polleruijn and Poelvunay take part with Nera, Polerine or Poolaroon and Polaway. 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 banana's 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 meanwhile 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 make 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 corpse being carried on men's shoulders, the men first, and women after, following. A Censer is there left fuming all the day and might; 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. Thus have we related from Dutch testimonies. In Banda the Hollanders are reported to have four Factories, and three Castles. Ex relatione Cap. Saris qui suit Bantame per multos anno. dum haec gerabantur. They are far more feared of the Natives then loved. They raised a Fort near to one of their mesgid or Temples, to the profanation (as they thought) of their holy ground, and of the Sepulchers of their dead, which for this cause they spared not. Hence did the Bandeses burn with indignation, which yet they concealed, and with goodly protestations desired the Dutch General Verhauf, which was there at that time with many ships, to come into their House, or place of Council. This was compassed with Trees and Bushes, in the midst having a fair round place, where they sat upon Mats, their chief Magistrate being the Sabandare. Verhauf promised to come, and when he was by one of his Countrymen, that had long continued there, admonished of the treachery of this people. He yet scorned to fear, and with some three hundred followers at the appointed hour marched thither. The Xeriff (one of Mahomet's kindred, wearing, as note hereof, green in his Turban) which had before invited him to this assembly, with all lowly semblance meets him, tells that in such armed troops they shall not dare to speak their minds. He presently commands his Soldiers to stay, took with him some two and forty chief men, entered and sat down with the Bandese Senate, crosslegged, a Bandese and a Hollander together, and so through all the company. At the watchword each Bandese stabbed his neighbour Dutch, and presently the General's head was smitten off, and carried out to his Soldiers, now busy in playing, or altogether idle, their pieces lying on the ground: and in this case they were suddenly assaulted by an ambush, hidden there in the Thickets, and were in great danger to have lost their Fort. The English in their ships might see the fight. In another place the Hollanders turned one of their Mesgids into a Fort. The offended Bandeses offered their slave's liberty to dispossess them: they refused, till a javan Merchant (than there with his junke) offered his ten slaves aboard his junke to give the onset. Thus they went about three hundred, each man with a firebrand in one hand, and a creese in the other, adventured on the shot, and soon fired the Fort over their heads, slaying every man. N. Bangam. These islands of Banda are subject (as some, but untruly, report) to the King of Botone, with whom one M. Richard Welding, an Englishman, was in great favour. The king had a son which was mad, whom a certain Italian undertaking to cure, was sent to attend him in the other World, Martin Pring. his patient dying under his hand. M. Welding had served him in his wars, and gotten victories for him, and honour for himself and his Nation. It is reported, that lately near to the Hollanders Fort in * The more full relation of this Earthquake (so it was) see in my Voyages, l. 5. tom. 1. together with a description of these islands in Cap. fitzherbert's Letter. There also may you see diverse Letters of the Kings of Tidore, Ternate, Bantam, to His Majesty, and three Surrenders to him of diverse of those islands: and the wars which the Banda business occasioned in the Indies betwixt the Dutch and Our Merchants, as their own and ours have related the same. Banda, there issued a great fire out of the Sea, which continued a good space, and was likely to have fired the Hollanders Fort, the Natives waiting for such opportunity, but by shifting of the wind it escaped. The Sea in that fired place was many many fathoms deeper than it had been before. But our English have since this was published, enjoyed not only commerce but Forts and Dominion by voluntary subjection of the Bandanese themselves; the cause of great wars twixt the Dutch and ours: the particulars whereof you may see at large in my Book of Voyages. The Hollanders and the Spaniards are in continual wars for these Molucca islands. They driven out the Portugals by force about ten years since, but the Spaniards have succeeded in the quarrel, which yet is managed on both parts, so as the Natives have the worst. For they both wear out the Country people in wars, which between Tidore and Ternate are ancient (by these bellows kindled into continual flames) that there are scarcely sufficient to gather their Cloves. Machian yields the most store: in the third year (which is most plentiful) about 1800. Bahars; on other years almost eleven hundred. The Spaniards have a Castle on Ternate, another on Tidore, in Gelolo also and Battachina two others, but the Hollanders have three in Terenate, and as many in Tidore, one in Amboyna, one in Battachina, in Batchame one, in Botoone two Bulwarks, in Mechame three, in Moutter one; besides their other Indian Forts, and all their Factories. They have their wives also to help man (if that name may be given to women) their Fortresses in some places. Their Seaforce and Land-vices being added, make them dreadful to the Spaniard, hateful to the Indians, and for their insolence, distasteful to the * Capt. Saris. Will. Keeling. W. Floris. W. Bangam. R. Cock. Martin Pring. M. Ball, &c. English, under pretence of I know not what conquest, stiffly denying, terribly threatening, disgracefully depraving the English, under whose name they have yet borne themselves in many places of the Indies, and with main force and violence binding the Natives to their own trade, and that at lower prices and harder conditions; which makes them love the more liberal, though imperious and proud spirit of the Spaniard, more than that accounted fordid dealing of the Fleming, in the Moluccas and Banda islands. Before we leave these Moluccas and their dependant islands, we may conclude with a Tragedy, wherein blind superstition, and beastly cruelty, were principal Actors. When Menesius k Art. hist. Ind. Orient. cap. 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 ofter abuse to some Portugals. 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 Hecuba 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 l Od. Barbosa. eat man's flesh. m Hak. tom. 3. The King of the Moluccas was wont to send condemned persons to Celebes, to be devoured. Nicolaus Nuns writeth, That Celebes is very large, and containeth many and great islands: the Soil is exceeding fertile; the Inhabitants comely and tall, rather ruddy then black. They have many Kings; which is cause of many contentions. Three of them were converted. Peter Mascarenia, in a Letter dated a thousand five hundred sixty nine, speaketh of a King of Zion in Celebes, which was baptised, and his subjects therefore rebelled against him, one Town only except: and that he and the King of Sanguim did take up a Cross on their own shoulders, which the chief Men had before hewn of a fair piece of wood, and helped to erect the same; and then, with the multitude kneeling down, worshipped it. Southward of Celebes, is situated a little Island, where Sir Francis Drake graved his ship. This Island is throughly 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. At Macassar in this Island is an English factory. In this Island some are moors, some Ethnikes. They enuenome their Arrow-heads (which are made of Fishbones) with an incurable poison. There are Priests, which conform, or rather deform themselves, to the habit of women; nourishing their hair on the head, and plucking it out of the face. They gilled their teeth, and use broken, wanton, effeminate gestures. They are called Becos, and marry one another. For them to lie with a woman, is capital, and punished with burning in pitch. These Men-Monsters, Women-devils, much hindered the Portugals Conversions. §. III. Of the javas, and other adjoining islands. NOt far from hence is java: of which name, M. Paulus and Nich. 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, Moores: the Idol-worshippers eat any flesh whatsoever, of man, or beast, and observe all day what they first see in the morning. Basma a M. Paulus, lib. 3. These seem Rhinocerotes. the second, acknowledged the Great Cham's sovereignty, but paid him no tribute. Here were certain Unicorns, headed like Swine, footed like an Elephant, with one horn 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 Swine. 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 sell 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-stars can be seen. They are Man-eaters, and Idolaters; but not so brutish, as in Dragorian, 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 send 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 tormented. 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 and 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 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 past, of most abominable custom. Nic. Conti N. di Conti. saith, That they feed 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 b Vert. lib. 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 fitter 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 their brutish customs; since, won to more civility, by trading of the 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. c Scot If a man should come in, where they are set on the ground after their manner, and should sit on a Chest, or high thing, it were as much as his life were worth. The d Bert. Ta●. King of Bantam breaking promise with the Hollanders; when they objected it, My tongue (he answered) is not of Bone. When they are sick, e 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 f Od. Barbosa. great Enchanters, and observe hours, and fitting 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 least 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 g Bar. dec. 2. l. 9 cap. 4. Of the Hollanders navigations in these parts, see Isacius Atthus, the Dutch History of Grave Maurice. say, That their Ancestors came from China, which Country they forsook, because of the tyranny wherewith they were oppressed, and in great multitudes peopled this Island. They wear their hair and their nails long. They are dutiful to their superiors. The great men stir 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 adversary's weapon, drawing it thorough their own body, to kill him that hath wounded them. They have Mahometan 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 lain with her, slew her and her attendants, because he 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, frequenced by Portugals, Dutch, and English, in which every day are three several markets. Here Merchants, when they come, may buy a woman for their fleshly and worldly business (you may add the Devil too, to make up the number) which at their departure they sell again. Public affairs are treated & handled by night, at which time the Counsellors of State meet, and ascend some tree, or the roofe of the house, viewing the Heavens till the Moon arise, and then go into the Senate-house. The women in java act Comedies. They punish Adultery with death, the woman choosing her nearest friend or ally to stab her. The Southern parts of java are little known, being full of Lions and wild Beasts. It hath been fatal to many English: but much through their own distemper h Capt. Saris. with Rack (a wine made or Rice) and their contagious women. john Milwards journal relateth of their voyage against their wills by the South of java, and of some islands, Bays, and other observations in those parts. Not far from Bantam i Io. Isac Pontan. Hist. Amstelodam. Nau. Batau. 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 Indians) wear white Clothes 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. Bantam is the chief factory of the English, although they have others. The King of Bantam hath the Title, but the Pangram exerciseth the Power, and hath shut up the King, where none, but at his pleasure, may come at him. The situation of this City is low and unwholesome: it is often subject to fire: in diverse of which fires, our English have by God's blessing well escaped. Not far from hence at the I'll Pulo Penione, the Trades Increase perished in the Careening, most of the Company, both of English and others, which wrought on Her, dying of an infectious sickness: which a Chinoise offered by sacrifice to the Devil to clear. Sir Henry Middleton here died of this sickness, and the Ship too, wanting that Head and necessary Hands to sustain her; bequeathing that goodly Fabric to the two Elements, Fire, and Water, which not agreeing in the Dividing, whiles each laboured to have all, the Ship was lost in the quarrel. A great loss of our greatest Merchants-ship that England ever had, but not till after great exploits: and not comparable to diverse losses of the Portugals or Hollanders, k 1615. General Butts, the Dutch General cast away, with two ships, and their rich lading; the third, some goods saved, but after loss of 135 men, found driving in the Sea, besides many other losses. Mart. Pring. Th. Crowther, &c. at the Island Mauricius and other places, both there, and at their own doors. The King of Tuban l Bilib. Stobaevo. 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. jambee is another Passaman for unwholesomeness. Madura is North from java, a fertile Island of Rice, the soil whereof is so moist and waterish, that their Buffals 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 Baly is East from java, very populous, containing (as is thought) six hundred thousand Inhabitants; they are Ethnikes, 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 k Cor Houtman, Cor. Gerardi. 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 Buffals. In the Voyage of Master Thomas Candish l Tho. Candish. Hak. tom. 3. pag. 822. is mention made of a javan King, called Raia Ballomboam, very aged, m Houtman saith he was alive 1596. supposed 160. years old. which had a hundred Wives, and his Son had fifty. Their custom is, that when the King dyeth, 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 Ballomboam was rased and utterly destroyed by the Passaruan, after a long siege: which war was begun in the blood of the King of ballamboam's Daughter, whom he slew, as is before said, and added this Drunkenness unto his thirst. jortam, or n Navig. Oliver Noort. joartam, containeth about a thousand Households. The Inhabitants are Ethnikes, and have their Temples in Woods; to which they resort, to say and do their Holies at noon, before their deformed devil-formed Pagodes. In this City dwelleth the chief Pope, or heigh Priest, 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. Edmund Scot writeth, That they use in Bantam martial Law; Adultery is death. The free javan must to every wife keep ten women-slaves, which are their Concubines also; some keep forty: but they may have but three Wives. They are proud, and (by this multitude of Slaves) poor; cruel, and cowardly. Their Crisses or Daggers are two foot long, waved Indenture-fashion; and poisoned, that few escape. The vulgar sort have little Religion: but many pray to the Devil (whom for that end they have painted in their houses, and set Wax Candles, and sing before them) for fear of hurt; which they do not to God, because of his goodness. The most of their work, is to carve sticks for their Criss-handles. They are Couzeners, Thiefs, Idle, Gluttons; take Betele, Opium, Tobacco. They have diverse Sects; yet most are in manner Atheists. Many Chinois dwell there: Some think, that if they be good, they shall be borne again after death to great riches; and that wicked men shall be turned into Toads, or other ugly beasts. Every New Moon they burn Sacrifices, and sing over them certain Prayers, in the mean while tinging a Bell, which at the end of every Prayer they ring out; which is also their Passing-Bell Ceremony, when any are ready to die. They furnish their Altars with Goats, Hens, Ducks, sometimes raw, and sometimes ready dressed; all which they eat: only certain papers, painted and cut out in curious works, they burn. Many of them have some skill in Astronomy. They keep no Sabbath; but what day they begin any great work, they after keep holy. They have Soothsayers, which sometimes run up and down the streets like madmen, with swords in their hands, tearing their hair, and throwing themselves against the ground. Chinois cut not their hair, for than they may not return to China. They buy Slaves, and get Children of them, which they carry with them to China, but sell the Mother. The * moors, if they be Great men, o Houtman. have Mosques in their own houses: they have one great one in the City. Foreigners (whereof are many from many places) inhabit the Suburbs. They buy by night distilled Wines of the Chinois, and drink it secretly, being forbidden it by their Mahometan Law. It was about the year 1560. that this people became of that Sect. The men and women pass their time day and night in much sloth, dalliance, and chewing betel, Epicuri de grege porci. CHAP. XVII. Of Samatra, and Zeilan. SAmatra is esteemed by some a Gi. Bot. Ben. Maff. lib. 4. G. Arthus Hist. Indiae Orient. cap. 40. 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, &c. The Kingdom of Campa yieldeth 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 Portugals 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 Linschot. gave in marriage with his Daughter, to the King of jor, a Piece of Ordnance, such as for greatness, length, and workmanship, can hardly be matched in all Christendom. here is a c P. Bertius Tab. Hill, called Balaluanus, which continually burneth; and a Fountain (as is reported) which runneth pure Balsam. Some d Ortel. Maff. lib. 4. think, that this was Chersonesus Aurea of the Ancients. Galuanus 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 Kine, Buffs, and Hens, is as black as Ink. They say, that, there are certain people there called Daraqui 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 tayled-people (a slander by becket's Legend f See lambert's 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.) Galuano 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 cod's, out of the which there came Milk. Nicoli di Conti g Nic. 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, marked 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 Tarnassari, burning their 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 the diversity of Wind and Channel, which there are very changeable. In Acem i Herman. de Brec. Arthus pag. 559. are Mesquits of Timber and Reed, with 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. Sultan Aladin the King, was (as Cornelius Houtman reporteth) first a Fisherman, and growing famous for his exploits by Sea, was preferred to the marriage of the King's kinswoman, and the Office of Admiral. Afterwards, he became Protector of the young King (the former being dead) but proved his murderer, and sent a thousand of the chief men to follow him into the other world, ennobling base fellows of his Conspiracy, and usurped the State to himself. He was supposed an hundred years k In 1598. old; so old, that his eldest Son (whom he kept at home with him, having made his younger King of Pedir) imprisoned him, l 1604. Sir Ed. Michelborn. alleging, that he was too old for Government, & warred on his Brother. Our English first m Sir james Lancaster. had Trade here in the last times of Queen Elizabeth, whose name was then famous in those parts for her Exploits against the Spaniards. The Queen's Letters, directed to this King, were received with great State. First, he entertained the Messenger with a Banquet, gave him a Robe, and a piece of Calico wrought with gold, and offered Pledges for the General's safety; for whom he sent six Elephants, with Drums, Trumpets, Streamers, and much people. The greatest Elephant, being thirteen or fourteen foot high, and a small Castle, like a Coach, covered with Velvet, on his back: in the midst whereof, was a great Basin of Gold, with a rich Covering of Silk, wherein the Letter was put. The General was mounted on another Elephant, but was stayed at the Courtgate, till the King's pleasure and licence was again sent. The King made him a Feast; the dishes were of Gold or Tambayck (which is mixed of Gold and Brass) their Wine is of Rice, in which the King drank to the General out of his Gallery (a fathom higher than where they sat) it is as strong as Aqua vita. After the Feast, the King's Damosels made Music and Dances: which was a great favour; for they are not commonly seen. The chief Prelate was appointed one of the Commissioners for Articles of League, which were concluded. They took a Prize of 9 hundred Tuns, and were like to be taken themselves by a strange Spout (as they call it) which fell not far from them (as in one whole drop, enough to have sunk any ship; and sometimes continueth a quarter of an hour together, as poured out of a vessel, the Sea boiling therewith n The like happened there May 5. 1613. Pat. Copland. .) The King sent a Letter and a Present to the Queen: and at their departure asked, if they had the Psalms of David, and caused them to sing one; which, he and his Nobles seconded with a Psalm (as he said) for their prosperity. The Court o Cor. Houtman. hath three Guards, between each of which is a great green. The King may see all that come, himself unseen. The walls of his house are hanged sometimes with Cloth of Gold, Velvet, or Damask. He sits crosslegged, with four Crisses, two before, and two behind, very rich. Forty Women attend him with Fans, clothes, Singing, and other Offices. He eateth and drinketh all day, or chewing Betele and Arecca, talking of Venery and cockfighting. When they would do reverence (which we use to perform by uncovering the head) they put off their hose and shoes, holding the palms of the hands together, and lifting them above the head, with bending of the body, and saying, Doulat. They use not to put malefactors to death, but cut off their hands and feet, and banish them to the I'll Polowey: and if they execute them, it is by Elephants tearing them, or thrusting a stake in their fundament. This King had an hundred Galleys; of which, some will carry four hundred men: open, without deck; their Oars like shovels, four foot long, rowed with one hand. A woman was Admiral; he not daring, through self-guiltiness, to trust men. They had many differing Dignities and Degrees for their Clergy; john Dauyi. used to pray with Beads; had Schools: they had one Prophet; disguised in his apparel, whom they much honoured. They bury their Dead in the fields, with their head towards Mecca, laying a free stone at the head, and another at the feet, with signification what the deceased had been. The Kings have them, not of Stone, but of Gold: and this King had two made for him, each weighing a thousand pound, enriched with Stones. They have a tradition, that Achen is Ophir. Once every year they observe a solemn ceremony of going to Church, to see if Mahomet be come. Then are there forty Elephants richly covered, and on them the Nobles; one, spare for the Prophet, and another whereon the King rideth, with much pomp, When they have looked into the Moskee, and not seen their Mahomet, the King returns on that spare Elephant. Pider, Manaucabo, and Arundell, are tributaries to Achen. Anno, 1613. April twelfth, Captain Best anchored in the Road of Achin, and was kindly entertained. Patrick Copland, M. Best. The King sent an Arancaia riding in a Tent on an Elephants back, attended with two or three of the King's boys (for He is attended by Boys abroad, and by Women within) to receive His Majesty's Letter, which was thus carried in a Basin of Gold, the General following with forty or fifty Men. After this Letter and a Present delivered, the King told them they should see some of his pastime; which was first cockfighting, next that, the fight of Rams, than his tame Elephants, after them his Buffoloes, (all as they succeeded, exceeding the former in fierceness,) lastly the Antilopes which the General had given Him. All this while did the King take Tobacco in a Silver pipe, given him by his Women standing in a close room behind. This done, Supper was served in by young Boys of fourteen or fifteen years old, in Swaffe, which is a mettle half Copper, half Gold: and continued from seven of the clock till almost twelve, in which were served in four hundred Dishes, besides Hot drinks. The next day the King sent the General an Elephant to ride on (otherwise none might do it) and appointed One of his chief Arancaias always to attend Him: free access was likewise granted at all times, which none else may do without the Kings Creese or Dagger (there used as a Sceptre) and the Articles agreed on between Sir james Lancaster and his predecessor, were promised to be ratified. On the second of May, all Strangers were invited to a Feast kept at the Spring of the River, in the water, six miles from the City. Two Elephants were sent for the General. The dishes were served in by Boys, swimming with one hand, and holding the Dish or strong drink in the other. Of all these drinks they must taste, and then throw the rest into the water. This continued from one till five; they had five hundred dishes well dressed. General Best weary of sitting so long in the water, had leave to depart an hour before the Rest: the Captain of the Dutch house took his bane either with hot drinks, or cold sitting so long in the water, and soon after died. The King gave the General a New Title, calling, and charging his Nobles to call him, Arancaia Pule, that is, the honourable white man. june, the second, They were entertained with a fight of four Elephants, and a wild Tiger, which was fastened to a stake, and yet so fastened on their Trunks and legs, that he made them roar and bleed extremely. Sometimes wild Elephants fight before Him, which would soon kill each other, but that tame ones are fastened to them, which draw them back, fourscore or a hundred men helping. And for their taming, they use to set one wild, between two tame. This King sent to his Majesty a Present, and a Letter in form for painting and writing very curious, the words thus interpreted. PEDRUCKA SIRIE SULTAN, King of Kings, Renowned for his wars, and sale King of Samatra, and a King more feared than his Predecessors: feared in his Kingdom, and honoured of all bordering Nations; in whom there is the true image of a King, in whom reigns the true method of Government, formed as it were of the most pure mettle, and adorned with the most fine colours; whose seat is high and most complete, like to a Crystal River, pure and clear as the choicest Glass; from whom floweth the pure stream of Bounty and justice; whose presence is as the finest Gold: King of Priaman, and of the * This reason is alleged why Sumatra should be Aurea Chersoneflus and Ophir: and not the Continent of Malacca which hath no Gold vid disc. del R. di Mal. Tes. Pol. p. 3. Of this Ophyrian Dispute see Varerius his Treatise, Io. Vassius Ortel. Pined. &c. Our Ophyrian discourse in the first book of Voyages. Mountain of Gold, viz. Solida; and Lord of nine sorts of Stones; King of two Sumbreroes of beaten Gold; having for his Seats Mats of Gold: His furniture for his Horses, and Armour for Himself being likewise of pure gold; His Elephant with teeth of Gold, and all provisions thereunto belonging; His Lances half Gold, half Silver; his small Shot of the same; a Saddle also for another Elephant of the same mettle; a Tent of Silver; and all his Seals, half Gold, half Silver; his Sepulchre of Gold: (whereas his Predecessors had all these half Gold, half Silver) his services complete of Gold and Silver. A King under whom there are many Kings, having taken Oath King of Aurow; all the Country of Priaman, Tecoo, Barouse, being subdued by Him, is now under His command: Seventie Elephants and much provisions carried by Sea to make his wars in Aurow, where God gave Me more Victory than Any of my Predecessors. This great King sendeth this Letter of Salutation to JAMES KING OF GREAT BRITAIN, viz. England, Scotland, France, and Ireland, to signify the great content He hath received by His Highness' Letter delivered by the bands of Arancaia Pule, Thomas Best His Majesty's Ambassador: at the receipt whereof, His Eyes were surprised with a celestial brightness, and his Spirits ravished with a Divine joy; the opening thereof rendered a savour more fragrant than the most odoriferous Flowers, or sweetest perfumes in the world. For which cause, I the Great King of Samatra do profess myself to be of One heart, one mind, and of one flesh, with the most Potent Prince JAMES King of England, and do earnestly desire that the League begun, may be continued to all Posterities. And herein I take my greatest Felicity, there being nothing in the world more pleasant or joyful to Me. And for a testimony of my desire, that the League and Amity begun, may be continued betwixt Us, I have returned this Letter unto your Majesty, making also My Prayers unto the Great God for the Continuance of the same. And it shall be My greatest Honour to receive Memorial from so Great a Potentate, and so Remote a Nation. And for a pledge of My Love and Honour, and Continuance of our League, I send your Majesty a Creese wrought with Gold, the hilt thereof being beaten Gold, with a ring of Stones, an Assagaya of Swasse, half Copper, half Gold, eight Purslan dishes small and great of Camphire, one piece of Sowering stuff, three pieces of Calico Lawn: Which your Majesty accepting as from a Brother, I shall rest satisfied and much honoured. And so with my prayers to the Great God, Creator of Heaven and Earth, for your Majesty's long life, with Victory over your Enemies, and Prosperity in your Landlord. Given at Our Palace at Achilles the 1022. year of Mahomet by the Account of the moors. This Letter for the strange swelling form, and because it containeth a petty Inventory of the King's Wealth, and some knowledge of the adjoining Kingdoms, I have thus verbatim expressed. This King of Achilles is a proper gallant man of war (they are Master Coplands words) of * Anno 1613. two and thirty years, of middle size, full of Spirit, strong by Sea and Land; his Country populous, his Elephants many, whereof we have seen a hundred and threescore, or a hundred and fourscore at a time. His Galleys and Frigates carry in them very good Brass Ordnance, Demicanon, Culverin, Sakar, Minion, and the like. His building is stately and spacious, but not strong: his Court at Achilles pleasant; having a goodly branch of a main River running about and thorough his Palace, which branch He cut and brought six or eight miles off in twenty days whiles we continued at Achi. Samatra is very Mountainous, the people courteous. Without the Kings Chop no Stranger may have ingress or egress. He desired the General to commend Him to the King of England, and to entreat Him to send him two white Women. For (said He) if I beget one of them with Child and it prove a Son, I will make Him King of Priaman, Passaman, and of the Coast from whence you fetch your Pepper, so that you shall not need to come any more to Me, but to your own English King for these Commodities. He is cruel: he plucked out one of the eyes of a Nobleman for looking on one of the King's women washing in a River: Another wearing a Shash beyond his degree, Captain Saris. had his head cut round so far, as that too large: some he boyles in scalding Oil, some are sawn in pieces, spitted alive, their legs cut off, or otherwise tortured. It is reported that in his Predecessors time, when Malacca was besieged, the Portugals putting on shore here, by the ozy and miry landing, were made an easier prey to an Ambush of Achiners in the Reeds, which took many of them, who by the King's command, had all of them, all their Privities presently cut away. To return to M. Copland, on the third of july 1613. the King's Armada of a hundred and twenty, or two hundred Frigates and Galleys arrived from joar, which Kingdom Laxamar the General had then subdued to this King, with the Kingdom of Siak, bringing both those Kings with two of their brethren, and some Dutchmen prisoners to Achi. At Tecoo they stayed eleven weeks, and bought a hundred and twenty tons of Pepper, burying five and twenty men, which got their death at Passanan (for Tecco is a healthful place) where and in the Country about, the Pepper most groweth. In Nicobar they are base people, and till not the ground. Sumbrero is ten or twelve leagues Northward from this Island, where that plant grows, not a plant but a Worm, but a stone: before * Sup. c. 13. §. 3. observed. The people are tawny and naked: they paint their faces. Their Priests in their Sacrifices wear apparel so close, as if it were sowed to them; and horns on their heads turning back, with a tail also hanging down behind: for so the Devil (they say) appeareth to them. Their faces and hair are deformed with green, black and yellow colours. HONDIUS his Map of Zeilan. map of Sri Lanka, South Asia CEILAN insula §. II. Of Zeilan. ZEilan (which some call Seylon, other Ceilan) is by Barrius averred to be Taprobana: sometimes (according to Marcus Paulus a M. Paul. l. 3. his reports) thought to have comprehended 3600. miles in circuit, since much impaired by his over-mighty neighbour the Sea, which hath now left not above 250. miles in length, and an 140. miles of breadth unto it. Barbosa. ᵇ The Indians 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 c Vid. sup. l. 1. ●4. & Mos Barcepha in Bib. Pat. & Hopkins. &c. showed; men now seeking it as vainly as before they lost it.) It is in fashion d Lib. 1. resembling an Egg, by a shallow channel separated from the Cape Comori. The Heavens with their dews, the Air with a pleasant wholesomeness and fragrant freshness, the Waters in their many Rivers and Fountains, the Earth diversified in aspiring Hills, lowly 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 seeth, besides Fruits, Oranges, Lemons, &c. surmounting those of Spain; Fowls and Beasts, both tame and wild (among which is their Elephant e Linschot. An. Corsali. honoured (by a natural 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, disdayneth also the fellowship of the neighbouring Mountains, lifting f Maff. lib. 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 a 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. Maffaeus and Boterus could persuade themselves, that this foot-step is a relic and memory of the Aethiopian Eunuch: others will have it further fetched, and father it upon Adam, the first Father of Mankind, of whom the Hill also is named, Pico de Adam. The moors g Od. Barbosa. call it Adam Baba, and say, That from thence Adam ascended into Heaven. The Pilgrims are clad in their Palmer's 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 Hil; 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 Poole of clear springing water, near to that foot-stone, and making their Prayers, do thus account themselves clean from all their sins. This holy journey is generally performed by the Islanders (saith Vertomannus) once a year. He addeth h Vert. l. 3. c. 4. that a Moor told him, that this 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 i 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. There k Bert. Tab. are reckoned nine Kings in this Island: The first of Colmuchi, to whom the rest pay tribute, viz. the Kings of janasipatan, Triquinamale, Batecolon, Villassem, Tanamaca, Laula, Gall, and Candy. In Candy l Her. de Brea. 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 m Georgius. Spilbergius. is a Pagode or Idol Temple, the compass whereof is an 130. paces: it is very high, and all white, except on the top, which hath the spires thereof gilded, insomuch 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 blades 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 Wax-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 rode 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 following in like order: and the fairest Virgins were busied with games and dances, being naked from the navel upwards, beneath covered with smocks of diverse 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, n Herman. de Brec, ap. de Bry, part. 8. Ind. Or. but Sebald de Weert was with diverse 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 Motecalo 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 killing certain Kine; for some of them said, that the souls of Kine slain after that manner, were hurled forthwith into Hell. He observed one Pagode, to whole Feast he went while the Hollanders were there, the solemnity whereof was to continue (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 o Chap. 10. of Narsinga. The Cingalan language which they speak in this Island, is p Gi. Bot. Ben. thought to have been there left by the Chinois, sometimes supposed (I think falsely) Lords of Zeilan. In Marcus Paulus his days the Tartarians had not pierced thus far. For the King then reigning, refused to sell 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 q 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 r 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 Portugals. The Cingulas 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, travelling 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 Portugals have a Fortress at Colombo. The Islanders s 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. Monfart relates, that Zeilan hath whole Forests of Cinnamon, and Mountains of Crystal, and that out of their Rivers they draw Pearls, Rubies, Saphires and Cats-eyes: that they worship the first creature they meet, eat nothing that hath blood, make no more bread than will be eaten at a meal, their Religion prohibiting them to eat any two hours old. 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 t Plin. li. 6. c. 22. Many reasons for proof hereof see in a little Book called the Circumference of the Earth. 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 Asian part of the World: which (by the gracious goodness of his Almighty Guide) the Pilgrim hath now passed, and hath led the industrious Reader along with him. §. III. The Conclusion of this Asian Pilgrimage. THe Popish Pilgrims were wont to beguile their weary steps, with Music u W. Thorp. ap. Fox. Act. Mon. Our Pilgrims with wanton Songs, Bagpipes, Canterbury Bells, &c. when they come into a Town, make more noise than the King with all his Clarions and Minstrels, So Chaucer's tales. Eras. Colloq. &c. or pleasant tales (according to the delicate devotion of those times) & easy was their pardon and penance at their journey's end. And in these our times Madonna de Loretto must give entertainment to many Pilgrims, which (as if Venus were become her Chamberlain) have their Curtezan-consolations to solace their Pilgrim-paines: the devout Friars and Nuns themselves, that have defied the Devil, and denied the World, by a new Vow devoted to the flesh, disguise themselves in Lay-habits, travelling thither, and from thence, as Man and Wife, only at Loretto covering all with their Cowls. And if Confession discover, it hideth again as a double covering. But to us, Vows, Cowls, and such salace-solaces are wanting: the end of this labour is but the beginning of another: our penance endureth all the way; neither have we hope of Pardon and Indulgence from some severer penitentiaries and Censours, whose greatest virtue is to find or seek faults in Others. Had the Muses been propitious, and the Grace's gracious, we would have had some Musical and graceful harmony, at least in Phrase and Method: but even the Muses which whilom so graced that Father of History, x See diverse examples here of in john Nichols Pilgrimage, and W. Lithgow reporteth the like when he was there. Herodotus, that each of them vouchsafed, if ye vouchsafe it credit, to bestow that Book on him, which he entitled with their names) seemed afraid of so tedious a journey; nor would the Graces grace us with their company. Many indeed offered themselves with their Rules, Methods, and Precepts of Histories, as Bodinus, Chytraus, Possevinus, Mylaeus, Folietta, Viperanus, Zuinger, Sambucus, Riccobonus, Patritius, Pontanus Foxius, Robertellus, Balduinus, and Others which have written Treatises of that argument: but I thought such attendance would be chargeable, especially to a Traveller: and their many Rules would not have added wings to my Head and Feet, (as the Poets paint their Mercury) but rather have fettered my Feet, and made my weak Head forget itself with their remembrances. I therefore followed Nature (both within me and without me) as my best guide, for matter and manner, which commonly yieldeth Beauties as lovely, if not so curious, as those which bankrupt themselves with borrowing of Art: the issues of our bodies and minds herein being like, Quas matres student, demissis humeris esse, vincto pectore vt gracilae sint, saith Cherea in the Comedy, Tametsi bona est natura, reddunt curatura iunceas: To conceited curiosity may hide rather than commend Nature's bounty, which of itself is always more honest, if not more honourable. Est. 2.15. Aelian. Var. Hist. lib. 12. c. 1. Never could the Persian Court parallel the goodliness of Ester and Aspasia, which yet neglected the Persian delicacies. Once, I have had sufficient burden of the business in hand; enough it was for me to go, though I did not dance under it. But it is time to leave this idle discourse about our course in this Asian History, and bethink us of our African Perambulation. RELATIONS OF THE REGIONS AND RELIGIONS IN AFRICA. OF EGYPT, BARBARY, NUMIDIA, LIBYA, AND THE LAND OF NEGROES, AND OF THEIR RELIGIONS. THE SIXT BOOK. CHAP. I. Of Africa, and the Creatures therein. §. I. Of the Name and Limits of Africa. WHether this name Africa, be so called of a Gen. 25.4. Epher or Apher, the son of Midian, and nephew of Abraham, by his second wife Keturah (as josephus b Antiq. lib. 1. cap. 15. affirmeth, alleging witnesses of his opinion, Alexander Polyhistor, and Cleodemus;) or of the Sun's presence, c De his erymis & aliis consul F. Lewis de Vrreta, lib. 4. cap. 1. Botero, Bernardo Aldrete Antigued var. &c. because it is aprica, or of the colds absence, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Festus saith; or of the word Feruca, d Dom. Nig. G. Arthus hist. Ind. Orient. c. 4. which in the Arabian tongue signifieth to divide (wherupon they call this part of the world Ifrichia) 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 ●. Ifricus, an Arabian King, which (chased by the Assyrians) here seated himself; or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aphar, the Hebrew word, which signifies dust (as Aphra the Syriac also) fitly agreeing to the sandy and parched Soil: or if any other g Many of the Ancients, and Leo ascribe all beyond Nilus to Asia: so Polyhist. l. 3. c. 37. Dion Of &c. fere omnes. can give more probable edymology 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 Inquirie of Religions. It is a great Peninsula by one Isthmus, or neck of Land between the Red Sea, and the Mediterranean, joined to the Continent, which with the Red 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 Vmpire. Some divide the World into two parts, Asia and Europe, accounting Africa a part of Europe, which opinion Varro ascribeth to Aratosthenes; Sallust, Lucan, and Aethicus, with Simlerus, mention it. It is twice as big as Europe, and yet not so much peopled: Nature having made here her solitary place or reciting, accended by scorching heats, and showers of sands, as a counterfeit of those heavenly rains, h Maginus. 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 shedeth his inowie hairts, but hath always on his huge and high tops unmolten snow, whence sometime it is dispersed (as from a store-house) 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. Antlanticus. bearing name of him, almost to Egypt. Other Mountains of name are those of Sierra Leona, and the Mountains of the Moon, &c. 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. map of Africa AFRICA DESCRIPTIO Some parts of Africa are beyond admiration for barrenness, some for fertility. Plinie k Plin. lib. 13. cap. 22. mentions a City in the midst of the sands, called Tacape, in the way to Leptis, which hath a Spring of water flowing plentifully, and dispensed by course amongst the Inhabitants. There under a great Date-tree groweth an Olive, under that a Fig, under that a Pomegranate, under that a Vine, under that Wheat, Pease, Herbs, all at once. The Vine bears twice a year; and otherwise, very abundance would make it as bad as barren. Somewhat is gathered all the year long. Four cubits of that soil square, not measured with the fingers stretched out, but gathered into the fist, are sold for so many Denarij. This budan's l Bud. de Ass. lib. 5. sums and proportions by the Acre, after the Roman measure, and saith, that an Acre of that ground, after that rate, is prised at 12800, Sestertij nummi, which maketh 320. French crowns, not reckoning the defect of the cubic, which bring added, adds much to the sum. The Romans reckoned six Provinces in Africa: Ptolemey numbereth twelve. But than was not Africa so well known as now. john Leo m Io Leo, lib. 1. (a Moor, both learned and experienced) having spent many years in travel, divideth Africa into four parts; Barbaria, Numidia, Libya, and the Land of Negro. Numidia he calleth Biledurgerid, or the Region of Dares: and Libya, he calleth Sarra, for so the Arabians call a Desert. But he thus excludeth Egypt, and both the higher and lower Aethiopia, which others n Maginus Pory. add hereunto, and make up seven parts of Africa. §. II. Of the Beasts, wild and tame. MAny are the o Io. Ler. 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, Buffe, and Camel, p P. Bellon. lib. 2. cap. 49. doth largely describe him See his description in Moreson and Sandys: also Master Sanderson saw one at Cairo, and hath described him in his voyage, which I have printed. Tom. 1. lib. 9 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, feeds on the leaves and boughs of trees. The Camels in Africa are more hardy then in other places; and will not only bear great burdens, but continue 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 patient 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 describe 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. Six q G. Sandye. hundred weight is his ordinary load, yet will he carry a thousand. In lading or unlading, he lies on his belly, and when he is laden proportionably to his strength, will rise, not suffering more to be laid on him. For satisfying his thirst, they say, in his often belchings he raiseth up a bladder, wherewith he moisteneth his mouth and throat. They are, say some, the only that engender backward: which others have affirmed also of the Lion, Tiger, Elephant, Rhinoceros, and Ounces: and some denis it, not of those alone, but even of the Camel, who voideth urine backward, but by a strange work of Nature is said in that act to shoot forward. Of Camels they have three sorts: the first called Hugiun, of huge 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 on, called Becheti, of which they have only in Asia. The third sort, called Raguahil, 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 send 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 docible: they will more be petswaded, to hold on a journey further than ordinary, by songs, than blows. In the Spring they are mare-wood, and 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 subtlety) and tame: of which the Barbary horse is famous, in Europe and Asia highly prized. The Lant or Dant is a kind of wild Kine, but swifter than almost any other beast. They have also wild Kine and wild Asses. The Adimmain is as big as an Ass, otherwise resembling a Ram. They have other sheep, r Caius de rar. animal. speaks of two kinds: the tail of the one three cubits long, of the other a cubit broad. vid. Hero. Thal Arist. hist. an. 8. Plin. 8. 49. Aelian, &c. whose tails weigh twenty pound, and sometime fourscore or more, carried on little carts 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. Master john vassal s Of Eastwood in Essex. (a friend and neighbour of mine) told me that he brought out of Barbary a Lion's skin, which from the snout to the top of the tail contained one and twenty foot in length, a thing seeming incredible, a rarity and prodigy also to those Barbarians; and I could almost doubt whether memory failed not: for otherwise the Relator I know to be otherwise wise and honest. 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 and bloody battles amongst themselves. They spare such men as prostrate themselves, and prey rather on men than women, and not at all on Infants, except compelled by hunger. Pliny 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 be by them informed thereof, who wrote almost fifty Treatises of that subject, whereof it seemeth most are lost. He citeth out of t Aristot Hist. Animalium. 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 Libyans believe that the Lion hath understanding of prayers, and tell of a Getulian woman, which lying at the Lion's mercy, besought him so noble a beast, not to dishonour himself with so ignoble a prey and conquest, as she a weak woman was. u Ouied. histor. Ind. l. 16. c. 11. Vrban Calueto in Benzon, l. b. 3. The like is told ᶜ of a Spanish dog, of one Didacus' Salazar a Spaniard. This man according to the bloody practice of that Nation, minding to fill his dog's 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, prostrates 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 pissed 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 shrowded 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 A. Gellius Noct. Attic. 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 this 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, and bestowed on him for this solemn spectacle. The beasts running with violence to their bloody encounter, suddenly this Lion stayed, and taking 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 sayingt 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 before in fear of a Lion. 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 x Arist. Hist. animal. l. 6. c. 32. denies, This beast hath no neck joint, and therefore stirs not his neck, but with bending about his whole body. He will imitate humane voice, and drawing near to the sheep-cotes, 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. Some think this Hyaena to be the Lycanthropos or Man-wolf, some the Civet. Cat, some a fable: howsoever, old and late Philosophers, Physicians, and Historians mention it. Something, perhaps, told of it is fabulous. But it is absurd to deny the eyesight of so many witnesses. He that will read a pleasant story of the taking them, let him read Buibequius his Epistles: if an entire story, Banhinus his second book De Hermaphroditis. 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 of 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 Bevers, y Plin. l. 8 c. 30. Whitney Emble. 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, z Marbodeus de Gemmis. a stone found in the Hyaena's eye, that being put under the tongue of a man, be 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 annoy 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: * Sol. in cap. 36. calleth them Celphos. so foolish, that with a song, and 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. Scaliger thinks this is the Hyaena, which the Turks call Zirtlan, and take with a rope fastened to the leg, he that goes in professing he is not there, till they be there sure of him. The Zebra of all Creatures for beauty and comeliness is admirably pleasing: resembling a Horse of exquisite composition, but not all so swift, all over-laid with particoloured Laces, and guards, from Head to Taile. 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, These great Apes are called Pongoes. 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, except this, that their legs had no calves. 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-boys: 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 the Captive do then look upon them. This slave, after a month's life with them, conveyed himself away again to his Master. Other Apes there are store, and as Solinus reporteth, * Satyrs are thought to be a kind of Apes: these are Natural. There are others unnatural of humane copulation with goats: a third sort diabolical illusions, & a fourth poetical tales. See these things at large in Baubinus de Hermaphrod. l. 1 also Dread. in Solin, &c. Satyrs 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, and (which is more incredible) had each of them four genital members. Philippo Pigafetta speaketh in his Relation z 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 Mustachios 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 (Red and Fallow) Roebucks, Civet-cats, Sables and Marterns. The River-horse seems peculiar to Africa, a beast somewhat resembling a Horse, shorter-legged, with great feet and a very great head, with horrible teeth: so fearful by Land that a Child may affright them, and in the Water as their proper element (though their aliment be Grass, Corn in the blade, and other like from the earth) they are audacious and daring. But of this and many other African Creatures (too long here to relate) the Reader may inform himself more fully in my Voyages; in jobson, Battle, Santos, Aluares, john Leo, and others there published. §. III. Of Crocodiles, Serpents and other strange Creatures. THey have Snakes and Adders, whereof some are called Imbumas, five and twenty spans a Strabo and Agatharchides write that they had seen Serpents 30. Cubits long. 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 for the space of five or six days. The Pagan Negro's roast and eat them as great dainties. The biting of their Vipers killeth in four and 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. & jul. Obsequens Cap. 29. Pl. l. 8. c. 14. ballisus tormentisque vt oppidum aliquod, expugnata serpens &c. Regulus the Roman Consul in the first Punic War, at the River Bagrada encountered with a huge Serpent, and planted his Engines and 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 Osor. l. 4. c. 8. Treasury of times, l. 5. c. 31. see the whole Chapter. Vitriaco testifieth, that the Crocodile hatcheth her eggs only with her sight and other things not probable. 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 this destroyer. The Rivers of Niger, Nilus, Zaire, and others, have store of Crocodiles, whereof some are of an incredible bigness, and greedy devourers, thirty foot long, from an Egg less than a Goose-egg. Aristotle saith, that Crocodiles have no tongues, but I myself have seen both great and little (saith our Author) dead and dried, in all which I found a tongue, but very short, flat and large. Strange it is that they tell of the number of sixty in this beast; the age sixty years, the teeth, joints, eggs, and days of laying and hatching, being all numbered by sixty. The Crocodiles tail is as long as his body, his feet with claws, his back armed with scales almost impenetrable: he moveth only his upper jaw, and that so wide, that some of them are able to swallow an entire Heifer, as some report. They say also, that the Female lays her Eggs where Nilus will make an end of his flowing that year, as if by secret Providence she divined how far the River would rise. In engendering she lies on her back, and through the shortness of her legs cannot turn herself on her belly, but by the Males help: from which being scared by the clamours of some watching this opportunity, she is easily taken: which they do also by Pitfalls and other means. Four months together in the Winter, they eat nothing: they are thick-sighted by Land, and easier take their prey by water, which is done by their tail. They are bold upon the fearful, and fearful upon the bold: yet a fearful beast to encounter rising on his tail, with such Hellish jaws and Devilish claws over the assailant, as require an undaunted spirit. For which the Tentyrites were famous, easily conquering them. Authors tell of a little Bird, which as he lies gaping, goes into his mouth, and picks his indented teeth, which he cannot devour by reason of her sharp feathers raised like bristles, when he offereth to shut his mouth on her: the Ichneumon or Rat of Nilus is said to gape for this occasion of his gaping, and then to run into his belly and gnaw himself a passage out, therefore worshipped of the Egyptians. The Ichneumon is as big and as cleanly as a Cat, snouted like a Ferret, but without hair, and black; sharp toothed, round eared, short legged, long tayled, supposed of both genders: bought at Markets in Egypt to kill Mice and Rats. They prey upon all lesser Serpents destroy Crocodiles Eggs, and strangle all the Cats they meet with, love Poultry, cannot endure the wind: their mouths are so little, they cannot bite any thing that is thick. Mount Atlas hath plenty of Dragons, gross of body, slow of motion, and in biting or touching, incurably venomous. The Deserts of Lybia have in them many Hydra's. Dubb is the name of a kind of great Lizard, not venomous, which never drinketh, and if water be put in his mouth, he presently dyeth. He is counted dainty meat, and three days after he is killed, P. Pigaset. at the heat of the fire he moveth as if he had life. In Congo is a kind of Dragons like in highness to Rams, with wings, having long tails and chaps, and diverse 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 Airy sustenance (although they also hunt and eat Flies) and for the changeableness of their colours ᵖ into all (as Theophrastus saith) but red and white. a Solinus c. 33. & Theophrast. de animal. The Tarandus is a Beast some what resembling an Ox, in quantity, a Hart in shape, the skin hard, a finger thick, fit for shields, haired like a Bear, living, as Theophrastus affirmeth, in Sarmatia, Solinus saith in Aethiopia, seldom seen, of incredible changeableness to the colour of that which is next it. The Polypus seemeth by his breath to change his colour, his lungs extending almost through all his body: which Aristotle testifieth he doth both for fear and hunting his prey: adding the same quality of another fish called a cuttle. 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,) and so devoureth 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. b Galen. lib. de Theriaca. Pliny saith it is twelve fingers long, and nine inches. l. 8. c. 21. Albert. mag. de mirab.. Galen describes it, and so do Solinus and others. It is not half a foot long and hath three pointels (Galen saith) on the head, or after Solinus, strakes like a Mitre. It blasteth the ground it toucheth, the Herbs also, and Trees, and infecteth the Air, so that Birds flying over, fall dead. It frayeth away 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 Weasill 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 kindness Nature unnaturally produceth, c Io. Baptista Porta, &c. I leave to other's discourse. Levinus d Lemnius de occultis. l. 4. 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 Basilisk: and tells of two such Cocks at Zirizea, killed by the people, which had found them sitting on such Eggs. Theophrast also saith, that Serpents are plentifully engendered of much Rain, or effusions of men's blood in War. Mice are multiplied in dry seasons) which the store of them this dry Winter 1613. confirmeth) of which he saith there are great ones in Egypt with two feet, which they use as hands, not going, but scaping. 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 Nifr, bigger than a Crane, preying upon Carnon, and by his flight buryeth 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, of which let the Reader consult jobson, Santos, and other Relations in our Voyages published. 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 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, and Libyans eat them before they have spawned, to that end gathering them in the morning, before the Sun hath dried their wings, and made them able to fly. One man can e joh. Bapt. Mat. 3. eaten Locusts, and many people were therefore called. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. gather four or five bushels in a morning. f P. Oros. lib. 5. cap. 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, and the Sea not brooking such morsels, vomiting them up again on the shore, their putrified 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 and five hundred carcases. They are said to come into Barbary seven years together, and other seven not to come, at which times Corn before so dear, is sold for little, and sometime not vouchsafed the reaping, such is their soil and plenty. The juice of the young is poison. Pliny calls g Plin. l. 11. c. 29. them a plague of Divine Anger: they she saith he, with such a noise, that one would take them for other Fowls, and pass over huge tracts by Sea and Landlord. In Italy the people by them have been driven to h Taken out of the Sibylles Books. Sibyllius remedies for fear of Famine. In Cyrenaica there was a Law thrice a year to war against them, destroying the Eggs first, than the young, and lastly the grown ones. In Lemnos a certain measure is appointed for each man to bring of them to the Magistrate. And they hold jays in high regard, because they kill them with flying against them. In Syria men are compelled to kill them: in Parthia they eat them. joel. 1 & 2. &c. The Scriptures also often threaten and mention this plague as God's great Army. But otherwhere they seem strangers: In Aethiopia they have their principal habitation. Clenard mentioneth i Cl. Ep. ad Latem. Aristot. in hist. An. haud recte cicadis ieiunium tribuit, & rorem tantum procibo. their mischiefs about Fez, where they bring Cart-loads of them to fell, the people devouring these devourers. Aluares in his thirty two, and thirty three 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 Riversbanks. This he saw with his Eyes. But if we stay a little longer on this subject, the Reader will complain of their troublesome company here. The studious of Nature's rarities in these parts, may resort to Leo, and others, as also for their further satisfaction in the Fishes and Monsters of the water; as the Hippopotamus, in shape resembling a Horse, in bigness an Ass, they go k Aelian de an. Lib. 5. cap. 53. into the Corn grounds of the Egyptians, and in their feeding go backwards towards the River, so to beguile men, who looking forwards for them, they mean while convey themselves into the Water. In l Theoph. Simocatta hist. Mauri l. 7. cap. 16. this River of Nilus, in the time of Mauritius, Mena being Governor of Egypt, there with many other saw near the place where Cairo now standeth, a Giantly monster, from the bottom of his belly upwards above the water like altogether to Man with flaxen hair, frowning Countenance, and strong limbs. Some imagined him to be Nilus the supposed River-deity. After he had continued in the common view of all men three hours, there came forth of the Water another like a Woman with a smooth face, her hair partly hanging, and partly gathered into a knot, and black of colour; her face very fair, rosy lips, fingers and breasts well proportioned, but her lower parts hidden in the water: Thus from morning till Sunset, they fed their greedy eyes with this spectacle, which then sank down again into the Waters, Hondius speaks of a Mermaid taken in the Netherlands, and taught to Spin: I swear not to the truth of it. But many Histories speak of some like Men in their whole shape both in our and other Coasts, and some like Lions: and for Mermaids, in the Voyage m Vi. Ges. de Aq. of Henry Hudson for Northerly Discovery 1608. Thomas Hils and Robert Rainer saw one rise by the Ship side on the fifteenth of june; from the Navel upwards her back and breasts like a Woman, as likewise her bigness of body: her afterparts like a Porpoise, and speckled like a Mackerill: Robert juet in his relation of that Voyage. when they called their company to see it, she sank down. I might add many other Creatures strange and wonderful, and yet not so wonderful, as the effects and virtues which Albertus, Mizaldus, and others tell of these and other Creatures. Such are the Sea-kines, lesser than the Land-kines, the Tartaruca a Tortoise, which liveth in the Deserts of huge bigness, &c. The people which inhabit Africa are Arabians, moors, Abyssines, Egyptians, and diverse 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 Sabellicus out of them. I neither believe, nor report. CHAP. II. Of Egypt and the famous River Nilus. and first Kings, Temples, and Monuments, according to HERODOTUS, DIODORUS, and others. §. I. The names of Egypt, and of the River Nilus. 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 Policy, Philosophy, and Arts, the Grecians a jamblicus. 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. d. Os. & Is. Volat. 12. Lact. l. 4 c. 9 Hieron. ad Paul. Am. Marcellinus, and D. Siculus, Plutarch, and many others affirm. Hence Orpheus, Musaus' and 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 rils 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 Judaism and Christianite, yet went this Pilgrimage, in honour of Serapis, and for the strange sights of Memphis, Memnon, the Pyramids, Labyrinth, &c. Vespasian also and others did the like. The name of Egypt (saith d Antiq. l. 1. c. 6. Broughton's Consent. josephus) is Mesre of Misraim, the son of Cham, as the Egyptians themselves are called Mesrai. So the Arabians at this day call it (as Leo e Io. Leo l. 8. Mitzer, & Mitzer, ait Postellus, Aldrete Africa. affirmeth) but the Inhabitants 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. These Christians are hereupon f B. Enquiry. cap. 22. called Cophtis, of their Nation, as Master Brerewood observeth, not of their Religion, which is the same with the jacobites. And the Egyptians in some ancient Monuments are termed Aegophtis: and the name Aegyptus (which some derive from Aegyptus brother of Danaus) is likelier to come of that Chibth: or this Aegophtis: and all these names may seem to borrow their original from Koptus, a chief City in Egypt, as both Scaliger g D. Chyter. and Lidyat are of opinion, quasi Ai Koptus, * Coptus, as Pliny saith was the nearest mark to Nilus, of Arabia; and Indian Merchandise, lib. 2. c. 9 the Land of Koptus so is aethiop's of Ai and Thebeth, or Thebais Ignatius the Patriarch of Antioch, in an Arabic Epistle written to Scaliger, calleth Egypt the Land of Kopti, where he speaketh of Aera Kopti, or the computation of years by those Koptite Christians, reckoned from the nineteenth year of Dioclesian, at which time he destroyed the Christian Churches, and slew an hundred and forty four thousand Martyrs in Egypt, and other seven hundred thousand exiled. The Turks h Scal. E.T. 4. 5 Lidyat. E.T. call both the Country itself, and principal City (Cairo) by the name of Misir. Thus singeth an old Pilgrim in written Rhymes, without name of the Author, In Egypt is a City fair, That height Massar or else Kare. Egypt was before called (if we may believe Stephanus i Steph. Byz. Roffinus. Ortel. Thes. and others) Aeria, and otherwise also by the names of Aeria, Potamia, Ogygya, Melambolos, Haephestia, Ethiopia. Some add k Apollon. Argon. Hepia, as Nilus was also called Melas of the blackness. The River was first called Oceanus, than Egyptus, and after that Nilus, and Triton. Egypt hath on the l Tzetz. ad Lycophron. East the Gulf, and 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 is by Ovid m Fast. 5. Tib. l. 1. Cla. Epig. called advena, for his foreign Springs; by Tibullus, fertilis, which supplieth the place of showers to Egypt, whereupon Claudian sings: Egyptus sine nube ferax, imbresque serenos Sola tenet, secura poli, non indiga venti: and Lucan, Terra suis contenta bonis, non indiga mercis, Aut jovis, in solo tanta est fiducia Nilo. Egypt no rains nor Merchandise doth need, Nilus doth all her wealth, and plenty breed. Hereupon the Romans accounted it their Granary, and the Turk Selym when he conquered it, said, he had now taken n G. Sandys. a Farm that would feed his Gemoglans, without it, the earth is sand, perhaps had not been earth, nor is there above one Well of sweet springing water, nor brackish in all Egypt. The water of Nilus is sweet, wholesome, and yields no misty vapours. This River runneth through the midst thereof, sixty miles from o Agatharchides ap. Phot. 250. Lewis del Marmol. l. 11. per totum. 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. Ptolemaus p Ptol. l. 4. c. 5. numbereth three of those Deltas. Touching the head of q Vid. Eustat. in Dionys. Aethicus and others divide Egypt into the superior and inferior: this is that Delta, the other Thebais. Ortel. Simler. Nilus; Bredenbachius 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. And before the Sultan's, Sesostris, Cambyses, Alexander, Nero, are reported to have made search for the head of this River. Nero's men by the help of the Aethiopians passed far up, to large unpassable Marishes full of weeds, the extents unknown. Later Geographers relate, that Nilus ariseth out of a Lake in twelve degrees of Southerly latitude, out of which not only this River runneth Northwards into the Mediterranean; but Zaire also Westward; Zuama, and Spirito Sancto 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, Diedorus, Pliny, and Solinus, have lent us the conjectures of Antiquity herein. r P. Pigafetta. l. 2. c. ult. ap. Ram. Fracastorus and Rhamusius have bestowed their Discourses on this Subject, as Goropius also and others of s Scal. ex. 47. Lucret. l. 6. Lucan. l. 10. later years have done. The most probable cause is the rains, which t Goro. in Becces. Niloscopium. Goropius 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, exhaling abundance of vapours, which in terrible showers he daily repayeth, except some natural obstacle do hinder (as in some places of u Acosta hist. Ind. Peru, where it seldom or never raineth:) And hence it is, that the Indians 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 twofold Winter, under both Tropics at the same time; under Cancer the rainy Winter, which in manner (as ye have heard) attends on the Sun; under Capricorn the Astronomical Winter in the Sun's absence, where also he supposeth it to rain at that time, by reason of the high Hills there situate, and the great Lakes which minister store of moisture, besides that Cancer is then in the house of the Moon. Again, the winds x P. Pigafetta. 1.2. Etesijs (that is to say, ordinary every year) in their annual course, every Winter lift up the Clouds to the tops of the Hills, which melt 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 farthest off from the rains that cause it. Aristides y Aristot. ap. Phot. 249. saith, that Aristotle found by his wit, and Alexander by experience, sending men thither for that purpose, that rains were the cause of this overflowing; and that those rains were caused by Etesian winds, which (saith he) are by the approaching Sun engendered in the North parts, and carried to the South, where meeting and multiplying on the tops of the high Aethiopian Hills, they cause rains. Master Sandys affirmeth, that some month before this rising of Nilus, for diverse days you shall here see the troubled Air full of black and ponderous Clouds, and hear a continual rumbling, threatening to drown the whole Country, yet seldom so much as dropping, but carried Southward by the North winds that constantly blow at that season. The Egyptians by three Pitchers Hieroglyphically intimated a threefold cause; the Earth, the South Ocean, and these rains. Strange it is, that the Earth of Egypt adjoining to the River, preserved, and weighed daily, keeps the same weight till the seventeenth of june, and then grows daily heavier with the increase of the River: experimented generally affirmed by French, English, and others. Marcus Fridericus Wendelinus hath written a large Book, which he calleth Admiranda Nili, and hath preambled with a pretty Preface Book of the wonders of water, Saint Ambrose had given him a good Text in his Hexaemero. The Sea, saith he, is good, the hostry of Rivers, the fountain of showers, the derivation of overflowings. By it remote Nations are joined, danger of battles are removed, Barbarian fury is bounded, it is a help in necessity, in perils a refuge, a delight in pleasures, wholesomeness to the health, conjunction of men separated, compendiousness of travelling, a shelter of the afflicted; a Subsidy to the public Treasury, the nourishment of sterility. Hence are showers transfused on the Earth, the Sun drawing the water of the Sea, by his rarifying beams, and exhaling it up to the colder shady clouds; there cooled and condensate into showers, which not only temper the drought, but makes fertile the fields. What should I reckon the islands? which are as it were embroidered jewels, in which those which with firm purpose of chastity put off the secular enticements of intemperance, may choose to lie hid to the World, and to avoid the doubtful turn against of this life. The Sea therefore is the Closet of Temperance, the School of Continence, the retiring place of Gravity, the Haven of Security, the time-tempests calm, the sobriety of the World; the incentive of devotion, the voice of singers contending with the waves, surges, &c. These praises of that holy Father given to the Sea, may here be set as Prince Nilus his Inheritance, the Ocean's eldest son, a River of longer course, and further fetched, and more unknown pedigree than any River that age of the Ancients knew, and from so equal an arbitrament to three Seas, the West-atlantic, the East-Indian, and unknown-south running so many degrees to the North, in pilgrimage to that holy ground where Christ himself had sought refuge, and whence by a mighty hand God had delivered Israel, and in whose waters Moses made the beginning of the Egyptian plagues. For more holiness was in Christ's feet, than could be unholiness in Egypt's elder Idolatries, or later Mahometan Furies: and yet those precious feet impart no holiness to the ground or men, where Faith receiveth not what thence readily floweth. Still doth Nilus visit, and ever forsakes those whom Christ visited, and which have forsaken Christ, as drowning himself for anguish, or under the Seas bottom to seek close and private Intelligence with jordan, where the waters are as pestiferous in that Dead Sea, as were the deeds Devilish which overwhelmed the Sodomites Region therein, and from the neighbouring Region chased the Canaanites first, and after the carnal Israelites. But I am almost drowned also betwixt these places of Divine judgement. Wendelinus hath given us the elder names Schichor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oceanus, Aegyptus, Triton, Astaboras, jupiter Aegyptius, Gichon, Syris, Chrysorrhoas, Noym, Mahara, Abbabuius, Syene, Dyris. He tells us also the original (out of the Negus his Title) to be in Goyome, a Country subject to the Abassine: argueth against the conceits of those which make Nilus' one of the Rivers of Paradise, and Philosophically discourseth of the overflowing, the mouths and issues, and the qualities thereof, but so largely that I rather refer the studious to him, then presume hence to enlarge this Discourse already tedious. He hath packed his Book as a full store-house of ancient and modern, Ethnic and Christian authorities of all kinds in this Argument. In my Voyages now published Alvarez and the jesuits give great light to this Obscure-famous River. john Baptista Scortia a jesuite hath lately published two Books of this one River, with manifold speculations thereon. It seemeth not without cause that the name Paper is derived from Papyrus, growing in Nilus; so much Paper hath been written thereof. See jobson of Gambra. He deriveth Nilus from two Lakes, which I dare not adventure, there are so many Hippopotami, and Crocodiles therein. The overflowing is common to most Rivers under the Line, to Zaire, and diverse Rivers of Africa (but the cause and effect are in shorter streams more evident) to Gambra also whose overflowing is as obscure on the Guinaea Coast as Nilus on the Egyptian) likewise to Menan of Pegu, and Indus (which Philostratus in diverse other things compares to Nilus) and the River of Siam in Asia; and to the Rivers of Amazons, and Guiana in America. Friar z Historia de la Etiopia, l. 1. c. 28. Lewis 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 continueth forty days or more, after which followeth the decrease as long. In the middle of Nilus (saith a 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 b Himerius ap. Phot. 243. mentions this measuring Nilus by Cubits. Cubits depth, whereinto the water of Nilus is conveyed by a certain 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 seventeenth 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 alms-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. Master Sandys c S. l. 2. writes, that it begins to arise with the arising Sun on the seventeenth of june, swelling by degrees, till it mounts sometimes four and twenty Cubits, but that the uttermost. Heretofore seventeen was the most that it attained to, presented by that Image of Nilus having seventeen children playing about it: brought from hence by Vespasian, and dedicated in his Temple of Peace, still to be seen in the Vatican at Rome. That year when he was there, it did rise at Cairo three and twenty Cubits about two miles above the City; at the end of old Cairo, in the beginning of August they cut the banks (for sooner, it would destroy the unreaped fruits) the Bassa himself in person giving the first stroke; a world of people attending Boats, or in Pavilions on the shore, with night triumphs and rejoicings, welcoming in the River into the Land diverse days together. The Bassa feasts three days in the Castle of Michias. In the nights their many lights (placed in buildings erected of purpose for this solemnity) make a glorious show. These lights are said to succeed the Devilish Sacrifices of a young Man and a Maid, wonted to be offered at this time to Osiris and Isis; every night they have fireworks: Every Turk of account hath a gallant Boat adorned with Streamers, Chambers, and the Lights artificially set, to represent Castles, Ships, Houses, or other forms: in the day making Sea-fights, others practising like exercises on land. The soil is sandy and unprofitable, the River both moistening and manuring it. Yea, if there die in Cairo five thousand of the plague the day before, yet on the first of the River's increase, the plague not only decreaseth, but merely ceaseth, not one dying the day after: which we have elsewhere ascribed to the Sun's entrance into Leo. The land is otherwise a very Desert, as appeared two years together when Cleopatra reigned, Nilus not overflowing, and in joseph's seven years of famine, the River being part of Pharaohs Dream, by which he stood, and out of which the fat and lean d Gen. 41.1, 2, 3 vid. Com. Mart. Marl. Munst. &c. Kine ascended. And thus, saith Herodotus, The Land of Egypt doth not only owe the fertility, but herself also unto the slimy increase of Nilus: for e Raine is infectious if at any time it fall in Egypt, except in and about Alexandria, where Pigifetta saith it raineth. Sac. lib. 19 Nilus, solux ex omnibus universis nullas expirat Auras Solin. rain is a stranger in this Country, seldom seen, and yet oftener than welcome: as unwholesome to the Inhabitants. Pharus, by Homer mentioned far off in the Sea, is now adjoining to the Continent. The mouths or falls of Nilus, numbered by the Prophet Easie, f isaiah 11.15. and other in old times, seven; and after Pliny (who reckoneth the four smaller) eleuen: are now (as Willielmus Tyrius out of his own search testifieth) but four, or as other Writers, but three worthy of consideration: Rosetto, Balbicina, Damiata, 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, which Goropius laboureth to confute. Aristotle ᵍ doth not only aver the former opinion with Herodotus, but adds, that all the mouths of Nilus, except that of Canopus, may seem to be the labour of men, c A. Meteor. l. 1 vid. Hieron. ad Es. 12. and not natural Channels to the River. HONDIUS his Map of Egypt. map of Egypt, North Africa AEGYPTUS §. II. The division of Egypt, and the great works of their Ancient Pharaos. EGypt was anciently divided into Thebais Delta, and the Region interjacent: and these subdivided into six and thirty Nomis, which we call Shires, whereof Tanete and Heliopolite were the assignment of Jacob's Family, h D. Chytr. them called Goshen, from whence Moses after conducted them into Canaan, as Strabo i Stra. 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 k Sesostris, Ptolemy, Traiani fossae. 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 l Diod. Sic. l. 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 m Olymp. 180. of fifteen hundred years. To Herodotus 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 n Morn. de ver. Ios. Antiq. l. 3. c. 2 interpret a Saviour; josephus saith it 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, k Pseudo Berosus. 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 l Xenoph. de aequivocis, calleth Cham, Saturnus Aegyptius. Saturne, consecrated him a City, called Chemmis. The Psalms of m Psal. 75. & 108. David do also thus entitle Egypt, The land of Cham: which name was retained by the Egyptians themselves in Jeromes n Hier. in Gen. Brought. Conc. days. Chemmis, after Diodorus, was hallowed to Pan, and the word signifieth Pan's Cit●●'s 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 Appatitions of their god, and had a relic of his, a sandale of two cubits which he sometimes ware; they celebrate festival games in his honour, after the Greek manner. Herodotus also mentioneth an Island called Chemmis, with the Temple of Apollo in it. Some say, o Plut. in Os. Thebes was called in their Holies, Chemia, or Chamia: and all p Arist. Meteor. lib. 1. Egypt was sometime called Thebes. Lucan q Lucian. Dea Syr. saith, the Egyptians were the first that had Temples, but their Temples had no Images. Their first Temples are reported r Diod. Sic. l. 2. to have been erected in the time of s Osiris is supposed by some to be the son of Chaus. vid. inf. cap. 6. Patric. saepe. 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 Coelestis, and jupiter Ammon, or Cham, which we before spoke of, instituting unto them Priests and golden statues. Menas is reckoned the first King after those Demigods, t Morn. de verit. Christ. Relig. cap. 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 u Herodot. l. 2. Dionys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c. Iwen. Atque vetus Thebe contum iacet obrutae portis. said to have an 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. Pomponius Laetus, and Martianus, speak of two of these obelisks with hieroglyphical inscriptions, carried from Hieropolis in Egypt by Augustus to Rome, the one fourscore foot high, the other an hundred and thirty, which was broken in the raising. Pliny mentions these and others at Rome, one of which he made serve for the measuring of the Sun's shadow in Campus Martius, in dial-wise. He speaketh of an Obeliske at Thebes made and raised by twenty thousand men. Of four Temples, there was one containing in circuit thirteen furlongs, in height five and forty cubits, the wall four and twenty foot thick. The ornaments answered to the structure. But the Gold, Silver, ivory, and jewels were taken away by the Persians, when Cambyses burned the Egyptian Temples. Out of those fires, they report, flowed three hundred talents of gold, and x The Egypt-talent of silver is reckoned 250. l. of our money: and gold is usually accounted 12. times so much. two thousand and three hundred of silver. Amongst 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. Then 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. But for the particulars of these things, let our Reader refort to Diodorus Siculus, who partly from the Priest's relations, and in great part from his own sight, delivereth them at large. He addeth, that there was an inscription containing the cost and charges hereof to be three thousand and two hundred millions of Minae. These sums are admirable, and scarcely to be paralleled in any History, excelling even those sums which David left Solomon for the Temple, and only surmounted by those which Sardanapalus is said to have consumed together with himself in his funeral fire. For if we account every Mina three pound two shillings and six pence, as Master Brerewood hath observed of the Attic Mina, out of many Authors, (which yet is less than the Egyptian, and but half so much as that of the Hebrews and Alexandrians) it comes to ten thousand millions of our pounds: a sum incredible, improbable, that I say not impossible. Yea, neither are those things credible which Ctesias tells of Sardanapalus, which Brerewood summeth after the Attic Talon, at two and twenty thousand and five hundred millions of pounds in gold, and eighteen thousand two hundred and fifty millions of pounds in silver. Even in those things also which the sacred History avoucheth of David, howsoever the truth is beyond all names of certainty, yet the interpretation of that truth is not fully agreed upon, as we have elsewhere showed. This cost of Samandius, although enlarged in the telling, doth not disagree to that Egyptian opinion, esteeming their houses their Inns, and their Sepulchers their eternal habitatations. Of the race of Simandius was Ogdous, that built e In 69.51. & 29.50. Memphis (called in the Scripture Noph) compassing a hundred and fifty furlongs, at the parting of Nilus into that Delta-division, where the succeeding Kings abode, forsaking Thebes till Alexandria was after built by Alexander. Thebes was called Diospolis, or Jupiter's City, where (as Strabo f Strab. l. 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 Ogdons, succeeded Sesostris. g Antiq. l. 8.4. josephus is of opinion, that Herodotus erred in the name, and ascribed the deeds of h 2. Chron. 12.9 Shoshak to Sesostris; to which also the computation of Herodotus doth agree reasonably in the time. i Volater li. 12. Lud. Reg. lib. 4. Others account 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 their own costs; and offered a ship of Cedar two hundred and eighty Cubits in length, silvered on the inside, gilded on the outside, Learned M. Fuller. Misc. l. 2. c. 4. holds the relations of Tearcon and Sesostris to be in great part fabulous: and rather troublesome Expeditions then settled Empires. 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 Oceasum mundique extrema Sesostris; Et Pharios currus Regum ceruicibus egit, Sesostris in the Western World, by War Compelled Kings to draw his Memphian Car. Thus we read in our own Chronicles k Hoveden. Malmesbur. Mat. West. Fox. Act. & Monuments. Speed. Stow Chron. &c. of Edgarus Pacificus, sometimes King of England, rowed in a Boat by eight Kings, himself holding the Stern. Tacitus l Annal. 2.15. telleth of Rhameses 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 fighting 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, m Her. 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, Rhasinitus, 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 least stone was thirty foot, and all graved. 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. 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, or with compositions of Myrrh, Cassia, and other Odours thus preserve them. Scaliger saith, n Sca. Ep. ad Putean. they set these bodies in their dining Rooms, that their Children and Nephews might behold them whiles they were eating. Some also report, o Gi. Bot. Ben. Porc. fun. an-. cap. 11. Thevet. Cosmog. de Levant. That the poorer sort used hereunto the slimy Bitumen of the Dead Sea, which had 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: Of these is the true Mummia. The Mores and Indians violate the Sepulchers: and either burn them, (as is reported they sometimes do, in stead of firewood, which is scarce in those parts) or else sell them at Cairo, a body for a Dolour, the City being nigh twenty miles from thence. For these Mummes are near the place where Memphis sometimes stood. In that place are some indifferent great, and a number of little Pyramids with Tombs of several fashions; many ruinated, and many violated: the ancient Egyptians coveting there to be buried, as the place supposed to contain the body of Osiris. Under every one, or wheresoever lie stones not natural to the place, by removing the same, descents are discovered like the narrow mouths of Wells, having holes in each side of the walls, to descend by (but with troublesome passage) some well-nigh ten fathom deep, leading into long Vaults (belonging, it should seem, to particular Families) hewn out of the Rock with pillars of the same. Between every arch the corpses lie ranked one by another, shrouded in a number of folds of linen, swathled in bands of the same, the breasts of some being stained with hieroglyphical Characters. Within their bellies are painted papers, and their gods enclosed in little models of stone or metal: some of the shape of menin coat-armours, with the heads of Sheep, Hawks, Dogs, &c. others of Cats, Beetles, Monkeys, and such like. They wrapped the dead bodies in manifold folds of linen besmeared with gum, and after other ceremonies laid the corpse in a boat to be wafted over Acherusia, a Lake on the South side of the City by Charon (so they called the Ferryman) and there the body was brought before certain judges, who, if convinced of evil life, deprived it of burial; the most terrible of punishments to the Egyptians. About this Lake stood the Temple of Hecate, with the Ports of Cocytus and Lethe, or Oblivion: Styx and other Poetical fables had hence their derivation. But let us return to the Pyramids, and view them as they now stand, with Master Sandys his eyes: having first told a miracle, or imposture rather of the moors with pieces of Mummes stuck in the sands, many thousands on Good Friday resorting to see the arms and legs of dead men appearing on the other side of Nilus, to the gain of the Ferry-men, for this cause perhaps, deluding the superstitious vulgar. Baumgarten mentions it in his time, and thought it an illusion of the Devil: whether He, or His, we will not now examine. Full west from Cairo, close upon the Libyan Deserts, having crossed Nilus, and a Plain twelve miles over, they came to the three Pyramids, the greatest of them is ascended by two hundred and fifty five steps, each step above three feet high, of a breadth proportionable. No stone so little through the whole, as to be drawn by our carriages, brought out of the Mountains of Arabia, with a double wonder of the conveyance and mounting. The North side is most worn by reason of the humidity of the Northern wind in these parts. From the top is discerned the Country, with her beloved Nile, the Mummes and many huge Pyramids afar off, each of which, were this away, might be reputed wonderful. Descending on the East side, below from each corner equally distant, they approached the entrance, into which they went with a light in every man's hand: a narrow and dreadful passage, stooping or creeping, as down the steep of an hill an hundred foot, the descent still continuing, but few daring to venture further. (Pliny writes, that at the bottom is a spacious pit, eighty and six cubits deep, filled at the overflow by concealed Conduits; others add, that there is in the midst a little Island, on that the Tomb of Cheops the Founder.) Master Sandys saith, That climbing over the mouth of this dungeon, they ascended by like uneasy passage about an hundred and twenty feet; and thence passing through a long irksome entry direct forward, they came to a little room with a compassed roof of polished marble. From hence they climbed an hundred and twenty feet higher, at the top entering a goodly room twenty foot wide, and forty foot long; the roof of a marvellous height, the stones so great, that eight floors it, eight roofs it; eight flag the ends, and sixteen the sides, all of well wrought Theban marble. At the upper end is a Tomb of one stone, uncovered and empty, breast high, seven foot in length, and almost four in breadth, sounding like a bell, more probably supposed the Bvilder's sepulchre. If any desire a more exact survey, let him resort to our Author, and other eye and pen-witnesses. Not far hence is that Sphynx, a huge coloss, with the head of a Maid, and body of a Lion, supposed by Bellonius, to be the monument of some sepulchre, by Pliny, of Amasis. It yet continueth all of one stone, and is a huge face, looking toward Cairo. The compass of the head, saith P. Martyr * Leg. Bab. l. 3. an eyewitness, is fifty eight paces. Pliny a Lib. 36. c. 12. numbereth eight Pyramids, and saith, That the compass of this Sphynx, about the head, was an hundred and two feet, the length an hundred and forty three. Master Sandys affirmeth, that unto the mouth it consists of the natural Rock, thus advanced; the rest of huge flat stones laid thereon, wrought altogether into the form of an Aethiopian woman (heretofore adored by the people) not so huge as before reported, the whole being but sixty foot high: the face disfigured by Time, or the moors superstition, detesting Images. Pliny writes, That three hundred and sixty thousand men were twenty years in making one of the Pyramids; and three were made in seventy eight 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. William Lithgow writeth, that the height of one is 1092. foot, b Pliny saith 883. f. and the second 737. the third 363. as their Dragoman told him: the top thereof is all one c Sandys hath three stones. stone, which he measured seventeen foot in every square, yet on the ground seemed as sharp as a pointed Diamond. The other are lower, and want steps to ascend on them. They are of marble. 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. Mycerinus is reckoned the next King, better beloved of his subjects, whose daughter was buried in a wooden Bull d Porcharch in his Funerali Antichi Tau. 12. hath set forth this in picture. Hont. Cos. lib. 3. Reg 23.29. in the City Sai; to which every day were odours offered, and a light 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 clavae 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 Psammetichus, or (after Herodotus) of the twelve Peers which reigned in common as Kings; partly above ground, partly beneath, in both containing 3500. rooms. Herodotus saith, he saw the upper rooms, the lower he might not, as being the sepulchers of the Founders, and of the sacred Crocodiles: all was of stone, and graved. The cause of making this Labyrinth is diversly delivered; by Demoteles, the Palace of Mothetudes; by Lysias, the sepulchre of Meris; the most probable opinion, that it was consecrated to the Sun: the pattern to Dedalus, for that in Crete, representing but the hundreth part of this. The entrance was of Parian marble pillars. Plin. l. 36. c. 13. The work was divided into Regions e There were in Egypt 73. Nomis, 10. in Thebais, 10. in Delta, and 17. in the middle Region. and perfectures, sixteen vast houses being attributed to sixteen of them. There were also Temples for all the Egyptian gods; and Nemeses above in fifteen Chapels: many Pyramids also, each of forty else, and founded on six walls. After a weary journey they come to those inexplicable ways (the Labyrinth of this Labyrinth) having before ascended high Halls and Galleries, each of ninety steps, inly adorned with pillars of Porphyry, Images of their Gods, statues of Kings, and monstrous shapes. Some of the houses were so seated, that the opening of the doors caused a terrible thunder: As terrible was the dark ways: and most of all, without a guide, the inextricable windings, enfolded walls, and manifold deceiving doors, making by many passages, none at all. No cement or mortar was used in all this huge work. The Lake of Maeris was not less wonderful, compassing three thousand six hundred furlongs, and fifty fathom in depth, made by Meris whose name it beareth: in the midst were two Pyramids fifty fathom above, and as much beneath water, one for himself, the other for his wife. The water flows six months out, and six months in, from Nilus. The fish were worth to the King's coffers twenty of their pounds a day, the first six; and a talon a day, the last six months. Of Necus, whom the Scripture calls Pharaoh Necho, and of his victory against the Syrians in Magdolo, or Magiddo, where he slew King josiah, Herodotus witnesseth. He also makes this Necus author of that Trench; from Nilus to the Red Sea (which Strabo ascribes to Sesostris. Pliny f Plin. l. 6. c. 29. makes Sesostris first Author, seconded by Darius, who in this business was followed by Ptolemaeus) one hundred foot broad, seven and thirty miles long; but forced to leave the enterprise, for fear of the Red Sea overflowing Egypt, or mixing his water with Nilus. Tremellius 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, and then Apries. About these times g Anton. Galua. Nabuchodonosor conquered the Egyptians according to ezechiel's prophecy, Ezech. 30. But they had also civil wars. Amasis h Philostrat. de vita Apollon. l. 5. cap. 15. 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 he 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 and his guests had used to wash their feet, made an Image and placed it in the most convenient part of the City, and observing their superstitious devotion thereunto, said that they ought 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 redemanded 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 twenty days sailing, a building of solid stone, the roof being of one stone, one and twenty cubits long, fourteen broad, and eight thick, and brought it to the Temple at Sai. He ordained, that every one should yearly give account to the Magistrate, how he lived, and maintained himself. And he which brought a false account, or lived by unjust means, was put to death. He was buried, as was supposed, in that Sphynx abovesaid. Psammenitus his son succeeded, whom Cambyses deprived. CHAP. III. Of the Egyptian Idols, with their Legendary Histories, and Mysteries. §. I. Of Osiris and Isis, their Legends of the Creation, &c. 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 1. 19. shining in a dark place; but because of our need, whose Owlish-eyes cannot 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. 11.8. spiritually called Sodom and Egypt. No 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 gainsaid. Oh 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 was 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 Devil's brooding) brought forth in after-ages a dangerous Serpent: Thy Mahometism entertained with like lightness of credulity, with like eagerness of devotion, hath been 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 Cham (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 Genes. 41.8. Exod. 1.7. Wisemen and Soothsayers, confirming their devotions with lying Miracles, as the Scriptures testify of Jannes and jambres; and d Her. Asclep. 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 and 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, Appollodorus makes her Ceres: and Io. Antonius, and Cleopatra styled and figured themselves, the one Osiris, and the other Isis. In Macrobius, and Servius, she is the nature of things; * Adol. Occo. Numis. He, Adonis, and Atis: Plutarch addeth to these Interpretations Oceanus and Sirius, as to Isis, Minerva, Proserpina, Thetis. And if you have not enough, Apuleius will help you, with Venus, Diana, Bellona, Hecate, Rhamnusia: and Heliodorus nearer home, maketh Osiris to be Nilus, the Earth Isis. So true it is that e 1. Cor. 8.4. Io. 4.12. Georg. Stamp. Tab. Cosmogr. An Idol is nothing in the world, and Idolaters worship they know not what. Stampellus interpreteth Osiris to be Abraham, and Isis to be Sazeb, whom Moses calleth also Ischa. Orus Apollo, or Horapollo saith, Isis is the Star called of the Egyptians Sothis, which is the Dogstar, therefore called Isis, because at the first rising of that Star, they prognosticated what should happen the year following. The like was in use amongst the Cilicians, who observed the first rising of that star from the top of Taurus, and thence saith Manilius, Euentus frugum varios & tempora dicunt, Quaque valitudo veniat, concordia quanta, &c. Thence they foretell what store of fruits or want, What times, what health, what concord, they descant. Tully in the first Book of his Divination, reciteth the same out of Heraclides, Ponticus of the Cei. But the Egyptians had more cause to observe that Star, because Nilus doth then begin to increase. And therefore from thence they began to reckon their Tekuphas or quarters of their year, as the jews from Nisan. But to search this Fountain further, you may read the Egyptian opinion in Diodorus, f Diod. Sic l. 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) to beget and nourish them; and still retaining some such virtue at the new slaking of the River, the Sun then 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 foreparts are seen moving before the hinder are formed. These new-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, Oceanus, and Ceres, the five Elements of the World, Spirit, Fire, Air, Water, and 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 Miz aim the son of Cham. Morn. See this Legend at large in Cael. Calcag. derch. Egypt. 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, * Polyaen. Stratag. l. 1. makes Pan to be Bacchus his General in his Indian Expedition Maron, and Triptolemus, and the nine Muses attending with the Satyrs. Thus did he invade the world, rather with Arts, than Arms; teaching men Husbandry in many parts of Asia and Europe, and where 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 Lactan. lib. 1. they observed solemnly to make a lamentable search for Osiris with many tears, making semblance of like joy at his pretended finding, whereof Lucan singeth, Nunquamque satis quaesitus Osiris; always seeking (saith Lanctantius) 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, and with more solemnity interred. And that the Devil might show how far he can besot men, the Image i Arnob. contra Gent. l. 5. aliam resert causam obscoenissimam Natalis Com. l. 5. cap. 3. aliam. hereof was made and worshipped; the light of this darkness shining as far as Greece, whose Phallus, Phallogogia, Ithiphalli, Phallophoria, and Phallaphori issued out of this sink, together with their Membrous monster Priapus. Yea, the Egyptians having lost their own eyes in this filthy superstition, bestowed them on the Image of Osiris his stones, which they portrayed with an eye. Athenaeus k Athen. 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 out 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 an hundred and twenty cubit's length, having a golden star on the top, whose circumference was six cubits. This was carried in a Chariot, as in others the Image of Priapus, and other Idols. Of Typhon the Poet's m Apollod. de Origen. dear l. 1. Nat. Com. &c. fable, that after the Gods, by the help of mortal men, had slain the Giants, the Earth in indignation for the loss of that her Giantly brood, lying with Tartarus, brought forth Typhon, which exceeded all the former: for his height surmounted the Mountains, his head reached to the Stars, one of his hands to the West, the other to the East, from which proceeded an hundred heads to Dragons: his legs were entwined with rolls of Vipers, which reached to his head, filling the world with terrible hissings: his body covered with feathers, his eyes flaming with fire, a flame streaming also out of his mouth. Thus was he armed, and fought against Heaven, and made the Gods run away into Egypt, and turn themselves into many forms: with many tales more which I surcease to rehearse. Of the Isiacal rites, n 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 Pignorius 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 Satyrs in their Temples; affirming that their Priests are first initiated in these bawdy Rites. §. II. The causes of Consecrating their Beasts, and the mystical senses of their Superstitions. THeir canonised Beasts, of which the Egyptians and Syrians, (saith o De Nat. Dectum. lib. 1. Tully) conceived stronger opinions of Devotion, than the Romans of their most sacred Temples, were p Philo. jud. da decim. praec. Ios. count Appius: Dies Canic. p. 2. Colleq. 1. Dogs, Cats, Wolves, Crocodiles, Ichnumods, Rams, Goats, Bulls, and Lions, in honour of Isis: their sacred Birds were the Hawk, Ibis, Phoenicopterus: 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, divided therefore by q Inuenal. Sat. 15. Tarneb. ad. 18. 12. addeth garlic, as worshipped and sworn by Ia●end, Porrum & coepe nofas violare & frangere morsu: O sanctas gentes quibus haec nascuntur in hortis Numina. For this cause some r Trem. & Iurs., 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 Deodorus, an eyewitness telleth, That when Ptolemey 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 detayined 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 cause of this blind zeal, was the metamorphosis of their distressed Gods into these shapes; Secondly, their ancient Ensigns; Thirdly, the s Tusc. Qu. l. 5. profit of them in common life. Origen t Orig. contra Celsum, lib. 4. Hier. Roman. de la rep. Gent. l. 1. 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 fifth cause, namely, the Divine Nature diffused into all Creatures, after that of the Poet: Deum namque ire per omnes Terrasque tractusque maris, coelumque profundum. God goes thorough Sea and Land, and lofty Skies. I might add a sixth, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transanimation, u That the same soul should one while quicken a man another while a fish, or beast, or bird, passing from one to another which Pythagoras (it seemeth) borrowed hence and from India. Yea, Aeneas Gazeus x In Bib. Pat. tom. 8. a Platonike, in his Theophrastus or Dialogue of the Souls immortality, affirmeth, That Plato learned this opinion of the Egyptians, and dispersed it through all his Books; as did Plotinus and other his followers after him, numbering amongst the rest Prophyrius, and jamblichus. If I might, with the Readers patience, I would add somewhat of their Mystery of iniquity, and this 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 Amariolo, Amalarius, Durandus, Durantus, and others: so here have not wanted mystical Interpreters, Porphirius, jambliochus, Plutarch, and the rest. Such is the deepness of Satan in the shallowness of humane, both reason and truth. Water and Fire they used in all their Sacrifices, and do them devoutest worship (saith y Apud Euseb. de Praep. l. 3. c. 2, Porphiry) 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 Beetele or Scarabee did these (more blind than Beetles) in their stinking superstitions observe, as a living Image of the Sun; because, forsooth, all Scarabees are of Male sex (and therefore also saith z Aelian. de Animal. l. 10. c. 15 Aelian, Soldiers wore the figure of the Scarabee in their Rings, as thereby insinuating their masculine spirits) and having shed their seed in the dung, do make a ball thereof, which they roll too and fro with their feet, imitating the Sun in his circular journey. julius Firmicus a jul. Firm. de mist. profan. c. 1. inveigheth against them for their worship, and supplications, and superstitious vows made to the Water: and for that their fabulous Legend of Osiris, Isis, and Typhon, unfolding the History and Mystery. 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. He b De Os. & Is. 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 wore 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 Beefs, 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 it at all before Psammoticus 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 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 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Opifex intellectus quiveritatis est dominus & sapientiae, quatenus in generationem progrediens occultam latentium rationem producit in lucem, Amum Egyptiaca lingua vocant: quatenus autem sine mendacio peragit omnia Phtha nuncupatur; quatenus effector bonorum Osiris; aliasque denominationes habet propter potentias, actionesque differentes: Tumblichus de Mysteriis. they call Am (the same, as is before said, with Ham or Cham, 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 Dogstar to belong to Isis; the Bear, to Typhon; Orion, to Horus. The Inhabitants of Thebais acknowledged nothing for God which was mortal; but worshipped Gneph, 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 the people, than the true intents of their first authors of Idolatry. Because Typhon was of red colour, they consecrated red 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 sell to strangers. The Devil happily would teach them an apish imitation of that sacrifice of the red Cow, Num. 19 The Priests abhor the Sea, as wherein Nilus dyeth; and salt is forbidden them, which they call Typhon's spital. 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, O 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 vicissitudes, but mixtures, in all these earthly things. And here Plutarch is large in showing the opinion of these wise-men, 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 those two was Mithres, whom the Persians called a Mediator. So the Chadaeans had among the Planets, two good, two bad, three of middle disposition. The Grecians their jupiter and Dis, and Harmonia begotten of Venus and Mercury. Empedocles called the one Friendship, the other Discord: the Pythagoreans d Vid. Soc. l. 1. cap. 17. call the Good, One, bounded, abiding, right, square, &c. The other, duplicity, infinite, moved, crooked, long, &c. Anaxagoras, the Mind and Infiniteness; Aristotle, Form and Privation. Plato, the Same, and Another. Hence appeareth how true it is, that e 1 Cor. 2.14. the Natural men perceive not the things of God, nor can know them: and hence grew the Manichaean Heresy. All f Nat. Com. l. 6. & 8. the deformity and defect of things, Plutarch ascribeth to Typhon (whom they also called Seth, Bebon, and Smy, saith Pignorius) that which is good, to Osiris, and g The horns of Isi▪ (for so they picture her) are by Suida● ascribed to that fable of Io, which some say is Isis. 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. According to which custom, Achilles Statius h Achil. Stat. lib. 3. frameth his History of Leucippe, sacrificed by Egyptian Robbers and Pirates, for expiation of their villainies, and protection against their enemies: the Rites whereof were, after some Hymns sung by the Priest, to kill and rip her, and having viewed and tasted the liver, to bury her. He that would furthor 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 Archangels, next Angels, than Daemons, after them Heroes, Principalities and Souls in their subordinate Orders. Marcilius * Marsit Fie. in Iamb. translated according to Proclus. Ficinus doth thus dispose his Egyptian Mysteries, or Mystical opinions of God. The first in order is, Vnum Super Eus. The second, Vnum Ens, or Vnitas Entis. The third, Intellectus Intelligibilis, Prima Icthon. The fourth, Emoph, 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 Traveller: they that will, I may read jamblichus, Proclus, Porphyrius, translated by Marsilius Eicinus. Caelius Calcagninia a Dereb Egypt. hath also written a large Treatise of these Egyptian Mysteries. Much may the Reader gather also out of Doctor Rainolds his learned Treatise, De Romanae Ecclesiae Idolatria. Rain. l. 2. c. 3. §. II. Of HERMES TRISMEGISTUS. MErcurius Trismegistus (so called, b Gen. Dier lib. 2. cap. 8. because he was thrice greatest King, Priest, and Philosopher) was (saith c Lactantio 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 Civitate Dei, lib. 8. cap. 26. illustrated by the Annotations of Viues, will further acquaint you. Goropius d Hermanthenae. lib 6. Hieroglyph l. 1. Gallica. lib. 4. from a speech of jamblichus, That all sacred Writings were ascribed to Mercury Trismegistus, conjectureth after his far fetched fashion, that Trismegistus signifieth God in Trinity and Unity (which he gathereth also out of the word Got, or God) and that no mortal man was intended by Mercury, but God himself; called Thoyt, or Theut, as the head of all things, and that the eternal Wisdom of God first taught men Letters e He saith, the Hebrews borrowed their Letters from the Cimmerians and findeth great mysteries in the names of the Letters. . That the Egyptians were subdued by the Cymmerians, who came thither out of Phrygia, and changed their Religion, leaving them both their hieroglyphical Characters (wherein also were included Mysteries of holy things) and their Language, both which the Priests observed in their Liturgies and Devotions. Divine things were not meet to be ascribed to men, and therefore all the Books of their Divinity were ascribed to Mercury, whose Image was a head ending in a square Statue, a resemblance of that Divine Wisdom and constancy. They use to set up these Images in the highways, therein engraving some good moral admonitions, for which cause they were called Mercuries and Hermes, as his Dutch Etymologies declare, Herman signifying nothing but a public admonishing, and Merkman, that which men ought to mark, and most diligently to attend. The like he doth in the names of Harpocrates, and other their Deities, some of them through ignorance from hieroglyphics (as the Emblems of George, Christopher, f Hier. l. 8. He saith Christopher was first so painted of some Egyptian or Hieroglypher. See Rainold. ●e Id. K. E. & Seror. Litan. and Margaret, amongst the Romists) becoming Gods. Whether these things be true, or doctae nugae, for which Scaliger censureth Goropius, I list not to determine, nor to fill these pages with store of matter of this nature from him, with whom the desirous Reader may himself find entertainment: where he will show the Mysteries of their Pyramids to signify the fiery soul of the World, and Obelisks, the Sun, and other things more than ever the Egyptians themselves conceived. For how could they without help of Goropius his Dutch? g Fran. Patricij Zoroaster. Franciscus Patricius (as he hath taken great pains, out of Psellus, joannes Pieus, 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 no less industry published twenty Books of h F. P. Her. Trismegist. Graecolat. Hermes or Mercury Trismegistus. He affirmeth, that there were two of that name, the one Grandfather to the other: the elder of which was counsellor 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 Trismegisti, 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 Asclopius: of which name were three learned Egyptians, Asclepius Vulcani, Inventer of Phyvoke, Asclepius Imuthes, Inventer of Poetry, and another which had no surname; to which Hermes dedicated some of his Books; and the same Asclepius i Asclepius de sole & daemonib. lib. 1. in the beginning of his first Book calleth himself the Scholar of Hermes. In the Writings of these Egyptians, translated into Greek, and explained by the Egyptian Priests, the Greek Philosophers, especially 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. For my own opinion, I cannot believe so ancient Monuments of Ethnic Authors to remain: but, as in the Sibyls, Berosus, Henoch, and many other old Authors lost, some new obtruded on the World in their Names. Yet I leave to each man his own censure. Twenty thousand Books are ascribed to Hermes: some say thirty six thousand five hundred twenty five. He in his Asclepius k Asclep. c. 9 translated by Apulcius, 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, and 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 l Cap 13. after showeth: and when as they could not make souls, they called, m 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 Hebrews, God that drowned the Egyptians in the Red 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, O Asclepius (saith he) was the first Inventer 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 gone to Heaven, and doth now heal men by his Deity, at then by his Physic. The same doth n This might be that Mercury, of whom Tully saith, Quem Egyptij nesas 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 be thanked, by the bright and powerful Sunshine of the Gospel, was long since effected. CHAP. IIII. Of the Rites, Priests, Sects, Sacrifices, Feasts, Inventions; and other Observations of the Egyptians. §. I. Of their Apis and other Beasts, Serpents, and other Creatures worshipped. 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 Apu represented the Celestial Bull; 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 l 17. Strabo saith, That they nourished many Creatures, 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 with 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 hearts displayed in their Banners, every one falleth down and doth worship. When any of them dyeth, 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 exequies 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 to 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 dead they bewail no less, than their own children: In their Funerals they are exceeding prodigal. In the time of Ptolemeus Lagi, their Apis or Bull of Memphis being dead, the Keeper bestowed on his Funeral, over and above the ordinary allowance and offerings, fifty Talents of silver borrowed of Ptolemey, that is, twelve thousand and five hundred pound of our money after the Egyptian Talon, or after the Alexandrian, eighteen thousand seven hundred and fifty pound. And in our Age, saith Diodorus, an eyewitness of these his Relations, some of these Nourishers have bestowed an hundred Talents on this last expense, which is twice as much as the former. 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. Then 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 Euseb. praepar. Euang. l. 2. c. 1. only women were permitted to see him, who I know not in what hellish Mystery, lifting up their garments, showed him Natures secrets, and from thence forth 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 seven-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. Vid. Naz. Orat. 24. & ad cum Eliam Cret. 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, in stead of Pillars, and graved 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 find out a succeeding Apis. Of this Apis, thus writeth Saint i De Civit. Dei l. 18. c. 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 Serapis, 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, k Vid. Hieroglyph. Gorop. l. 4. an Image holding his finger on his mouth, is joined a companion to Isis and Serapis, in token of concealing their former humanity. Suidas l Suidas. saith, that Alexander built unto him a magnificent Temple, of which, and of this Serapis, we shall largely declare in the next Chapter. Viues out of Nymphodorus saith, that this carcase in that Chest, whereof the name Serapis was derived, was of a Bull, not of a Man. Eusebius m 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 n Apol. Biblieth. l. 1. c. 2. 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 o Scal. in Eus. died in Peloponnesus, which of him was called Apia. Caelius Calcaguinus p Cael. Cal. de reb. Egyptiacis. affirmeth, that their Apis was but the symbol of the soul of Osiris: and that Serapis is an Egyptian word, and signifieth joy and mirth. But who can find truth in falsehood, or certainty in Superstitious errors? The marks q Viu. in Aug. de Ciu. Dei. l. 18. c. 5. of the next Apis were these; All his body was black, with a white star in his forehead, after Heredotus, 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 impossible to be found, as (no doubt) it was rare, and therefore costly; Augustine r 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 in s Gen. 30.39. Jacob's example. But what a beastly stir have we here (me thinks I hear some whining Reader say) about Beasts t Varijsque coloribus Apis. Ouid. 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, u Bulling. Orig. Error. in Aaron's and jeroboam's Calves, after their return from Egypt; the School of this Idolatry. Besides this Apis of Memphis, they in other places observed others: as Mnevis, a black Bull, consecrated to x Suidas. the Sun, as Apis was to the Moon; with his hairs growing forward, worshipped at Heliopolis: Bacis, y Macrob. another, that was feigned to change colour every hour, at Hermunthus; besides, Onuphis, and Menuphis, otherwhere. Thus by Sin, Beasts became Gods, Men became Beasts: if this be not a baser 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. z Orig. count. Celsum lib. 3. Splendida fana cum lucis, & Templa cum vestibulis & porticibus admirandis: introgressus autem vide bis adorari felem, &c. that is, They have glorious Chapels, with Groves; and stately Temples, with goodly Gate-ways and Porches: but when you are within once, you shall see nothing but a Cat (or some such Carrion) worshipped, &c. And even at this day, in Cayro and other places of Egypt, they account it (according to their Mahometan Superstition) no small point of charity, to be bountiful and liberal to Birds, which they will redeem a Ioach. Vaget. Geographist. to liberty; and to Dogs, Cats, and other Beasts, setting them meat and good provision at appointed times. As for the Camel, that hath carried the Alcoran at Mecca in their Pilgrimage, ye have heard b Sup. l 3. c. 6. already, how religious they esteem the touch thereof: Dousa c G. Dous. Itinerar. saw the like at Constantinople; some plucking off his hairs as holy relics, some kissing him, some wiping off his sweat, therewith to rub their faces and eyes; all entertaining him with frequent concourse, and at last eating his flesh, distributed into small parts for that purpose. We are further to know, that although Egypt worshipped beasts, yet not all, the same: these d Strabo. lib. 17. Stuckius de sacris sacrificijsque Gentilium, de his fusius. Vid. Clem. Paren & Meruetum. only were universally received; three beasts, a Dog, a Cat, a Bull: two Fowls, the Hawk, and the Ibis; two fishes, Lepidotus and Oxyrinchus. Other beasts have their Sects of Worshippers: as sheep among the Thebans and Saits; the fish called Latus, among the Latopolitans; a Cynocephalus, at Hermopolis; (which is a kind of great Ape, e Vid Gesner. de quadrup. & Aelian. de an. lib. 10 c. 30. 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 dissension; whereof f Iwen. Sat. 15. see that whole Satire. Aelian. de an. lib. 10. cap. 21. Iwenal: Ardet adhuc Combos & Tentyra, summus utrinque Ind furor vulgo, quod numina vicinorum Odit uterque locus— Combos and Tentyra do both yet burn With mutual hate, because they both do spurn At one another's Gods, &c. Strabo saw, in the Nomus, or Shire of Arsinoe, divine honour 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 g P. Bellon. 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. h Volat. Scalig. writes of a Leaden Crododile, framed by art to chase away these beasts, melted after by Achmed. Ben-Tolon. ep. ad Vaz 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, as Balbi, and others report of the Modern Inhabitants of Pegu, before related. King Menas built a City called Crocodile, and dedicated the Neighbour-fen to their food. They were as scrupulous in the use of meats: some i Diodor. Sic. l. 1 abstained from Cheese, some from Beans, some from Onions, 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. At Coptus, where the holies of Isis were most solemn, there were (saith k Aelian. de an. l. 10. c. 23. Aelian) store of great Scorpions, which presently killed such as they stung; but yet the women which there lamented Isis, no less than Widows the death of their Husbands, or Mothers of their Children; and going barefoot, are never hurt by them. here they devoted the Male Goats to their bellies, the Females to their Goddess. Hawks were consecrated to Orus or the Sun, because they fly and look directly against the Sunbeams: of this bird they fabled that it lived seven hundred years. They which will, may find in that his tenth Book, the Reasons of diverse other their beastly and foul devotions, to Fowls and Beasts: too tedious for this place. They held Serpents in so sacred account, that e L. Pig. mens Isiac. exp. Osiris is never painted without them: and jesephus f Ios. 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 would 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 g joh. 3.14. Moses in the Wilderness, the figure of Christ crucified, who broke this Serpent's head. Jeremy the Prophet was stoned (some h 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. Loath 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, i Ortel. ex Clement. & Min. Foelice. and Farts, had their unsavoury canonisation, and went for Egyptian deities; Lettuce suitable to such lips. So Jerome k In Es. c. 46. & cap. 12. & alias. derideth their dreadful deity, the Onion, and a stinking Fart, Crepitus ventris inflati quae Pelusiaca religio est, which they worshipped at Pelusium. Less brutish, though not less idolatrous, was it in l Ae. Var. l. 13. cap. 22. Strab. lib. 14. mentions a Temple and Image of Homer at Smyrna, with a coin called Homerium. Ptolomaeus Philopator, to erect a Temple to Homer, in which his Image was placed, comely sitting environed with those Cities which challenged him for theirs. That came nearest to reason in the Egyptian m Plut. de Osir. & Is. deities (though far enough from Religion) when they expressed God like a Man with an egg in his mouth, thereby intimating that God created the World with his Word. So in the City Sai they expressed in hieroglyphikes an Infant, an old Man, a Hawk, a Fish, and a River-horse, on the doors of Minerua's Temple, as if Minerva should say, O ye which are borne and die know that God hateth impudence. This also by the way we add for difference of Egyptian hieroglyphikes and Indian pictures n See Acosta, Gomara, and our Picture book, Tom. 2. lib. 5. in Mexico, that these expressed Histories, those concealed Mysteries: the Indians describing things as plainly as they could, the Egyptians yielding a double shell before you come to the kernel; and therefore more implicit and difficult than the other. For that a picture of a Hawk, a Fish, and a River-horse should represent such creatures is evident: but that one of these should represent God, the second Hatred, the third Impudence, is a mystery, and if well searched, an absurdity, and a thing much to be admired that wise men should so admire things so ridiculous. §. II. Of their Sacrifices, their jewish Rites, and of their Priests. THeir sacrifices were so diversified in their kinds, that Peucer o Peut. de Divinat. Idem Canic. dies S. Maioli, part. 2. Colloq. 1. saith, they had six hundred threescore and six several sorts of them: Some they had peculiar to special gods; p Sard. lib. 3. cap. 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 Red men to Osiris. Busiris q Triflesque Eusiridis arras. 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 over-flowed. They offered every day three men at Heliopolis; in stead of which bloody rites, Amasis after substituted so many waxed Images. Thus were their gods beastly, their sacrifices inhuman, or humane 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 r Tab. Isiaca Bembi. In Aegypto Canicipites, Serpenticipites, Afinicipites, &c. & postea. Vanae & contrariae superstitionis, aquam in praecipua veneratione habent, & ea tamen se abluuni. Athanas. count. Gent. idem justinus Mart. Apolog. 2. & Cyprian. ad V. is sometime seen with the head of a Hawk, Isis with the head of a Lion, Anubis always with the head of a dog; and contrariwise, beasts pictured with the heads of Osiris and Isis: monstrous misseshapen figures, of misseshapen 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. Theodoret testifieth, s Theod. Ser. 1. That Pythagoras received circumcision of the Egyptians, which they received of the Hebrews. Ambrose t Am. de Abraeham. l. 2. c vlt affirmeth, That the Egyptians circumcised both sexes at the age of fourteen years (as the Ismaelites at thirteen) because that then the lusts of copulation begin to burn, which Reason teacheth, to need circumcision: and therefore (it seemeth) they used it in those parts that are the seats and instruments of Lust; and not either in regard of original corruption, or the promised Seed, which were hidden mysteries to their mystical superstitions. It is like, the Devil would thus profane this divine Sacrament of Circumcision, as at this day in the Heathen Nations about Congo, and in jucatan in America, before the Spaniards came there. They so abhor Swine, u Vid. Brerew. Enq. cap. 13. 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 Swine 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. Aelian x Ael. de Animal. l. 10. c. 16. giveth this reason of their hatred of Swine, because it is a gluttonous beast, not sparing the flesh neither of their own young, nor of men: as on the contrary, they worship the Stork for her piety, in nourishing her aged parents (that I speak not of their wedlock chastity; for breach whereof, y Crol de signaturis. Crollius tells, from the relation of an eyewitness, That in a wood near to Spire in Germany, the Male complaining to a congregation of Storks, caused them to tear his Mate in pieces.) The Egyptians also had a conceit, That Swine's milk would breed the leprosy; and that Swine were beasts odious to the Sun and Moon. He citeth out of Endoxus, That they spared them, for treading their Seed into the ground; which was their Harrowing and Tillage, when Nilus had newly left the softened Earth, to send these Labourers, their Kine and Swine, to tread in the miry Earth the Corn which they sowed therein. The Egyptians z 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. The Priests, in old time renowned for their learning, in Strabo's time were ignorant and unlearned. No woman a Io. Boem. lib. 1 cap. 5. H. Roman. de rep. G. l. 3. c. 4. 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 b Sard. l. 3. c. 18. Herod. l. 2. washed themselves in the daytime thrice, and in the night twice: they were shaven, wore linen garments always new washed, were daily allowed sacred meats. c Du Bartas Colonies. Of their ancient Priests, thus Du Bartas singeth in syluester's tune: The Memphian Priests were deep Philosophers, And curious gazers on the sacred Stars, Searchers of Nature, and great Mathematics, Ere any letter knew the ancientest Attickes. Tertullian d Tert. Exhort. ad Castitatem. speaks of the continence of Apis his Priests, and adds, That certain women, consecrated to the African Ceres, voluntarily relinquished marriage, and from thenceforth might not touch a Male, no, not so much as k sse their own sons. Their magic skill appeared in Jannes and jambres, which withstood Moses; and in Hermes testimony of himself. R. Solomon on Exod. 8. writeth, That Pharaoh said to Moses and Aaron, Do you bring straw into Ophraim, a City full of straw? And do ye bring enchantments into Egypt, De Orig. c. 17. &c. which aboundeth therewith? Postellus deriveth the Egyptian and oriental sciences from Abraham, to whom he dareth to attribute their divinations by the Air, Water, Fire, Earth, Birds: and allegeth rambam's authority, That the greatest part of the Alcoran is taken out of the Egyptian learning; and saith, That Moses and Solomon studied the same, and expounded in Scripture, what Abraham had taught them: to which also he ascribeth the jewish Exorcisms, in casting out Devils. But some Devil, I think, hath taught him so to commend these devilish Arts, as he doth no less the Alcoran, and the jews Cabala, calling them an excellent Appendix to Moses, and both, of I know not what magical faculty, Raziel. first infused into Adam in the purity of his creation, and taught by the Angel Raziel, by him delivered in verbal tradition; written first by the Henoch, the books whereof Nimrod stole from Noah, which Abraham might learn either in that Chaldean Nation, or from Melchisedech. But let us observe these Priests further. 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 it into the River with imprecation, That whatsoever evil was imminent to them or their Country, might be turned upon that head. This ceremony e Gramay As. seems to have come to them 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 f Moresm. Dep. rel. a Protestant, but g Magini. Ptol. Pol. de inventoribus. Beroal. in Apuleium. Maginus, 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 h Draudius in Solinum. were their judges, the eldest of which was chief in pronouncing sentence. He wore i Aelian. Var. hist. l. 14. c. 34. about his neck a Saphire jewel, with the Image of Truth therein engraven. The Priests k Alex. ab Alex. Gen dier. l. 2. c. 8. of Isis, besides their shave and linen garments, had paper-shoes: on their heads, Anubis; in their hands a Timbrel, or a branch of Sea-wormwood, or a Pineapple. They had one chief Priest, or Primate of Egypt, as appeareth l Ios. count. Ap. lib. 1. is qui super Egyptiaca sacra▪ erat constitutus. Hel. hi. Aeth. l. 7. Herod. l. 2. saith, that they had 341. Priests and as many Kings before his time. by josephus 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 Ptolemeus, which after shall follow. Philostratus m Philost. de vit. Apol. lib. 6. c. 3. speaketh of Gymnosophists, which some ascribe to India; Heliodorus to Ethiopia; he to Ethiopia and Egypt. These, saith he, dwelled abroad without house, on a Hill a little off the banks of Nilus, where grew a Grove, in which they held their general Assemblies, to consult of public affairs, having otherwise their studies and sacrifices apart, each by himself. Thespesion was the chief of this Monkish College, when Apollonius, after his visitation of the Babylonian Magi, and Indian n Domitiano Imperatore. Brahmins, 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 o Pius 2. Asia. a Pope) in Rome; Saint Peter p Pol. Vir. l. 3. at Westminster; and other Popish Oratories, privileged Dens of Thiefs. §. III. Of their Feasts and Oracles. THeir Feasts were many: of which, * 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 shouts: 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 besides. 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 beat themselves: but with what they did beat themselves, was not lawful to relate. The Carrions 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 and Oil, and therewith went about the walls of the City: This solemnity was called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 fift 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, and 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 waggon with four wheels, on which the Chapel and Image were carried. Those that stood at the Porch, forbade these to enter; but the Votaries, to help their god, beat and drove them back. Here began a great club-fray, in which many were wounded, and 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 lain with, but was repelled by her servants: whereupon, he procuring help elsewhere, was revenged of them. Hence grew that solemnity. On the seventh day of the month Tybi * Hospin. de Fest. cap. 7. (which answereth to our January and December) was solemnised the coming of Isis out of Phoenicia; in which, many things were done in despite of Typhon. The Coptites than hurled down an Ass from a steep place, and abused ruddy men for this cause. They had a Plut. de Os. also in their Bacchanal solemnities, most filthy Rites; in which, being drunken, they carried Images of a cubit length, with the privy Member of a monstrous size, with music, accompanied with the elder Matrons. This Yard, which they called Phallus, was usually made of figtree. Herodotus b Lib. 2. saith, That besides their Swine-feast, they observed another to Bacchus, without Swine, in like sort as the Grecians: in which, they had such cubital Images made of sinews, or as Coelius c Coel. Rhod. l. 7. cap. 17. 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 nineteenth day d Plut. ibid. was holy to Mercury, in which they did eat honey and figs, saying withal, Truth is sweet. On the ninth 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 is mentioned the seeking of Osiris. This was an Egyptian feast, observed in the month Athyr (which answereth somewhat 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. Then 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 e Hosp. cap. 27. , in remembrance of the Sun's circuit, which in the seventh 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 diverse 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 f M. F. Octau. Arnob. contra gentes, lib. 2. Minutius Foelix) is resembled every year, Nec desinunt annis omnibus vel perdere quod inveniunt, vel invenire quod perdunt. Haec Aegyptia quondam, nunc & sacra Romana sunt. Truly the Plays of Christ his Crucifying and Resurrection, which are observed in all Churches of the Roman Religion yearly, might seem to have had this Egyptian original. Once, Index expurgatorius, hath cut out Viues tongue, where he speaketh against them, as g Viues in Annot. ad Aug. de civet Dei, lib. 8. cap. 27. Vide ante lib. 1. cap. 17. before upon like occasion is noted. This feast is also mentioned by julius Firmicus, 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 holy day was carried in procession an Image with three stones, or (as Plutarch h 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 i Peucer. de Divinat. S. Ma. Di. Can. pag 2. co '. 2. 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 Pelusium, if we may believe Achilles Statius k Achil. Stat. lib. 2. & 3 , was the Temple, Image, and Oracle of jupiter Caessius; and by an Oracle, he maketh Leucippe, a Virgin, to be appointed for sacrifice. At Memphis, a Cow; at Heliopolis, the Bull Mnevis; at Arsinoe, the Crocodiles were their Oracles. But it were too tedious to relate the rest. §. IIII. Of the inventions and disposition of the Egyptians. THe first amongst their Inventions, we may reckon the derivation of their superstitions to others. That the elder Romans entertained these damnable Egyptian holies, appeareth by the Temples, Chapels, Streets, Coins, dedicated unto Isis, Serapis, &c. mentioned by Onuphrius, Rosinus, Victor, Fabricius, Apianus, Amantius, Gruterus, Golizius', Occo, and other writers of Roman Antiquities. Of Isis and Serapis were certain public places in Rome, named Iseum and Serapeum. * Antiq. 18.4. josephus relateth of one Paulina, a noble woman of Rome, married to Saturninus, devoted to the superstition of Isis, whom Decius Mundus had solicited in vain to dishonesty, notwithstanding the offer of two hundred thousand Drachma (which comes to five thousand six hundred and twenty five pound) for one night: but with a quarter of that sum he corrupted the Priests of Isis; one of which told Paulina. That the god Anubis inflamed with her love, had sent for her; which message was welcome to her, and to her husband not distasteful. Thus Mundus, under pretext of Anubis, obtaining a night's lodging, meeting her three days after, merrily jested at her, for saving his money, but not her honesty: Whereupon Tiberius banished him, crucified the Priests, and razed the Temple, commanding the Image of Isis to be cast into Tiber. But these superstitions were revived soon after, Vitellius * Sueton. in Vit the Emperor not refusing to wear a Linen religious garment openly in her solemnity. Vespasian also honoured them, and Domitian in the religious habit of Isis conveyed himself unknown from Vitellius and his persecutors. Husbandry a 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 b Ios. Ant. l. 1.8, taught them by Abraham. Geometry c Dom. Nig. Aph. Com. 3. Clein. Strom. l. 1. Bas. in princip. prou. Girana. Cos. l. 2. Cic de. diu. l. 1. A. Thevet. de mundo novo, c. 4. 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. Gaudentius Brixiensis d G. B. in Exod. trac. 6. applieth the destroying of the Egyptian firstborn, to the perishing of Idolatry through the light of the Gospel: the Egyptians (saith he) being the first, which worshipped the Images of dead men. 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, whereof Horopollo an Egyptian, Pierius, Goropius, Michael Mayerus, Curio, Schualenberg, besides Mercerus and Hoeschelius, with others have written. Aelianus e L. 14. 34. accounteth Mercury the first inventor of their Laws. The Women * Sophocles in Oedip. vid. Scholiast. ib. ex Nymphod. in Egypt did perform the offices which belonged to the Men, buying, selling, and other business abroad; the men Spinning and performing houshold-task. Claud Duret f Del'Orig. de Langues. c. 40. &c. hath expressed (besides a Discourse of their Region and Learning) two Egyptian Alphabets, if any desire to see the form of their Letters: which g Nazion. Orat: 3 adu. jul. &, Elias Cret. some think that the Phoenicians borrowed from Egypt, and lent by Cadmus to the Grecians. But I am not of their mind. 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 land. We may here add out of Flavius Vopiscus h Flau. Vopisc. Saturnius. Trebellius Pollio testifieth the like in his Triginta Tyrannis. 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, Verfifiers, 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 Seruianus, 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 anointer 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 gouty-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 Adrianus. 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 i Timberly's book describeth this at large & Sandys. 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 Timeservers 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 fain and devise? 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 Antinous, which he erected almost in all the world, saith k Dionis Nicaei 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, he reported l Aelius Spartianus in Adriano. 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; whereof Prudentius singeth: Quid loquar Antinoum coelesti sede locatum, &c. Prudent. count. Symmachum. l. 1. Adrianique dei Ganimedem— Cumque suo in Templis vota exaudire Marito? justin. Martyr. Apol. 2. And justin Martyr: Antinoum qui modo extitit, omnes metu coacti pro deo colere, cum & quis, & vnde esset, scirent. He caused money to be coined with the picture of the Temple of Antinous which Adrian had erected, and a Crocodile under it. Choul m Choul della Relig. Rom. Antich. expresseth diverse forms of these Antinoan Coins, and one with inscription of Marcellus the Priest of Antinous. Ammianus Marcellinus n Am. Mar. l. 22. ascribeth to the Egyptians a contentious humour, addicted to lawing and quarrels, Assuetudine perplexius litigandi semper laetissimum. Their vanity and superstition may further appear by that which Diophantes o Diophantes Lacedem, apud Stuckium de sacris. 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 p Coelius Rhodig. Lectionum adtiq. 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 hypocrites, 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 q Polyb. Hist. l. 15. c. 31. Exod. 1, &c. and cruelty used amongst the Egyptians, hath made them infamous among Authors, both Profane and Divine. And Stephanus Bizantinus saith, that they which practised close, subtle, crafty couzenages, were said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to play the Egyptians: Aeschylus also the Greek Poet makes them Mint-masters therein: and perhaps those Rogues which wander over so many Countries, and live by their wits and thefts, were therefore r Tes. Pot. 3. part. pag 169. hath a whole discourse of them. called Egyptians, rather than for the Nation, being the scum and dregs of other Nations, disguised by a devised tongue and habit; called in some Country's Cingari; their life resembling much the Beduini, or Rezuini, roguish Arabians wandering in Syria, and other parts. Bellonius saith, That these wander through all the Turkish Empire, and are no less strangers in Egypt then other places. They are cunning in Iron-work, and cheating Fortune-tellers: some esteem them Walachians. But lest I should also 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 s Prou. 7.10. by Solomon, hath not a little decked her bed with the Ornaments, Carpets, and Laces of Egypt. Wiser were the Romans t 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. §. I. Of the Persians and Grecians acts in Egypt, and the famous University and Library at Alexandria. THe last Egyptian Pharaoh was Psammenitus, 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; joseph. Antiq. 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 Ethiopians; 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 retireth to Memphis, where he found them observing their festival solemnity of the New-found Apis, and interpreting this joy to have proceeded from his loss, he slew the Magistrate, 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, Sepulchers, 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 c Strab. l. 17. describeth the form of their Temples. 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 pigmy-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 Mendes to Pan; at Momemphis to Venus; a Necropolis, Nicopolis, and other places to other supposed Deities. Cambyses also burned the Images of the Cabyrians and the Temple of Anubis at Heliopilis, whose stately building and spacious circuit Strabo describeth, as likewise at Thebes. They write, 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. In d Thucid l. 1. 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. Ochas, one of his Successors (called of the Egyptians, Ass) killed their Apis, Aelian. var. hist. l. 6. c. 8. 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 rent 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 imposition, had an end, together with that Monarchy. For Alexander e Curt. lib. 4. Arrian. l. 3. did not only leave them to their wonted 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, ( g See Auson. de clar. urb. whereas some think h Lydyat. Emb. Temp. the City No had before stood, destroyed by Nabuchodonoser) second in reputation to Rome, the i Herodian. l. 7. receptacle of jewish, Grecian, and Egyptian Religions, adorned with many Temples and Palaces: his Successors, Ptolomaeus Lagi (of whom the following Kings were all called Ptolomaei and k Legidarum imperium & regum series: Stra. L. 17. Niceph. patr. Eutrop. l. 6. & 7. Ir. Patrit. Panarch. l. 9 Idem l. 16. 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. Plato's Philosophy was not only first borrowed of the Egyptians, but was publicly read at Alexandria as well as at Athens: which continued many ages. Six hundred years after his death, Ammonius surnamed (of his former occupation being a Porter) Saccus seemed to have lighted on the books of Hermes, l Some learned men are of opinion that these pretenced books of Hermes, as also the Oracles of Sibyl which are extant, were but counterfeits of some Christians, seeking to win Heathens by such proof worse than heathenish. Idem l. 16. and thence learned the Doctrine of the Trinity: of whom his Disciples Plotinus and Aurelius write, and after them their Scholars Porphyry and Theodorus Asinaeus; and their Auditors jamblichus and Syrianus; to this last succeeded at Athens Proclus, Lycius, and after him the last of the greatest Platonics Damascius: which have written many things of the three beginnings. The same Ammonius with like Philosophical happiness are said to have found the Oracles of Zoroaster, which the two julian's the Father and the Son, Chaldaeans, translated out of their tongue into Greek, in the time of M. Aurelius the Philosopher. Pythagoras had before learned it of Zabratus in Assiria: which (it seemeth) Plato heard of the younger Architas, and dispersed closely the seeds thereof in his Books, so that the elder Interpreters conceived him not till the time of this Ammonius the Porter, from whom here (as from Socrates a Statuary in Athens) flowed this Divine wisdom. He taught at Alexandria in the days of Clemens Alexandrinus about two hundred years after Christ. Origen was his hearer. jamblichus comprehended these Oracles of Zoroaster, in thirty Books or thereabouts: for Damascius citeth the eight and twenty. The wealth of the Ptolemy's m Strab. l. 17. reigning in Egypt appeareth by Strabo's report of Auletes, his revenues to be twelve thousand five hundred Talents, which yet was counted dissolute and unthriftie. This by Master n Brer. de pond. Cap. 10. Her. Thal. Brerewood is summed two millions three hundred forty three thousand & seven hundred and fifty pounds of our money: Whereas the revenues of Darius Hystaspis (accounted a hard man) is by Herodotus reckoned fourteen thousand five hundred and sixty Euboike Talents, which makes 1820000. pounds, a great deal less sum, from that greater Empire. But they had other improvements. Alexander o Arrian. lib. 6. Plut. Pomp. Bud. de Ass. is said to spend more than this on Hephestions funeral, by fifty five thousand pounds. Yea, the Roman revenues are by Plutarch ᵖ summed at eight thousand five hundred Myriad, which in our money is two millions, six hundred fifty six thousand, and two hundred and fifty pounds, not hugely exceeding the Egyptian. §. II. Of the School and Library at Alexandria. Having mentioned the Studies and learned men at Alexandria, and wealth of their Kings, I hold it not amiss to entertain your eyes in longer view of that Alexandrian School and Library. Simandius or Osymanduas a Diod. Sic. c. 1. is the first in any History mentioned that erected a Library, setting this Inscription in the Frontispiece thereof, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Medicinary or physic-shop of the Mind. Some accuse Homer to have stolen his Iliads and b Naucrates ap. Eustat. in Praefat. Odyss. Odysses out of Vulcan's Temple at Memphis, being the works of Phantasia a woman: the work of a womanish fantasy so to deceive, or receive, of That almost more than Man. But the second Ptolomey, son of Ptolomeus Lagi was Author of that famous Library at Alexandria, following (saith c Strab. l. 1. Strabo) the example of Aristotle. d Athen. l. 1. Atheneus adds the Books of Aristotle also bought by Ptolomey of Neleus, which succeeded Theophrastus in this Legacy bequeathed to him from the Philosopher Himself. josephus tells us of the Translation of the Law by the e joseph. Ant. lib. 12. c. 2. Aristaeus. Seventie or Seventie two Interpreters, procured by Demetrius Phalareus at the King's charge: who also obtained the like Translations of other f Epiph. de ponder. Cedrens. Chaldaean, Egyptian, and Roman Monuments: the number of which translated Books, Cedrenus numbers one hundred thousand. Seneca * Sen. de Tranq. cap. 9 speaks of four hundred thousand. josephus of five hundred thousand in the whole, which by the succeeding care of this King's Successors, did after amount (it is g Gel. l. 6. c. ult. Am. l. 22. Isid. habet falso 70. pro 700. Gellius, Ammianus, & Isidores testimony) to seven hundred thousand Volumes: All which by cruel disaster in the Civil wars of Caesar, perished by fire; He firing the ships, and they the adjoining Library; which neither He in his Commentaries, nor Hirtius (as Caesar's most dismal fate) once mention: but Plutarch, Dio, Livy, Seneca, Ammianus, and Gellius forget not these manifold Memorials, thus buried at once, & for ever, in forgetfulness. This Library was in the Temple of Serapis, as both Marcellinus, & after him Tertullian, testify: but that in tertullian's days was another famous Library of Cleopatra's Founding, called for the likeness, Ptolemeys; which in likelihood continued till that glorious Fabric was ruined in the days of Theodosius, as Ruffinus, Socrates, and Sozomen have written. Most of the Books of this latter, were brought from Pergamus, chief City of the lesser Asia, Seat of the Attalike Kings; one of which, Eumenes there collected two hundred thousand Volumes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not reckoning, as u Lips. de Bibliothec. c. 4. Lipsius interprets the place, that Volume for more than one, which contained diverse Treatises) given by Antonius unto Cleopatra, as x Plut. Anton. Plutarch hath related. Ptolemey the fift then living, denied Eumenes in envious emulation, the Egyptian paper, the cause that Parchment was then invented at Pergamus, by Eumenes his industry, for the use of his Library, as not only Pliny and Varro, but the name of these skins called Pergamena of that City, sufficiently witness. The Egyptian Paper (of which ours made of rags hath still the name) was made of a Sedgy Reed growing in the Marishes of Egypt, called Papyrus, which easily divides itself into thin flakes; these laid on a Table, and moistened with the glutinous water of Nilus, were pressed together and dried in the Sun. The Greeks and Romans had their many famous Libraries, which would here trouble our Egyptian Traveller, who in Lipsius his Book of that Argument may better satisfy himself: as also touching their Furnitures of Marble, ivory, Glass, and many many curious artificial Inventions; besides the y Sueton. in Tiber. Plin. in Epist. & de Sit. Ital. &c. Images of the bodies of learned Men there placed of Gold, Silver, or Brass, near to more precious Images of their learned Minds in their written Monuments. These indeed are the best men's best Images, in which their z Plin. l 35. c. 2. Immortal Souls speak Immortally, yea, Immortality to themselves and others; they being dead, yet speaking, and never denying their wise counsels and familiar company to the ᵗ Studious, who by this means are never * Cic. Ossic. l. 3. Alphons. Rex Hisp. less alone, then when alone, and (as King Alphonsus sometimes said) never find better Counsellors than these dead. And ever let their names flourish, that bestow care and cost to keep those learned Names ever flourishing, and in redeeming these Monuments from Worms, Mice, and putrefaction, erect unto themselves Monuments far beyond the stupendious Pyramids and other monstrous births of artificial vanity. Cheops is scarcely remembered, nor worthy to be named with this Ptolemey, that fire not being able to consume the honour of his Name, that devoured his Books: whereas Cheops his very name is doubted, and his memorial rotten, not withstansting his Pyramid still continues the remembrance of his Active and Passive forgetfulness. And let my body want a Sepulchre, if my soul do not more honour that a Sir Tho. Bodley Founder of the famous Library at Oxford, I might also here mention the Honourable care of D. King, L.B. of London for that of Christ Church and many many other worthy Benefactors in both Universities: but their Memorials are there, every Book, every Page, every stone, being more complete Panegyrikes of their praise, than the complemental Oration of the best Orator. Bodleian Monument, than all Triumphal Chariots of the living, than the Mausolaean, Mogoll, or Memphian magnificence for the dead, or any other Regal or Imperial interments. There the stones are mute, or speak the Architects praise, or have inscribed a few Verses, verbal flourishes perhaps of the Poet's wit: but here every Book hath an Epitaph, nay the whole Book is an Epitaph, and real Testimony of the Founder's worth; so many thousand dead Authors quickened by such care to speak his deserved praise, so many living Students having their Minds daily feasted by such bounty, and the unborn posterity having a better Inheritance purchased and provided to their minds, than their careful Parents can for their Bodies. But how doth this likeness transport us from Alexandria to Oxford? In both an admirable Library; in both Provisions of maintenance for Collegiate and Academike Students, both necessary companions. For what else is store of Books, stately Fabrikes, and costly Furniture without Students, but carcases without soul? and what They without Books and maintenance, but walking Shadows and wandering Ghosts? the one is (it is Senecas sentence) a b Studiosa quaedam luxuria. studious luxury, the other a riotous study. Divine then is that Heroic care of Such who (at once both Clients and Patrons of Arts and Learning) by living and livelihood seem to join and give life to soul and body together. And such was this Ptolemey, who made part of His Palace a School, having convenient places for sitting and walking (they are the words of c Strab. l. 17. Athen l. 1. Strabo) and a great House or College, in which the Learned converse, and diet together. This College hath rents in common, and a Priest also Rector of the School, appointed first by the Kings, and after by Caesar. So careful were these Kings of learned Neighbourhood, that they assigned part of the Palace to this employment, that all the choice learned in the Kingdom (as d Philostrat. de Dionys. sophista. Philostratus speaking of Dionysius admitted one of them by Adrian, affirmeth) were chosen Fellows into this College, not young Students, but rewarded publicly for their former proficience, as the best deserving Citizens of Athens had their diet in the Pritaneum: therein differing from the Seminaries of Divine and Humane Learning amongst us. Claudius enlarged the School; and Hadrian used much to dispute and question with the learned therein, herein e Athen. l. 15. blamed that he bestowed this preferment on Pancrates a Poet, which had flattered him in the Canonization of Antinous. §. III. Of their Devotions in those Times. AS for the devotion there f Ruff l. 2. c. 23. Theod. l. 5. c. 22. practised, we may read in Ruffinus 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-work, 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 g Am. Marcel. l. 22. Dionys. saith as much or more. Inter Serapidis templa celeberrimum apud Alexand. Vetustiss. Memphi hoc fanum subire nec hospit. nec sacerdotib. licet priusquam 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 Ethnikes 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. Rome (saith Ruffinus) 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 h Oros. l. 1. c. 8. affirmeth, that of joseph's act Egypt is still witness unto his time, continuing the payment of the fift 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 i Story of Tyrannus, 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 Corrival. 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 device putting out the lights, satisfied his lust, in committing in the dark those works of darkness, which after being brought to light, caused the Temple's destruction. They had Brest-plates 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 continue, till there came a Sign, in which was Life. k Socra. l. 5. c. 16 And by this occasion many of their Priests were converted. Sozomen l Soz. l. 7. c. 15. Marcellinus reporteth that Theodosius by Edict, abolished this Temple of Serapis. reporteth the same, That in purging of Serapis Temple at Alexandria, the Cross, being found among other their Hieroglyphickes, was occasion of the conversion of many unto the Christian Faith. This m Nicep. l. 12. 26 Theod. l. 5. 22. Hist. trip. l. 10. cap. 29. Temple, and the Temple of Bacchus, were turned into Christian Churches. Olympius a Philosopher with a company of seditious Ethnikes, 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 Chaldeans were vanquished. For whereas they challenged their God Fire to be the strongest, as devouring other Wooden and Mettal-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-vessel. Tacitus m Cer. Tac. l. 4. c. 35. vid. Nat. Sir H. Savile. 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 fourscore 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 is by some imputed to Ptolomaeus Lagi, who having in Alexandria erected Temples, and instituted Religious Rites, seemed in his sleep to see a tall young man, warning him to send 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 send 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 n Dionys. calls him jupiter of Sinope, on which Eustatius commenteth that Sinopites is the same with Memphites; for Sinope is a hill of Memphis: or else of this Pontic Sinope, &c adding this Story. Theoph. Patriarch of Antioch l. 2. calls Sarapis, Sinopa profugus. 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 forced 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 him, he made to arrive at Alexandria in three days, where this Temple was built to him, in the place wherein sometime had stood Isis' Chapel. Some o Athen. l. 1. c. 5. 6. esteemed him Aesculapius for his cures, some Osiris, some jupiter, p Achil. Stat. 5. some Pluto: but Serapis was his Egyptian appellation. q Of Philadelphus' incredible pomp, and Philopators ship read Athen. l. 5. c. 5. 6. Ptolomeus Philadelphus, his Son, bestowed cost in that famous Library at Alexandria before related, by r A. Gel. l. 6. 17. Ado. Vien. Caesar's Soldiers casually burned. Cornelius Tacitus s Cor. Tac. An. 2. Of Memnon's Image see Ortel. in expedit. Alexandri Mag. Dionys. Eustath. juven. Sat. 15. telleth no less Miracle of Memnon's 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 t Pausan. Attic. saith that he saw it, and largely describeth it. Augustus, having destroyed Anthony and Cleopatra, brought u Sex. Aur. Victor. Sueton. Tran. Aug. Egypt into a Province, and scoured all the trenches of Nilus. He caused the body of x This body Ptolom. took from Perdiccas and buried it at Alexandria in a Golden Tomb. Strab. l. 17. 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 Quinquenial 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 Ios. Ant. 19.6. one of the jewish Priests (according to the jewish manner) literally interpreting Esaies z Isa. 19.13. Prophesy 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 Ios. of't. l. 12. 2. Alexandria also the jews were free and had their Synagogues, as at Leontopolis likewise, and other places. b Procop. de bello Persico l. 1 Precopius saith, that Dioclesian the Emperor bestowed Elephantina and the parts adjoining on the Blemi and Nobatae, whose Religion was a mongrel of the Greekish, Egyptian, and their Own: but he caused them to cease humane 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 Righteousness, 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 became a patriarchal Sea (the first Bishop whereof was Saint Mark) enjoying in Libya, Pentapolis, and Egypt, the same power that the Roman Bishop had in Italy, by Decree of the c Con. Nic. Can. 6. first Nicen Council. here also lived the first hermits (the d Hist. Tripar. cap. 11. Paul. Diac. l. 8. first and chief of which was Anthony, an Egyptian Inventer of this Order) in the sandy Deserts, by occasion of those bloody persecutions wherein many thousand lost their lives. Of these hermits 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. lib. 4. was made a slave to those Superstitions under which it groaneth till this day. §. IIII. Of the Modern Egyptians, of Cairo and Alexandria. THe Saracens divided Egypt into three parts; Errif, from Cairo to Rosetto; Affahid, the Land part from Cairo to Bugia; Maremma, or Bechria, as Nilus runneth to Damiata. It was q Leo Afric. c. 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 Arabian Fustato, that is, Tabernacle; because in the Desert places, through which he passed, he was constrained to lie in Tents. The common people call this Town Mesre Hatichi, the Ancient City: for so it is in respect of Cairo, r The Arabians and Turks do call Cairo, Miszir: the revenue whereof amounteth to above a Million, & runneth into the Hasnad or private Treasury of the Great Turk, and not into the public Treasury: Lazora Soronzo. He hath under him there sixteen Sanzacki & 100000 Timariot, or horsemen's fees to maintain so many horse for the Turks wars at their own charge. Knolles. 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 s G. Tyr. saith, it was built in the year of Mah. 358. and made the Seat Royal 361. year of their Hegira. He called it Elchahira, which signifieth an imperious Mistress. 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 Nafissa, of the Line of Mahomet, whose beautiful Shrine the Schismatical patriarchs of Egypt adorned with silver Lamps, Carpets of Silk and other precious ornaments. No Mahometan cometh to Cairo either by Water or Land, but he adoreth this Sepulchre, and offereth thereat, insomuch that the yearly Oblations and Alms here offered for the relief of the poor kindred of Mahomet, and maintenance of the Priests that keep it (which want not their counterfeit Miracles to delude the people's zeal) amount to one hundred thousand Saraffis. And when Zelim conquered Cairo, the janissaries rifling this Sepulchre, found in it five hundred thousand Saraffis 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, t Pilgrim. to Mecca ap. Hak. bestowing (as she said) this Alms for the love of the Prophet Mahomet. Lettuce suitable to such lips: Like Prophet, like Saint. But Leo would have you think her an honester woman. Fustato is reckoned as a Suburb to Cairo, containing (in Leo's time Anno one thousand five hundred twenty six) five thousand Families: besides many Sepulchers adored of the fond people, which cover the pavement with rich Carpets. Hither resort every Friday great multitudes for devotion, and bestow liberal Alms: u 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 Elloch x Perhaps this is that Babylon in Egypt where Sanutus saith the Merchants remained: the sultan with his soldiery in Cairo. 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 Zuala, 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, here is an Hospital built by Piperis, the first Soldan 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 y Sal. Schu. Schuveigher affirmeth, that at his being in Cairo, Anno 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 nafissa's Sepulchre, are three other famous, Zavia della Inachari, Imamsciafij Giamalazar. This is the general University of all Egypt. z Hak. Pilgrim. to Mecca. In this place, Anno one thousand five hundred threescore and six, in the month of january, 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 another. 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 a Nean. Or. Terrae Par. 3. his conceit is ridiculous, that Cairo should hold as much people as all Italy, and that there are two and twenty thousand Temples. john Euesham out of their own Registers b Baumgarten. tells a report (but doubteth of the truth) of 24000. which perhaps was a Cipher added to his account for 2400. numbereth but two thousand four hundred: and though Cairo considered together with these Suburbs is great, yet it is not all the way continued with houses and buildings, c P. Mart. but hath Gardens also and Orchards between. jodocus à Meggen reporteth, that a man can hardly walk the streets by reason of the multitudes of people d W. Lithgow speaks of 100000. Christians in this City, besides Saracens, jews, and Heathens. and beasts. They bring their water from Nilus into the City on Camels: on Mules, and Horses the chief men ride, and on Asses the poorer. Neither will they permit a Christian to ride on a Horse. They sell all by weight, even wood for the fire, of which is great scarcity. And although the Temples and some Houses are fair, yet the greater part of the Town is ill built. Because they may not by their Law drink wine, they compound a drink of dry Raisins steeped in water and other mixtures; yea, and secretly will make bold with the former. He saith, that (besides other calls from their steeples to devotion) they ascend at midnight to call, that the people may increase and multiply, and therewith their Religion. Benjamin Tudelensis numbered in Cairo 2000 Jews in his time (440. years since) in two Synagogues and Sects of the Hellenists and Babylonians. He saith that there then reigned in Misraim or Cairo Amir Almumanin Eli son of Abitalib, all whose subjects were called Moredim or Rebels, for their difference from the Bagdad Caliph. His Palace was called Soan. And he came forth but twice a year, on their Easter solemnity, and then when Nilus overfloweth, which extendeth fifteen days' journeys when it ascendeth twelve cubits on their measuring pillar, and but half that way is watered, if it ascendeth but six cubits. An Officer every day signified the increase, with proclamation of praise to God therefore. The water of Nilus serveth for drink and medicine against repletions. Old Misraim (he saith) is two leagues from new Misraim, but altogether waste. Baumgarten thinks there are in Cairo 8000. which live only by carrying water. And there are diverse which either of their own vow, or by some Testators charity offer freely to all that will drink in silver vessels: and sprinkle the streets twice a day because of the heat and dust. There are more in Cairo (he reporteth such a rumour) which want houses to dwell in, than Venice hath Citizens. There are esteemed to be 15000. Jews: 10000 Cooks which carry their cookery and boil it as they go, on * Like such as sell Godlings, &c. in London. their heads. In nine or ten hours' one can scarcely compass it. But you must know that this was in the time of the Soldan, before the Turk had conquered it. Now though I have been already tedious, yet for the Readers fuller notice of this Country and City, I have here added some of the later and exacter Observations of that learned Gentleman, Master George Sandys, to whom we have elsewhere been indebted. M. G. Sandys. He relateth, that travelling from Alexandria to Cairo, they paid at the gate a Madeyne a head, indifferently for themselves and their Asses: they passed through a Desert, producing here and there a few unhusbanded Palms, Capers, and a weed called Kall * Kali. which they use for fuel, selling the ashes to the Venetians, who mixing them equally with the stones brought from Pavia by the River Ticinum, make thereof their Crystalline glasses. On the left hand they left the ruins of Cleopatra's Palace, and beyond that of Bucharis an ancient City: and passing a guard of Soldiers, and after that ferried over a Creek of the Sea, they came to a quadrangle arched, and built by a Moor for the relief of Travellers, and there reposed themselves on the stones till midnight, and then passed alongst the shore, before day entering Rosetta, Rosetta. where they repaired to a Cave belonging to the Franks, in an under, dark, musty room, where they were entertained on the hard floor. This City stands upon the principal branch of Nile, called heretofore Canopus, which about three miles thence entereth the Sea, having the entrance crossed with a bar of sand (as at Damiata) changeable with the winds and surges, the Jerbies or Boats being therefore made without keels, flat and round in the bottom, a Pilot sounding all the day to direct for the Channel. The houses are of brick, flat-roofed (a thing general in these hotter countries) jetting over to shadow the narrow streets, exceedingly furnished with provisions, built by a slave of an Egyptian Chalife. near to this stood Canopus, that City famous in the worst sense, if we believe Iwenal; where, Famoso non cedit turba Canopo Luxuria, Iwen, S. 15. to eschew vice, saith Seneca, was to incur infamy. Here had Serapis a Temple, visited in his Often festivals by a world of luxurious people from Alexandria, in painted boats, down the artificial Channels. Here hiring a jerby, the next day but one they came to Cairo. This arm of Nilus is as broad as the Thames at Tilburie, slow, often troublesomely shallow, and ever thick: having on each side many mean Towns, seated on Hills of mud thrown up, to preserve them in the overflow. Ten miles from Rosetto is that Cut which runneth to Alexandria. Upon the banks along as they passed, were infinite numbers of deep and spacious Vaults into which they let the River, from whence they convey it by trenches into their several grounds, being drawn up into higher Cisterns with wheels set round with Pitchers, turned about by Buffoloes. The moors had much labour in drawing up the Boat, wading often above the middle, at every stronger hale crying Elough, thinking by this name of God to find his assistance, and to chase away Devils and impediments. Moor's in Egypt. Many of these moors are broken by reason of their hard labour, and weak food. They are descended of the Arabians, and understand their language: a devout, ignorant, laborious people, tawny, mean statured, nimble-footed, shrill tongued, spare of diet, reputed base by the Turks, not suffered to wear weapons in Towns, not admitted to Souldierie or Magistracy. In Cities they practise merchandise, little differing in habit from Turks. There dwell also in Egypt Arabians, jews, Christians, both Greeks, Armenians, and the truest Egyptians, the Copties. The Country people follow husbandry, are wrapped in a ruffet Mantle, both men and women; these hiding their faces with beastly clouts, with holes for their eyes, having easy travel (those which are borne in the eighth month living, elsewhere deadly) to that purpose setting a plant in the room, which grows in the Deserts, low, leafless, brown, branched like Coral, and set in water, doth then strangely display itself. A nasty people crusted with dirt, and sooted with smoke by reason of their fuel and want of chimneys in their base cottages. The women think it a great comeliness to be fat, and therefore in the Cities being wrapped from the crown of the head to the foot in linen Robes, they spread their arms underneath to appear more corpulent. They cover their faces with black Cypress bespotted with red. The better sort wear hoops of gold and silver about their arms, and above their ankles; others of copper, with pieces of coin half covering their foreheads, and plates about their necks. Both men and women brand their arms for the love of each other, diverse women staining their chins with knots and flowers of blue, made by pricking of the skin with needles, and rubbing it over with ink, and the juice of an herb, which will never out. Cairo Cairo. (which we had almost forgotten in this general view of the modern Egyptians) is seated on the East side of the River, representing the form of a Crescent, stretching South and North with the adjoining Suburbs five Italian miles, in breadth scarce one and a half where broadest: the walls (if it be walled) rather seeming to belong to private houses; the streets narrow, the houses high built, more fair without then inwardly commodious and most of stone near to the top; at the end almost of each street a gate, which shot (as every night they are) make them defensive, as so many Castles. Their locks and keys be of wood even to doors plaited with Iron. The Mosques Their Mosques are magnificent, the stones of many being carved without, supported with pillars of marble, adorned with what Art can devise, and their Religion tolerate. Yet differ they in form from those of Constantinople, some being square, with open roofs in the middle of a huge proportion, the covered circle terraced above; others stretched out in length, and many fitted unto the place where they stand: adjoining to which are lodgings for Santons, Fools, and mad men, whom their devotion honoureth. Here be also diverse goodly Hospitals both for building, revenue, and attendance. Next to these in beauty are the great men's Seraglios, by which if a Christian ride, they will put him from his Ass with indignation and contumely. The streets are unpaved and exceeding dirty after a shower (for here it raineth sometimes in winter, Rain in Cairo. and then most subject to plagues) over which many beams are laid athwart on the tops of houses, and covered with mats, to shelter them from the Sun. The like coverture there is between two high Mosques in the principal street, under which when any great Man passeth, they shoot up arrows that stick there in abundance. A stately Palace. The Nile, a mile distant, in the time of the inundation flows in by sundry channels, which growing empty or corrupted, they have it brought on Camels: their Well water being good for no other use but to wash houses or cleanse the streets. In the midst of the Town is a spacious Cave, called the Besestan, in which are sold all finer wares, A stately Palace. and old things as at outcries, by the Call, Who gives more? There are three principal gates, near to the Northermost of which sometime stood that stately Palace of Dultibe wife to Caitbeus the Sultan, which had the doors and jawmes of ivory, the walls and pavements chequered with discoloured marble; Columns of Porphyre, Alabaster and Serpentine; feelings flourished with Gold and Azure, inlaid with Ebony: but ruined by Zelim the Turk, and the stones and ornaments transported to Constantinople. near to this is the lake Esbiky, square and large; then only a Lake when Nilus overfloweth, frequented with barges of pleasure: at other times as profitable as then pleasant, affording five harvests in a year. Orchards in Cairo. Within and without the City are a number of delicate Orchards watered as they do their fields; in which grow variety of excellent fruits, as Oranges, Lemons, Pomegranates, Apples of Paradise, Sicamor figs, and another kind (growing on Trees as big as Oaks, boared full of holes, the fruit not growing amongst the leaves, but out of the bowl and branches) Dates, Almonds, Cassia fistula (leafed like an Ash, the fruit hanging down like Sausages) Apples no bigger than berries, Galls growing on Tamariskes; Plantains, that have a broad flaggy leaf growing in clusters, and shaped like Cucumbers, the rind like a Pease-cod, solid within without stones or kernels, to the taste very delicious (holden by the Mahometans the forbidden fruit in Paradise) and many other Trees, some bearing fruit all the year, Date Trees, natural and common even in the Deserts of Egypt. and almost all their leaves. To these add whole fields of Palms, and yet no prejudice to the under growing Corn: these are natural (others planted, and only Orchards) pleasant in form, in fruit profitable: of body straight, high, round and slender (yet unfit for buildings) crested about, and therefore easily climbed: the branches like Sedges, slit on the neat her side and ever green, growing only on the top as plumes of feathers, yearly pruned, and the bowl at the top bared. There are Male and Female, both bearing Cod, but this only fruitful, yet not without the Males neighbourhood, towards whose upright growth she inclines her crown, having in the beginning of March, her seeds commixed with his. Their Dates grow like fingers, whence they have their name, ripe in the end of December, which began to Cod in February: the tops of such as are fruitless, they open, and take out the brain which they sell for a Salad, better than an Artichoke: of the branches they make bedsteds, Latices, &c. of the web of the leaves, Baskets, Mats, Fans, and the like; of the outward husk of the Cod good cordage, of the inward, Brushes: all this they yearly afford without impairing the Tree. At the South end of the City stands the Castle, Castle of Cairo. once the Mansion of the Mamaluke Sultan's, ascended unto by one way only, and that hewn out of the Rock by the easy steeps on horseback to be ascended. From the top the City and Country yield a delightful prospect. It is so great, that it seems a City of itself, immured with high walls divided into partitions and entered by doors of Iron, wherein are many spacious Courts, in times past the places of exercise. The ruins testify a qucudam sumptuousness; many pillars of solid marble yet remaining, so huge, that they cause lust wonder, how they were thither conveyed. Here hath the Bassa his residence, and herein the Divan is kept on Sundays, mondays, and Tuesdays: the Chauses as Advocates preferring the suits of their Clients. The Bassa commandeth as absolute Sovereign, hath under him sixteen Sanziacks, and a hundred thousand Spacheis. The revenues of this little Country amount to three millions of Shariffes, one to the Great Turk, the second to the Bassa, the third for pays and sending forth the Caravan to Mecca. The present Bassa is Mahomet, a man well in years, and of severe conditions. He cut off the heads of four thousand Spacheis at his first entrance for insolences, and sent the great men to Constantinople, strangling such as refused, using the Arabians which hated the other, in his executions. Drunkenness is punished with death. If a robbery be committed, they which are appointed to guard that quarter, suffer for it, which makes them (to save themselves) sometimes apprehend innocents, who with holes boared through their arms stretched wide on staves, in which are candles stock burning down to the flesh, are led to execution. His rigour made him confine himself to the Castle, yet so approved of the Grand Signior, that he hath given him his daughter in marriage (a child of four years) solemnised with all possible ceremonies. He will hardly suffer a Christian to turn Mahometan, thinking, perhaps, they do it rather for preferment then devotion. No City can be more populous, nor better served with provision of all sorts, than Cairo, the fairest City in Turkey, yet now as it were withered by age and sickness, in comparison of her younger and more flourishing times. Most of the Inhabitants are Merchants or Artificers. All of a trade keep their shops in one place, which they shut about five a clock (except Cooks) solacing themselves the rest of the day. Few but such as have great families, dress meat in their houses, which the men buy ready dressed, the women being too fine fingered to meddle with huswiferie. These ride abroad upon pleasure on easy-going Asses, and tie their husbands to due benevolence, otherwise procuring a divorcement. Many Physicians are in Cairo, by reason of the many Simples brought hither. They have a kind of Roe, wherewith they perfume themselves in the morning, as a preservative against both Infection and Devils. There are many which get their liuings by showing feats with Birds and Beasts: which teach Ravens to use their throats and tongues together, so that they will make a man admire at their speech: Dogs and Goats to go and turn on the tops of little pillars, not above the breadth of a man's hand; Camels taught to dance when they are young, by setting them on a hot hearth, playing meanwhile on an Instrument, the heat then and music after, causing this motion. Asses are not Asses, but beyond Banks his Horse in tricks, taught by their subtle Masters. But Cairo hath carried us too far, an Imperious Mistress indeed to our Readers patience. Yet will we further add this short note out of the two Maronites Translators of the Nubian Geographers. Metsr is the name of Cairo and all Egypt, so called of Mesraim the son of Noa, Cairo. Gab. Sionita & Io. Hesronita. Salt of Nilus. Balsam. as saith Mohamed Sirazita. This City is governed by a Bascia and twenty five thousand Spahies and janissaries. It is rich in Cassia Trees, Sugar Canes and Corn, many Lands adjoining yielding harvest twice a year, Hay four times, Herbs and Pulse in manner always green. Add store of Salt very white, the water of Nilus enclosed in pits, and by the only heat of the Sun in three days being turned into it. In former times it was famous for Balsám plants, now removed to Mecca by command of the Othomans; and none are found in all Egypt but seven shrubs * Master Sandys saith, there is now but one, l. 6. c. 8. §. 2. in the Bassa's garden, kept with great diligence. The leaves are like to wild Marjoram, the juice is taken by a little incision in the trunk or branch. Abu-Chalil-Ben-Aali writes, that from the fifteenth to the two and twentieth of Rabij Atthani (Iune) there falls a dew which leaves no token thereof in the earth, yet by vulgar * Vid. sup. pag 897. experience is found by weighing the Sand or Earth of Nilus' banks, and is an evident token of the increase of Nilus. The Air also is then made more wholesome; Plagues and Fevers cease, and those which were sick a This is in Syria and ascribed to the Sun's entrance into Leo. of them, recovered. Alexandria b Of the Egyptian Cities see Marmolius his 11. book, the later part of Alexan. see the discourse and description of G. Braun and F. Hogenberg. in C.O.T. lib. 2. cap. 56. 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, belonging (saith G. Braun) to every house: the cause of much sickness to the Inhabitants, especially since the diminishing and decay of the City, most of the Cisterns now being fenny for want of use. 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. Here yet remaineth a little Chapel, wherein they say that the high Prophet and King, Alexander c Illic Pellei proles vesana. Philippi Felix praedo iacet terrarum, &c. Luc. the Great lies buried: to which resort many Piigrimes that adore the same, and bestow there their alms. The Arabians and their Alcoran also call Alexander, Twohorned, the reason whereof seemeth to be that his ambitious seeking to be accounted the son of jupiter Ammon: neither do the vulgar Arabians know him by the name Alexander, but by that title of Twohorned. And such was his Image in the Cyrenaike coins. This body was taken from Perdiccas by Ptolemaeus Lagi, and there entombed in gold: which Cybiosartes taking away, it was covered with glass, so remaining till the time of the Saracens. In old time they had a custom, mentioned by d Galen. de theriaca. Galen, of executing condemned persons which they would quickly dispatch; to apply to the breast an Asp, and then cause him to walk a few pases: and suddenly he is at his long home. This he there saw: a practice not much unlike the Athenian draught of Hemlock. There is in Alexandria (as Master Enesham relateth) a pillar of marble, called by the Turks, King pharao's needle, four square, in height ninety foot. Master Sandys saith, there lies another by it, like unto it, half buried in rubbish: both hieroglyphical Obelisks of Theban marble, almost as hard, and of a deeper red than Porphyr: in the same place where Alexander's Palace stood. And without the said City four hundred pases, another round, called Pompey's Pillar, standing on a square stone fifteen foot high: the compass of the pillar is seven and thirty foot, the height, an hundred and one, causing no small wonder how it should be erected on that stone. This happily was set up in memory of Great Pompey, who by the Egyptian treachery was slain at Pelusium, almost in the sight of jerusalem (as e Pa. Eberus hist. judaica. 52.53. Eberus noteth) and that Country of the jews which he had unjustly wronged and subdued to Roman servitude; although his hands were purer touching the holy places and treasures, which his curious eyes would needs behold, than those of perjured Crassus, which before had suffered deserved vengeance by Parthian execution. jodocus à Meggen f Peregr. c. 15. saith, that the Channel which bringeth water from Nilus continueth fifty miles: the Cisterns which receive it, are as you have heard: and it is thought (as this our Author affirmeth) that those parts of Alexandria which the ground hideth, cost more than that which is open to the view. Yet do these Cisterns now much decay. The City showeth fair without, but within (they are Baumgarten's g Lib. 1. cap. 14. words) like a heap of stones: few houses are whole. The Custom is farmed by the jews at two hundred thousand Madeins a day (a coin of silver trebling the value of an Asper, thirty of them amounting to a Rial of eight) the Port is free to friend and enemy. Ten in the hundred is paid in kind of all thing for custom, only money pays but one and a half, whereof they take an exact account, that they may guess at the value of returned commodities; then paying eleven in the hundred more, even for such Goods as are in property unaltered. The places anciently famous in Alexandria, besides the Musaeum and Serapium before mentioned, as their University and Library, were the Isaeum and other their Temples, which with the Palaces are said to take up the fourth part of their City. Benjamin Tudelensis speaketh of a fair building without the walls in his time, called Aristotle's School, wherein were twenty Schools, and between them marble pillars: sometimes much frequented (as he saith, but I think, deceived) h This error grew from the School of Aristotelical Philosophy, whereof Anatolius was here Professor. Euseb. lib. 7. cap. 32. Niceph. l. 6. c. 36. to hear Aristotle's Reading. He mentions Vaults a mile long. He found there three thousand jews. 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. §. V. Of the Saracens, their Acts and Sects: of the Mamalukes and Cophties. THe Mahometans entered Egypt about Anno 637. 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, The first succession of the Egyptian Calipha's uncertain. there arose new Caliphs in Damascus; in Egypt (whose seat was after at Cayro:) in Cayroan, to whom the Africans yielded subjection, and after at Morocco. But in Elcains time, while he sought to win the East from the Caliph of Bagdat, his Lieutenant rebelled against him, and he was fain to live in Egypt, where Gehoar had built Cayro. The Sect of Hali had before also prevailed in Egypt, for which case Nafissus 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, d Car. Chron. l. 4 c. 10. 11. 53. the Egyptians paid tribute to the Christians, which Dargan the Sultan detaining, was by Almericus King of jerusalem overthrown in battle. e Knolls 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 f jac. à Vitriaco. or. hist. c. 8. the Caliph (for coming to him with pretence of doing him reverence, he smote him to the ground with an Iron Mace) and rooted out his Posterity to settle his own. This History is diversly reported. Peucerus g Peuc. Car. Chro. maketh the Egyptian Caliphs 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 h Read. l. 3. c. 1● in their History we have showed. So also doth Leo, dissenting from them both, a man learned in his own Religion. He saith that the Caliph of Cayro had contmued two hundred and thirty years, when as Saladine slew him, and subjected himself to the Caliph of Bagdet, 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 Mamalukes, which were Cireassian 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, &c. Leo saith, that saladine's Family reigned an hundred and fifty years, and Piperis was (saith he) the first Mamaluke King. Campson 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 Cayro, from whence was carried by water many Ornaments to Constantinople. The Caliph was at Bagdet, so here, retained some spiritual preeminence, much like the Rex sacrorum i L. Fenestella de Sacerd. Rom. amongst the Romans, whose Title was Royal, and his Office in their superstitious ceremonies to perform those Rites which the Kings had used personally to do: but this titular King was subject to higher Powers of the Pontifex People, and Senate. Baumgarten saw him in white attire with a forked Diadem or Mitre, Mart. à Baum, lib. 1. cap. 17. a black and long beard, with a great retinue coming to salute Tongobardinus a great Mamaluke (which sometimes had been a Deacon in Spain, and now had embraced the world, and the world him, possessing Honours, Wealth, and five and thirty Wives) in Cayro. Peter Martyr saith, that the k Leg. Bab. 3. Caliph selleth the Soldan this Dignity at a price, and ascending the Throne, doth give and commit unto the Soldan there standing on foot, the absolute power of life and death, and then descending, difrobeth himself, attiring the Soldan with the same Robes. So it appeareth, that the name and power of the Caliph, all the time of the Mamalukes (as the Ghost of itself) had some almost breathless shadow left: the life and substance being in the Soldan. There is (saith Leo) in Cayro, and in all Egypt four Sects, differing from each other in Canon and Civil Laws, all Mahometans. He which professeth one of these Sects, cannot at his pleasure betake him to another, except being learned he 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, l 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 Cayro, called Chenesia, which live upon Horseflesh: therefore are lame jades bought and set up a fattening, and sold to these Chenesians, which Sect is rise in all Asia. There go certain Women up and down the City crying, whose office is to Excise or Circumcise the women, which is observed in Egypt and Syria, both by the Mahometans, 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 m Good works among Turks. alms-works. Bellonius telleth of one Turk that caused water to be brought daily on Camels backs for the ease of Travellers 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. 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. Amongst the differing Sects of the Mahometans (of which we have spoken in the third book) Africa, and especially Egypt, and herein Cayro most of all is pestered n Leo, lib. 3. 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 fight of the people, who yet hold them for Saints. The just hand of Divine justice, that when men forsake God, not Religion and Truth alone, but Reason, but Sense shall also forsake them. Before we leave those Sultan's of Cayro, or rather because you have stayed so long here, let us bestow some spectacle on you worthy the sight, as a refreshing to your wearied eyes. They are the same which the Soldan in ostentation of his magnificence made to the Turkish Ambassador, Mar. Ba. l. 1. c. 20 Anno 1507. from Baumgartens relations, which was an eyewitness thereof. There were assembled threescore thousand Mamalukes all in like habit: the Soldan himself all in white, Vertomannus also mentions this activity of the Mamalukes. with a mitred Diadem, and not far from him their Pope or Calipha in a lower seat: and beneath him the Turkish Ambassador. The place was a spacious Plain, in which were three heaps of sand, fifty paces distant, and in each a Spear erected with a mark to shoot at, and the like over against them, with space between for six Horses to run a breast. here did the younger Mamalukes gallantly adorned, upon their Horses running a full career, yield strange experiments of their skill, not one missing the mark, first with casting Darts, and after with their Arrows, as they ran: and lastly trying their slaves. Others after this, in the like race of their running Horses, shot with like dexterity diverse Arrows backwards and forwards. Others in the midst of their race alighted three times, and (their Horses still running) mounted again, and hit the mark nevertheless. Others did hit the same, standing on their Horses thus swiftly running. Others three times unbent their Bows, and thrice again bent them whiles their Horses ran, and missed not the mark: neither did others, which amidst their race, lighted down on either side, and again mounted themselves: no, nor they which in their swiftest course leaped and turned themselves backwards on their Horses, and then (their Horses still running) turned themselves forwards. There were, which whiles their Horse ran, ungirt their Saddles thrice, at each time shooting, and then again girding their saddles, and never missing the mark. Some sitting in their saddles, leaped backwards out of them, and turning over their heads, settled themselves again in their saddles and shot, the former, three times. Others laid themselves backwards on their running Horses, and taking their tails, put them into their mouths, and yet forgot not their aim in shooting. Some after every shot drew out their Swords, and flourished them about their heads, and again sheathed them. Others sitting betwixt three swords on the right side, and as many on the left, thinly clothed, that without great care every motion would make way for death, yet before and behind them touched the mark. One stood upon two Horses running very swiftly, his feet lose, and shot also at once three Arrows before, and again three behind him. Another sitting on a Horse neither bridled nor saddled, as he came at every mark arose and stood upon his feet, and on both hands hitting the mark, sat down again three times. A third sitting on the bare Horse, when he came to the mark, lay upon his back and lifted up his legs, and yet missed not his shoot. After all this they ran with like swiftness (for all these things, which, where is the Vaulter that can do on his imaginary Horse standing still? these did running) and with their slaves carried away those marks, as triumphing over their innocent enemy. One of them was killed with a fall, and two fore wounded in these their feats of Activity. They had an Old grave man which was their teacher. If I have long detained thee in this spectacle, remember that the race of Mamalukes should not be forgotten, the rather, because their name is now rased out of the world; and this may seem an Epitaph on their Sepulchre, after whom none perhaps are left able to do the like, nor in all Franciscus Modius his Triumphal Pandects to be parelelled. As for the Christians in Egypt, ye may read in the Histories a Hist. Sar. G. Tyr. Fox Act & Mon. Vitriac. Sanut &c. of the Holy-land-wars, what attempts were often made by the Western Christians against these unbelievers. Concerning the present state of christianity there, Leo, Boterus, b G. Bot. Ben. Pory in Leon. Chytr. Chron. and Master Pory in his Additions to his Englished Leo, may acquaint you; and better than others Master George Sandys. 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 Chaldaean language. But they read the Gospel again, in the Arabian. They are accounted of Eutiches Heresy. Their patriarchal Sea is Alexandria: which c Abdias Fab. Dorotheus Baron. lib. 6. Whit. 55.2. 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. Thus writeth Baronius with a great many swelling words, which may puff up his Roman Sea. But how credulous is Superstition? and that never-erring Sea hath (how often?) been gulled this way, or sought to gull and cousin others with such jesuitical fictions of I know not what conversions, and submissions, as Baronius would make you believe of this Gabriel. Thus had Mahomet his Gabriel, and thus our age hath another Gabriel obtruded upon the vulgar simplicity: (far fetched belike is good for their Lady-mother) But Alexandria hath known no Gabriel in these times, Patriarch there. George Dousa held good acquaintance with Meletius, and his Predecessor was Silvester; so that this Romish Gabriel which ascribeth so much to that Sea, was a Roman Gabriel indeed, which Alexandria never knew. Neither did Meletius the Patriarch know any such Papal Supremacy, but writeth learnedly against the same, as in an Epistle of his to john Dousa (wherein he maketh mention of our English d M. Edward Barton. Ambassador) extant with George Dousas journal may appear. 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 old e Baron. Annals Papaeus Edagr. Pantaleon, &c. and new Authors. Zaga Zabo an Ethiopian Bishop saith, that the Patriach of Alexandria resideth at Cairo: where their Ethiopian Metropolitan ᶠ receiveth of him his Confirmation. And in their Ethiopian Liturgy, they mention them, both in this sort: Pray for our Prince, the Prince of our Archbishops, d Damn à Goes. Fran. Aluares c. 98. Hemingij Catechismus in fine. Catholicae Tradig the Lord Gabriel, and the chief of the Church of Alexandria, and for the chief of our Country, our venerable Archbishop Mark, &c. And thus much of this Egyptian Prelate, as a taste of that which is to be declared in our Christian Relations. Adrianus Romanus, g Theat. Vrbium, & Sandys, 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 The Coptite Patriarch hath his title of Alexandria, but his residence in Cayro. But it is more than time to leave this the first and worst of Nations in Superstition: Zealous in all, but not according to knowledge: as elsewhere shall appear, in their Christianity folded in manifold jewish ceremonies; and here hath been manifested in their present Mahometan, and ancient Ethnic bloody, beastly, stinking Devotions, so eagerly pursued (let this be our Conclusion) that h Iwen. Sa●. 1. Inuenal in his time writing of a Religious quarrel irreligiously bandied between the Combites and Tentyrites, at the end of a seven days' Festival observed Day and Night: after many wounds and blows, One in flight falling down, and so into the Enemy's hands, was presently plucked in pieces and eaten raw: that even their sacrifices of Men, in respect of this were mild, as morsels to their Gods, but this in despite of Devotion, or despiteful Devotion, became a humane Sacrifice to inhuman, beastly, devilish Men. Only let us observe the Egyptian chronology, and so make an end. 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 Scaliger, 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. Manusc. Chron. Causab. Collectanea hist. &c. 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 store-house Eusebius took his Chronicle, both for matter and words, almost by wholesale. And whereas Annius had before cozened the world with counterfeits of Berosus, Manetho, Metasthenes, with other fabulous tales, falsely fathered on the Ancients: he hath helped 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 Ptolomeus Philadelphus: his Greek Epistle Dedicatory being but short, I have thus translated: To the Greek King Ptolomeus Philadelphus b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Venerable, appropriated after to Augustus and his successors. Augustus, Manetho High Priest and Scribe of the sacred Sanctuary throughout Egypt, of the Sebennite Family, a Heliopolitan, to my Lord Ptolomeus, Greeting. It behoveth 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, enquiring 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 pontifical Dignity, with the original of his Antiquities borrowed of Hermes, and the occasion of his writing in the Greek, as to a Grecian King. He c Patricius out of a holy book setteth down this Genealogy: Horus the son of Osiris, he of Chus, and he of Cham or Chamephes. first setteth down the years of the reign of their Gods. Vulcan, Sol, Agothodamon, Saturn, Osiris, and Isis, Typhon. Then 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 d 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. Cenicenes his son, one and thirty. Enephes, his son, three and twenty. In his time was a great famine. He built the Pyramids in Cochon. Saphaedus, his son, twenty: Semempsis, his son, eighteen: Bieneches, his son, six and twenty. Sum. tot. two hundred threescore and three. Of Menes, the first of these, it is reported e Cal. Calcag. de reb. Aeg. that he first invented the use of money: for which long after he was solemnly cursed by a Council of Priests in the time of Cnephatus, and at Thebes a pillar was erected in the Temple to testify the same. 2 The second Dinastie 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 Mnevis at Heliopolis. Binothris, seven and forty: Tlas, seventeen: Sethenes, one and forty: Chaeres, seventeen: Nephercheraes, 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 Aefculapius, for his skill in Physic; studious of Painting and Architecture. Tyris, seven: Mesochris, seventeen: Zoyphis, sixteen: Tesertasis, nineteen: Aches, two and forty: Siphuris, thirty: Herpheres, six and twenty. 4 The fourth Dinastie of the Memphites. Soris, nine and twenty: Suphis, threescore and three: he made the greatest Pyramid. Suphes, threescore and six: Mencheres, threescore and three: Ratoeses, five and twenty: Bicheres, two and twenty: Zebercheres, seven: Tamphthis, nine: Sesochris, eight and forty, 5 The fifth, 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 apiece. 8 The eight, of seven and twenty Kings, which reigned an hundred forty and 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 an 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 Cesongoses, six and forty: Dynast. 12. Ammamenes, eight and thirty: Sesostris the great Conqueror, eight and forty: Lachares, eight: Ammares, eight: Ammenenes, eight: Semiophris, four. 13 The thirteenth, of threescore Kings, which reigned four hundred fifty & three years. 14 The fourteenth; of threescore and seventeen Kings, contained an hundred fourscore and four. 15 The fifteenth, of Phoenicians, 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 Diosophites, an 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: Misphragmuthosis, 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: Raphsaces, threescore and one: Ammenophthes, twenty: Rameses, threescore: 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 and twentieth, of the Tanites: Smerdes, six and twenty: Psusennes, two and forty: Mephelcheres, four: Amenophtis, nine: Opsochon, six: Psineches, nine: Susennes, fourteen; called Sesac in Scripture: in all, one hundred and ten. 22 The two and 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 ouer-ran these parts. Tokellothis, thirteen: his successor, two and forty: in all, one hundred and sixteen. 23 The three and twentieth, of the Tanites: Petubastes, forty: Osorchos, eight: Psammus, ten: Ze,— one and thirty: in all, fourscore and nine. 24 The four and twentieth, of Bocchoris the Saite, who reigned four and forty years, was taken and burned of Sabbacon. 25 The five and twentieth, of the Ethiopians: Sabbacon, eight: Sevech, fourteen: Tarach, eighteen: in all, forty. This Tarach perhaps was he which built Tarracona in Spain, if we believe tarapha's n F. Tarap de Reg. Hisp. Collection out of Eusebius. 26 The six and twentieth, of the Saites: Stephinates, seven: Nechepsos, six. Thus far out of Manetho; here followeth out of Herodotus: Psammeticus, forty four: Nechao, seventeen; he slew josias: Psammis, sixteen: Vaphres, five and twenty; with him Zedekiah entered league. Herodotus calleth him Apnes. The Maforites, by their Hebrew points (through ignorance of foreign History, as Scaligor saith) have made it Hophra, of whom Jeremy o jer. 44.30 prophesied that destruction which Amasis 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 hundred and thirteen. 28. The eight and twentieth, of the Mendesians: Amyrtaeus Saites, six. 29 The nine and 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 and thirtieth, of the Persians: Artaxerxes Ochus, 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: Ptolemeus Lagi, forty: Ptol. Philadelphus, eight and thirty: Ptol. Euergetes, six and twenty: Ptol. Philopator, seventeen: Ptol. Epiphanes, four and twenty: Ptol. Philometor, five and thirty: Ptol. Euergetes 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. Sen in Ludo Cla. Caes. vid. Turneb. ad. l. 18. c. 13. & B. Rhen. Some of these Ptolemeys made incestuous Marriages with their own sisters; which it seems was not unusual in Alexandria: whereupon Seneca scoffeth, Athenis dimidium licet, Alexandria totum. Whereupon Turncb. affirmeth, That at Athens they might marry their own sisters by their father (as Lycurgus permitted only the sisters by mother's side, and forbade to marry with the father's daughter) but at Alexandria, all sisters were permitted to their licentious beds. Thus Cleopatra was wife to Ptolemey Philometor her elder brother, and after that to her younger brother, by whom she was cast off, and her daughter taken in her stead. If the former Catalogue do not agree with the Relations of josephus, Cont. Ap. Theoph. l. 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 preuert 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 time 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 Chaldeans: for Berosus and Manetho (as if they had been agreed) derive their Histories from the 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 diverse 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 31. Kings. This Scaliger a Can. Isag. l. 3. conjectureth; Lydiat b L. de Emen. T. Some suppose, the first of these Dynasties were soon after the Creation, and soon after the flood. Genebrard. Chron. l. 1. 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 c De Civit. Dei, lib. 12 cap. 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 d Broughton's Consent. suppose, or as Augustine e De Ciu. Dei, l. 15. c. 13. thinketh by error of him that first copied the Scriptures out of Ptolemy's Library. Sir Walter f L. 1. c. 8. §. 11. See also the chronology at the end of his Book, and other Egyptian Antiquities in that History. Raleigh, in that his laborious and learned Work, called The History of the World, supposeth, That Egypt first took that name, at such time as Aegyptus or Ramesses chased thence his brother Danaus into Peloponnesus, which some reckon 877. years after the Flood; some, more. As for the prodigious Antiquities which they challenge, having refuted Mercator and Pererius, he inclineth to this opinion touching their ancient Dynasties, that they are not altogether fabulous: but that Egypt being peopled before the Flood two hundred years after Adam, there might remain to the sons of Mizraim some Monuments in Pillars or Altars of stone, or metal, of their former Kings or Governors: which the Egyptians having added to the List and Roll of their King after the Flood, in succeeding time (out of the vanity of glory, or by some corruption in their Priests) something beyond the truth might be inserted. Petrus Alexandrinus (lately set forth in Greek and Latin by Raderus) writes, That Mizraim having given beginning to the Egyptian Nation, did after go into the East, to the Persians and Bactrians, and is the same that was called Zoroastres by the Greeks, Inventer of judicial Astrology and Magic. He having given order for the keeping of the ashes of his burned body, as the pledge of the Empire so long to continue with them, called upon Orion (which he saith was Nimrod, by the Persian Superstition believed, thus honoured after his death) and was consumed with Lightning, the Persians reserving his ashes to this day; the cause (saith the Note on that place) why the Persians worship the fire. Yet the Author mentions another cause, from Perseus, which kindled fire by Lightning; and preserving the same, built a Temple to it. He saith also, That Picus or jupitar, his father, taught Perseus to divine by a Cup (like to that which is mentioned of joseph in Egypt) and the same Picus was father to Hermes, or Mercury, King of Egypt, with other Legends, too long for this place. This Mercury) he maketh the same with Faunus, the first finder (he saith) of Gold, and that in a golden Vesture he foretold diverse things, and that the Egyptians worshipped him, having before made him their King; which place he held thirty nine years. After him reigned Vulcan, 1680. days; for at that time the Egyptians knew not to number by years. He first made a Law against Adultery; and that the Egyptian women should have but one husband. He was Inventor of Iron and Armour, Stones and Clubs being before that time the only Weapons. His son Sol succeeded, a great Philosopher; after him, Sosis; and next, Osiris; then, Orus; Thules, Conqueror of Africa; and after that, Sesostris, of the race of Cham, the same as he supposeth with Trismegistus. Thus much I have thought here to add out of him, where the Reader may further satisfy himself; if that can satisfy any, which can nothing certify, or make certain, in these Antiquities; wherein we may find many opinions, scarcely any truth, but in the Word of Truth, the Scriptures. That which we read of the Dynasties of Shepherds, Scaliger interpreteth of that baser servile sort, which Moses g Genes. 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; h Hist Aeth. l 1 Idem Achilles. Stat. lib 3 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 i In vita Hiiar. the Bucolia, where no Christians dwelled, but only a fierce Nation. josephus k Ios. count. Ap. Euseb. Chron. and Eusebius think them to be the Israelites; which is unlikely, because they lived in servitude, and never reigned there. Lydiat supposeth the Philistims under Abimelech and Phicol to be the men. Nothing is more obscure in the Egyptian chronology, than the time of the departure of Israelites thence under Moses, whom justin l Paraen. ad Genes. Martyr affirmeth out of Diodorus to have been the first that wrote the Egyptian Laws. Tatianus m Orat. contra Graec. Assyrus (who after became an Heretic) saith (and allegeth Ptolemey Mendesius, 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, n Theoph. l. 3. out of Manetho, in the Reign of Tethmoses; Eusebius, o Eus. Niceph. pat. in the reign of Cenchres; Cedrenus saith, Petisonius: Others, otherwise; according to the diverse interpretation of Manetho. The Scripture showeth, it was four hundred and thirty years, from the promise first made to Abraham, as all that I know, both elder and later, Greeke and Latin p Ado. Funct. Beroal. Perk. Bunt. Codom. More. Pont. Phrigio Wolph. Epit. Chron. gr. Dogli. Munst. Herman. Contract. Lamb. Schaf. Marian. Scotus Petr. Alexandr. Rader, &c. Chronographers, except Genebrard and Adriehomius, reckon it. Lydiat thinketh, That the drowning of the Egyptian Pharo was the cause of those tumults in Egypt, about Succession, which are ascribed to Egyptus and Danaus. Orosius q Orosius, l. 18 cap. 10. reporteth, That the prints of the Chariot-wheels of the Egyptians, then pursuing the Israelites through the Sea, did yet in his time 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 wonted form. Hard it is to apply the years of the r Of the Egyptian King, &c. see Marmols eleventh Book to the 12. Chapter of Daniel. Angelo crat. lib. 2. Egyptian chronology, to the true account of the World's generation, by reason of the disagreement of Authors, touching the Egyptian Kings, until sesac's time; which (after Lydiat) 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 s Ios. Scalig. Can. Isag. l. 2. of the caliphas, in the year of Christ 643. The names of the Caesars belong to another place; and it 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 caliphas were divided; Mutamed reigning in Bagded, t Among all the 13. Provinces subject to the Chalipha of Bagdet, Egypt had the second place, as Constantinus Porphyrogenitus showeth out of Theophanes. Constant. de admin. Imp. c. 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 Aharun, whom Muchtaphi the Bagdet Chalipha slew, about the year 907. Afterwards, about the year 943. Achishid Muhamid, 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, Mahomet's Daughter, deprived in the year of our Lord 971. To whom succeeded his son Aziz, 975. u Leo calleth him Elcain. Elhacham, in the year 996. Etaher Laazizdin Illahi, 1030. Musteratzor Billahi, 1035. Musteale 1095. Elamir Bahacam 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 Etxar Ledin Illahi, his Son was the last of the Phetimaan race. To him succeeded Asareddin Shirachoch, of the Family of Ainb (which were Curdi:) after his death, jusaph Tzelat Eddin was constituted King by the Chalipha; and the Bagded caliphas were again acknowledged in Egypt. This is that Saladine that took jerusalem, in the year of Christ 1190. Heg. 586 He conquered Mesopotamia, &c. he died in the year of our Lord 1193. And as Cardinal Vitriaco * See Vitriaco his third book, of the greatness of this Saladine, and of Saffadin his brother, which slew his ten Nephews, sons of Sal. and succeeded in this exceeding Monarchy of many many Kingdoms. affirmeth, reduced the Schismatical Sect in Egypt to uniformity with the Baldac Chalipha. Elaphtzal succeeded him in the Kingdom of Damascus; Melich Elaziz, in Egypt; Taher Giazi, in Halep, or Aleppo; Melich Elaziz exchanged Egypt for Damascus, with his Uncle Etadel. 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. Heg. 635. Essaloch followed: and after him, Elmutam, 1242. The Turkmen conspired against him: he fled into a Tower of Wood; which they fired: and half burned, he leaped into a stream that passed by, and there perished: Tureoman Azeddin Ibib 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, another slave succeeded, whom they called Melich Elmutaphar. 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 caliphas, which with much labour (little availing) I had sought. jacobus à Vitriaco Bishop of Accon, or Ptolemais, above four hundred years since, and a Roman Cardinal, in his oriental History x Orient. Hist. cap. 5. affirmeth, That Haly, disdaining to be accounted the successor of Mahomet, whom he thought inferior to himself, began a new Sect of his own, which he established in Egypt; the other Mahometans erecting another at Baldac; but Baldac was of a later erection, and these things have no probability. These Kings were not called caliphas (as the posterity of Phetima or Fatima) but Sultan's. A certain Catalogue of the Names, Times, and Affairs of these Mamaluk-sultans', I cannot perfectly exhibit. Peucerus y Peuc. Chron. l. 4 nameth in order these names; Turquemenius, Cathus, Bendocader, Melechsait, Elpis, Melechseraph, Melechnasar, Melechadal; and after many others, Caithbeius, a stout enemy of the Turks z P. Mart. Leg. Bab. lib. 3. . This Caithbeius was chosen Sultan in the year of our Lord 1465. and reigned three and thirty years. Two of his principal Mamalukes, Achardin 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 lest Achardin 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 became confused; and within six years after Caithbeius his death, the Sultan's Throne was five times vacant. Tomumbeius kills Mahomet; Campsous Ciarchesius is chosen; Zauballat, Precedent of Damascus, rebelleth, and by Temumbeius means imprisoneth him, and usurpeth the Sceptre: but for his cruelty, soon after is deprived and captived by Tomumbevis, and after, strangled; He also succeeding in Authority, Tyranny, and Destiny. After Tomumbeius, was elected Campson Gaurus, whom Zelim a joac. Camerar. narrat. Tur. &c. the Turk overthrew, and slew in battle; in whose place, another Tomumbeius was chosen: but soon, together with his whole State, came into the Turks power. Thus being divided in many Factions among themselves, and exercising all cruelties and pillages upon the people, b Of the Egyptian misery in these times, read Vertoman. and Mart. eye witnesses. they made themselves a prey to their Neighbours, who like Aesop's 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. The Egyptians affirm, c Treasury of ancient and modern times, L. 5. C. 31. That a little before Selim besieged Cairo, for the space of eight days together, a great number of Crocodiles were seen in all parts on the banks of Nilus, and much dispersed abroad in the fields, taking and tearing great store of prey, as a presage of this Turkish servitude. Solyman succeeded, in the year of our Lord 1519. (or 1520. as other's say.) Selim the second, 1566. Amurat the third, 1574. & 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 M. Knolles his Turkish History, as also in our former Relations. CHAP. VII. Of the Oracle of JUPITER AMMON; and of Cyrene: and diverse People's adjoining, mentioned by the Ancients. ALl that lieth between Africa Minor and Egypt, a Lib. 1. c. 8. Pômponius Mela doth call Cyrenaica, including under that title Marmarica, which Plinio b Plin. l. 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, Ptolemais, Apollonia, c Cyrene was built (as Tzetzes affirmeth) by Battus. Cyrene. This Region is now called Barca and Mesrata: d Leo, lib. 6. Io. Boem. Drus. Ob. lib. 11. c. 15. Hier. in jer. 3.2. of which, this is inhabited, and rich; the other it 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 Thiefs in Africa. But this is usual to the Arabians in all places of their abode (or wandering rather:) for which cause, it seemeth, Jerome saith, the word Arabi signifieth Thiefs, and is therefore taxed of Drusius, in his Observations; Arabi no otherwise signifying Thiefs, than Chananeus a Merchant, or Chaldaeus a Mathematician; because such commonly were their studies and courses. Berenice e 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 find in Arrianus f Arrian lib. 3. Curt. 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 Travellers, to discern their way, but the Stars. In the middle of this Desert, was that sacred Grove (which Silius Italicus calleth g The fortune-telling Grove. Lucus fatidicus) not above fifty furlongs in circuit, full of fruitbearing Trees, watered with wholesome Springs, seasoned with temperate Air, and a continual Spring. The Inhabitants, called Ammonians h Lucan calls them, Garamantes, lib. 9 Templum Libycis quod gentibus vnum. Inculit Gacamantes habent, stat Corniger illic, &c. , 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: according to Curtius, without form of any creature, but like a i Vmbilicus. round boss, beset 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 distuned Procession, by which they provoke their god to manifest what they seek. These Priests were about fourscore in number. Alexander's ambitious pilgrimage to this Oracle, is sufficiently known by the Relations of Curtius and Arrianus. This we may add out of Scaliger, k Scal. E. T. lib. 5. pag. 401. That after that, the Cyrenaeans, to soothe this proud King, which would needs be taken for the son of Ammon, stamped his shape in their coins, with two horns of a Ram, and without a beard: whereas before they had used the form of jupiter, with a beard and horns; wherein the other Eastern people followed them. The Syrians used the like stamp with the name of King Lysimachus, which Scaliger (who hath given us the pictures of these Coins) thinketh to be Alexander. 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 silly Ram. Likewise Pausanias l 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 m De Os. & Is. supr. cap. 3. reason of Amus we have before showed. Others n Pliny, Choul, &c. derive this name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sand; which may well agree with all Idol devotion, as being a sandy foundation, although it is here intended to the situation. o Drusius addeth another reason of the name Hammon, the Egyptian name of the Sun: jupiter idem qui Sol, saith Arnobius, and Minutius Foelix, quaest. heb. lib. 3. But that which I have before noted of Ham the son of Noah, soundeth more probable, as being Progenitor of all these Nations; and of this mind also is p Peucer de Divinat. Peucerus. This q Strab. 17. Strabo in his time saith was not in request, as no other Oracle besides. For the Romans contented themselves with their Sibyls 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 r Plut. de defec. Orac. of this subject, enquiring the cause of the Oracles failing. Never had he read, that s jerem. 10.11. the Gods which had not made heaven and 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 these mists of darkness. And therefore are his conjectures so far from the mark, as not able with a natural eye to see the things of God. The t Diod. Sic. lib. 3. cap. 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. Perseus also and Hercules are reported to have consulted the same in their adventures against Gorgon and Busiris. Besides this Grove, u Curt. ibidem Pompon. Mela. Plin. Solin. &c. there is another of Ammon, which hath in the midst a Well, they call it the Fountain of the Sun; whose water at Sunrising is lukewarm, 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 Antipathy with the Son; x Our Baths in England (as some affirm) are hotter in the night then in the day. 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. Lucretius' mentions it, and Philosophically disputeth the cause thereof. Lucret. lib. 6. — nimirum terra magis quod Raratenet circum hunc fontem, quàm caetera tellus, Multaque sunt ignis prope semina corpus aquai, &c. The substance whereof is, that the fire, under that subtle earth by cold vapours of the night, is pressed and forced to that watery refuge, but by the Sun beams receiving new encouragement, forsaketh those holds and holes, and for a little while takes repossession of his challenged lands. The Ammonian women have such great breasts, that they suckle their children over their shoulder; their breast not less, if junenal be believed, than the child; In Meroe crasso maiorem infante mamillam. In Meroe, the monstrous Pap Is bigger than the child in lap. Pausanias y Pausan. lib. 3. reckoneth an Ammonian juno among the Libyan Cities, as well as this jupiter. He addeth, the lacedaemonians had this Ammon in much request, and built to him diverse Temples, as at Gytheum one, which had no roof: and the Aphytaeans did him 40 less worship than the Libyans. Ortelius, z In Typo Expeditionis, Al. Mag. who hath bestowed a Description of this Temple, supposeth that his Image was painted with horns, but that Vmbilicus was accounted the Deity itself, or the sign of his presence, which shapeless shape 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 gloss: a Pub. Ouid. Sic bona posteritas puppim formavit in aere, Hospitis adventum testificata Dei. So well-disposed Posterity did frame A ship, to show which way their strange God came. The ancient frugality of the Cyrenians is commended in Authors. b Seu. Sulpit. Dialog. Filesaecus de Paroec. Orig. cap. 4. Sulpitius bringeth in Postumianus, in his Dialogues, telling, That landing there by force of weather, he went with the Priest unto the Church, which was very homely, covered with base twigs or boughs, not much better than the Priest (their host) his Tent, in which a man might not stand upright. Enquiring after the disposition of the people, they learned, that they were utterly ignorant of buying and selling, of fraud and stealing. They neither had, nor cared to have, gold or silver; and when he offered ten pieces of gold to the Priest, he refused it: only was content to accept a little raiment. The Hammientes are not much distant in place, or differing in name, from the Ammonians: which built their houses of Salt, 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, which lived there, testifieth) salute the New Moon when they first see her, by holding up their hinder parts naked 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 affirmeth of the Garamantes, that they had no wives, but lived in a beastly community. The Augila 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 Trogleditae dwell in Caves, and feed on Serpents, and rather make a sound or noise, then humane voice: they used Circumcision: they named not their Children by their Parents names; but by the names of sheep, or other beasts which yield them nourishment. Their wives and children (saith Agatharchides) are common: only the King's wife is proper; yet if any had lain with her, his punishment was but the loss of a sheep. In their Winter they live on blood and milk which are mixed and heated together at the fire. In their Summer they kill the scabbed and diseased of their Cattles. They entitle none with the name of Parents, but the Bull and Cow, the Ram and Ewe, and the Male and Female of the Goats, because of these they receive their nourishment, and not from their Parents. They go naked all but the buttocks. Such as want that skin which others circumcise (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) they deprive of the whole flesh, so far as the circumcision should have extended. Their funeral Rites were, to tie the necks of the dead to their legs, and cover them with heaps of stones, setting a goat's horn on the top, with laughter rather than mourning. Their old men which can follow the flocks no longer, they strangle with an Ox-taile, which medicine they minister likewise to those that have grievous diseases, or maims. And unto these doth Pliny add the Blemmyaes, with faces in their breasts, the Satyrs, 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. Procopius c Procop de Bel. Pers. lib. 1● writeth of the Blemyes and Nobatae, that justinian placed them in Egypt, about Elephantina; that they before observed the Greeks devotions, Isis also and Osiris, and Priapus, and sacrificed to the Sun; which Rites the Emperor prohibited. But he mentions no such Monsters. The Arabians which under Elcain about the four hundred 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 dog's life, in hunger and ease, professing Mahomet's sect. The Adrimachidae d Io. Boem. G Draudius in Solinum. Caelius Rhod. lib. 18. cap. 38 lived 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 Guidanes had a more beastly custom, whose women glorying in their shame, ware so many frindges of leather as they had found Lovers. The Malchyes 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 she chooseth to live. To add a word of the Cyrenians, they held it unlawful to smite a Cow, in honour of Isis, whose Fasts and Feasts they solemnly observed: and in Barca they abstained both from Beef and Hog's flesh. They seared e The like doth Villamont 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 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 Megavares 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 herds, they strangle him with a Cow's 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. Silius Italicus in his Poems, B. Aldrete Ant. Var. lib. 4. and Aldrete in his Antiquities of Spain and Africa, express diverse of their ancient Rites and Names, and that which seems to us most fitting, shall in this History be inserted. This part of the World, as least known to the Ancients, yielded both Poets and Historians most matter of their Fables, in explaining whereof Aldrete hath written in Spanish very learnedly, as also of the later times, when the Romans, Vandals, and since the Arabians, have prevailed. CHAP. VIII. Of that part of Barbary, now called the Kingdom of Tunis and Tripoli. §. I. The name Barbary: the Kingdom of Tunis, and Antiquity of Carthage. ALl the Tract of Land, between Atlas and the Sea (stretching in length from Egypt to the Straits) is * Leo. lib. 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 * Maginus. both Mauritania's, Africa minor, Libya exterior, besides Cyreniaca 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 Cities of Barbary (it is Ios. Scaliger * Ios. Scal. Ep. ad Casaub. his testimony) speak Arabic, but not pure, nor yet so degenerate as the Italian is from the Latin: but the Country people use the old African tongue, nothing like the other. HONDIUS his Map of Barbary. map of Barbary, North Africa, with inset maps of the Gulf of Tunis and the Nile Delta BARBARIA The Kingdom of Tunis containeth all that which the Ancients called Africa, Propria, or Minor, and Numidia Antiqua: the Romans (perhaps vaingloriously vaunting, or ambitiously aiming at the Empire of the Universe) styling their first footing and possession in Asia and Africa, by the name of the whole; which others have been forced to distinguish by adding Propria or Minor. So they called Attalus his Legacy, Asia, and this Province (yea Carthage itself had that name) Africa. 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, Nic. Nic. was there present. which rove and rob in those Seas; in the year 1551. won from the Knights of Malta by Sinan Bassa. From Capes to Guadilbarbar is the Tunetan Territory. From thence unto the Mountain of Constantina is that Region, hereof bearing name: and from thence b Leo, lib. 5. to the River Maior, about an hundred and fifty miles' space, doth Bugia extend itself, so called of Bugia c 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, & many sumptuous buildings, a great d Suidas Aldrete Dion. l. 43. 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 Crabfish, 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 Wax-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 eat their provision. Not far hence is a Marble building, with Images graved 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 & Augustissimus, Bishop of the See, while he lived; and yet living (in his Works) a Bishop, not of Hippo, but of the Western Church. Witty, Learned, Wise, and Holy Father, that hast with Thee carried these Titles from Hippo! where, after Thee, the Arrian 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. lib. 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 urbs Carthago peninsulae ad figuram accedens, binc mari, inde lacu maxima sui parti cingitur. Isthmus' quo Africae iungitur, patet stadia 25. Itaque est in huius spatii latere, quod vergit ad mare, Utica modico ab urbe interuallo: in altero secundam lacum est Tunis. Polyb. hist. ib. 1. cap. 37. (as the more ancient) deserveth first Relation: of which, we may yet say with g Bell. jugurth. Sallust, Silere melius puto, quàm parum dicere: we may not say much, and a little will be too little for such Greatness. It was built threescore and twelve years before Rome, as the common account goeth, by Dido and her h Poeni, quasi Phoeni. Phoenicians: an emulous competitor with Rome for the Empire of the World. It contained (saith i P. Oros. l. 4. cap. 22. Orosius) in the circuit of the walls twenty miles; Linier 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 k There were in Carthage the Temples of juno Memoria, Apollo: Silius addeth of Elisa and of Venuc 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, Hannibal (whom his father Hamilcar, 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 Alpes, into Italy. with an Army of an 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 l Of the Punic wars and greatness the Roman Histories are full: so also Polybius and others among the Greeks. Erant tunc temporis Carthaginensium imperio subiectae omnes Africae prouinciae admare nostrum fitae à Philanorum ara, qua est è regione maioris Syrtis, ad Columnas vsque Herculis. quod spatium vltra 16000 standurum patet. jidem freto ad colummas traiecto omnem oram Hispaniae subegerant vsque ad Pyrenaeos, Polyb. hist. lib 3. cap. 39 might. But the victory at Cannae against Varro did pierce the breast, and had rent the heart of Rome, had Hannibal 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 Carthaginian with Natures forces, yea, the River Gellus, against Nature, stayed itself, as congealed indeed, whether with wonder, fear, of necessity, accepting a Bridge or Dam rather of Roman bodies for a passage to the African Army. These were golden days to Carthage, when three c Modii. bushels of Goldrings, taken from the fingers of the slain enemies, were sent hither as a d Polyb. l. 3. c. 11 & seq.. 〈◊〉 translatione Casauboni, & Romani histo i●if●re omnes, haec penè. present. 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 e Cunctator. fight with Annibal, but by not fighting he learned to overcome, knowing, that a shield was better weapon than a sword in that case. Scarce f Stad. in Idorum. in seventeen years could Italy shake off this burden, till Scipio by new policy warred against Hannibal, not in g Hannibal in Italia semper superior: quòd nisi domi civium fuarum invidiâ aebilitatus 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 succour 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 h Lib. 2. cap. 15. Florus) rather fought with the City itself then with Men. And alas, what could that Hermophrodite-army do, wherein were five and twenty thousand armed i Osor. l. 4 c. 23. Women? 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 together did Carthage burn, k Prosperitate ac securitate rerum corruptis moribus plus nocuisse monstretur tam cita eversa, quam prius nocuerat tamdivaduersa Carthagô. August. de Civit. Dei. li 3. c. 21. 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 Ronian Colony, never attaining the Tyrian l Leo lib. 5. glory, afflicted with Vandals and Goths and by the Saracens made desolate, until the time of Elmahdi, an heretical Calipha, who procured the inhabiting 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 Conduits 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 m Ap. Hak. Euesham saith, That this City is now ruinated and destroyed. He mentioneth those Arches wherein water was hither conveyed, and one street three miles long. As for the Sea-discoveries attempted by the Carthaginians; Hanno compassed n Ramus. sheweth, by a comment also of a Portugal Pilot that this was but coasting the West part of Africa, &c. all Africa from the Spanish to the Arabian Straits, and committed his discoveries to writing; Himilco at the same time was employed in the search of Europe. Diodorus Siculus o Dio. Sic. l. 5. c. 7 writeth a whole Chapter of their discovery of a pleasant and fertile Island Westward, in the Ocean; which cannot more fitly agree with any other Region than some part of the West-Indies, as may seem at the first view. But a man shall have much to do to find that Island, a harder discovery now, than it was then to the finders, at least as the Story lies. And some p Gen. Chron. think, that the Indians 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 q Dom. Nig. they had three hundred Cities in Libya, and seven hundred thousand persons in their City. The Carthaginians (as all acknowledged, and their very name Paeni doth prove) were Phaenicians: which Country we have before showed to be famous, as for many other things, so for the first letters and the first (that is, the Hebrew) language. The letters which the Hebrews since the Babylonian Captivity have used, Postellus r Postel. de Originib. would have to be the first, but secret till those times, and then by Ezra made common: but s Scal ad Eus. Chron. Brere. de Pond. Scal. proleg ad Em. T. ed. ult. others more probably hold the Phoenician or Samaritan the first: and that the present Hebrew were the Assyrian or Chaldaean Characters, which the jews brought thence with them. Now for proof that their ancient Language was Phoenician, and consequently Hebrew: Dido is but the feminine, saith Scaliger, to David: and Elisa is the Hebrew Elisha. josephus relateth out of Theophrastus, that the Tyrians and Sydonians might not use other but their own Country oaths, of which he reckoneth Corban, which the Scriptures also mention. And Scaliger saith, that the Punic Scene in Plantus his Penolus (although they had then much declined from the Hebrew purity) is nearer the Hebrew than the Syriac, and that he could for the most part restore it to the right Punic, which also hath happily been attempted by Master Selden in his Dis Syris, and by Bernardo Aldrete a Spaniard in his Varias Antiquedades de Espauna, Africa, YOtras provincias lib. 2. cap. 2. Where he in a large Catalogue compareth the Hebrew, Syriac, Phoenician, and Punic terms together. Of their Baalsamen and other notes of this language, we have spoken before in our first Book. The name Carthago, as Genebrard and Aldrete observe, in Syriac, signifies the middle City, Kartha a City, Go, middle: Solinus saith, New City. We have alleged the testimony of Procopius for the Chanaanites fleeing before joshua; and the Punikes (saith * Exposinch. at. ad Rom. Sallust. jugurth. Augustine) called themselves (even in his time) Chanani. Sallust ascribeth to the Phaenicians, Hippo, Hadrumetus, Leptis and other Cities on the Sea-coast, besides Carthage, which they built either to enlarge their Empire, or to prevent a fullness at home. Concerning the Religion of the 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 became Mahometan, although there remain some Christians to this day: 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 two hundred and fifty years before Mahomet's birth, when they became Christians. This must be interpreted of the universal and public profession about the time of Constantine: For otherwise Africa had in it christian's before. Dorothaeus in Synopsi saith, That Epaeneius, one of the seventy Disciples, was a 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 a Alex. ab Alex. Gen. dier. l. 6. c. 4 another) worshipped juba as a God; and the Poeni, Uranus; the Libyans, Psaphon. This Psaphan (otherwise a base fellow) had taught Birds to sing, Psaphon is a great God, and let them fly into the Woods, where chanting their lesson, they enchanted the rude people with this superstition. Aelianus b Aelian. l. 14. c. 25. telleth the like History of Anon a Carthaginian, whose birds, at liberty in the Woods, forgot this their Master's Lesson. The Paeni c Dom. Niger. Perfidi Poeni proverb. See l. 1. c. 18. being (as is said) Phoeni or Phoenicians, brought (in all likelihood) the Phoenician Religion with them from thence. Ye may read in our first book of Moloch: whence come the Carthaginian names of Milicus, Imilce, Amilcar, Bomilcar. Yea, Athenodoros reports of Amilcas a Carthaginian Deity, which is like to be this Moloch or Milcom, in a little differing Dialect. Some are of opinion that these sacrifices had their beginning from a diabolical imitation of Abraham's offering his only son Isaac. For so Porphyrius and Philo Biblius relate out of the Phoenician Annals, that an ancient King called Israel, in great danger of war, offered his only son. Porphyrius calls him jeud, as Moses also, Gen. 22.2. jehid. that is, unigenitum, which he had by Anobreta: whom Scaliger interpreteth Sara. Neither is it any great marvel, that the names and Story should be thus perverted, to any that read what relations, justin, Strabo and others write of the jews, or how the Devil is the great Seducer of the world, bringing darkness out of light itself. Silius mentioneth these their damnable Rites of humane Sacrifices. Mos fuit in populis quos condidit advena Dido, Poscere caede Deos veniam, ac flagrantibus aris (Infandum dictu) paruos imponere natos. Carthage, t'appease the offended Deities, Was wont to offer humane Sacrifice: And tender Babes (abominable shame) Were made the fuel of the Altars flame. So Ennius in that verse of his, cited by d Marcel. in verb. Puell vid. Lactant. l 1. c. 21 Cyrill. adu. jul. l. 4. Euseb. de praep. l. 4 Tert. Apologet. Nonius Marcellus, Ille suos Divis mos sacrificare puellos. Tertullian writes, that this custom continued till the time of Tiberius, who being Proconsul, crucified the Priest's authors of this villainy, on the very Trees which shadowed the Temple in this bloody grove: yet this continued to tertullian's days, but more closely: Sed & nunc in occulto perseverat hoc sacrum facinus. Ipsi parentes sui offerebant, & libentes exponebant, & infantibus blandiebantur, ne lachrymantes immolarentur. These are the words of Tertullian. To Saturn (saith e Sar. l. 3. Sardus) were humane Sacrifices offered by the Rhodians, Phoenicians, Curetes, and Carthaginians: the Sardi their f Suidas. Colony, 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, Sardonius risus: this was done also to Saturn. The Carthaginians in time of plague, offered their Children to Saturn, which Gelo caused them to leave. Yea such was their zeal in this superstition, that if they had no Children of their own, they bought for this purpose of the poor, the Mother assisting this Butcherly sacrifice, without once sighing or weeping, for than she had lost the price, and her Child nevertheless. And lest the crying of the Children should be heard, all resounded with Instruments of Music. Thus Plutarch in his treatise of Superstition. Being overcome by Agathocles, they sacrificed two hundred of the chief men's Children, to Saturn. Clitarchus and others write, 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 in his burning, seemed to laugh. This custom might haply 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 Phoenicians, somewhat perhaps in time inclining also to the Greekish superstition. Their devotion to Venus, the Phoenician Goddess, Augustine g Aug. in Psal. 98. mentioneth in these words, Regnum Veneris quale erat Carthagini, vbi nunc est regnum Christi? h See Ortel. in Parergo. Carthage was called justiniana, of justinian, junonia of Gracchus, Hadrianopolis of Hadrian, and of Commodus, Alexandria Commodiana Togata. It was sacked the second time of Capellianus, Precedent of Mauritania; thirdly, under Gensericus, of the Vandals; fourthly, of the Maurusians; fifthly, of the Persians; sixthly, of the Egyptians; lastly, of the Mahometans. Tunis i George Braun hath described this and Algiers, &c. in Civit. Orb. Ter. 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, k 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 l Sleid. Com. l. 9 Fr. Sur. Com. Doglioni. days, Muleasses, son of Mahomet, King of Tunis (by murder of his elder brother Maimon, and either killing or putting out the eyes of twenty other his brethren) obtained the Crown. But Rosette the only brother remaining when with his Arabians he could not gain the Kingdom, he went with Barbarossa to Solyman the Turk, who so used the matter, that Muleasses was chased out of his Kingdom, and Tunis subjected itself to Solyman. But Muleasses craved and obtained aid of Charles the fift, who in the year 1535. passed m De hac expeditione Diarium scripsit joan. Etrobius. with an Army into Africa, and repossessed Muleasses of his Kingdom, who became the Emperor's Vassal. Our Histories tell of Edward the first his arrival at Tunis, and Henry the fourth with English Archers; at both which times the Tunetanes were forced to composition. It was, before either of them were Kings. Froissart, 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 n Surius Com. . 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 Dukats 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 Barbarossa) 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, and soon after died, to whom succeeded Mahomet his soone, 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 Emperor's charge o Knolles p. 902 . He derived his Pedigree from the Chorean Family, in right line from Homar, Mahomet's 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 Tunis, 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 Tunis also: Mahomet the new King was sent to Constantinople prisoner. It hath (saith i 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 (which went up and down with his head and feet bare, hurling stones, and crying like mad man) endowing the same with great Revenue for him and all his kindred. Biserta is an ancient City, supposed k Maginus, by some to be Utica, where Cato slew himself. §. II. Of Cairaoan, and the Kingdom of Tripoli. CAiraoan hath been a City famous, built by Hucba, General of the wars of Ozmen, or Otman, the third Calipha, thirty six miles from the Sea, and from Tunis, one hundred, to secure themselves from any sudden invasion, which the commodity of the Sea might cause them. He built therein an admirable Temple, on pirates of Marble. To Hucba in this government succeeded a Mucas or Muza. Muse, to whom julianus Earl of Cepta offered his service b Io. Vasaeus. Chron. Hispan. Rod. Tolet l. 3. 19 for the conquest of Spain, and being found faithfully unfaithful with some few Soldiers lent him, was after employed with Tarif of whom the hill was called Gehel Tarif, now Gibraltar) who with an Army of twelve thousand took seville, and after that overthrew King Rodericus, and being enriched with spoil, was dispossessed thereof by Muse, who by this news of his success was moved to follow him into Spain, as the Spanish Writers c Rod. Lantius hist. Hi. p. 2. c. 37. Alfons à Carthagena c. 44. Fr. Tarapa Magorn, &c. (though not altogether agreeing herein) declare, and subdued the same in thirty months' space. When Muse or Muza departed with Tarif out of Spain, the moors there fell into such contentions, that in twenty years' space there were no less than fifteen Kings: and one of them settled his Throne in the blood of three hundred Competitors. jezul the son of Muza, and after him his Brother, and Nephew, succeeded each other in this government, which Elagleb (that followed them) turned into an independent and free Signory, by occasion (as is said) of the Chalifa's leaving Damascus, and removing the Seat Royal, or Popedom to Bagdat. This House here ruled a hundred and seventy years, at which time Mahdi an heretical Chalifa deprived them. These Saracens won Sicilia in those times to the Cairaoan Dominion. About the four hundred 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 Calipha of Bagdat was not able to abide his presence and puissance. Elcain listening to Gehoar, appointed a Lieutenant in Cairaoan, and went to Cairo. But his Lieutenant of Cairaoan rebelled and offered his obedience to the Chalifa of Bagdat, who therefore gave him large Privileges, and made him King of all Africa. Elcain in these Straits knew not which way to turn him, till by counsel of his Secretary he took this course. The Arabians at that time were exceedingly multiplied, insomuch that the Country otherwise barren, could not sustain them and their Cattles. 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, won 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 Kings of Morocco swallowed all; that City being built presently after the Arabians had destroyed this, in the year four hundred twenty four of their Hegira, as Leo d Leo l. 2. reckoneth. Cairaoan e 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. The Arabians have filled Africa with themselves, their Arms, Arts, and Language. Arabic Letters, as f Pofiel. de Orig. Postellus affirmeth, were borrowed of the Chaldees; and first with Mahomet and his Law, began to be called Arabic. He findeth in the same, I know not what Cabalistical Mysteries, yielding more certain predictions, then from the Heavens, or Orracles, and is much studied (he saith) in Tunis, Morocco, and Cairo. Tripoli of Barbary (for there is another of that a Plin. l. 5. c. 20. name in Syria, so called, because the Arcadians, Tyrians, and Sidonians inhabited it) was so named of three Cities, whose Colonies planted it, Abratonum, and Tophia, and Leptis magna: or as b 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. c Io. Leo, 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 murdered: 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, 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 d Nic. Nicolay l. 1. c. 18. G. Bot Ben. Of Tripoli read T. Sanders in Hak. to. 2. p. 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, Players, 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 hoodwinked like a Hawk. The Inhabitants are exceeding prodigal in Perfumes. They have a compound called e Lhasis. Lhasis, one ounce whereof being eaten, causeth laughing dalliance, and makes one as it were drunken, and marvellously provoketh to lust. In the Kingdom of Tunis is placed the Lake Tritonia, where Minerva is said to have showed herself the Inventer 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 they f Leo. l. 1. 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 mountaineers and 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 and 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, Aethiopia, 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 their common people. 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 wantonly as they list: yea, the father maketh hateful love to the daughter, and the brother is g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas. Ep. unlovingly loving to the sister. The Numidians are traitorous, homicides, thiefs, 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 Kingdom of Tremisen, Algiers, and other places, ancienty called Mauritania Caesariensis. §. I. Of Tremisen, and of the ancient Maurusijs. THe Kingdom of Telensin or Tremisen, a Io. Leo. l. 4. Maginus. Boter. Dom. Niger. Strab. l. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obscurus. of their colour, because it is obscure and dark. They were supposed to come hither first with Hercules out of India. More likely it is that they c Aria's Mont. in apparatu. Tremel & jun. 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. bell. jugurth. they came with Hercules, who being dead in Spain as the Africans report, his Army being gathered of many Nations, was diversly divided. The Medes, Armenians and Persians of that number, sailed into Africa, of which the Persians dwelled near the Sea, their ships with the keels turned upwards serving them for houses, and mixed themselves with the Getuli, entitling themselves Numidians. The Libyans adjoined themselves to the Armenians, and to the Medi, whom by corruption of Language they called Mauri. These Getulians and Libyans, he saith, were before very rude, wandering up and down without Law or Civility, living like beasts, lying and feeding on the ground: which testimony of Sallust, Mela in like words confirmeth. But of these and other African people, let them which please learn of that Author, and of such as have written Notes upon him, as Gruterus, Glarianus, Rivius, Ciacconius, Putschius, and others, Vitrwius e Vitrwius l. 8, cap. 2. nameth Mauritania, Maurusia. Ortelius f Ortel. Thesaur. testifieth, That in ancient Coins it is read Mauretania, and so g Cornel. Tacit. hist. l. 2. Tacitus readeth. Ptolemey divideth it into Mauritania Caesariensis, which h Victor. Persecutionis l. 3. Victor Vticensis calleth Maior, and Tingitania. i Plin. l. 5. c. 1. & 2. Pliny ascribes this division to Caligula; Dion, to Claudius Caesar: of whom it was surnamed Casariensis 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 report. He in his childhood was led in triumph at Rome; his father k Caesar. Comm. de bello civili Africano l. 5. Oresius l. 6. c. 16. R. Volater. l. 12. juba, the successor of Bechus, had before slain himself in the Civil Wars. Augustus' 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 Procop. de bello Persico & Vandilico. l. 4. hath written of the original of these Maurusijs, as he terms them, although in our first Book mentioned, here also so may seem to deserve Relation. When josua 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-Phoenician 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 Phoenician Letters, We flee from the face of jesus the Thief, the Son of Nane. 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 Phoenicians 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 Maurusijs themselves. The Romans made the Carthaginians, and other Africans Tributaries, and caused the Maurusijs to inhabit the furthest parts of Africa: but in process of time, they obtaining many victories against the Vandals, seated themselves in Mauritania, till justinian removed them. Thus far Procopius. Paulus Diaconus m Pauli Diaconi Iustianus. recordeth also the same History, saving that he saith, the Egyptians would not receive them, and therefore they passed into Africa. The Maurusijs in the time of justinian were destroyed, and captived in such multitudes, that a Maurusian slave was valued 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 empare their happiness, whose very freedom was misery. o Procop. Eadem Coelius Rhodig. l. 18. b. 38. Suidas. saith, that they were bold: and 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 bare 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, that p In Epistola ad Solomonem. 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. q Leo l. 4. Leo saith, that after the Romans were expelled, the ancient Governors called Beni Habdalguad of the Family of Magrava repossessed these parts; who were after dipossessed by Ghamrazen, Son of Zeijen, whose Posterity reigned here almost three hundred and eighty 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 three hundred and eighty 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. r Anno 1515. But Abuchemmen sought to Charles the fift 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. Algiers remained to Barbarussa. §. II. Of BARBARUSSA; of Algiers and the parts adjoining. THis s Monst. Cosmog. 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 were t Knolls pawn 625. of them two Brethren, born 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 u Surij Comm. in Annum 1534 P. jovius lib. 33. two brethren contended for the Kingdom of Algiers, one of which requested 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 Alley, which he did not long enjoy, being taken and slain of the Spaniards, and his head sent into Spain. But Iris Brother Hariadenus succeeding him, became mighty both by Sea and Land, to the great damage both of the Mores and Christians; and Soliman moved by his fame, 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 subjected 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, and Venetians, had with joint forces set forth a Navy of above two hundred and fifty Sail against him, but by mutual discords the wonted 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, and 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, and 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 rode three days; the Romans trembling meanwhile, and ready to leave Saint Peter alone to lock out the Turks if they came. So much more fortunate were his proceedings, then of Haly Bassa, who in the fight at Lepanto, lost his life and Navy, whereof * Knolls saith forty sunk; an hundred threescore and one Galleys. and sixty Galliots taken, pag. 883. Michael Isselt, Come in An. 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 a King james in his Poem of Lepanto. Homer to sing it. But me thinks I feel some Cynthius pulling me by the ear, and asking 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 lose 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. b Io. Leo, l. 4. john Leo writeth a little otherwise of Barbaussa 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 c It hath now eighty thousand persons, as Boterus affirmeth, and by report now exceeds. about four thousand Families: the buildings very sumptuous; Inns, Bath-stones, 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. Then did they build themselves Galleys, and molested with Piracies the Spanish islands of Majorica, 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 Selum Etteumi, an Arabian Prince, which had been created Governor of Algiers, when Bugia was taken by the Spaniards: and possessed himself of the government, and there coined money, calling himself King; the neighbouring people yielding him obedience and tribute. This was the beginning of barbarussa's 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 Arabic. And whiles I was at Tunis, I heard that Barbarussa was slain at Telensin, and his brother d This was Hariaden the Turkish Admiral. Cairadin succeeded. It was told me also, that the Emperor Charles the fift had sent two armies to surprise Algiers, the first whereof was destroyed in the Plain, the second slain, and made slaves by Babarussa, in the year of the Hegira 922. Thus far Leo. In the year 1541. e Nic. Villagagnon de bac expedit. Surii Comm. in Anno 1541. Of Charles his African exploits see jovius, Etropius, Caluetus Stella, Nic. Mameranus, &c. Charles himself with his Imperial Navy passed the Seas, to like both purpose and effect, more overcoming himself in the patient 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 f Algiers is described by G.B. in his Ciu. Vrb. Ter. still continue 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 Thiefs 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 Travellers. 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, and the Arabians. Ned Roma was built by the Romans, as the name testifieth, for Ned signifieth Like; and like it was, if Historiographers fail not, unto Rome. Here, and at Tebecrit dwelled great store of weavers. Haresgonl 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 besieged 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 and spoiled) for their relief. Forty years after, Abulhesen King of Fez after thirty months' siege took it, and 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 and Fez, curiously wrought with musaike work, for the Arabian Muses and Students, which have their maintenance there. Their Baths and Inns I omit. 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 g Gi. Bot. Ben. are now Lords thereof, between whom and Charles the fift, who had undertaken their protection, the City is much impaired, as also by the wars betwixt the Seriffe and the Turk. Barbarussa subjected 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 and other Cattles, 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. d A rich Eremite. He hath five hundred Horses and Mares, ten thousand small Cattles, and two thousand Oxen, besides that, he hath yearly sent him from diverse parts of the world, of alms and offering, between four and five thousand ducats. His fame is spread over Asia and Africa, his disciples are five hundred, which dwell 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, and others for his Family. This good and lusty Hermit hath four wives, and many slaves, and by them many sons and daughters gallantly attired. His children also have wives and children, in so much that the whole Family of this Heremit and his sons exceeded five hundred. He is honoured of the Arabians, and the King of Telensin is afraid of him. I, being desirous to know him, was entertained of him three days, and supped with him every night in secret rooms, where he showed me among other things, books of Magic and 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 subject i Oran. to Spain, taken by Peter Navarre, 1509. It hath ten thousand Families. The Turks in vain assaulted it, An. 2563. Their Piracies procured this Spanish thraldom: unto which Mersalcabir, a most famous Haven, is also subject. Tegdemt k Tegdemt. is as the Arabian name signifieth, Ancient. It sometime was famous, and abounded with men of learning and 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, and another upon the palm of their hand. The same is observed of diverse 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. Concerning their marriages in these parts, we read l Cateches. Mystagogic. P. G. that the Bride is carried, not on her feet, but in the arms of two young men, with her eyes closed, and being married, is in like sort, without stirring her eyes or feet, conveyed to the Bridegroom's house; where she enters first with the right foot, in token of prosperity (the left foot first touching ground, would portend sinister success, as proceeding from a certain Constellation and inevitable destiny) with music she is entertained and conducted to the Bride-chamber, where she sits down, as taking possession of her house, all the other women standing about her: after which she is led with great pomp by women to the Hall, the men accompanying the Bridegroom to another room. The Bride is set on a bed covered with a white veil, the women standing by, and many gifts and presents are offered to her: two women being her instructers in the rites and ceremonies which she is to observe, called Magitaes, to whom the Bride giveth the money which is offered. The men which offer, if they be of near kin, may upon request see her face, her eyes still closed. Neither may she speak, but by those Magitaes is shifted and gallantly adorned, and brought to banquet with the women. They have a dinner and a supper, furnished with exceeding variety of dishes, of Honey and Raisins diversly compounded: their flesh is not tasted before oil be poured on it. There are near as many pots boiling, as guests, and much superstition is observed in killing their flesh towards the Sun, with pronouncing certain words, or else all is cast on the dunghill. The Bride being conveyed to bed, may not signify any grief for smart or loss there sustained. The next morning before day, the husband riseth, not saluting his wife, and taking a pot for water, and a vessel for meat, at his return beats upon the door with a stone many times, till she (then first) speaks to him, and ordering the said meat and water, begins to look to her houshold-charge. The Magitaes presently come and congratulate her last night's dalliance, and desire issue thereof: and then cut her hair hanging down on her back, even with her neck, that it should not hinder her husband's embraces. The government of these parts is, as is said, Turkish. The Boglerbog hath chief title, but the Divano hath chief power of judgements and jurisdiction: The Corasan or Captain of the janissaries, being in many matters as great as the Beglerbeg. The Beglorbegs of Algiers and Tunis 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 sell their ill-gotten goods, or to join their strength with them. As of late m Pirates: of these two Pirates there is a special Treatise, set forth 1609. 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 Tunis (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 proceedings, n 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 became an Apostata and Renegado from his faith; and soon after (as some have reported, for others say he is still alive, and Captain of the Turks Galleys) died at Tunis: 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 subjected to the Turk, about the year 1534. Tunis An. 1574. Three and twenty years after that Tripoli, in Barbary, another Cage of like birds, and seat of a Boglerbeg, 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 o Knolls. are said to be an hundred thousand Timariot, or horsemen'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. §. I. Of the Poetical and Historical Antiquities, and part of Temesma. MAuritania Tingitana (so called of Tingis, now Tanger, at the mouth of the straits) is by Ptolemey a Ptol. l 4. c. 8. bounded on the West, with the Western and Atlantike; on the North, with the Mediterran Seas; on the East, with the River b Pliny calls this River Maluana. Muluia or Malua, 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 Maurusijs (of which we have spoken) were e Plin. l. 5. c. 2. the Massaessuli, 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. 1. Nulla domus; plaustris habitant, migrare per arua 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. 5. cum Olivarii annot. now Cabo de Cantero, as Olivarius affirmeth. In it was a Cave sacred to Hercules, and 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 side. 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 Hesperides, which some (as is said) place near Bernice. Antaeus, if his legend be true, was i Some say threescore and ten, and that Sertorius found him in his sepulchre of that length. I can easily believe both alike. threescore and four cubits long, a cruel and inhospital Tyrant, who in his encountering with Hercules, was three times hurled dead to the earth, and 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 and 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 apples (the dowry of juno to jupiter) kept by a Dragon, engendered of Typhon and Echidnae, 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 Thiefs, sent from Busiris King of Egypt, stolen; and redeemed by Hercules, who slew those thiefs. These were borne to Atlas of Hesperia, 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 Lib. 7. cap. 7. Comes placeth these gardens with Pliny, near to Lixus, and yet nigh to Meroe and the Red 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 and in this work, the History of Time, l chronology and Geographie are the two eyes of History. Chytraeus. with her manifold changes and chances and of Place together. Besides the Altar of Hercules, and wild Olives, there remained nothing in Pliny's days of that Hesperian garden. Niger m Dom. Niger. Com. Aph. 1. finds there a tree Mallow, twenty foot high, and above a fathom about. Of Mount Atlas they tell wonderful tales, of the self-fertility thereof, the Inhabitants never seen by day, the desart-like silence, the fires therein shining by night, the music and misrule of the Aegypanes and Satyrs, 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 n Vict. Vticensis Persecutionis Vand. Vticensis, an eyewitness, hath written three books. The manifold battles and alterations of estate betwixt them, the Romans, Maurusians, and others, Procopius o 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 p Dion. Halicar. lib. 1. Muust. x. l. 6. Halicarnasseus, Munster, Boemus, and 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, &c. It is q Theatrum Arnoldi Mermannii. 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. r Io. Leo, lib. 3. Gi. 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 River's 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 time 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 Hegira 323. Chemim the son of Menol, an Heremitical Preacher, persuaded them to pay no tribute, nor yield subjection to Fez, because the Lords thereof were unjust. He bearing himself for a Prophet, in small time gate into his hand the Spiritual and Temporal Sword, holding the same by force and 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 fifty thousand 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 Civit-cats, a hundred and fifty 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 mosaic work, with glass-windows of diverse colours, wherein he and his Posterity were buried. I saw, saith Leo, the Sepulchre, and copied out the Epitaphs of thirty of them. Madur Auvan, 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 Mumen the Calif or Patriarch, who wrought great miracles against the Lions, wherewith 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 an hundred and twenty 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 m Sedges est, vbi Troia fuit. sow corn. The Territory of Fez hath on the West the River Buragard; 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 mosaic 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 Hegira, but lost it again within ten days. Fanzara was destroyed by Sahid, who with certain Arabians besieged Fez seven years together, and destroyed all 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 Ordnance, whereof the moors took up four hundred great Brass Pieces out of the Sea, in the year of the Heg. 921. HONDIUS his Map of the Kingdom of Fez. map of Fez, North Africa FESSAE REGNUM §. II. Of the City of Fez, as it was in LEO's days, and the Customs of the Inhabitants. THe City Fez, or Fez, was built in the time of Aron the Caliph, in the 185. year of the Hegira, or Mahumetical computation. It had this a Fez signifieth Gold, in Arabic; and so doth Phaz in Hebrew. Vide Leo, Sanut. &c. golden Title, because on the first day of the Foundation, there was found some quantity of Gold. Gasper Varerius and Aldrete are of opinion, That the River Phut (so called of the son of Cham, before mentioned) is this River of Fez, by the Arabians thus altered: and that this River gave Name to the Region and the City; which opinion is also recited by Leo. The Founder was named Idris, Aaron's near kinsman, to whom the Caliphaship was more due: For he was nephew of Hali, Mahomet's cousin, who married b Elsewhere called Fatima. Falerna, daughter of Mahumet, 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 Caliphate; and Aron by deceit c Of this: read our third book: the difference seemeth to be more in names then truth. usurped: 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 became the first Caliph, who persecuted the House of Hals openly, chasing 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 two 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 East side of the River a small City, of three thousand Families. After his death, one of his sons built another City on the West side; both which Cities so increased, that there was small distance between them. And a hundred and eighty years after, there arose civil Wars betwixt those two Cities, which continued a hundred years. And as Aesop'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 sweet situation of Fez. The City is now, or at least in Leos time was, both great and strong. It seems, that Nature and Art have played the Wantons, and have brought forth this City the fruit of their dalliance: Or else they 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, wherewith 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, and 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. Only in hot Seasons he hath a cold suit: for the River is dry; but then he hath six hundred Fountains to speak for him in his absence. Neither is Art behind in his proffered courtesies, but still presents her with mosaic 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, and 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? Which, if they be not now so excellent, as when Leo lived here; yet, it is worth the sight, to look upon it with his eyes, as than it flourished, before the Court was removed thence to Morocco, or the devouring bellies of Time and War had impaired her Beauties. Once, let the Temples therein a while detain your eyes; whereof there were in Fez, together with smaller Chapels, or Mosques, about seven hundred; fifty of which great and fair, adorned with Marble Pillars, and other ornaments; the Chapiters thereof wrought with mosaic and carved works. Every one had 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, and them which cry in the nighttime, to call them to Church. For he which cryeth 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 a This compass is to be understood of all the Buildings. circuit about a mile and half. It hath one and thirty Gates, great and high. The Roof is a hundred and fifty Tuscan b Braccia di Toscania. yards long, and little less than eighty broad. The Steeple is exceeding high. The Roof hereof is supported with eight and thirty Arches in length, and twenty in breadth. Roundabout are certain Porches, on the East, West, and North, every one in length forty yards, and in breadth thirty. Under which Porches, or Galleries, are Magazines, or Score-houses, wherein are kept Lamps, Oil, Mats, and other necessaries. Every night are lighted nine hundred Lamps; for every Arch hath his Lamp, especially that row of Arches which extends through the mid-Quire, which alone hath a hundred and fifty Lamps; in which rank are some great Lights made of Brass, every of which hath sockets for one thousand five hundred Lamps: And these were Bells c Bells were first found and founded Anno 870. by Vrsus Duke of Horace. Plon● & Vagetii spicilegia. of certain Cities of Christians, conquered by Fessan Kings, About the walls of the said Temple within, are Pulpits of diverse sorts; wherein mnay learned Masters read to the people such things as pertain to their Faith and Spiritual Law. They begin a little after break of day, and end at d Vn hora digierno. one hour of the day. In Summer they read not, but after four and twenty hours, or Sunset, and continue till an hour and half within night. They teach as well Moral Philosophy, as the Law of Mahomet. Private men read the Summer-Lectures; 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 of Orphans, and dispenseth the revenues that are left for the poor. Every Holiday 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-kilns, and as many Brick-kilns, serving for the reparations of the Temple, and the houses thereto belonging. The revenues of the Temple are * This may be reckoned as old Rent with us, which now may be exceedingly improved: for Leo wrote this, An. 1526. 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 Majorica. 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 diverse 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 diverse colours, the arches adorned with mosaic 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 nine stairs to it all of ivory and 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 diverse Sciences prohibited by the Founders. In old time the Students were wont to have their diet and raiment allowed for seven years, but now they are allowed only their Chamber; for the wars * Bellona, enemy to the Muses. of Sahid consumed their Possessions: So that now there remains but little wherewith they maintain their Readers; and of them, some have two hundred ducats, some a hundred 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, & 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 sahid's war, the King sold their Revenues. Now, only Learned men and Gentlemen receive entertainment, and poor persons relief. There is another Hospital for diseased strangers, which have their diet, but no Physic allowed them. Here also Madmen 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 clothes. 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 hang it up, in token of good luck. This, Leo thinks to be some Sacrifice, observed by the ancient moors, yet remaining. Every African Town had sometimes their peculiar 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 (in Leo's days) were all of one Family, called Elchena, attired like women, shave their beards, become womanish in their speech, yea degenerate even to the Wheel and Spindle. They are so * Infamous Innkeepers. 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, &c. 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 another 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 a The man never seeth 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, and 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 Landlord. When the Bridegroom fetcheth her home, she is set in a Cabinet, covered with silk, and carried by Porters, accompanied with her kinsfolks, and much Minstrelsy; and the Bridegrooms' friends go before with Torches, and her kinsmen after, toward the great Church. Then he hasteth home, expecting his Bride in his Chamber; whom her Father, Brother, and Uncle, bring and deliver to his Mother; and he setting his foot on hers, shues 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 he Friends with shame, and the guests go home without their Feast. They hold great feasting also at the Circumcision of their male-children, which is the seventh day after they are borne. The Barber or Circumciser is presented with gifts of all the invited guests. Then followeth mirth and jollity. They use dance; but the women apart by themselves without men. There is a remainder of Holidays instituted by the Christians, which themselves understand not. On Christmas Even they eat a Salad made of diverse 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 Fruits given them, for singing certain Songs. On the Feast of Saint john Baptist, they use to make Bonfires. They make a Feast called Dentista (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 foursquare 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 and out-cries, tearing their hair, and beating their breasts and cheeks, till they be all embrued with blood. And thus they continue 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 Widow's friends come about her to comfort her, and send her diverse kinds of meats; for in the mourning-house they may dress no meat at all, till the dead be carried out. The woman which loseth 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 another Street, and sometimes betake them to other Weapons, and kill one another. 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 Poets. The Marin King on that day used to entertain the learned men, and to reward the best Poet with a hundred Ducats, a Horse, a Woman-slave, and the King's Robes which he wore that day. In Fez are two hundred Grammar Schools, built like great Hals. Every day they learn one lesson of the Alcoran. They read and write not in Books, but in great b These tables are boards like Horn-books: when one lesson is learned, that is wiped out, and another written; & so throughout the Alcoran, till all be learned. Tables. In seven years they learn the whole Alcoran by heart. And then the Father inviteth his son's 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 Mahomet's 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 sell 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. §. III. Of their Diviners and Sects, and other parts of the Fezan Territorie. THere be three kinds of Fortune-tellers or Diviners. One of which useth Geomantical figures; others, pour 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 travelling, some passing over a River, &c. 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 diverse sorts, red, white, black: and when they will tell any man's fortune, they perfume themselves with certain Odours, whereby (as they say) the Devil entreth 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, depart. These a A female filthiness. women use unlawful lusts between themselves in mutual filthiness: & if fair women come to them, they will demand the Devil's fee, that they may have such dealing with them. Yea, some addicting themselves to these abominable practices, will feign themselves sick, and send 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 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 Muhazzimi, which cast out Devils; or if they cannot, they excuse themselves, and say it is an airy Spirit. They write Characters, and frame Circles, on an ash-heap, 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. Then they make their Enchantment, and demand of the Spirit, which way he entered, what he is, and 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 a whole day spent, in describing one figure only. It is too tedious here to express the manner. Howbeit, Mahomet's Law forbids all Divination; and 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 account 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 Ibun Abilhasen, who gave Rules to his Disciples, but left nothing in writing. About an hundred years after, came Elharit Ibnu Esed, from Bagadet, who left Volumes of Writings unto his Disciples; but by the Lawyers was condemned. Fourscore years after, under another 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 Chaliph, 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. An hundred years after, Malicsach the Turk destroyed all the maintainers thereof, some flying into Cairo, some into Arabia. Not long after, Elgazzuli a learned man compounded the Controversy; so reconciling these and the Lawyers, that the one should be called conservers, 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 b 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 wantonly kiss him: Whereupon ariseth the Proverb, The Heremits Banquet; signifying, that the Scholar becomes his Master's Minion: for none of them may marry, and they are called hermits. Among these Sects in Fez are some Rules esteemed Heretical, of both sorts 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 sinne, though he would: But to this height is ascended by fifty steps of Discipline; and though they fall into sin before they come into 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 by a certain learned man, called Essebraver de Schravard in Corasan. Likewise, another of their Authors, called Ibnul Farid, wrote all his Learning in witty Verses, full of Allegories, seeming to treat of Love.. Wherefore 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 used 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 wise as he. Forty among them are called Elauted, 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 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 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, c Vide l. 3. c. 7. as we have showed elsewhere. There is another sort called cabalists, 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 more to savour of Magic than the Cabals. 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, &c. They have another Rule among these Sects, called Sunab, the Rule of Heremits; 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 humane 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 those d Gold-finders and 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 baser people, I pass over. In the Suburbs of Fez are an hundred and fifty Caves, hewn out of excellent Marble, the least 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 marvellously increased since they were driven out of Spain. They are Goldsmiths for the Mahometans may not be of that Trade, A note for Usurers. because they say it is Usury to sell 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 wear shoes, but in stead thereof use socks made of Rushes. They wear a black Turban, and if any will wear a Cap, he must fasten a red 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 and 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 tyrannised 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 Elealbi, 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. Tame Lions. In Piatra 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 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 alter nature, and so left them, and their name to them. §. IIII. Of the five other Provinces of this Kingdom, and some later Observations. WE have now passed two Provinces of the Kingdom of Fez: the third is named Azgar, which hath the River's 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 an hundred miles in length, and fourscore in breadth. Ezaggen, a Town of Fez, are permitted by an ancient Privilege of the Kings of Fez to drink Wine, not withstanding Mahomet's prohibition. Arzilla, saith Leo, was taken by the English, than worshippers of Idols, about nine hundred years after Christ. The Religion, I think, deceives him. He adds, that the Town remained without habitation thirty years, and then one of the Mahometan patriarchs of Cordova, than Lord of Mauritania, re-edified it. Of the acts of the English is not unworthy the rehearsing, m T. Walsingham hist. Hen. c. 5. That Seut or Ceuta (there written Sunt) was taken by the Portugals, through the assistance of English Merchants, Anno 1415. julian, the Earl of Seut, brought the moors first into Spain, in the year of the Hegesra 92. In it were many Temples, Colleges, and learned men. Errif begins at the Straits of Gibraltar, and stretcheth Eastward to the River Nocer an 140. miles. The Inhabitants are valiant, but are excessive drinkers. Mezemme and Bedis, or Velles de Gumera, are chief Towns in it. On Mount Beni jerso was built a fair College, and 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 Anno 1509. In Mount Beni Guazeval is a hole, that perpetually casteth up fire; Wood cast in, is suddenly consumed to ashes: some think it Hel-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 sixt 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 dwelleth by themselves, as at Fez. I was acquainted (saith Leo) with an aged Sire 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-stews, 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 Traveller, both in the Places and Authors of Africa: whom Ortelius, Maginus, Boterus follow, commended by a Bodiu Method. cap. 4. Ant. Poss. de hist. Aoparat. lib. 16. ser. 7. cap. 2. Bodinus, Possevinus, and others, as the most exact Writer of those parts, and translated into English by Master Poris, from whom if I swerve in diverse 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: b 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 sinned. The eight day after a child is borne, the parents send for a Talby 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 banquet. But sometimes the circumcision is deferred diverse years after this ceremony, as the Fathers think. Their Fasts they observe very strictly, not so much as tasting water till the stars appear. Yea, diverse have been seen, by their rigour, in this superstition to faint, and some to die. A certain Moor 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) and 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, Lidlaber: 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 which 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, and after company with their wives, thinking thereby to be washed from their sins. Their times of prayer are, two hours before day, the first, when the Monden, or Sexton cryeth in the Steeple (as you may read in our Turkish Relations) and 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 thankes for it; in the third time they give thankes 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 last time, 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 Church men. Their liturgy is very short, not so long as the Pater noster and Creed: other set form they have not, but every one prays after his own pleasure. Although the Moor may have four wives, and as many concubines as he can purchase, yet few marry four, because the wife's 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 send 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 besided before her husband see her: and if he find 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, and speedily put him into ground (the heat so requiring) and after that, the women at convenient times have a custom to meet, and make memorial of their deceased friends, with remembrance of their virtues, which they think caused 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 Mufti sitteth with him at other times in judgement: but on the Friday he sits alone by himself. Of these Muftis are three; one at Morocco; another at Fez; the third, at Taradant in Sus, another part of this Seriffian Kingdom. Other judges sit all the year long two hours before noon, and as many after. Before these every one 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 scrivano's are Talbies, which assist the judge, and in his absence supply his place. The Fokers or Saints (Leo before calls them hermits) dwell in the best places of the Country, keep great hospitality for all travellers, whither any man may come for a night, and be gone 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 Seriffe, Xarif, or jarif, and his posterity, now reigning in Barbary. §. I. Of the Kingdom, Kings, and City of Morocco. THe Kingdom is situate * Boter. part. 1. Maginus. Sanutus, lib. 3. between Atlas and the Atlantike Ocean, bearing name of the chief City thereof: fruitful of Corn, Oil, Grapes, Sugar, Honey, and Cattles. They make fine cloth of Goat's hair, and of their hides that leather a Cordovan leather of Moracco. which hence is called Marocchine. This Kingdom is divided into seven Provinces, through which we intent our next perambulation, taking Leo b 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 Esifnual 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. Napery 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 cauterizing as men deal with beasts. They are always in mutual wars one with another, 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 hither, 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 and ancient Temple, with many Priests attending their devotions; besides other meaner Oratories. This City hath since been ruined and desolate. In Teculeth were a thousand households, four Hospitals, one beautiful Temple, and 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 devilish metamorphosis. 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 the 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 freecost. They have a most beautiful Temple, furnished with Priests. tagless, the next Town, is a den of thiefs 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 fruits. Culeihat was built of a certain 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, caused him to be adored as a Saint. Homar Seijf was the name of that Rebel. The other parts of Hea are like the former, Homar, a Preacher, Tyrant and Saint. some exceedihg hospital and courteous, some brutish, without divine or humane learning or living. Great store of jews live here, and in Mount Demensera are of those jews which are called * Karraim Scripture-Jews. Carraum, of the rest accounted Sectaries. These reject the Traditions, and hold them only to the written Scriptures (as in our jewish relation ye have read.) In Mount Gebelel had in are many hermits, which live on fruits of trees, and water, so reputed of the simple people, that all their doings are accounted miracles. Sus Sus. is the second Region of this Kingdom, lying Southward 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 Mahumet prophesied. There also they say the Whale vomited up jonas. The rafters and beams of the Temple are of Whales bones, which usually are left there 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 rib, so huge, that lying on the ground in manner of an arch, under it, as it were thorough a gate, we rode on our Camels, our heads not reaching to touch it. It had been there kept an hundred years for a wonder. Amber is there found in abundance, which some think proceeds from the Whales, as either the ordure, Huge Whalebones. or the sperm, and seed thereof. Teijent is a City of Sus, wherein is a great Temple, and an arm of a River passeth thorough 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 Lecturers 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 Marocco Morocco. is threesquare: confined with the mountains Nefisa, on the West; and Hadimeus, on the East; between the River's Tensift, and Esifinual. The Country in fertility of soil resembleth Lombardie. Morocco (which some think to be Bocanus Hemerus of Ptolemey) was built (saith Leo) by joseph son of Tesfin, King of the people of Lontuna, by the advice of excellent Architects, and 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 stately Temple was built by Hali, and called by his name. But a successor of that kingdom, called Abdul Mumen, caused it to be razed, and built, again, and called after his own name, howbeit the name of Hali is still continued in the Title, all that his cost notwithstanding. This Abdul Mumen, who was the second that by rebellion succeeded in the kingdom, built another Temple, which Mansor enlarged fifty yards or else 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 rainwater 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 an hundred Tuscan yards or else, higher than the steeple of Asenelli at Bononia. There are seven lofts one above another, very fair and lightsome. 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 another, the greatest below, and the least highest. From the top hereof the Mountains of Azafi may be easily seen, an hundred and thirty 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 difficult by the ruins of houses. Under the porch or gallery of this Temple were sometimes an hundred shops of Booksellers, and as many over-against them, but now * An. Dom. 1526. there is not one in all Morocco: Scarcely is the third part of the City inhabited (understand it of the time when Leo writ this; for since that time Morocco by residence of the Kings there, hath flourished, as Fez hath contrariwise decayed) the rest being planted with Vines and Trees, the Arabians not suffering them to exercise any husbandry without the walls. It was built An. 424. of the Hegira. After joseph the Founder, and Hali his son, Abraham succeeded, in whose time, a rebellious Preacher called Elmaheli, borne and brought up in the Mountains, rebelled: and with an army encountered King Abraham, and overthrew him. The King fled, and was so hardly pursued by Abdul Mumen, whom Elmaheli had sent after him, whiles himself besieged Morocco, that the poor King, in danger to be surprised at Oram, mounting on his horse, and taking his wife behind him, set spurs to his horse, and so came all three down together on the merciless Rocks. Abdul Mumen returning victorious, found this addition to his happiness, that Elmaheli was dead, and himself was chosen King and Prelate (or Chalipha) by the forty Disciples, and ten Secretaries of Elmaheli; a new custom in the Mahometan Law. He maintained the siege, and at the years end, entered by force, and took Isaac, the little and only son of Abraham, and stabbed him with his own hands, killing most of the Soldiers he there found, and many of the Citizens. His posterity reigned after him, from An. 516. of the Hegeira, to the 668. at which time the Family of Marin deprived them, in which the Kingdom continued till the 785. year. Then the same decreasing in power, Morocco became 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, and had a Lieutenant only in Morocco; Fez being made chief City of Mauritania. Let me borrow of Caeli. Sec. * Cael. Sec. Curio de regno Mar. p. 356. Curio in his History of the Kingdom of Morocco, which (for the most part) is taken out of Leo. He saith, that Abdul Mumen subjected to his Empire all Barbary, from Messa to Tripoli; his Empire in Africa comprehending fourscore and ten days' journey in length, and fifteen in breath. He also possessed the kingdom of Granada in Spain, sometime called Betica, and from Tariffa to Tarracon, and a great part of Castilia and Portugal. Neither had he alone this large Empire, but his a 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 josippus after him, jacobus Mansor his nephew, and their posterity, till Mahumet Enasir, who, Anno 1212. in the kingdom of Valencia was overthrown of Alphonsus (as I take it) the ninth King of Castille, in that place which is called Las navas di Tolosa; losing in the battle threescore thousand men. In memory or 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 purtrayed a purple sword, in token of blood. This Mahumet our Historians call Miramulinus. For Abdul Mumen entitled himself Miralmumim, the name signifying, The Prince of believers, which others corrupting, call Miramulus, 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 Goatish King, about seven hundred year; after Christ, as also in his Saracenicall History he relateth, and we before have observed, seeing that Morocco was long after built, and diverse hundreds of years were interposed betwixt Rodericus, and this Abdul Mumen; Curio herein b Curios fault arising from confounding the Histories of A-bed Ramon and Abdul Mumen, which lived ome Centuries or years after the former. differing not only from Leo, his 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. And for that notable victory against the moors, Rodericus Archbishop of Toledo was there present c Rod Tol de rob Hispan lib. 8. cap. 10 & s. in the field and saith that the King ware a black Cap, which had belonged to Abdul Mumen, the first of the Almohades, and had by him the Alcoran. This Abdelmon or Abdel Mumen was (he writeth) the son of a Potter, to whom Auentumerth, a great Astronomer, foretold his Royalty. To this Auentumerth d Lib 7. cap 6. did one Almehadi join himself, who interpreted the Alcoran contrary to the Bagdat Catholocisme, and the interpretations of the Almoranides which then ruled in Africa; whose help Abdel used to obtain the Kingdom both of Africa and Spain. He buried Almohadi being dead, very Royally, not far from Morocco, where he is had in great veneration, and prayers made to him: and the followers of his sect called of him Almohadis. To Abdel Mumen succeeded his Son Auen jacob, who being slain in Portugal, his Brother Aveniuseph succeeded; and then his Son, this Auen Mahomath; with whom, e Lib. 8. cap. 10 he saith were slain two hundred thousand moors, the carcases lying so thick, that they could scarce ride over them; and yet in all the field no sign of blood to be seen. For two days' space the Spanish Army burn no wood for any use, but the Arrows, Lances and Pikes of the moors, burning of purpose, and not only for necessity; and yet scarcely consumed half. With him perished the Almohades. Thus far Rodericus an eyewitness, not much differing from Leo. I cannot omit that which Matthew Paris f Mat Par. in Ichan. p 2, 3. hath written of john King of England about these times, and in his own days. He sent, saith he, Thomas Herdinton and Radulph Fitz Nicolas Knights, and Robert of London Clarke, to Admiral Murmelius, 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 diverse 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. HONDIUS his Map of the Kingdom of Morocco. map of Morocco, Northwest Africa MAROCCHI REGNUM §. II. Of the Kings of the Seriffian Family. ABout the year 1508 began to grow in name, through Numidia, a certain Alsaique, 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, and 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, and Mahomet, to visit the Sepulchre of Mahomet. Much was the reverence and 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, and other passionate interjections of holiness could express. Ala, Ala, was their yearnful note, their food was the people's alms. The old Father joining 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 Amodonaccia, 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 advice, 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 Tenths 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. The Arabians of Ducala and Xarquia, about this time trying their quarrels by dint of Sword in mutual conflicts, presented a fit occasion to the Seriffs, to prey 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 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 Kings 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, and had more right in Africa then he: if he would respect them as his friends and Allies, so it were, if otherwise, they which had power to offend the Christian, should not be destitute in defending themselves. The sword, the unequalle starbiter of equity, is now made umpire; the Fessan 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 achieved. 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 surmounting 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 Master 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 and a The end of the Reign of Marins. 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 and 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 seriff's son, was proclaimed King. Some b Ro. C. his History of Barbary, cap. 1. write, 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, Abdala, commanded the rest to be killed: but Abdelmelech the second brother escaped into c The Turks fingers have itched to be dealing with these parts ever since Soliman's time, and have therefore willingly entertained all occasions to effect their ambitious designs. Nic. Honiger. 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 and turned Christian. Nassar returned in the fourteenth year of Muley hamet's Reign, and had almost driven Muley Sheck, than Governor of Fez under his Father, to his heels, had not superstition more prevailed with nassar's 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 battest, was there slain. Abdelmelech before fled into Turkey, now came back with Turkish forces, and got the Kingdom from Mahomet, who fleeing, or as others write, sending for succour to Sebastian King of Portugal, obtained it. In the year d Michal ab Isselt. continuatio Surii. in. An. 1575. & 1578. 1578. Five thousand Germans 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 fix hundred Italians, to Sebastian, e Io. Thom. Freigius hist. de caede Sebast. who the four and twentieth of june took Sea, and the next day with a Fleet of one thousand and three hundred sail; or as Doglioni f 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 Horse men. 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 Abdelmelich 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 g G. Wilkins calls him Mulai Mahomet. 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 Waire, 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 Abadelmelech h Edmund Hogan in Makluyt tom. 2. part. 2. was Master Edmund Hogan employed in Embassage, by the Majesty of our late Sovereign, Anno, one thousand five hundred seventy seven, and with all good Offices entertained. To Hament his Successor, was from the same Sacred Majesty, sent Ambassador, * Henry Roberts Hak. ih. p. 119. Master Henry Roberts, Anno one thousand five hundred eighty five, who was there Lieger three years. This Muley Hamet in a Letter to the Earl of Leicester, thus begins. 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 Momanyn, the son of Myra Momanyn, the jarif, the Hozeni, whose Kingdoms God maintain. Unto the right famous, &c. In an Edict published in behalf of the English, he styleth himself, The servant of the Supreme God, the Conqueror in his cause, the successor advanced by God, &c. He flayed off the skin from the carcase of Mahomet, drowned in the battle, as is said, and filled it full of Straw, and sent it through all Provinces of his Kingdom for a spectacle. He reigned seven and twenty years. He sent an Embassage into England, b Ro. C. his History of Barb. Anno a thousand six hundred and one, performed by Abdala Waecad Anowne. His people did so fear him, that Abdala c G. W. Creme his Customer, having one only Son, (who in an idle business and busy idleness, would needs feed his curious eyes with the light of the Palace where the King's Concubines were) caused him to be strangled before his face. He governed the Alarbes (which are supposed to be of Arabian Race, and said to use the Arabic Language, Inhabitants of the plain and Champain Countries of Morocco, Fez, and Sus) in peace and subjection receiving their tents duly paid. The Brebers or Mountainers are the Natives and ancient Inhabitants, chased by the former into strong Cities, and the Natural Forts of Hills (as our Progenitors served the Britain's, forcing them to the Mountains of Wales and Cornwall) a people of another Language (called Tamaset) and disposition, whom he could not so easily tame, and 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' journey from Morocco, to the extremest bounds. Likewise he used them to go with the d Caravan is a company of Merchants going together with their goods and 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 e Madoc. Hack. Laurence Madoc, who saw thirty Mules laden with Gold come from thence to Morocco, and saith that Tombuto rent threescore Quintals of Gold. He was much delighted in Astronomy; as M. Thomas Bernhere hath written in a Letter f Bern. let Morocco. 1600. to Master Edward Wright, to whom he sent for Mathematical Instruments to be used in that yearly Voyage to Gago over the sandy Sea, where they used Needle and Compass. His provisions for his Ingenewes 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 gone, together with himself, his three Sons, by Civillwarres, leaving scarce hope of good, or place for worse state than is now in Barbary, and hath been these many years. He died of the Plague, which was so violent in these parts, that by Wilkins g G. Wilk. miseries of Barbary. report there died above four thousand and seven hundred in one day and night thereof in Morocco, and in one year seven hundred thousand moors, and seven thousand seven hundred jews. In the City of Farneze (I think he meaneth Fez) died the same year five hundred thousand, besides those which perished in the Country and other places: so many (saith he) as if Barbary had been the common burial place of the World; and the living were not able to bury the dead, neither did the earth cover and bury them, but they buried and covered the earth, the highways being strewed with dead, infected, and infectious carcases. A plentiful Harvest found not Labourers to inn it, but shed itself on the ground; and the cattles mourned for want of Milkers. Here was no want of store, and soon after (the plague ceasing) no store but of want. Pamine succeeding in place, and exceeding the others cruelties. And lest a third fury should be wanting, the wars between the late hamet's Sons, followed the former at the heels, that as with a threefold cord, Barbary is welhigh strangled and dead. §. III. Of the Civil Wars in Barbary And of some other parts of that Kingdom. THe Sons of Hame? were Mahomet, commonly called Sheck, a title proper to the King's eldest Son? Boferes his Brotherly the whole blood: Sidan, by another woman; as Nassar and Abadela. Muley is a title of honour, given to the King's Children, and all of the blood Royal. Muley Sheck was made Governor of Fez in his Father's life time, Boferes of Sui; and Sidan, of Tedula, in the midway between Fez 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 see 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 fourteenth of August 1603. he died. Sidan had followed his Father in this Expedition, and taking advantage of his presence, I dized 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 Plague. Boferes sendeth Bashar Indar 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 feuds, and robberies, and a world of other mischiefs now * Of these wars and the Genealogy of this Seriffian Family, see Laur. Bayerlincki opus Chron. to. 2. in An. 1603. began to fill all the parts of Barbay. Muley Sheck in Fez proclaims himself King. Thus is all inverted, many Kings and few Subjects: none now in his uncertainty paying their accustomed tenths, intending rather mutual feuds and battles betwixt their several Tribes and Kindred's, 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, and 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 three thousand Fessans, which had taken Sanctuary, and came forth disarmed, upon promise of Pardon, which Boferes after with like perfidiousness, and breach of promise, required on three thousand Morochians. The Shracies (which are mountaineers 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 Shracies goods to the Murderer whomsoever. On the twentieth six of November 1607. Abdela joineth in battle with Sidan, provoked by those Shracies who thirsted for revenge of sidan's tyrannies, where many English, under Captain Giffard, and other Captains were slain, Sidan chased, and Morocco recovered. But whiles these brethren contend, Muley Hamet Bosonne their Cousin, rich in treasure, richer in hopes, thought it fit time to take up that Kingdom, which these with warring for it lost. He gathered together whatsoever forces he could make, and came towards Morocco. Abdela heard and feared, and having spied a man upon a Hill with a Spear in his hand, with white linen like a flag upon it: his fear (an untrusty Messenger, told him, that all bosonne's Army was behind the Hill, although it were then a full days march from thence and) sent him wings to fly to Fez. The man was but a silly Moor, which had washed his Linen, and dried it on his Spears point. Bosonne entreth Morocco, and proclaims himself King, but loseth 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, Saly, 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 now hath a He hath also diverse other Cities; Tanger Sevia, &c. in those parts. Allaroche. Since this time rare accidents have happened by certain Religious persons, after the moors account, which History is thus reported. A certain Foquere, Talbie, Eremite or Saint (names given by diverse to the same) called Side Hamet Ben Abdela, lived in Wed Sour, forty days' journey beyond Morocco Eastward, 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. Horn 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 had foretold of plenty the last year, which came accordingly to pass, that he could by his Art secure men from the danger of Gunshot. He being of great reputation for Wealth Learning, c The Letter of R. S. since printed, May 10. and Holiness, gathered a band of men, and conducted them to Morocco. Sidan with an Army of sixteen thousand, gives him battle at Morocco, thee tenth of May 1612 and was ovethrowne. For he went himself, and led his Company on the mouth of the Ordnance without that me he causing (as the moors report) that the bullets should still remain in the Pieces when they were discharged, d R. S. saith that he foretold three should go off without harm the rest should take six, but not go off: & so it fell out. 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, and many of the other were slain, Sidan fled to Safia, and embarks his two hundred women in a Fleming: his riches, in a Marsilian: This was taken by Don Livys the Spanish Admiral wherein were thirteen chests of Gold (or as Masten joseph Keble then at Saphia reported to me, fifty fardels of Arabic Books, valued at a Million of treasure; he saw ten of those fardels.) The other ship at Santa 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. Side Hamet, now called Mulai Hamet Ben Abdela, placed a Governor in Morocco, another at Taradant, the chief City of Sus. Since I published these e In the first Edition of this Book. See of this King, A. jansen. Gaellobelg. 1612. Relations, certain Letters have been printed, and entitled News from Barbary, which more largely discourse of this Saint: That he is about thirty six years, very civil and plain in habit, his Turban of course Calico, his Alheik or loose Gown of Lile Grogram, a plain Sword by his side, hanged with a plain leather thong, a man of great Wisdom and Learning, an ginger and Politician. He hath drawn to him Alcaid Azus aforesaid, the principal Counsellor of the Land, and many other Saints and principal men, and since his coming hath married the Widow of Muley Boferis. He allegeth certain Prophecies which foretell these his proceedings in reviving their Law, rooting out the Xeriffes, and establishing peace in his Reign, which shall continue forty years, after which Christ (as he saith) shall come to judgement. The Talbies and learned men do confess, that they find these Prophecies of him in their Books: to wit, both his name, his beginning at Missa, his course, and certain bodily characters, as a Wart above his right eye, a black or gray tooth before (which Master Keble saith he saw) a Ring in the palm of his right hand, and a Spur in his right foot, a bunch of hair between his shoulders, and others to the number of seven; all which agree to him. At his beginning he put forth only one Tent and a Kitchen, and then resorted to him the Shrokies, a Saintish people in their Law, but otherwise in behaviour very Savages, of which a hundred and fifty, or two hundred served him without pay, with whom he broke Alhadge Lemiere his forces (servants to Sidan) being five hundred strong. His Shrokis increased to five hundred, with whom and others that added themselves by the way, he overthrew sidan's forces three times before the battle. Then did he subdue certain mountaineers, which Sidan (nor his Father) could never bring under. By the way to Morocco he was to pass a River, and warned his people that none should take up water in their hand to drink, which some doing, anon after died. Coming to Dets, where he found a great Power to withstand him, he comforted his fearful followers, with promise, that to morrow they should see more with him, then against him: and removing his Tents that night, there seemed another Army greater than theirs, till they came at Dets, and then vanished, the enemies first with sight thereof having fled, and left all to the spoil. This, saith our Author, f R. S. lit. Sasi, who was with him four days. our Countryman M.W. with diverse others, swear they have seen (if any credit, or the name of our Countryman be to be given to a Renegado) He himself with some other of our Nation went to see him, and received kind entertainment, with promise of favour to the English, willing them to take knowledge that he was sent by God's appointment to relieve all of all sorts, and to advertise what they had seen, saying they should see more strange matters come to pass: meaning, as they guessed, the conquest of Spain, France, and Italy, with which opinion he possesseth the foolish moors. For when he hath set peace in those parts, he tells them of a Bridge (recorded in their Writings to have been in former times) which shall appear in the mouth of the Straits, to carry them over. But what will be the issue is uncertain, the people soon after beginning to disobey, the Shabenites and Brebers robbing to the gates of Morocco. Another g G. B. letter. reporteth that every day they flee from him more and more, and Muley Sidan is expected again. Him ye last left at Sancta Cruz, from whence (as by later intelligence h janson. Gallob. M. Fanister, and principally M. joseph Keble then in Barbary. I have received) he went to Side Hia, another famous Foquere in the Mountains of Atlas, at whose Zowia (or Religious House) being arrived, he sat down on a stone, nor would enter till he had obtained conference; where they agreed on conditions, that Sidan should leave his tyrannies, and proclaim pardon to the adverse party, Hia promising accordingly his best assistance. This the next year 1613. was performed. Sida i Side is as much as Dominus, Lord or Master, a title given to their Religious. Hia gathering an Army of 50000. men, most of which were Brebers of the Country of Hea or Haha, with which he marched towards Morocco. Mulai Sydan in the mean while had given diverse battles or slighter skirmishes to Mulai Hamet, with loss to himself, notwithstanding his promise of seven days' sack of Morocco to his Soldiers, if they could recover it. Mulai Hamet was near Azamor k Fifty miles from Morocco. at this approach of Hia, from whence he made more haste than speed (being then about fifteen thousand strong) with a thousand Horse riding before, and leaving the rest of his Army to follow. With it his handful of men, and heart full of manly courage, he set upon the great Army of Side Hia, three times pervayling, but at last with multitudes was overthrown; his Horse first, and himself after, being slain with a shot, his wonted Devil, or Imposture, now failing, Hia falling, and many of his followers upon him; till a certain Alcayde knowing him, cried that Bomobali, that is, the King of clouts or rags was slain; whereupon all forsook him and fled, his other troops now also coming to the flight, which before his indiscretion and impatience would not suffer him to use in the fight. Thus died this glorious vainglorious Saint, a man of great valour, which he had tried in thirty several f They fights are slight in Barbary: they discharge not their Pieces above twice, & then the greatest cry Hyrla, Hyrla, &c. makes the other side run away. Battles and skirmishes: in which he obtained the better, both against Sidan and the mountaineers, whose Corn-fields he burned, destroyed their Vineyards, and in two or three days had cut down sixty thousand Olive-trees. The place of this battle betwixt Hamet and Hia, was in or near the Gardens (which are said to extend four miles from Morocco) the time in October, 1613. Alcuid Azus was then in Morocco, with the Son of Hamet: both which upon this disaster fled with abundance of Treasure, but by the Larbies were taken, and Azus his head presently smitten off, as the supposed contriver of many policies to their detriment: hamet's Son was carried to Morocco, and presented to Sidan, where after diverse contumelies, opprobriously carried on an Ass diverse days, he was at last slain. When Side Hia had slain Hamet, he grew suspected to Sidan, because he did not then presently proclaim him, nor durst he adventure to the City, till Hia had removed his forces further. The City mean while sustained diverse abuses by the Soldiers; as before by the Usurper, in so much that Sidan wept when he entered and saw the beauty of his Palace defaced (which some say is comparable in greatness and stateliness to the best in Christendom) and kept within doors three months or more. After this coming forth, he broke his Covenant with Hia; and those which before he had pardoned, were now put to death, and some also grievously a Hanged up by the hands, and weights hanged at their privy members: also Limon peeles dipped in Oil and fired, then dropped on their naked backs, &c. 1616. tortured. Whereupon Hia took arms again, and came near to Morocco with a great Power, which suddenly he was forced to disperse, and to return home for fear of Treason by Side Lassan a great man in his Army, which was reported to hold intelligence with Sidan, and to have written to him. Thus barbarous and miserable is the present State of Barbary, Sidan (the only Suruiver of the Brethren) possessing Morocco; Fez acknowledging no Sovereign, but the City governed by the Magistrates thereof, and in the Country each Cast or Tribe by itself; Mulai Abdela, the Son of Mulai Shek, lives sometimes at Micanes, sometimes at Alcazar, little respected, maintaining himself by spoil and robbery; and Side Hia enjoying the Royal profits of the Kingdom of Sus. He lives commonly at Taradant, holds the Country subject, but arrogates not the title of King: His word is Lanserel hoc layenore Side Hia, that is, Let the Truth live, and Side Hia flourish. A late Letter from thence signifies the fear that Sidan had of Hia's third approach to Morocco, in which respect he sent two thousand Soldiers into the Country of Draa, thence to enter into Sus, if such invasion happened. But we have been too tedious Actors of this Barbarian Tragedy. We must forward on our Pilgrimage: and now having glutted our eyes with blood, let us take more quiet view of the other parts of this Kingdom. Agmet was sometimes called a second Morocco, b Leo 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 fifty fold increase, have assembled Nature's Forces to join with Art (if Magic may be so termed, and the Histories write 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, lest the water course 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 Castle with a hundred of his Disciples. The c 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 seemed 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 his Host; money they had none for him. In Secsina 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. Temnella 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 d Carraim jews. Carraim Sect. The fourth Region of this Kingdom is Guzzula, confining with the Hill Ilda 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 batter 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 trusty, courteous, and liberal. Duccala the fifth Region lieth between Tensift and the Ocean, Habib and Omirabih. At Azaphi the Prince was (in Leo's time) murdered at Church, while he was in his devotions, by a subject, who was chosen Governor; but the Portugals obtained the place. Azamur, 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 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. Leo an Ambassador. Hascora the sixt Region of Morocco, is situate between the River Tensift and Quadelhabid. Alemdio 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 praise, and twice as much he sent to his uncle for the same, with a horse and three slaves. Tedles is the seventh Province of this Kingdom, lying between Guadelhabid and Ommitabih. Tefza the chief Town is beautified with many Temples, and hath store of Priests. The Town 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 most part) dwell 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. When any Christian * G. Wilk. Miseries of Barbary. will turn Moor, it is their custom to signify it to the Christians in those parts: and in place and time appointed, an equal number of both sorts being assembled, and fitting the one over against the other, the party in the middle and presence of both, is demanded of which he will be, and the Christians may use what arguments they can to dissuade him: which is done three several times. Thus did one of our Nation, who having thus killed his own soul, after murdered another's body, and was therefore adjudged to wander like Cain, none relieving him, in which state he pined and died. CHAP. XII. Of the Arabians populations, and depopulations in Africa, and of the natural Africans; and of the beginnings and proceedings 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 Portugals (before often spoken of) which from the West have made some impressions in these parts. The Arabian Mahometism, even almost in the infancy thereof, pierced into Africa. In the year * Chronol. Aug. P. Diacon. & Zonar. Constant. P. Diac. Leont. G B. B. 3. part. lib. 2. of our Lord 637. Omar invaded Egypt, and Odman in the year 650. passed further with fourscore thousand fighting 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, Oden, 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. jasaia 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 into Nubia and Guinea. Constantinus the Emperor * Const Parphyrogenitus de administr. imperio. ex Theophanis historia, cap. 25. among the Provinces or great Amera-ships, 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 Chorassan; 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 Choralan 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 foelix, had always been subject) became 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 Saracenical power in Africa, where first they made head against their Masters, in the time as it said before of Elagleb then Deputy or Amera in Cairaoan, whose example became a precedent to the Ameras of Persia and egypt and (which is more to our present purpose) was occasion of further spreading their superstition through Africa; the fountain or sink thereof being now not far off in Damascus or Bagdad, but in the heart of Africa, Satan there choosing his Throne for these his Vicars or Calipha's (for so the word, saith * Ios. Scal Can. Isagog l 3 Chalipha est Vicarius, quo nomine ●● cati sunt, qui Muhammedem rerum potiti sunt, qui & d u nis & humanis praeessent. Scaliger, signifieth) which as you have heard, were too faithful in that their infidelity. And because I have mentioned Scaligers interpretation of the word Chalipha, 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 Emir elmumenin, that is, Captains of the Orthodox or right believers. Afterwards, because under colour of Religion, they sought, not only a Priestly primacy, but a tyrannical Monarchy, they chose rather to be called Chalipha. The first Emir elmumenin 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 Emir elmumenin, 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 became Kings: which was done by the petit 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 Christianissimus, and the Spanish Catholicius. 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, * About two hundred years after the death of Mahomet, all Barbary was infected with that pestilence, Leo, lib. 1. as on the other side of Ethiopia, even to Cabo de lor Gorientes in the Kingdoms of Megadazo, 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 four hundreth 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 was governed by them. For such multitudes of vnbridled and barbarous Nations were not likely to prove dutiful subjects to the Empire. About that time, one Elcain, the schismatical Califa of Cairaoan, as is before in part showed, having by his General Geboar 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 Calipha of Bagdet, made no preparation to withstand him, by the advice of Gehoar (which at that time founded 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 this morsel, to snatch at a shodow, was in great perplexity what course to take, till a 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, Covetousness and 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 foelix (as writeth Ibuu Rarbu, 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 those kindreds of Arabians settle themselves in these parts, forcing 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 tributary cities. But Mansor the fourth King and Calipha of the sect of Muoachedin, begun, as is said, by Elmabesi 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 fishes 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 bare great sway till Leo's time: the other deprived of their wonted pay at Tunis, committed great robberies and slaughters of Merchants and Travellers. The Arabians, which inhabited Africa, are divided into three peoples, Hilel, and Chachin, which are said to descend of Ishmael, therefore by the Mahometans esteemed more noble: the third is termed Machil, derived from Saba, and came thither out of Arabia foelix. The divisions and subdivisions of these into their several Tribes and Families, which Leo hath done, would perhaps to our nice 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 Mansor 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 fourscore 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 account 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 dwell between Gualata and Guading; and are esteemed about threescore thousand warriors. The other kindreds of them are exceeding many, dispersed through Africa, somewhere commanding, otherwhere subject. And as they live in diverse places, so do they observe differing customs. Those which dwell between Numidia and Libya live miserably: they make merchandise of their Camels with the Negroes, and many Horses which are sold into Europe, termed horses of Barbary. They are much addicted to Poetry, and make long Poems of their wars, huntings, and loves, 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 cattles, but more base and barbarous in conditions. Amongst 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 cattles 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 sell 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 dwell severed 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 Zanhagian families of Luntuna, and of Abdul Mumen. The Benemarini a Zenetan family recovered the Empire long after. They are in these times * Ro. C. History of Barbary. divided into Brebers and Alarbies. The Brebers inhabit the Mountains: the Alarbies, the Plains. Both of them maintain deadly feuds, and will fight sorer 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 Alarbies 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 the 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 Welsh 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 belongeth 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 b Leo, lib. 1. that on the Fridays when they are in 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 c The general vices of the Africans, cha 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 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 requite a good turn: always encumbered with melancholy, they addict themselves to no pleasures; the reason whereof, is their great poverty and small gains. The Shepherds, both in the mountains and fields, live a laboursome and miserable life, a beastly, thievish, 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 savouring 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 * Antony's Guevara Epistol. Io. de Barras Asiae dec. 1. lib. 1. do reckon) the Saracens, by the incitement of julius' Earl of Suta, as in our third book is related, invaded and conquered Spain. Leo in his fifth book attributeth this to Muse Governor of Africa, under d Some will have this Qualid. or Vlit. to be the Miralmuminin of Africa a Maraunian, whom Leo maketh the Eastern Calipha. Qualid the Calipha 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 Caliphship, and the seat thereof removed from Damascus to Bagdet. Then was Elagleb made Lieutenant of Africa, and held it with his posterity after him 170. years. After which time El Mahdi an heretical Calipha 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 divided about the true successor of their false Prophet; which fire is not yet extinct. Another division was about the interpretation of their Law. e G. B.B 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 Banesiae, which hath also his followers. Hali was head of the Imemia, which is followed by the Persians, Indians, many Arabians, and Gelbines of Africa. Curio calleth these sects, embraced of the Africans, Melici, and as he affirmeth, Asuphij of the Syrians and Arabians, Alambeli of the Persians, and Buanifi of the Alexandrians and Assyrians. Foreign names can scarcely be translated, but withal are traduced, and of diverse diversly called. Of these four grew threescore and eight Sects of name, besides other more obscure. Amongst the rest were the Morabites, who led their lives (for the most part) in Hermitages, and make profession of moral Philosophy, with certain principles differing from the Alcoran. One of these was that Moabite, 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 Seigenior. 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. One writes a See 3. part. Th. Pol. pag. 163. that these Moabites devoted themselves to a solitary life, and strict penance for certain years, which being expired, by the merits thereof, they may after loosen the reins of their lusts to all impurity without any impurity, as being beyond possibility of sinning: (The like we have observed before of the Indian Gymnosophists) and then to enable Nature to unnatural degrees of beastly lusts, they eat certain Herbs, which may melt the heart in and into those flames, for which purpose they use also in Barbary a Composition called Lafis. 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 Maruan seized on the pontificality, but Abdalan the son of jezid, expelled him. He also had slain Holem the son of Halea a little before, whom the Arabians had proclaimed Caliph, and therefore made the Maraunian stock, of which he descended, odious to the Arabians. They therefore at Cufa chose Abdimely for the Saracenicall Sovereign, who was of Hali's 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 followers and partakers, where the Saracens received him very honourably, Barrius b Dec. 1. l. 1. 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 mis-pronounced Miramulim, and 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 c Bagdet was built long after this time. Badget, which the Eastern Calipha builded for the Metropolitan City of their Law and Empire. Barrius addeth that he became a Nabuchodonosor, to whip and scourge Spain, which Vlit his Son, by Musa his Captain wholly conquered in the time of Rhodericus. But Pelagius soon after which his Spanish forces began to make head against the moors, and recovered from them some Towns: which d 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 e An. Do. 1110. Alphonsus the sixt took Toledo from them: and for diverse good services which Don Henry f Don. Henry Earl of Lorraine. L. Ma. Siculus l. 7. de rebus Hisp L. And. Ressend. de Ant. Lusic. l. 4 he in a proemy to K. Sebast.. entitleth him Africus, Atlaticus Aethiopicus, Arabicus, Perficus, Indicus, Taeprobanicus, &c. 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, with all that he or his could Conquer from them. Thus was 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 other's 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 Scuta from them, so making way to his Posterity to pierce further, which happily they performed. Alphonsus the fift Portugal, g Osor. de. reb. gestis Emanuel. took from them Tanger, Arzila, and Alcasare, and others; especially Emanuel won from them many h Tutuan, Asaphi Castellum regale, Azamor, Titium, Mazagam &c. Deam, à Gates. 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 Castle (which at last drove them out of Granada, and took diverse Towns in the Maine of Africa from them, and King Philip now in our days hath expelled the remainders of that Race quite out of Spain:) and Portugal, which thus freed itself, and burdened them, 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, diverse of which were by the Portugals possessed, and made way to the further discoveries and conquests of that Nation in Africa, and India, to these our days, where they have taken diverse Kingdoms and Cities from the moors. Of which other places of this History in part, and the larger Relations of i Barrius, Osorius, Maffaeus, L. Marmol l. 9 Arthus, Dantiscanus. P. Gatric, lib. 3. Barrius in his Decades, of Osorius, Maffaeus, Marmol, Arthus, jarrie 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 weariness 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 wide prospects of manifold Wildernesses; this of barren Earth, and that of bare Waters; a third seeming to be mixed of both, a Sea without waters, an 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 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) thereunto, and before is made one entire part of seven, in our k Lib. 6. cap. 1. division of Africa. Ludonicus l L. Marmolius. Sanutus one of the exactest dividers of Africa l. 1. parteth Libya into 7. deserts, and Numidia into the 4. Lands of Tesset, Segelmes, Zel, and Biledulgerid. Marmolius writes it Biledel Gerid. Observe by the way with Aldrete, that this Numidia is that of the Ancients, which is part of Barbary, but more Southerly; nor hath this Libya of Leo the same bounds with that of the ancient Geographers. The Eastern border is Ehoacat, a City distant one hundred miles from Egypt; the Western is the Atlantike Ocean; the Northern, Atlas; the Southern, Libya. This is the basest part of Africa; m 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 habitations three hundred miles. Some places thereof are better peopled. The Numidia described by n Ptol. l. 4. Plin. l. 5. c. 3. P. Mela l. 1. c. 6. Olivarius in Melam. Cael. Rhod. l. 18. c. 38. Ptolomey, Mela, and Pliny, is of a 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 write, 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 * Mermannis Theatrum. thought) in the Apostles days, which after was perverted by Arrianisme, subverted by Mahometisme. jewish Religion had here some footing also, before that Christianity was Preached to them. The Numidians live long, but lose 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 send 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, and the moors by lying with the Jews 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, Dung-farmers, and what not? Neither are the Libyans or Negro much better. Of the Numidians and Libyans, are five peoples, Zenaga, Guenzaga, Terga, Lemta, and Berdeva and live all after the same manner, and order, that is, without manners or order at all. There 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 a 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, after drinking the broth; and then drink up a cup of Milk, and Supper is done. Whiles Milk lasteth, they care not for water, especially in the Springtime, all which season, 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 nearness, 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 dwell 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 Leos 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 gelded, and Ostriches, which they had taken in the way. And when the Merchants showed themselves loath, that he should make such slaughters of them, he said. That it were shame to entertain them with small Cattles 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 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 Soana. The Tracts of a Leo lib. 6. See of the Palm more fully, Sup. c. 5. Numidia, most in name, are these: Data, 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 engraft it in the female; otherwise, the Dates prove nought and almost all stone. They feed their Goats with the stones of the Dates beaten, and therewith they grow fat, and yield store of Milk. Segelmesse was built (if any list to believe b Bicri, an African Cosmographer, his error. Bicri, an African Cosmogropher) by Alexander the Great. here 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 Corn-fields 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 or doors to that business, and ask him, if he know not the place appointed thereunto. here 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 than to the Natives. Pescara is exceedingly infested with Scorpions, whose sting is present death: wherefore the Inhabitants in Summer time forsake their City, and stay in their country-possessions till November. Libya extendeth itself from the Confines of Eloachat unto the Atlantike, betwixt the Numidians and Negro. It is one other of the Seven parts, into which we have divided Africa: the Arabians call it Sarra; that is, a Desert. Pliny c Plin. lib. 5. in the beginning of his fift Book, saith, That all Africa by the Grecians was called Libya. Taken in a more proper sense, it is diversly d Strab. l. 17. Ortel. 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 e L. Corvinoes. Geograph. affirm. Herodotus f Herodot. l. 3. saith, of a woman named Libya. Among the Libyans are reckoned g Niger. Aph. Com. 3 the Libyarcha, Libiophaenices, Libyaegyptij, and diverse other Nations, even of the h Isid. Orig. l. 6. Ancients accused, for want of inward and outward good things, cunning only in Spoil and Robbery. The Libyans worshipped one Psaphon i Alexand. ab Alex. l. 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; which Aelian saith, Anon had endeavoured in vain. It was the custom of Women to howl in their Temples, k Coel. Rhodig. l. 12. c. 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. l G. Bot. Ben. p. 1 lib. 3. Maginus. Men may travel eight days, or more, in the Libyan Deserts ordinarily, without finding any water. The Deserts are of diverse shapes, some covered with gravel, others with sand, both without water: here and there is a lake, sometime a shrub, or a little grass. Their water is drawn out of deep pits, and is brackish, and sometimes the sands cover those pits, and then the Travellers 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, m 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 travelling 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 threescore years. n A. Cadamosto. 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 miles' 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 resemble Marble, they dig it out of pits, and sell 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 lose 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 that fell into his eyes; yet blind as he was, he rode 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 on great Lakes, or else whiles they hold on their pursuit for the Ocean, lose 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 else where in the World) for thirst in the Deserts. And yet through these wayless ways, doth covetousness carry, both the Arabians in their rovings, 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 Negro. §. I. Of the River NIGER, Gualata, Senaga, and Guinea. NIgratarum terra, or the Land of Negro, 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 Aethiopic 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 diverse, 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 deceaseth. The Merchants in july, August and September, trade in Boats made of a hollowed tree (like the Indian Canoas'.) b Io. Leo lib. 7. This River some think, ariseth out of a Desert called Sen, 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 &c. 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 Sun's fury, under a Mantle of Earth, sixty miles together, and then the Earth discovering him, he runs not far, but in revenge he covereth 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 straighter banks, and forceth him to turn his stream Westward, in which way having gotten Fresh help of some other streams, that send in their succours; he again prevaileth, and overthrows the Earth in the Lake Guber: but she getting up again, makes him flee to the Ocean for aid, with whose tide-forces assisted, he rends the Earth into 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 Grande. Leo alleag th' 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 diverse others, which ever let slip their hold, and yet ever hold them 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 River's aid, shooting off continually in their march their Airy Ordnance, with dreadful lightnings, whereat the amazed Earth shrinks in herself, and the insulting waters for three month's space trample over all, and send Colonies of fishes to inhabit the soil, engirting meanwhile 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 dirty face (bemited with washing) and make use of the slime, which cannot run away with the fleeting waters, to serve her all the year after, as Treasurer of her plenty and abundance. Richri and Meshudi, ancient African Writers, knew little of these parts: m Leo lib. 7. but a Mahometan Preacher in the 380. year of the Hegeira, made the people of Luntona, 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 twlue men 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: and 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 n Anno 1526. present King of Tombuto, Abuaci 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 let 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 far as Canaga, or Senaga (to which our Nation o Ric. Rainolds. Hack. hath since traded) and is an arm, as is said, of Niger. here begins the Country of Guinea or Ginny, in which we will first give description of the Kingdoms and Nations alongst the Coast: next, we will set down some observations of former times: in the third place, those of the Dutch, and lastly, of the jesuits. jarric. Thes. Rer. Indic. tom. 3. l. 1. c. 44. The Portugals reckon all to Guinea, from Sanaga, in sixteen degrees to the North, and the Angolan limits in thirteen degrees of Southerly Latitude: so called of Genus situate on the said River: All the Kingdoms of Congo and Angola they term the Lower, the Northerly part, the Higher Guinea: Senaga, Sanaga, or Zanaga, the Ancients called Stachiris or Darat. From hence Southward is Cape Verd or the Green Cape, anciently called Arsinarium, against which are twelve islands, which bear name of this Cape, which being desert were first inhabited by the Portugals. Anno 1446. On the Coast (for we must leave these islands to their due place) the first Kingdom is that of the jalophs jalophi. or jaloeses bounded with Zanaga on the North, the Sea on the West, on the East the black jaloeses, called Fulli Gasalli, on the South the Berbecines; a Region containing a hundred and five and twenty leagues in length. The Country is rich in Fruits and Gold, whereof in p Tombuto. Tubucato is great store. In these parts are many Portugals turned wild and barbarous after the fashion of the Natives, having in manner put off all Christianity: in nakedness, in figuring their skins with indelible Characters and forms of diverse creatures, and in like behaviour conforming themselves to the Negroes. They are called Tangos maos, Tangos maos. and through all Guinea procure such Commodities as they may sell to European Merchants. Southwards from hence are the Kingdoms of Ala and Brocal, Ala and Brocal. inhabited by the Berbecines: these worship the New Moon, and sacrifice to certain Trees, which they imbrue with the blood of the slain Sacrifices, and with meal of Rice. When the King of Ala goes to War, Men mutire nefass? nec clam? nec cum Scrobe? Pers. Sat. 1. he assembleth his chief men into a Grove near the Palace; where they dig a Ditch in a round Circle, and there every man declareth his opinion: after this consultation the Ditch is closed, and under pain of Treason, all which hath been spoken must be concealed, and as it were thus buried. The Maidens beautify themselves with such skin-figures as ye have heard, on their bodies and faces, cut and pounced, with the juice of Herbs made to endure: they also bore their lips, especially the lower, inserting in the holes bones and pieces of Wood; and weighty things to make it hang from the upper lip: Opinion can give lothsomeness the prize of Beauty. The Kingdom of Brocal extends to Gambea, which River is so great, deep, and strong, that the Sea in thirty leagues from the mouth (which opens itself five leagues in disgorging his full stomach) can scarcely subdue it unto his salt quality: Some think it proceeds from the same Fountain with Niger, whence these people's are called Negroes, some, that this and Zanaga proceed from the same head. Midway betwixt both is the gren Cape. Alongst both sides of this River dwell the Mandingae, Madingae. a perfidious and Idolatrous Nation, which have certain Enchanters called Bexerini to perform their Priestly Holies. The River is sailed up a hundred and threescore Leagues, horrible Precipices and Cataracts, forbidding further passage by water: they call this fall a Bow, for the obliquity of the fall, suffering men to pass under without wetting. Many fertile and pleasant islands are contained in the divided arms of this stream. The Inhabitants have Ships of good bigness and strength. Not far hence to the South is Cape Saint Marie, from which to the River of Dominico is thirty leagues, peopled by the Arriari and Falopi. Here is also the River Casamanqua, inhabited on the North by the jabundi, on the South the Benhuni, to whom on the East adjoin the Casangae; Casangae. the King is subject to the King of jarem, and he to another more within Land, and so in degrees unto the Monarch of Mandinga, whose chief City is Songus, Songus Imperial City of Negro. above a hundred leagues Eastward from the Cape of Palms: to this King the most of the former are subject. The Casangae worship an Idol called China, which is nothing else but a bundle of staves or poles pitched into the ground, and fastened together with paste made of the meal of Rice and Millet, which they sprinkle with the blood of sacrificed Kine and Goats. Some hang on the top thereof two or three skulls of Dogs. The Temple to this goodly Deity is some shady Tree, and there they offer also Millet, and the Wine of Palms. To secure their Seed they stick one of these poles in the ground. The Portugals buy slaves in these parts, sold by reason of the King's unreasonable tyranny. The Burami Burami. adjoin to the Casangae on both sides the River jarim or Dominico; as far as Rio Grand. Here also they buy slaves. The men and women file their teeth: the women to keep their tongues in order, every morning take a draught of water into their mouths, and there hold it till Dinner or Breakfast time, meanwhile doing their household business, not spitting, eating, or talking. The chief Town of the Burami is eight leagues from the Haven, where the chief King to whom the rest are subject, resides. Their Houses are of Earth: covered with leaves. The Bijags Bijagi. inhabit near the great River, a fierce warlike robbing people, possessing also seventeen Isles: the Portugals have there the Town of the Cross. The Beafares Beafares. also in these parts are dispersed, of whom the King of Guinala Guinala. carrieth the greatest state and pomp, at whose death all his Wives and Servants, and dearest Clients, and the King's Horse, are slain and entombed with him to serve him in the other life. The like usage is in very many of these Guinean Kingdoms, to which they add further cruelty in the manner: for they cut off their toes and fingers, and beat their bones as it were in a Mortar three hours (longer than which they could not outlive this torture) and then in the sight of those which were to undergo the like fate, thrust them into the neck with a sharp stake, so finishing their blind martyrdom. On the other side the River is Biguba Biguba. a Portugal Town, the best they have in these parts: the Natives are Beafares, whose King being dead, the strongest is his Heir, the cause of much War. Between this and Cape Sierra Liona (so called of the Lion-like roaring made there by the waves, if not of the Thunders and dreadful storm) are the Mallusians, Bagasians, and Cozolines. In these parts Grapes and Sugarcanes grow wild: store also of Cotton, Brasill Wood of seven colours, Grains called Malegetta of the name of the Region, long Pepper, Millet, besides Wax and ivory. Out of their Palms they draw Wine and Oil, and a certain excellent Soap, forbidden (as is also the long Pepper) for the excellence to be carried into Portugal. They have Apes called Baris exceeding great, and so industrious, that being brought up in the house, they supply the room of a servant; going on their hinder feet, beating things in the Mortar, fetching water home in Vessels, which yet if none be ready to take from them, they will cast down and break, and then howl. here is store of Iron better than ours, but their best Commodity is Gold, but no Foreigners know the Mines whence they have it. The Portugals called their Castle here m Mina. 1485. built, Saint George of the Mine, in the fift degree of Northerly latitude. In Sierra Liona are thirteen Rivers which fall into the Sea. On the River Das Piedrus the Portugals have a Town. Capor and Tambassire two other Rivers, fall from the Hills Machamala, in which is a great Rock of most pure Crystal. Two of these Rivers, Tagaris on the North, and Bangua on the South of this Lion-hill make it a Peninsula in some places so near, that they carry their Boats by Land from one to the other. The Inhabitants are the Cumbae, and the Natives called Capi; Capi. these more ingenious than other Guineans. They have their Kings which administer Law, having to that purpose round Galleries not far from their Palaces called Funkes, where is a high Throne for the King, and lower Seats on both sides for his Counsellors called Solatequis. Their Lawyers or Advocates they call Troens, which wear particoloured garments, woven with feathers, hold staves in their hands whereon they lean whiles they plead, and have Vizors to hide their a Some need Vizors to hide 〈◊〉 not blushing. blushing if any such cause happen in the King's presence, who having heard the pleading of these, and the advice of the Counsellors pronounceth sentence. In the Creation of a Solatequis the rite observed is this: they place the person to be created in a fair seat of wood, and then the King strikes his face with the innards of a Goat, that the blood and filth runs down his breast, then sprinkles him with meal, and after puts a Cap on his head. When the King dies, his Son, Brother or next Kinsman succeeds: but before his full Regality, they bind him at his house, and lead him bound to the Palace, there whip him; after this they loosen him, attire and lead him to the judgement Seat, where the eldest Counsellor makes an Oration concerning his right and duty, which ended, he puts a Hatchet into his hand which they use in Executions, and after this all acknowledge subjection. No less strange is their custom for their Maidens. In every City or Village they have a house, severed like a Monastical Cloister from the rest, in which all the Marriageable Virgins are kept and instructed a years space by some old man of best estimation. This done, they are brought forth well apparelled with Music and Dances: there the young men make their choice and bargain, with the Father, paying also the Old man for his years' schooling. Sorcerers are beheaded, and their bodies cast to the Beasts and Fowls: for other offences they are sold and made slaves. They wear gold Rings hanging at their Noses, weighing twenty or thirty Crowns: these with their Earrings and Bracelets are buried with them. The Cumbae Cumbae. are not of the ancient Natives, but were barbarous and devourers of man's flesh, continually warring on the former. These about the year one thousand five hundred and fifty wasted all the Country, and at last seated themselves here, driving the Capi from their habitations. If they took any chief men, they devoured them, the meaner they sold for slaves to the Portugals, reserving the younger for Souldiory. They would sell them more than dog-cheap, yea some of the Natives would sell themselves slaves to avoid this barbarous enemy. But now being here settled, they are grown more mild and gentle. Of these are descended, as some think, the Giachis or jags, of which we shall speak b Lib. 7. c. 10. elsewhere, called by this name in Congo, in Angola Gindae, in Abassia Gallae in Mombaza Zimbae or Imbiae, and here Cumbae, and Manes, by themselves Imbangolae: a nationless Nation, breeding without generation, and uncertain of what monstrous human-inhuman Devilish Original. §. II. Observations of those parts out of CADAMOSTA, and other Ancient Navigators. NOw for further particulars of the Guinean Nation, we will begin with the Navigations of former times. The people inhabiting on the River Sanaga, Aloise c Cadomosto. di Codimosti, a Venetians, calls Azanaghi, and saith, that when first the Portugals sailed thither, their simplicity, was such, having never before seen a ship that 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 afar off: but when they saw them the next day so far off from that place, they took them for night-gobling or spirits. This did he learn of diverse 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 aniont their hair every day with fat of fish for great gallantry, whereof they stink exceedingly. And lest 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 day's 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 idleness, or because he could not, he neither ate 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 nether 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 haply that deformity proceeded) they renewed that Traffic. To leave these far within Land, and come to the a Barrius dec●●. l. 3. c. 8. & Maffaeus hist. Ind. l. 1. saith, that Senaga and Gambea were by the Ancients called Stachiris and Daranus. This name Senaga was given by reason that the Prince was so called. River Senaga Cadamosto justly marvelled 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, meagre, small, swart, and the ground barren. The people, that dwell on the banks of Niger, are called Gilofi. The King's name in my time (which was b 1455. almost an hundred and threescore years since) was Zuchali. He had thirty Wives. When Richard c Hak. tom. 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 Lef: of which Maffaeus d Maff lib. 1. Bar. Dec. 1. l. 1. C. 6, 7, 8. and Barrius write, 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 e 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 to 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 sell 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 Mahometan, and approve 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 spital rubbed his skin, to see whether his whiteness were natural, or no: which perceiving it 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. Lag-pipes 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. Sanutus affirmeth that Senega is the same which Ptolemey calls Darandus, Gambea or Gambra, that which he calls Stachie, and Rio Grande is Niger. Cadamosto doubled the Promontory, called Cape Verde, or the green Cape, because of the green trees which the Portugals (which had first discovered it in the year before) found there growing in abundance; as h 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 Ptolemie and Hanno, call the Chariot of the Gods. G. Bot. 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 Gambra they were, some Idolaters of diverse sorts, some Mahometans. They were also great Enchanters. Their living as at Senega, save that they eat Dog's 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) if with coming and often turning, he be not disappointed. Here was a kind of fish Cadomosto i Cademosto apud Ramus. Nows Orbis, &c. pag. 47. calleth 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 seen one of two spans, and longer, clovenfooted, and headed like a Horse: he liveth 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 k Pietro de Sintra. de 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. The go naked, covering their privy parts with the barks of trees. This is l The Hollanders were entertained of a King in Guinea, but very miserably: an old woman naked, three times went about the Captain, with certain murmuring words, & cast ashes on his clothes. 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 wear therein Rings of Gold in rows or ranks. They wear one great Ring in another hole bored thorough 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 wear 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. HONDIUS his Map of Guinea. map of Guinea, West Africa, with inset map of Sāo Tomé GVINEA §. III. Other Observations of later times by Englishmen and others. ANd these Countries have since been sought to u The Guineans esteem well of the French, ill of the Flemish and not well of the Portugals. Arthus Hist. Ind. Or. c. 9 by French, Flemish, and many of our English Merchants. In the year 1553. x Th. Windham. Anto. Pinteado. See Hak. Voyages, Tom. 2. part. 2. Thomas Windham, and Anthony Pindeado, 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 diverse 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 depart out of his presence, they turn not their backs upon him. Such reverend regard doth that Negro King receive of them. The next year x Th. Windham. Anto. Pinteado. See Hak. Voyages, Tom. 2. part. 2. 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 y john Lock. Towerson, z W. Towerson. who observed at the River of Saint 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 to be brought 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 a 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 those parts, made by b Will. Rutter, George Fenner, Anthony Ingram Rutter, Fenner, Ingram, or others, I refer them to Master hackluyt's Collections. One writeth, c Description of Benin, by D.R. That the King of Benin hath six hundred Wives: with all which twice a year he goeth in pomp, the Gentlemen have, some of them, fourscore; some fourscore and ten: the meanest, ten or twelve. At Cape de Lope Gonsalues, some pray to the Sun, others to the Moon, or to certain trees, or to the Earth; esteeming it a great sin to spit upon it, from whence they receive their food. Men and women ink their bodies, putting thereon grease mixed with colour. They will not drink before they put out some, and drink not when they eat. They offer their wives to strangers. The King keepeth his Daughters, when they are grown, for Wives; and the Queens, with like incestuous abomination, use their Sons. They paint their bodies red: use Bananas dried in stead of bread, and lay all their meats in a dish together. About the Castle of Mina they are subject to such Worms, as Master jenkinson d Ant. jenkinson. Hak. To. 1. Those worms come out of their legs, or some fleshy part. hath observed to grow upon men at Bognar 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 torture they cause is unspeakable: they breed in the arms and legs, yea, sometimes in the yard and cod: one man hath had ten of them at one time. The Inhabitants of Benin e Gotard Arth. Dant. Hist. Ind. cap. 9. Ind. Orient. part. 6. de Bry. observe Circumcision, and some other Superstitions, which may seem Mahometan but are more likely to be ancient Ethnic Rites. For many Countries of Africa admit Circumcision, and yet know not, or acknowledge not Mahometism, but are either Christians (as the Cophtis Abassines) or Gentiles: 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 food; which they do in high Mountains, where they lay meat for them: which they come and eat. Arthus writes, That the Inhabitants of Guinea f Got. Art. c. 10. 11, 12, 13. give Religious respect unto certain trees. And in the year, one thousand five hundred ninety eight, certain Hollanders cutting them, and not ceasing at the persuasion of Negroes, whose Superstitions in that case they derided: it passed from words to blows betwixt them, & 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 g Description of Guinea. trees are always green: some have leaves twice a year. They seldom see the Sun, either rising or going down, by the space of half of an hour. Their Winter beginneth in April, which yet is their time of Harvest. Mays was brought thither out of America. In April, May, and june, they have much rain, and the same very dangerous to the body, and rotting the clothes, if it be not presently dried. The creatures in Guinea. It is often as warm as if it were sodden. They have some Snakes thirty foot long, as much as six men can carry: they have also a beast like a Crocodile, called Lanhadi (we have spoken of the like about Pegu and Bengala) which never goeth into the water: Spiders as big as the Palm of ones hand, which do not spin; store of Cameleons; Dogs woolly, with sharp snouts, of diverse colours, which cannot bark, driven to the Market as sheep, tied one to another; blue Parrots; many sorts of Apes; black Flies which seem to burn: In Senega some Snakes have mouths so wide, that they swallo a whole sheep without tearing; they have winged Dragons, with tails, and long mouths with many teeth, being blue and green, which some Negroes worship. They boar a hole in the Palm-wine tree whence issueth a white juice, first sweet, and after by standing it becomes sour. and after by standing it becomes sour. It is somewhat like the Coco-tree. The Palmita is without branches, the fruit grows on the top, which within is like Pomegranates, full of grains, without of a golden colour. They buy Gentility with gifts, a Dog, a Sheep, a Cow in their creation is observed much solemnity. They know not how to number their years but seem to live long. In their Winter they have much sickness and mortality. The goods of the deceased descend not to his Children, but to the Brethren, if he have any: otherwise, to his Father. If it be a Woman, her Husband delivereth her marriage goods to her brethren. When the King dies, the Sepulchre is made like a house, and as well furnished as if they were alive, being guarded night and day by armed men, to bring him any thing which he shall need. 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 * Alex. problem. lib. 1. & 2d Coel. l. 16. c. 15. Alexander Aphrodisicus, and Coelius Rhodiginus, that think their natural heat, extracted to the outward parts, to be the cause of their blackness, are deceived. They eat the enemies which are slain in the wars (which are very rife 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 good light Armour, wearing at such times no other apparel. 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. §. IIII. Of the Marriages, Manners, Religion, Funerals, Government, and other Rites of the Guineans, collected out of a late Dutch Author. ANd if we may leave to follow a Dutch guide, well acquainted in these parts, whereof he hath written a very large a A description of Guinea, 1600. in a Ducth Book. Treatise, you may feast with them at their spousals, and again, after a view of their lives, at their Funerals. At the marriages of their Daughters they give half an ounce of Gold, to buy Wine for the Bridal; the King himself giveth no other portion. The Bride in the presence of her friends sweareth to be true to her Husband, which the man doth not. For Adultery he may divorce her, and the Adulterer payeth to the King four and twenty Pesos of gold, and the husband also may drive him out of Town: but the Dutchmen paid no fine therefore, the Women only were blamed, and paid four Pesos. If the husband suspects his wife, he makes trial of her honesty, by causing her to eat salt with diverse Fetisso b Fetisso is the name of their Idols, &c. ceremonies hereafter mentioned, the fear whereof makes her confess. They have many Wives, if they can buy and keep them: each dwelleth in a house by herself, though there be ten of them: they eat and lodge asunder: sometimes they will bring their cheer together. The Husband closely takes which he will have lie with him to his room, where their bed is a Mat. The Women after travel wash themselves, and acccompany not with their husbands for three months after. The Child newly borne hath a clean cloth wrapped about the middle, and is laid down on a mat. The Mother's use to bear their Children at their backs, and so travel with them, none proving lame, notwithstanding that shaking of their bodies: they give them the breast over their shoulders. When it is a month old, they hang a net about the body, like a shirt, Education of their Children made of the bark of a Tree, hanged full of Fetissos, to secure it from the Devil, who otherwise would (they think) carry it away. They hang the hair full of shells; and Corals about the neck, arms, and legs, applying diversi Fetissos or wreaths, with superstitious fancies, that one is good against Vomiting, a second for Falling, a third for Bleeding, a fourth to make it Sleep, a fifth against wild Beasts, and so on in the rest, giving to each Fetisso a several name. They quickly learn them to eat, and then leave them about the house like dogs: they soon learn to go, to speak, to swim. When they are first borne, they are not black, but reddish as the Brasilians. Each woman brings up her own: they teach them no civility, and beat them sometimes cruelly with staves. When they are eight, or ten, or twelve years old, they learn them to spin Bark-threed and make nets: after that, they go with their Fathers to fish. At eighteen years old they begin to set up for themselves, two or three of them together hiring a house and Canoa: and then they cover their privities, grow amorous, and their Fathers look out wives for them. They have little hair on their face at thirty: they wear nails as long as the joint of a man's finger, as a token of Gentility: which is also observed by Merchants: they keep them very clean, and as white as ivory. They are great in flesh beyond Men of these parts. At threescoore and ten, or fourscore, their blackness decays, and they grow yellow. They have small bellies, long legs, broad feet, long toes, sharp sight, quick wit, Ostrich maws; are spiteful, curiously neat, Drunkards, Thiefs, Lecherous, and subject to the Pocks, whereof they are not ashamed, as neither of showing their nakedness. Yet it is holden shame with them to let a fart, which they wondered at in the Hollanders, esteeming it a contempt. Their women in Guinea. The Women go long naked, are libidinous, and would boast of their filthiness, if they could have their pleasure with the Dutch, decking themselves of purpose. They wear beads about their necks, and straw Fetissos about their feet. (The Mulato women in Mina cut their hair short for bravery. Their ornaments. ) They cut three gashes on their forehead an inch long, and likewise on their cheeks near their ears, which they suffer to swell and colour it with painting. They make also white strakes under their eyes. They curl and fold the hair of their head, making a hill in the midst like a hat, with frizzles round about. They use long combs with two teeth only, each a finger length: these they use also for salutation, plucking them out and in, as here, men put off or on their hats: they make also white spots on their faces, which afar off show like pearls. They raze their arms and breasts with diverse cuts, on which every morning they lay colours, which cause them to show like black silk doublets cut and pinked. They have earings and bracelets of Copper: the unmarried Maids wear thirty or forty on each arm of Iron: the common Queans wear copper rings with bells on their legs. These women are strong, nimble, well proportioned, good housewives, home-keepers and cooks: not very fruitful. The riches of the Guineans are store of Wives and Children. They take great pride of white teeth, which therefore they rub with a certain wood: they show like ivory. Their garment is a fathom or more of Linen cloth, which they wear about their bodies, from beneath the breasts to the knees: upon which they girt a piece of blue or yellow cloth, whereon hang their knives and keys, and diverse wispes of straw, or Fetissos. When they go to Market, they wash them from top to toe, and put on other clothes. They buy no more but for that day, or meal. They stamp their Milia as we do spice, fan it in a wooden dish, steep it overnight with a little Mais, and in the morning lay it on a stone, and (as Painters their colours) grind it with another stone, till it be dow, which they temper with fresh water and salt, and make rolls thereof twice as big as a man's fist, and bake it a little on the hearth. This is their bread. Their bread. Their diet Their diet. is strange: as raw flesh, handfuls of grain, large draughts of Aquavitae, Dogs, Cats, Buffles, Elephants, though stinking like carrion, and a thousand maggots creeping in them. There are little birds like Bulfinches, which make their nests on small ends of twigs for fear of Snakes: these they eat alive with their feathers. The moors say that within land they eat dried snakes: and these will eat dogs guts raw, which our Author hath seen: and a Boy left in pawn on shipbord for debt, which had meat enough, yet would secretly kill the Hens, that he might eat their raw guts. They will eat old stinking fish dried in the Sun: yet can they be dainty if they may have it. Some make a kind of Ale of Mays and water sodden together, called Poitou. Sometime four or five together will buy a pot of Palm-wine, which they pour into a great Cabas, which groweth on trees, and some of them are half as big as a kilderkin, Drinking. round about which they sit to drink, each sending a little potful to his best wife. When they first drink, they take it out with a small Cabas, & laying their hands on the head of him which first drinketh, cry aloud Tautosi, Tautosi: he drinks not all off, but leaves a little to throw on the ground to the Fetisso, saying I. ou. spouting out some on their Fetissos on their arms, and legs, otherwise thinking they could not drink in quiet. They are great Drinkers, and feed as unmannerly as Swine, sitting on the ground and cramming, not staying till the morsel in the mouth be swallowed, but tearing their meat in pieces, with the three mid-fingers casting it into their mouths ready gaping to receive it. They are always hungry and would eat all day long: yea the Dutchmen had great stomachs whiles they were there. He that gets most, must be most liberal, industrious to get, and as prodigal in spending upon their liquour. Before the Portugals trade they had no Merchandise, but went naked: and the people within Land were afraid of them, because they were white and apparelled. They come to trade in the ships in the morning: See winds. for about noon the wind (before blowing from land) comes from Sea, and they are not able to endure the roughness thereof. 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 parts 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 * The Religion of the Guineans. God being asked, they said he was black and evil, and did then much harm; their good, 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 letter, nor Books. They observe a Sabbath, Tuesday Sabbath: they call it Dio Fetissos. 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 Palmtree) 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 they had a Table standing on four Pillars, two elves high, whose flat cover was made Straw And Reeds woven together. Hereon were set many straw Rings, called Fetissos or God's, 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, the contents whereof I could never learn: which done, the Women offer him their Infants, and he sprinkleth them with water, in which a Newt or Snake doth swim, and then besprinkleth the Table aforesaid with the same water, and so uttering certain words very loud, and stroking the Children with certain colour, as giving them his blessing: he drinketh of that water, the people clapping their hands and crying I. ou, I. ou, and so he dismisseth 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 draught, is consecrate 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 thorough 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 hang them on their necks, and play on a Timbrel. Then 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, come 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 other whiles answereth without any visible apparition. There are which worship a certain Bird, * The Bird Pittoie. 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 to them a lucky boding, saying, Fetisso makes them good promises, and therefore let 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 his liberality, but yields certain Fishes to their Canonization. In this respect they take not the tunny at all, 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 the Fetissan portion did not pacify their angry mood, by daily presents of meat and drink set thereon. Neither can Nature alone usurp this Pravilege, 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 Fetissos ', or Gods, at pleasure. Principally in their Funerals they observe it: for when one is dead, Funeral rites. they make a new Fetisso, or Ring of Straw, and pray it to bear the dead party company, and protect him in his journey into the other World. They lay the dead body on a Matte on the ground, wind it in a woollen cloth, set a stool under the head, which is covered with a Goat's skin, the body is strawed over with ashes, his arms laid by his sides, his eyes open: and so continueth half a day, his bestbeloved wife sitting by (as the Husband doth also at the death of his wife) crying Aury, and wiping her face with a wisp of straw. Women go round about the house singing and beating on Basins, and about the corpse likewise, and then again about the house. The eldest Morimi or Gentlemen, go about from house to house with a Basin, wherein each puts the value of twelvepences in Gold, with which they buy a Cow, with whose blood the Fetissero appeaseth the Fetisso. 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 Beanes, like to the Popish praying-Beads. Then they sprinkle the same with the blood of the Hen, and hang 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 Fetissera 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 Herb-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 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? Then do they hurl on earth, so that none can get in to the Corpses; 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 Personage to have attendants) 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. After the burial they go to the Sea, or River, and there observe other Rites: some washing, while others play on Basins and Instruments. The Widow or Widower is laid backward on the water with diverse words of complaint. At last they clothe them, return to the deadman's house, make great cheer, and drink themselves drunk. They, in uncertainty of criminal accusations, as of Adultery, Murder, and such like, have a certain water a This drink they call Enchienbenou. offered them to drink by the Fetissero, made of those Herbs whereof their Bal- Fetisso is made, and in effect like the cursed water, Numb. 5. none daring to drink, for fear of sudden death thereby, if he be guilty. They dare not come out of their houses in Thunder: for then, they say, many of them are carried away by the Devil and thrown dead on the ground. When they pray for Rain, they wash themselves, and cast Water over their heads with diverse words, and spitting in the water. Their Kings Their King. are Elective, and must be liberal, or else are expelled. Once a year he makes a great feast for the common people, buying to that end all the Palm-wine, and many Kine, the heads of which are painted and hanged in the King's chamber, in testimony of his bounty. He inviteth also his neighbour-Kings, Captains and Gentlemen, and then prayeth and sacrificeth to his Fetisso, which is the highest Tree in the Town. The men with Fencing, Drumming, Singing, Leaping; the Women with Dances, honour this feast. Every King holdeth his feast apart, one soon after another, in the Summertime. The King comes little abroad. In the Morning and Evening, his Slaves blow or sound certain Trumpets made of Elephants teeth: his Wives do then wash and anoint his body. He hath also his Guard. He sits b His Throne and Sceptre. (in state) on a stool, holding in his hands the tail of a Horse or Elephant to drive away Flies: gallantly adorned with Rings of Gold on his Arms and legs and neck, with coral Beads also, wherewith likewise he maketh diverse knots on his beard. His Children c His children (if they will have any thing) when they are of age must get it: the common people would not like that he should maintain them idle. Only he bestows on them their marriage gift, and a Slave. They choose by most voices d Successor. a successor in another kindred, who inheriteth the treasure of the dead King, and not his own Children. Controversies are tried e Their trials in Law. by the Fetisseros Pot, as is said: if it be for Murder, he may redeem his life with money, one moiety to the King, the other to the Courtiers: if he cannot, the Executioner f Execution. binds his hands behind him, covers his face, leads him to a place alone, and causing him to kneel down, thrusts him through, and then (for before they think him not dead) cuts off his head: and quartering the body, leaves it to the Fowls and Beasts. His head is boiled by his friends, and the broth eaten, and then they hang it by the Fetisso. They make solemn oaths and promises Promises or Oaths. on this manner: they wipe their faces, shoulder, breasts, and all their bodies, on the soles of your feet, thrice saying, jau, jau, jau, stamping, kissing the Fetissos, on their arms, and legs. The land is all the Kings, and therefore they first till his land, and then by composition for themselves. They begin on a Tuesday, and when the King's work is done, have a feast in honour of their Fetisso to prosper their Husbandry. §. V. Observations of the Coast and Inland Countries, out of BARRERIV'S and LEO, and of the cause of the Negroes Blackness. ANno 1604. certain jesuits were sent into these parts, the chief of which was Balthasar Barrerius, Barrer. Epist. who converted some of those Negroes to the Romish Christian profession. One of which was the King at Sierra Liona, Christened with the name Philip, his Father a man of an hundred and thirty years, about the fain time finishing his life. A Letter of this Philip unto King Philip of Spain, Phillippi Leonia Lit. Feb. 5. 1606 is published by jarrie, in which he desireth more Priests to be sent into those parts, offers him to build a Castle at the Cape, and concludeth with wishing him as many years as the Heaven hath Stars, and the Sea Sands. The King of Bena gave great hopes of his Conversion, which were suddenly dashed, by means of a certain Mahometan (for so far hath that Pestilence a At the first coming of the Portugals, all these parts were Ethnikes with some little Saracenicall aspersion amongst the jalophs, Berbecines, Mandingae, which now are all Mahometans. infected) who making a flattering Oration of two hours long, inclined the King to his faithless Faith. This King's Dominion extendeth nine days' journey, and containeth seven of their petty Kingdoms. We have before spoken of the Mandingae, near to Gambea. These have of late years embraced Mahomet, and by Arms and Merchandise (the usual means) sought to propagate it to others, being excellent Horsemen, and courageous, usually placed in the forefront. Their Priests are called Bexerini, which write Arabic Annulets to secure such as wear them in battle. These Preach to the people, and drawing forth parchment rolls, spread them with great devotion on the Pulpit, and standing a while with eyes fixed to Heaven, as it were in Divine conference, presently will them to thank GOD, and his Prophet for the pardon of all their sins: then reads he his Scrolls, the people tending two hours together without once stirring their bodies, or turning away their eyes. One of them is chief over the rest, who hath taught the King of Bena a certain Enchantment or Witchcraft, to make the Devil the instrument of his Revenge upon any offender; which makes him dreadful to all; Two of the Portugals confessing the experiment thereof upon themselves. The like appeared in a huge Serpent, which they call the King of Serpents, of most beautiful dolours, as big as a man's thigh, which the King played withal without any harm. The jesuite speaks of one Man which had threescore and twelve Sons, and fifty Daughters, which multiplied beyond credit. All the kindred mourn at the death of the great Men, assemble to the corpse, and offer, of which offerings one third is the Kings, the second the nearest kinsman's which is charged with the Funeral, the third is put into the Grave, together withal that Gold which they have treasured for this purpose through their whole life, hiding it closely from the knowledge of all, so that if they die suddenly, their Gold is perished with them. Yea their Sepulchers (the jesuits report) are kept secret, and made in the channels of Rivers, diverting the stream, till it be made, to preserve these treasures to the use of the dead. At the years end they renew the memory of the deceased with mourning and festival solemnity, the more drunkenness, the greater honour. They have Idols of wood and straw, and their Chinas before mentioned, made of Poles in form of a Pyramid, within which are many white Pismires that come not forth, and it is uncertain what they eat. Before these they will adjure their Servants to fidelity, wishing that Serpents, Lizards, or Tigers may tear them if they run away, which they fear with religious awe, and dare not flee upon any hard usage. Every Kingdom hath a place sacred to the Devil: such an one was the Island Camasson a league from the shore, where all that sailed by offered Rice, Oil, or some other thing. The King once a year sacrificed Goats and Hens, which were there kept, there being no fear of stealing them, where none durst adventure to set foot on land. And now leaving the Coasts of Guinea, Benin, Melegete, and the other Regions of the Negroes adjoining to the Sea, we will look back again into the Inland Countries: whereof Gualata is an hundred miles distant from the Ocean, and hath already been mentioned. The next thereunto, in * Leo, lib. 7. Leos Relations, is Gheneoa, which is not the same with Guinea before mentioned, 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 Priests, Doctors, and Merchants reside. Those Priests and Doctors go apparelled in white, the rest in black or blue Cotton. In july, August, and September, Niger over-floweth it. Izchia, the King of Tombuto, conquered it, and kept the King prisone rat 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 that River. Salt dear. 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 of clock at night. They mingle Fish, Milk, Butter, and Flesh together in their Gallimaufry kind of diet, neither toothsome nor wholesome. Hamet, King of Morocco b 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 c Hak tom. 2. Madoc. Madoc; and we before have touched. Gago is much frequented by Merchants, and things are sold at excessive rates. In an hundred miles' space you shall scarce find one in those parts that can read, or write: 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 d Leo, lib. 7. conquered the King of Guber; of Agadez also, and of Cano, which have great store of Merchants: Likewise of Casena, and Zegzeg, and Zanfara; in which I find little worth the remembrance. Cano 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 Chrildrens in common: and as a Merchant which lived long amongst them, and learned their Language, told Leo, they have no proper e Even our Ancestors, the Saxons had no surn mes, but by some accidents, as White, Long, Short, &c. 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 Writings few proper names, but their Christian, may be found. So the Roman Crassi Nasones, &c. Vid. Camb. Rem. Versteg Antiq. Lamb Peramb. of Kent. names, as in other Nations, but as they give him some name on 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 Teems to be rich: all his Horse-furniture, Stirrups, Spurs, Bridles, Bits, were all 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 or 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 Serta 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 dwell in the Mountains, who go naked in the Summertime, their privities excepted. Their houses are made of boughs, which easily take fire. They have store of Cattles. A hundreth 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 became King of Gaoga. His Nephew's Son Homara then reigned, and was much respected by the Soldan 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 * Strab. l. 17. Strabo affirmeth, not subject to the Aethiopians: and were then Nomades, or 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, loseth 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 ivory. They have 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 an 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 sell thereof secretly, it costs him his life: for the King hath as much for Custom, as the Merchant for price. c F. Aluare. cap. 30. & 137. Some b G Bot, Ben. Portugals travelling thorough 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 Red 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 Red 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. Ortelius c 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 ᵈ was there to repair their almost ruined christianity, but without effect. Sanutus e Sanutus lib. 7. reckons here other Kingdoms, Gothan, Medra, Dauma, whereof because we have little but the names, I can write 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 itself difficult, and made more, by the variety of f Theodect. apud Strabonem. l. 15. Plin lib. 2. c. 78. Macrob. in some. Scip lib. 2. c. 10. Alexan Probl. 2 saith, that the heat of the Sun brings the natural heat into the outward parts, and thereby maketh them black of hue, and fearful of heart: & more easily die of a Fever than others, lib. 1. Caelius Rhod. hath a long disputation thereof, lib. 10. ca 15. but all his reasons may as well conclude of America, which yet are not black. Odoardo Lopez, & P. Pigofetta. in the story of Congo, deny the Sun to be the cause. Ramusius, in his Discourse of the Red Sea, attributeth the colours of the people to the differing scite of places, as of Mountains, low, wet, dry, &c. Some tell a tale of Cham's knowing his Wife in the Ark, whereupon by divine curse, his son Chus was black with all his Posterity. 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 black 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? blacker at the Cape of Good Hope in five and thirty, then in Brasill under the Line? 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 Portugals children and generations white, or Mulatos at most, that is, tawny, in Saint Thomee, and other places amongst them, as also 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? And how comes it that they are reddish at their birth, yellowish in age? 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 send 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 incomprehensible 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 humane nature, infinitely multiplied in persons, exceedingly varied in accidents, that we also might serve that h Vnus & sidici potest unissimus. Bernard. One-most God: that the i Vid. Poly. olb. tawny Moor, black Negro, dusky Libyan, Ash-coloured Indian, Olive-coloured American, should, with the whiter European become one sheep-fold, under one Great Shepherd, till this mortality being swallowed up of life, we may all k john 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 the Father's name written in their foreheads, the Lamb's song in their mouths, the victorious Palms in their hands, 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, l Apoc. 7. & 14. all may be One in him that is One, and only blessed for ever. Amen. 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. §. I. Of the name and division of Aethiopia. Out of Nubia we needed neither Palinurus help, nor Charon, 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 a 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 linger 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 Aehiopia came from Aethiops, b Aethiopia dicta à Coryneta, Aethiope Vnicani, F. N come. l. 2. the son of Vulcan: before, it had been called Aetheria, and after that Atlantia. c Lydiat. 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 Sun's burning presence. Two Aethiopia's are found in Africa, as Pliny d Plin. 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 e Osor. de rebus gest. Emanuelis, lib. 4. Osorius. Others divide the same into the Asiatike and African. Author hereof is Herodotus f Herod. l. 7. in his Pocyhimnia, 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 g Euseb Chron. in A.M. 3580. mentioneth Aethiopians neere the River Indus. And to let pass Pausanias h Pausan. l. 6. in fine. his search among the Seres, or Philostratus i Philostrat. l. 3. de vit. 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 k Io. Ant. l. 1. c. 6 saith the Aethiopians called themselves, and were called by others, Chusaei) was Author not only of the Aethiopians in Africa, but of many peoples of Arabia also in Asia, as Moses l Gen. 10. Vide Annot Tremel. & Inn. relateth. And hence perhaps it was that Miriam m Num. 12. & Exod. 2. and Aaron contended with Moses for his Wife Zippora, because she was an Aethiopian. And yet was she a Midianite: but called an Aethiopian, in respect of the neighbourhood which Midian had to Aethiopia Orientalis, as Vatablus n F. Vatablus in Num. 12. observeth out of the jewish Writers; or for that Midian is also assigned to Aethiopia, taken in a larger sense, as saith o Genebr. Chro. pag 71. Genebrard. junius saith, because the Midianites dwelled in that Region which was assigned to Cush. Aethicus in his Cosmography p Aethic. cum Simleri notis. affirmeth, that Tigris burieth itself, and runneth under ground in Aethiopia; which Simlerus interpreteth of Arabia: for otherwise Tigris washeth no part of Africa. Saint Augustine q Aug de Mirabil. sac. Scripturae, l. 1. affirmeth, that the Region Northwards from the Red Sea, and so even to India, was called Aethiopia Orientalis. This distinction is still acknowledged by later r F. Ribera. come. in Sophon. c. 3. Lyra in Gloss. Num. 12. Caluen. in comment. Num. 12. Chytraeus in Onomastico. Writers. And therefore it is needless to fetch Moses a Wife out of Aethiopia beneath Egypt to interpret that place. For so s Ios. Ant. l. 2. josephus 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 Aethiopia, when no part of Africa can be t Gibins in Gen. 2. q. 6. v. 5. understood, as Genes. 2.13. where one of the Rivers of Paradise is said to compass the whole Land of Cush, or Aethiopia. And so in other places, Cush, or Aethiopia. Learned junius u 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) Aethiopia's, and to all the Southern tract by the Persian Gulf. Leaving that Asian Aethiopia, which already we have handled under other names, we will now proceed in our African journey, where we find in x Ptol. l. 4. c. 6. & 7. Ptolemie not so exact description thereof, as in later Geographers, being then in the greatest part unknown. y Maginus. Maginus maketh Aethiopia 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 agree with Homer's, z Hom. Odyss. in initio. division (whose Geography a Strab. l. 1. per totum. Strabo 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 Aethiopia, which from Guinea stretcheth to the Cape of Good Hope; and thence to the Red 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 Aethiopia under Egypt, and so take the Countries in our way, going from the Red Sea, till having doubled the Cape, we come from the Abassine Christians, to those of Congo on the Aethiopian Ocean. Aethiopia sub Aegypto (so the Geographers b Ptol. l. 4. c. 7. Dom. Niger. Aphric. come. 4. call this part) hath on the North, Egypt; on the West, Libya Interior; on the South Aethiopia Agisimba; on the East, the Red and Barbarian Seas, to the Promontory Raptum, which Ortelius c Ortel. Thesau. placeth about Quiloa, pory d Mercat. Tab. universalis. pory before Leo. calls it Quilimanci: Mercator interprets Magala. The Abissine Empire is by our late e Ortel. Theat. Maginus. Description of the World. 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 Aegypto, 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 as a monument of what he hath had, than an evidence of what he hath: The Turks in the North, the Mores on the West, & others otherwhere circumcising this circumcised Abissine: and now according to f G. Bot. Ben. Io; di Carros. Boterus and Barrius, the Lake Barcena is the Centre of his Dominion. But even still Friar g F. Lewis histor. de Ethiopia. Lewis de Vrreta, gives him both all before named and more. The name Abissine or Abassine, which is given to this Region, Niger h Dom. Niger. deriveth from the Egyptian word Abases, which (Strabo i Strab. 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. Scaliger k Scal. Em. T. pag. 638. saith, that the Arabians call these Aethiopians Elhabaschi, whence they are usually named Abassines; and this with him is an argument, that they are not Natives of the place, but thither derived out of Arabia. For the Abaseni are by Vranius (in Stephanus) placed in Arabia Thurifera: whose words are these; l Step. in dictione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c. This have I inserted out of Stephanus for satisfying the more judicious. Scaliger addeth that the Language in which their Ecclesiastical and sacred Books are written, is as far from the true Ethiopicke, as the Dutch or Italian. The tongue is most elegant, if care and diligence be added: and is called Liberty, because the Arabian Conquerors (therefore only free) did use it. The Ethiopians themselves call it Chaldee; yet is it nearer the Hebrew than the Chaldee: it is only learned by Book, and of their Priests. They indeed have other Histories of themselves, from the flood downwards, but whereto a man must not rashly give credit. They call themselves Ethiopians. To take now some exacter view of these parts; leaving those m Vide Munster. in fine l. 6. jewish monstrous Fables of Monsters of threescore and ten cubits, & their great lies of the little pigmy-christians with such other stuff, fit for them to write, who are justly credulous of n 2. Thes. 2.12. lies, because they believed not truth: let us see what others have written, both of the people and place; and first of the first, and most ancient Relations. §. II. Of the Nations near the Falls of Nilus, and of Meroe. THe Cataracts or Falls of Nilus, which separate Ethiopia from Egypt, are by the most Authors reckoned two, the greater and the less: Stephanus addeth a third at Bonchis, an Ethiopian City. These are Mountains which encroach upon the River, and with their lofty looks 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 o This reporteth Cicero in some. Scip. & calls these falls Catadupae. affirm) which dwell 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 p joan. Bermudesius in Legat. Aethiopica. now called Catadhi, which signifieth noise, of those dreadful and hideous out-cries, which there are caused. Thus saith Bermudesius of those Falls in the Kingdom of Goiame, which rush down from a Rock almost half a league high, and steep, sounding like Thunder. Betwixt these Falls and Meroe, Strabo q Strab. 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 r Procop. de Bello Persuo. l. 8 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. Coelum non animam; 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 Osiris, of the Egyptians; and Priapus. The Blemmyes also offered humane 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 s Plin. l. 5. c. 8. & 6. c. 29. Pliny and Solinus, out of other Author's report, to inhabit these unknown parts: some wanting lips, some nostrils, some tongues, or mouths, &c. 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, t jovij. Giravae, Marmolij, &c. Opiniones lege apud Ortelium in Thesauro. if not more than truth. The Island, after u Heliodor. hist. Aethiopica, l. 10. 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, and Astosabus) this from the South, that from the East drowning their names and waters with Nilus; in it is in length three thousand furlongs, in breadth a thousand, 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 x Lucanus. singeth, Laeta comis Hebeni. It received that name y Niger. come. Apb. 4. of Moroe, sister of Cambyses, or after z Eusebius. Eusebius, of Merida, the Mother of Chenephris, King of Egypt. They worshipped a Barbarian God, and besides, Pan, Hercules, and Isis. a Strab. l. 17. It was before called Saba, saith I. Antq. l. 2. They cast their dead into the River, other's 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 cattles, 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 another 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 b Pausan. l. 1. saith) they showed the Table of the Sun, and that they were the justest men of all the Ethiopians. Concerning that Table, and the expedition of CAMBYSES into these parts, HERODOTUS c Herod. Thalia l. 3. related), 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 d Pomp. Mel. l. 3. 1. 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 Sun's 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 Ethiopian requited with a Bow, and bade 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 e Valeria. Max. 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 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 setters how common and rife is it in another 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 Macrobijs (Mela addeth) used Brass for honour, Gold for punishments. Of the Table of the Sun before mentioned, thus writeth Friar Lewis de Vrreta, f Lewis de Vr. hist. de la Aethiopia. l. 1. c. 2. in that his large History which he hath composed in Spanish, of Ethiopia: that the King in a curious bravery, and 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, Veale, Beef, with many other dainties ready dressed. Travellers 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 and hospitality, showing himself a Protector of poor Travellers, 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 gone also to the Brahmins, 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, and 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 create of the like vanities, because they were inventions of Idolaters. Caelius g Cael. Rbod l. 10 Rbodiginus affirmeth, that this Table of the Sun grew into a Proverb, to signify a House well furnished and provided. Thus far Friar Lewis: I doubt, farther than we may safely follow in that of Plato's Pilgrimage hither. Of the Pillar of Semiramis is before spoken out of the relation of Xenophon de Aequivocis: concerning which, and his other companions and brethren, howsoever Possevinus, Goropius, and others do reprove Annius for abusing the World with those glorious Titles h Beros. Metasihenes. Cato, Manetho, &c. and Ancient names, and prove them to be counterfeit: yet in my mind that of Xenophon seemeth to favour of some truth (whether of antiquity or no, I meddle not) and that more than others of the same Edition. In that Pillar consecrated to the memory of Ninus the Inscription testifieth, that Cush or couz was the Aethiopian Saturn; as C'm the Egyptian; and Nimrod the Babylonian. When Cush i F. Lewis l. 1. c. 3 was dead, 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 personage 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 k Ios. of't. l. 2. Zon Annal. to. 1. Cedrens. saith, That the Aethiopians having overrun, and almost subdued Egypt, and none daring to make head against them, Mose (whom Thermutis Pharaohs 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 King's 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 thereby to credit their Lawgiver, then agreeing to Moses, the Truth, and Scripture; and might haply arise from that speech, That Moses l 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 m Hector. Boet. hist. Scot 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 in Army. Diodorus mentioneth Actisanes, a King of Aethiopia. Cepheus also is numbered in that Royal Catalogue: but of all, n Suidas. Ganges 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 before o Plut. de Flum. called Chliaros. He conquered as far also to the West, unto the Atlantike Ocean, & gave name to the Country of Guinea; which name, some p F. Luys say, is corrupted of Gangina, the name it had received of Ganges. These things are written by some, & 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 Hezekiah, Kings of juda; whose puissance then was such, that q 2. Chron. 14.9 Zerah brought into the field a Million of men: and Tirrhaca was Corrival unto proud and r 2. Kings 19 blasphemous Sennacherib, in suit for the Monarchy of the World. But whether he came out of this Aethiopia, or any other parts of Asia or Africa, is not very certain. Before that time the Aethiopians had warred under Shishak King of Egypt, whom some take s Ribera in Soph. 2. for Sesostris. The Babylonians in nabuchodonosor's time conquered Egypt and Aethiopia, as t Lavat. in Ez. 30. Est. 8. some expound the Prophecy of Ezechiel. And the Persian Empire extended from India to Aethiopia. u Agath. ap. Phot. 250. Agatharchides writeth, that the Inhabitants on both sides the River Astabara, live on Roots dried in the Sun: they are much infested with Lions, and not less with a less creature, but greater Enemy, the Gnats, which drive them to hide themselves in the waters from their fury, when the dog-star ariseth; which, with these his Armies of Gnats bayteth the Lions also, whom their buzzing and humming noise chase out of the Country. He speaketh of other their Neighbours which feed on the tops of twigs, running and leaping on the trees, and from bough to bough with incredible agility: others dwell on trees for fear of wild beasts, on whose flesh and in want thereof, on their hides, they live; as Ostriches, Elephants, Grasshoppers are the daily diet to others: to which he adds the Cynamolgi, which are nourished with the Milk of Bitch's of which they have great Herds; which perhaps our Reader will nor believe, neither can I force him. 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. ad Operium. German Philip; and by our English b Sir P. Sidney. Philip (the Prince of Potsie) imitated in his Arcadia; telleth of Hydaspes his Ethiopian 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 & 10. he came to the Cataracts, he sacrificed to Nilus, and the Gods of the Borders. He then sent Messengers to the Wisemen, 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 and 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 Sisimitres 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 were presented the Images of their Gods, Memnon, Perseus, and Andromeda: and nigh to them sat the Gymnosophista. 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 German Histories mention the like clearing of Adultery by going with bare feet on burning ploughshares. 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 bare 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 were used to be done, and agreeing with the general devotions of those Aethiopians. Philostratus e Philost. de vita Apollonque lib. 6. cap. 4. reporteth like matters of their Gymnosophists, 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 and the Water. They entertained strangers in the open Air. Thesphesion 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. Isiad. & Lucian. de sacri. reckoned truly. But more g Idem. de Astrologia. seriously elsewhere he unfoldeth 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 Saltatione. of Dancing, he affirmeth, that the Aethiopians used their hair in stead of a Quiver, and never drew Arrow from thence to shoot in battle, but with a dancing gesture. Diodorus i D. Sic. l. 4. c. 1. Siculus telleth, that the Aethiopians 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 Aethiopians. The reward of their piety, was the Immunity of their Region from foreign Conquests. k Macro. in Somn. Scip. l. 2. cap 10. Macrobius interpreteth Jupiter's Banquet with the Aethiopians, of that Ocean, which Antiquity imagined to be under all the Torrid Zone, that the fiery bodies of the Stars, 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 Semiramis entered, but soon returned: Hercules and Dionysius ouer-ran the rest of the World; the Aethiopians 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 dregs of that soil, which Nilus carrieth out of Aethiopia. 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 hieroglyphical Letters. Pierius l Picr. Hieroglyphica. and others have written thereof at large. Their best men they chose for their Priests: & 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 is before said) over their Kings, and would send them word, that the Oracles of the Gods commanded them to die, 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 Ptolomeus Secundus, King of Egypt, King Ergamenes well skilled in the Greek Sciences, and Philosophy, rejected that Superstition. They say, that the custom yet (till Diodorus 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 Aethiopians n Diod Sic. 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, and 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 Geograph. Io. Boemus de morib. gentium. Drandius in Solinum. Fr. Thamara de las Costumbras de todas las Gentes. in Coruinus, Boemus, Draudius, and Thamaia, with some other additions. Sardus saith, p Sardus de morib. gentium. l. 1. cap. 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 Red Sea, and the Erembi, which some r Plut. de placitis Philosoph. take for the Trogloditae. They live not above forty years. Plutarch q Raph. Volaeterranus Geograph. l. 12. out of Asclepeiades 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 Magi 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 seared 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 Dam. à Goes. Zaga Zabo de fide Aethiopium. Damianus à Goez, 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 Ios. Scalig. de Emend. l. 7. See Lyturg. Aethiop. in Biblioth. patrum. 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, and wherefore, from others, let him read Coelius y Coel. R. l c. 16. 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 and beastly life, 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 Ethiopia. She was a manly Virago, as Strabo testifieth, who lived at the same time, and followed Aelius Gallus in this Expedition. He forced Candace to send her Ambassadors to Augustus for peace, which she obtained. Sextus' a Sexti Vict. Augustus. Victor mentioneth this Ethiopian ambassage. Pliny saith, the name Candace continued to the Ethiopian Queens many successions; whence perhaps Diesserus collecteth, that Ethiopia was governed only by Queens. Dioclesian relinquished that part of Ethiopia, 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 Hellistans the Ethiopian King, and to Esimiphaens 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 Ethiopia, 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 Ethiopian with all his might depose him. The like c Pauli Diaconi justinus. ambassage to Archetas King of Ethiopia was sent by justinus for and against the Persian: both which I mention, to show the greatness at that time of his State, nothing comparable notwithstanding to that which after befell them. Among the Ethiopian Antiquities, Plato testifies, as Orosius d Oros. l. 1 c. 9 cities him, that many plagues and uncouth diseases infested, and almost altogether destroyed Ethiopia, about that time that Bacchus invaded India. If any delight himself in such Legendary dross as the counterfeit e Abdias Bab. Apostolicae hist. lib. 7. Abdias, 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. Laius. Lazius an Historian, would with his Notes illustrate such a hotchpotch 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 Euseb. Eccl. hist. lib. 2. Papius speaks of Thomas, Matthew, and Mathias preaching in Ethiopia. do show. But before we come to their Christian conversion, we are first to declare their conversion to Judaism (if it be true which the Ethiopians write) in the time of Solomon. The Ethiopians having lived before a vagrant life, like the Nomads of old; and the Arabians, and other Libyan Nations, not far from them in Asia and Africa at this day; Aruc the Ethiopian King first fixed a settled abode at Axuma, and made it the Royal City; i Genebr. chron. pag. 118. after whom followed Agab, and in the third place Ghedur, or Sabanut, which subdued all Ethiopia, and left the Kingdom to his daughter Makeda, that reigned eighty years. Anno 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, Cavada Chanze, Endur, Guaza, 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 convinceth to be false. This Queen of Saba before mentioned in our discourse of Arabia (of which Country * The Abassen greatness is unlikely to have comen of Cham's cursed stock, which never yielded any great Monarchy. Ful. Misc. l. 2 c. 1. & 4. Thus he, yet the Phoenician & Carthaginians were more potent than ever was the Abassine. I think she then was, and these Abassens since that time thence descended, and transplanted) is by k 〈◊〉 Anti. l. 8 c. 2 josephus called Nicaule, the Queen (saith he) of Ethiopia and Egypt. But Zaga Zabo l Zaga Zabo Episcopus Ethiop. in the Ethiopian History which he wrote, and 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 Salomon's name: and 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, and the Prophets. By him she conceived also a son, of whom she was delivered in her journey homewards, and named him Meilech. After twenty years' education in Ethiopia, she sent him to Solomon his father, to be instructed of him in wisdom, desiring him to consecrate 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, and changed his name to David: and after long instruction, sent him back to his mother, attended with many noble companions, among whom was Azarias the son of Zadok the Priest. This Azarias caused Tables to be made like to those in the Ark; and pretending to sacrifice for the good success of his journey, went in and 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. Then 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, and from that time to this, the Kingdom hath passed in a right Line, from male to male: Circumcision also with the Law of Moses hath been observed. The Officers which Solomon appointed his Son, m Candac was the name of diverse Ethiopian queens, contrary to this report. are still continued in the same Families and order; nor may the Emperor choose them out of any other stock than those 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, and that but once a year, entered into that holy place, where the Ark was, that I speak not of nadab's and Abihu's fire, with other divine judgements? vzzah's touching; and the Bethshemites viewing the Ark at so dear a rate; could but make dreadful so damnable an attempt. Besides, we should have looked for our blessed Saviour out of Ethiopia, where Salomon's Heirs still reign (if these say true) and 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 fit, and to which he was borne, next and apparent Heir, even according to the flesh. And yet doth Genebrard credit these reports, and Baronius also in part, as Lewis de Vrreta reporteth. This Lewis hath written three large Books in Spanish, collected (as he saith) out of Don juan de Baltasar, an Ethiopian of great account, who had been Ambassador from his Master Alexander the Third, the great Negus, into Persia and other places, and came into Spain with his licence to imprint his Ethiopian History. Out of him Lewis reporteth, that the former Book, whence Zago 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 maqueda's conception, and the Royal Descent from thence till these times. The stealing of the Tables he denieth; and 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 Israelites Idolatry with the Golden Calf. For that conception by Solomon, he proveth it by the Ethiopian Records, the title of their King, and 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 Iuda hath overcome. Since they were Christians they have added to this Arms a Cross, 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, and it is still preserved in the Hill Amara as the greatest jewel in the World. Baltasar had often seen and handled it. It seemeth to be of the Chalcedonie stone, shining, and 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, Arabic, Indian, Chinois, &c. 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 reverence, and 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 so likewise of the former) 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 and tears she wrote to Solomon thereof, who hid it in the earth four p Four times the height of a man. Stades, where the Pool of Bethesda was made afterwards, and by virtue thereof wrought Miracles. But the Ethiopian Superstition hath Fables enough of her own, and needeth not the officious help of Romish Saints in this kind. As for that succession of jewish Officers; Lewis denyeth it (himself therefore denied by later examiners) and saith, the jews are no where more hated then in Ethiopia: and Alexander the Third, late Emperor among them, banished all jews and Mores out of all his Dominions: The Officers of the Emperor are (saith he) the Sons of the Tributary King his Vassals, and the noblest of his subiecti. And for the jews which came with Meilech, or Meilelec, (after called David) his next successor Lofu (so he calleth him) becoming an Apostata, reduced Idolatry: and whereas David his Father had given them one of the Temples dedicated to the Sun in mount Amara, 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, and some inhabited the utmost parts of Africa, near the Cape of Good Hope, and Deserts not before inhabited. And the said Don juan de Baltasar, being sent by the Emperor into the Lands of Monopopata (so he calleth it) and of Galofes, of Barbizin, of Mandinga, and 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 Judaism, and all knowledge of the Scriptures, only had retained some relics of it, and 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, and whatsoever first meet them in the morning. These Gentiles q God's curse and man's, follow the jews every where, as the shadow the body. call the jews Tabayqueros, and will not admit them to purchase houses, or inheritance, but either use them as Interpreters, or Factors for Merchants (which is the higest step they can attain to) or else to 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 he called Barbarous, which seem rather to bark then to speak, and 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. But I fear me our Friar will be found a Liar, howsoever I am forced to relate many things out of him, having written so largely of this Ethiopian subject with such boldness, and pretending such assurance from reports of that Balthasar, as if no doubt were to be made of his assertions. CHAP. III. Of PRESBYTER JOHN: and of the priest-johns in Asia: whether that descended of these. Having now declared the antiquities of Ethiopia, drawn out of ancient Authors, let us nearer hand behold, what nearer our times, Others have reported thereof. Wherein first we will here insert out of a Ios. Scal. de Emend. Temp. lib. 7. Scaligers annotation, upon the Ethiopian Ecclesiastical Calendar or Computation of times, somewhat remarkable, and fitting to our present purpose. The name (saith he) of the Christian Ethiopians 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 Ethiopia. A wonder it is, that some ages since, b Castaneda seemeth also to hold that the Negus is that Presbyter john of Asia; though not of his race, lib. 1. cap. 1. their Emperor's name was made known to us out of Asia rather than out of Ethiopia itself. Three hundred years ago, the Ethiopian Kings reigned in Asia, especially in Drangiana, the borders of Susiana, India, and China, until the Tartars dispossessed them of the Asian Empire. For Cingis first, the first Tartar King, slew Vncam, the Ethiopian Emperor: and his Posterity chased the Abyssines out of Moin and China, and forced them to flee into Africa. Often have I marvelled that a people of no knowledge in these times of Sea-affairs, could achieve so mighty exploits, as to propagate their Empire, from Ethiopia to China. Since that time the knowledge of that Emperor hath come to vain the name of Prestegiano: (which in the Persian tongue (as much now of reckoning in Asia, as the Latin in the West) signifieth, c So with us, the French King is called Christianissimus: the Spaniard Catholicus, 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; Padescha Prestigiani, the King Apostolical, in Arabian Melich ressuli, in Ethiopian Negusch Chawariawi. Of this greatness of their Empire, in Asia are witnesses those Ethiopian Crosses, which are seen in Giapan, China, and other places. Yea, the Temple of Thomas the Apostle in the Region of d Maliapur. see our History, Lib. 5. Man labar, hath nothing in it but is Ethiopian, the crosses, building, and name itself. It is called, e In Ramusius copy it is Anavia, in the Latin Auarii. Marcus Paulus lib. 2. cap. 27. Ram. 20. Hanarija, which in Ethiopian 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 Apostle himself) Paulus addeth that the remainder of the Christians subject to Prestegian above in Teaduch. 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 Nicephorus, lib. 9 c. 18. that many Colonies were sent out of Assyria into Ethiopia. They are there called Axumitae, of their chief City, but by themselves, as Aluares affirmeth, Chaschumo. More may we see hereafter of their Rites, and other things worthy of knowledge, in the Institutions d Scaligers Ethiopian 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 e Ortel. Theat. in the Map of Tartary. P Bertias & alii Geograph. maketh a Presbyter john in Asia, and another in Africa, if I understand him. As for that Vncam, William de Rubruquis, which traveled those parts in the morning of the Tartar-greatness, Anno 1253. reporteth that one Con Can reigned in Kata-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. f Will. de Rubruquis Itinerarium ap Hak. tom. 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 weeks' journey beyond him: he was Lord of a Village called Cara Carum, his subjects called Critor Merkits, 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 became his Heir, and was called Vut Can, (whom others call Vnc Can) and his droves and flocks ranged unto the Pastures of Moal. About the same time one Cyngis a Black-smith in Moal, stole many of Vut g This Vut or Vncam 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 72 Kingdoms. Cans Cattles: 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 of any such Monarchy as should extend from Aethiopia, to those parts of Asia. Marcus ʰ Paulus telleth, that the Tartars were Tributaries to this Vncam, (so he calleth 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 Cyngis, slew Vncam. And afterwards he saith, that a Cap. 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 Vncam, were tributary to the Great Can: and in his time reigned one George, who was a Priest and a Christian, as were the Inhabitants. * Marcus Paulus lib. 1. cap. 24. But he held not so much as the b Sir john mandevile's story of Presbyter john, is fabulous. Priests john's had done: and 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 Signior. He ruled over two Nations, called by some Gog and Magog, by the Inhabitans, Vng c Haply the Prince before mentioned was called Vncam of Vng. and Can: for Can signifieth a Diviner or Ruler. and Mongul, where some were Mahometans; 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 soon after, could in his own Country hear so little of him: and his posterity in Marcus 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 khan's estate. To let pass therefore that Presbyter john in the North-east, we stumble on another midway betwixt that and Ethiopia. For so joannes d joan de Pl. Carp. Itinerarium cap. 5. de Plano Carpini (scent Ambassador to the Great Can, from Pope Innocent, Anno 1246.) and Vincentius e Vincentii Beluacensis spec. 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 Tossus Can, son of Cyngis, who before had subdued India Minor: He by a Stratagem acquitted 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 and Horses in such sort 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 Indians wounded and slew many Tartars, who could not see to require them thorough the smoke: but were forced to leave that Country; and neuer after returned. here now we meet with a new Presbyter john in India Major, which whether he were the same with the Ethiopian, let us a little examine. India is by Marcus f Marcus Paulus, lib. 3. cap. 37. Paulus divided into three parts, the Lesser, Greater, and Middle; the first of them he boundeth from Ciamba to Murfili, and saith, it had in it eight Kingdoms; the Middle called Abascia, had in it seven Kingdoms, three whereof were Saracens, the rest 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 and both their cheeks. The Saracens used one brand from the forehead to the middle of their nose: They war with the Solden of Aden, and with the Inhabitants of Nubia, and are reputed the best warriors in India. The greater g Abdias nominat Indiam 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 and Aden is apparent to be this Ethiopia where we now are: even by their Brands we may know them: And this the Ancients called India. For Sidonius h Sidonius ap. Ortel. in Thesauro. calleth the Ethiopian Memnones, Indians: and Aelianus i Aelian. l. 17. animalium. placeth Indians at Astaboras, one of the Rivers of Meroe: k Virg Gewg. 4. Virgil also bringeth Nilus out of India. usque coloratis amnis devexus ab Indis: which must needs be meant of Ethiopia. Nicephorus l Sabellicus Ennead 10. l. 8. More testimonies of this nature see in Scal. E. T. pag. 639. reckoneth the Sabeans and Homerites people of Arabia unto India. Sabellicus m Sabell. 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, and settled their habitation near to Egypt. Perhaps they brought the Indian name also to these parts. Or else the ignorance of these remote Countries might do it: in which respect, not only a third part of the old World, but another new-found World, is now named India. Therefore Acosta and Adrianus Turnebus n Ios. Accost hist. Ind lib. 1. c. 14. Turn. Adverse. lib. 21. cap. 9 esteem 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 Tartars in Asia, I cannot see how he can be the Abessine or Aethiopian: but rather think that when a mighty Christian Prince was found in Aethiopia, 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, and 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 Venetus, in manner dispersed throughout Asia: and some, called Saint Thomas Christians, remain in India to this day. Why I think it not to agree 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 Maior, where the Tartar had never any great power: the Histories o Of these Indian Histories touching the same times. See Linschoten lib. 1. cap. 12. & 27, & G. B. B. which we have of those Indian Princes, the Kings of Malabar, of Decan, the Samorin, &c. are against it: the difference of Religion; for those Indian Christians of Saint Thomas, are not branded with hot p This branding is common to the Morish Christian, and Idolatrous Ethiopians, used to prevent rheumatic distillations from the brain: superstition hath caused some to annex it to their Baptism. Irons, nor Circumcised, nor agree 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 john's, had their dwelling and abode in Asia, as their Stories signify. And further, the name q 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 r Zago Zabo de 33. Fide Ethiopum. Zabo his Ambassador to the King of Portugal, who reproveth the men of these parts; saying, that he is named of them Belul, which signifieth Excellent, or precious, and in the Chaldean tongue, joannes Encos, which signifieth the same. Sabellicus saith, the Ethiopians called him Gyan; Linschoten affirmeth, Bel Gyan: (Bel signifieth the highest, and Gyan, Lord.) But s Lewis de Vrreta Hist. Ethiop. lib. 1. cap 7. Friar Lewis out of Baltasar the Aethiopian, 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, and become Priests, not procreating any Children. Such saith he in our times have been Daniel the second, Paphnutius, that succceeded to Naum and Alexander the third his successor, all which were both Priests and Kings; and therefore by the Ethiopians which resort to the Holy Sepulchre at jerusalem, and 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 brevity's sake, was pronounced Priest Gyan or john. Now for the Priest john in Asia, he tells that when Saint Thomas was martyred in India, the three t Matth. 2.1. Mags, who had visited CRIST, 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 and King, who was called Priest john. If you believe not Peter de Natalibus, out of whom the Friar cities 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, reigning in the furthest parts of the East, warred upon, and over-came the Medes, Assyrians, and 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 be that Presbyter john, whose posterity used that stratagem before mentioned against the Tartars. And to him, I think, might fitly agree that Title of Prestegian (easily deflected and altered to Priest john) whereof you have heard out of joseph Scaliger. I have seen a Manuscript u 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 agree, 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 agree either to this, or some other Christian Prince at those times in India, which is far nearer to Persia, and from whence the Indians borrowed their Royal Titles, both in those times and since, as Garcias ab Horto x Garc. ab Hor. lib. 2. cap. 28. Linschot. lib. 1. cap. 27. and Linschoten show. Idalham or Adelham, the Title of the King of y Goa is the seat of the Portugal Vice roy. Goa, and the Countries about, commonly called Idalcan, is not a proper name, but a Title of honour, signifying (as Adonizedek, josh 10.1.) Lord, 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, &c. 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 janni) 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 z M. Paul, lib. 1 cap. 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 Christian Prince, able to make a head against the Tartars in those times: For even in Cranganor * G Bot. Ben. part. 3. lib. 2. are yet supposed to he threescore and ten thousand Christians: besides a great number in Negapatan, and in Malipur: and very many in Angamale, and fifteen thousand on the North of Cochin, where the Archbishop that dependeth on the Patriarch of Babylon, or Mosul, resided: 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 foot 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 (si non magis amica 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 a D. Morton against Brerely. Marton testifieth of him, and a great light of learning, acknowledged by b jumno & Scal. duo magna literarum lumina, Rex jacobus in Declarat. contra Vorst. Royal testimony. His authority I would not seem to contemn, and therefore have entered this long search. But Scaliger himself hath since altered his opinion in the last Edition of his Emendation; in which these later Editions of this work, might have excluded also this long dispute, but that it may serve to illustrate both this and other parts of our History, and therefore do still suffer it to remain. HONDIUS his Map of the Abissine Empire. map of Abyssinia, East Africa ABISSINORUM Regnum CHAP. IIII. Relations of the Aethiopian Empire, collected out of ALVARES, BERMUDESIUS, and other Authors. 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 Lit. ad Em. reg. vid. Marin. l. 10. c. 10. & seq. ad fin. & Sanut. lib. 10. cap. 11. to King Emanuel, after diverse 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 Ethiopia change their names, as the Pipes 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 hand of Marry, Son of Nahu c In a Letter to the Pope is added, Son of the Holy Apostles, Peter and Paul, according to grace. according to the flesh, Emperor of the Greater and Higher Aethiopia, and of most large Kingdoms, Territories and jurisdictions, the King of Xoa, Caffate, 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 confineth 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 d Lewis de Vrreta & Thes. Polit. Apost. 34 make Prester john the greatest prince in the world, except the King of Spain. Lewis de Vrreta:) 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 places undescribed by Leo. A Maginus. is the nighest to us, at least, by the near situation of the red 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 red Sea, but Ercocco. Neither hath the Prete any other Port but this in all his Dominion, being landlocked on all sides. Anno 1558. f G. B. B. part 2. lib. 2. 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 Ethiopian. To him are also subject the Governmenrs of Dafila, and Canfila. And the Turk hath a Basla g He is called The Bassa of Abassia, a fift Bassa or Belgerbeg, of the Turk in Africa, omitted by Knolles. at Suaquem, called by Ptolomey, Sebasticum. Tigri-Mahon lieth 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 Solomon. Angote is between tiger-mahon & Amara. here in Amara h Fr. Aluares. is a steep Hil, dilating itself in a round form, many day's journey in compass, environing with the steep sides, and impassable tops thereof, many fruitful and pleasant Valleys, wherein the kindred of the Prete are surely kept, for the avoiding of all tumults and seditions. Xoa hath store of corn and cattles: Goiame hath plenty of Gold: as Baguamedri hath silver. In Fatigar is a Lake on the top of a high mountain, twelve miles' compass, abounding with great variety of fish; and thence run many Rivers, stored with the same fish. Damn 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, Io. Bermudez. and the residue Christians. The Oxen (as Bermudez relateth) are almost as great as Elephants, their horns very great, and serve for vessels to carry and keep Wine and Water, as Barrels or Tankards. There is found also a kind of Unicorn, wild and fierce, fashioned like a horse, of the bigness of an Ass. near hereunto he addeth a Province of Amazons, whose Queen knoweth no man, and is honoured as a goddess: they say, they were first instituted by the Queen of Saba: both like true, as that which followeth of Griffons, the Phoenix, and fowls so big, that they make a shadow like a cloud. Couch is subject to Damur: they are Gentiles: The Prince called Axgugce, that is, Lord of riches: he showed us (saith Bermudez) a Mountain glistering in some places like the Sun, saying, all that was gold. More gold is said there to be, then in Peru, or in these parts iron. The head of the Monasteries of Amara Christened him, Gradeus the Emperor being his Godfather, and named him Andrew. Gueguere was sometimes called Meroe: the Inhabitants are confederate with the Turks and moors, against the Abyssines. Dancali and Dobas, are near the red Sea, inhabited with moors. Many of these Countries are diversly placed by diverse: through ignorance of the exact situations: which Alvarez i Fr. Aluares. 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 site and distances. 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 k Aluar. c. 21. 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 wethers, their foreparts hairy like Lions, which went not less than two or three hundred in a company: they would climb any Rock: they digged the earth, that it seemed as it had been tilled. In the Country of the Giannamori, l Cap. 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 gone, 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 spear's 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 water, and the rattling of 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, d 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. Berumdez. 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 Covillian 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. Don john de Castro mentions a high Hill inhabited of jews, in these parts, which came, no man knows from whence: but they defended the Prete against the moors. Of the false in Goyame's, before is related out of Berumdez, that they make a noise like thunder. He saith saith that in Dembia Nilus runneth within thirty or forty leagues of the Red-Sea, to which the Emperor purposed to cut a passage, as his Predecessor had begun. There is a great Lake thirty leagues long, and twenty broad, with many islands, inhabited only of Religious men. Agao is possessed of moors and Gentiles mixed. He speaks of the Kingdom of Oghy, seven or eight days' journey from Doato, under which is a Province of Gentiles called Gorague, bordering with Quiloa and Mongalo, which are great Witches, and observe the entrails of sacrificed Beasts. They kill an Ox with certain Ceremonies, and anointing themselves with the tallow thereof, make a great fire, seeming to go into it, and to sit down in a chair therein; thence giving Divinations and answers, without burning. Their Tribute is two Lions, three Whelps, an Ounce of Gold molten, with certain Hens and Chickens of the same metal. Six Buffs laden with Silver, a thousand Beefs, and the skins of Lions, Ounces and Elkes. The Goffates are vulgarly reported to have been jews: they are hated in other Provinces. The houses of the Ethiopians e C. 159. are round, all of Earth, flat roofed, covered with thatch, compassed with yards. They sleep upon Ox-hides. They have neither Tables nor Tablecloths, but have their meat served in on plain wooden Platters. Some eat flesh raw; others broyle 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 at the Pretes and f Abuna is their Patriarch. Abunas: Others use Wine made of Raisins, steeped ten days in water, and strained, which is cordial and strong. They have plenty and want of Metals; Gold, Silver, &c. 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 Basill and other odoriferous 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 Shambles but at the Court. The common people seldom speak truth, no not upon an oath, except they are compelled to swear by the head of the King; they exceedingly fear excommunication. Their oaths are in this sort: The party to be deposed goeth with two Priests, carrying with them fire and incense to the Church-door, whereon he layeth his hand. Then 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 ground under the Millstone, so let him grind thy bones: and as the fire burneth up the wood, so let thy soul burn in Hell: (the party answereth to every or these clauses) Amen. But if thou speak truth, let thy life be prolonged with honour, and let thy soul enter into Paradise with the Blessed, Amen. Then doth he give his testimony. They have Books written in Parchment. Let us now come unto the Court of their Emperor, which was always moving, and yet the greatest Town that his whole Empire contains. 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 carriage 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 c Strabo lib. 16. tells of circumcised women in these parts. Quemadmodum utri praeputium habent, mulieres etiam habent quandam glaudulosam carnem quam Nympham vocant, non ineptam accipiendo Characteri Circumcisionis. Any one man may Circumcise, and it is done without solemnity, or ceremony. are (say they) 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 saved only by Faith. They use this and distinctions of meats, and mosaical rites, yet so, as he that eateth, should not despise him that eateth 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 d 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 whom the father appointeth. For David which sent his 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 brethren had accepted, was preferred to that which he had refused: the other rejected for their forward acceptation. The King offered e Litera ad Eman. the King of Portugal an hundred thousand dams 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 Ethiopian, and Popish superstition was the chief 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 King, then named, The Seed of jacob, f Literae ad Papam. had written to each other: and Alvarez yielded g Obedienza del Prete janni, &c. apud Ramustum. obedience to the Pope, in the name of the Prete at Bologna, in the presence of Pope Clement the seventh, and Charles the fift. But all this sorted to none effect. For Pope Paul the fourth sent an Ambassage to Claudius, than the Abassine Emperor, employing in the same thirteen jesuits, one of which was made Patriarch, and two Bishops, in their hopeful Ethiopian Hierarchy. Ignatius, the Founder of the jesuits, wrote a long Letter also, which Maffaeus and h P. Maff. hist. judic. lib. 16. jarric have inserted at large. Thus in the year 1555. john the third, King of Portugal, undertook the charges to convey them thither: and sent i Eman. Acosta. in Commentario rerum in criento gestarum. Consaluus Roterigius, to prepare them way by a former Ambassage to Claudius, whose ears he found fast closed to such motions: Whereupon the new Patriarch stayed at Goa, and Ouiedus one of the Bishops, with a Priest or two went thither, where when they came, they found Claudius slain, and his brother k Ouiedo B. of Hierapolis. Adamas, a cruel man, and an Apostata sometimes from his Faith, 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 Romish Abassia. john Nounius Barretus, the designed Patriarch, refused (as Maffaeus saith) the Archbishopric of Goa, where his brother was Viceroy, and remained subject to the jesuitical Society to his death. In the year 1559. joannes Bermudesius l Io. Bermudez relat. Legat. Atani Tinghil: returned to Lisbon. He wrote a discourse of his Ambassage from the Ethiopian Emperor to john the third, King of Portugal, and of his adventures in those parts befallen him. In which he relateth, that Abuna Marcos being at the point of death, An. 1535. the Emperor willed him to nominate his Successor, whereupon he appointed this Bermudez, and ordered him with all sacred Orders: which he accepted upon condition of the Pope's confirmation, whereto the Emperor consented, desiring him to go to Rome to give obedience to the Pope, and from thence to Portugal to conclude Tagazano (so he calleth him) his Ambassage. Paul the third confirmed him Patriarch of Alexandria. He apprehended Tagazano, as Onadinguel enjoined, and clapped Irons on him. His Emperor's request was a marriage to be had with the King's son of Portugal, the Ethiopian succession to remain his Dowry: also to send men against Zeila; and pioneers to cut thorough a Hill, thereby to bring Nilus to annoy Egypt. Four hundred and fifty were sent accordingly by Garcia of Noronya. But Onadinguel was dead, and Gradeus was Emperor, who overthrew the moors, and slew the Kings of Zeila and of Aden. This Emperor fell out with the Portugals, and sent to Alexandria for another Abuna, whose name was joseph, so that none acknowledged Bermudez but the Portugals. Sabellicus m Sabel. En. 10. lib. 8. saith, he had conference with some Ethiopians, 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 nor Janes, but Gyam. Some report of him things incredible, as one Web n 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. Regius o L. Le Roy, l. 9 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 Lent, p Alvarez cap. 113. except against themselves with extremity of fasting, so weakening their bodies, that the moors q The moors also use to give assaults on the Saturdays and Sundays, because (of a jewish superstition) then 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 niniveh's 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, they being far from Sea, and 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 r Lit. Helen. ad Em. Reg. Portugal. Helena, that sent her Ambassador to King Emanuel, was reported to eat but three times a week, on Tuesday, Thursday, and 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 s Alvarez. they are excommunicated from entering the Church. Some t F. Lewis histor. & l. 1. c. 20. Brief description 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 Zequi being sixteen Rials, and with us eight Shillings) for that by him the furious spirit of Nilus is slacked and cooled, being detained in the way by many Sluices for that purpose made. The great Turk denying this, u Alfons. Albuquerque devised to divert Nilus into the Red Sea. F. Lewis saith, that Pius 5. the Pope provoked Menna the Prete to refuse the tribute, and to stay it by diverting the stream, whereupon the Turk sent Christians out of Greece and other parts to dwell there, and in Cairo placed 30000. families, which caused there Pope and Prete to alter their course. the Abassine 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 River's hastiness, and ascribeth the overflowing of Nilus to the extreme rains in Ethiopia, whose Fountains diverse Portugals have seen (he saith) in Goyame's. The Turk notwithstanding hath (by warring upon him) erected a new Beglerbegship 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 Corsali x Andrea Corsali litter. 2. ap. K. reporteth, 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 state, 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 another reason thereof, saying, that when the world groaned under Arrianisme, the Abassine 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 y Lewis de Vrreta hist. de la Ethiopia, l. 1. p. 247. & d. saith, that in Ethiopia 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 Hart. There are also (he saith) birds of Paradise: and such store and variety of flowers all the year long, that their Eunuchs are always decked with them. There is one flower not any where 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 till 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 tells also of a little Bird, to which Nature hath committed the tuition of this Flower, which all the time that it is open flies about it, drives away things offensive, sings sweetly, and spreads herself thereon, with other things very strange, I dare not affirm very true. He mentioneth z Pag. 344. In their language Alicomeinos. also a bird, called the Rhinoceros of the air, much bigger than an Eagle, and having a bow-fashioned bill or beak four foot long, and a horn between the eyes, with a black line alongst it. It is a cruel fowl, and attends on battles and camps. The portugal's had sight of one at the Red Sea, when Soliman the Eunuch had his Navy in the Red 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. Many many other Ethiopian rarities we might observe out of this Author; but (if it deserve credit) the Hill Amara after his description, may furnish you for and beyond all the rest of Ethiopia, as a second earthly Paradise. CHAP. V. Relations of Ethiopian rarities, collected out of Friar LVYS, a Spanish Author. §. I. Of the Hill Amara. 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, E. Aluareza C. 58. ad 62. and Historians, especially by Alvarez whom we have chiefly followed in the former Relations of this Country, as an eyewitness 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 Baltasar (saith our Friar) 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, a Lewis de Vrreta de la historia de la Ethiopia: l. prim. c. 8. & deinceps. Friar * Lewis saith he hath borrowed that which here we 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: Alvarez himself being an eyewitness of some such cruel executions inflicted 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 store-house of books, the Sun himselve 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, b Hom. Il. a. that they feasted in Ethiopia) could not there, nor in the world find a fitter 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 fruits, wholesome air, pleasant aspect and prospect; secured by Mars, lest 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 blackguard 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 now hath 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 c Iam nocet essè Deum, Ouid. with greatness, and though goodly stars, yet by the Sun's 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 hill in the same for the space of 30. leagues, the form thereof round and circular, the height such, that it is a day's work to ascend from the foot 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: and at the top it is overhanged with rocks, jutting forth of the sides the space of a mile, bearing out like mushrooms, 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 20. leagues in circuit compassed with a wall on the top, well wrought, that neither man nor beast in chase may fall down. The top is a plain field, only toward the South is a rising Hil, 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 find him, whom he cannot leave both to seek and find, that by his direction and 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 Rook, 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 Corpus 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 dwell 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 Caudace, when she was converted to the Christian faith, were consecrated in the name of the Holy Ghost, and of the Cross. At that time (they tell) Caudace ascending with the Eunuch (whose proper name was judica) to baptise 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 Saint john's day: and while they were busy in that holy work of baptising the Princes, a Dove in fiery form came flying with beams of light, and 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 fruits both of Europe plants there, as Pears, Pippins, and such like; and of their own, as Oranges, Citrons, Lemons, and the rest; Cedars, Palmtrees, 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 * Ios. Ant. l. 8. cap. 2. the Queen of Saba carried and gave to Solomon, who planted them in judaea, from whence they were transplanted at Cairo long after. The plenty of Grains and Corn there growing, the charms of birds alluring the ears with their warbling Notes, and fixing the 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 herefore take view of some other things worthy our admiration in this admired Hill, taking the Friar for our guide, whose credit I leave to your censure. §. II. His liberal reports of the Library, and incredible treasures therein. Such is the stately building of the two Churches aforesaid, with their Monasteries, the pillars and roofs of stone, richly and cunningly wrought, the matter and the workmanship conspiring magnificence; that of jasper, Alabaster, Marble, porphety; this with painting, gild, and much curiosity; the two Monasteries, containing each of them 1500. religious Knights and Monks; each having also 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 a The Library of the Prete. of the Emperor, neither of which is thought to be marchable in the world. That Library of Constantinople, b Zonar. An. lib. 3. wherein were 120000. books, nor that at Pergamus of 200000. nor the Alexandrian Library, wherein Gellius c Gell. l. 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, of 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 in 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 the High Priests. And besides the four canonical Gospels, many others ascribed to Bartholomew, Thomas, Andrew, and others: much of the Sibelles, in Verse and Prose: the works of the Queen of Saba: the Greek Fathers all that have written, of which, many are not extant with us; the Writers a Fr. Lewis hath a very large catalogue of them, l. 1. c. 9 taken out (as he saith) of an Index, which Anthony Gricui and L. Cremones made of them, being sent thither by the Pope Gregory 13. at the instance of Cardinal Garlet, 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, Arabic, Abassine, Egyptian, Syrian, Chaldee far more Authors, and more of them then we have; few in Latin; yet Titus Livius is there whole, which with us imperfect, and some of the Works of Thomas Aquinas, Saint Augustine's Works are in Arabic: Poets, Philosophers, Physicians, Rabbins, Talmudists, Cabalists, Hieroglyphikes, 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 Aethiopia; when Ferdinand and Isabel expelled the jews out of Spain, many of them entered into Aethiopia, and for doing this without licence, enriched the Pretes Library With their books: when Charles the fift restored Muleasses to his Kingdom, the Prete hearing that there was at Tunis a great Library, sent and bought more than three thousand books of diverse Arts. There are above two hundred 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, c Litterae David. as leaves all 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 d Spans. 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. b The Treasury of the Prete. 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 Aethiopian Patron, and on the other, the Lion and Cross, which is the Arms of Aethiopia. His jewels, here kept, are incomparable: Topazes, Amethists, Saphires, 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, diversified with a thousand varieties of stone: it is square, about two palms d Spans. and a half, and thick withal: there are in it an 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 about three hundred Emeralds; Rubies the greatest in the world: above fifty Saphires, Turqueses, Balazes, Amethists, Spinels, Topazes, jacinths, Chrysolites, and all other kinds: Nature here playing the jeweller, & 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 and earthly Excellence, that no mortal eye hath seen the like, nor is able to endure the sight of this. When Bernardo Vecheis, a jeweller, was sent thither by Francis de Medicis 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 Aethiopia then Gold, and therefore Friar Lewis denies that Corrals in the bottom of the red Sea, make it red, as some affirm: and that which Barros e Barros dec. y. lib. 8. cap. 1. saith, hath been found there, is unperfect. §. III. Of the Princes of the Blood there kept, and of the Election of the EMPEROR. 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 Meilec 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 continue the Sceptre in the Lineage of David. The Princes which live there, are six, eight, twelve, and sometimes more. An. 1608. they were six; every of which lives by himself, and that in great estate and majesty in royal Palaces, with spacious Hals richly hanged, removed to another Palace at pleasure: they meet alrogether 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 baser offices, the great master 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 and learning. Every City, that is, every habitation of a thousand houses, is at their own charge to send thither three men, a Gentleman, a Citizen, and a Plebeian, for the guard of the Hill, which make up the number of seven thousand five hundred, there being two thousand and five hundred Cities in the Empire. The military Abbot's order them in their several Wards, the baser at the foot of the Hill, the Citizens at the middle, and the Gentlemen at the top; their Captains changed at every two months' end. Besides the Soldier's Tents, are many others of Merchants and Officers. No woman may ascend, nor hath done since Queen Candace was here baptised by her Eunuch: the Princes live single, and marry not, as Aluares hath (saith our Friar) untruly affirmed of them. 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 two military Abbots of St 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 four first Counsels, of Nice, Ephesus, Chalcedon, and Constantinople: and (if the a F. Lewis de Vr●●t. Hist. Aethiop. Friar reach not, for in their Holy Father's case I rely not much on their Holiness) to acknowledge the Florentine Council, 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 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 fidelity, clothed in the habit of the Knights of St 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 sometime 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 Counsellors, passeth to the Abbot 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 Counsellors of the Court come to the hill with 12000 Knights of Saint Anthony's Order (which are the Emperor's Guard) and the eldest Sons of the King, to convey him solemnly to Zambra the City, where Court and Council reside, where with all solemnity and 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 rejoicings, 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, and licenceth him to depart to his Pavilion without the City. These Kings are truly Kings, and succeed in the inheritance of their Fathers, receiving the 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 the 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 Magi which adored Christ in his infancy, whom the Aethiopian and Roman Tradition 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 a When were the Arrians of such power in Arabia but especially in Persia? Arrians, came into Aethiopia, in the time of john the Saint, which reigned after Philip the 7, 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 Friar addeth, That all the legitimate descendants of these three Families are born 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 & miraculous Star. Yea, the legitimate Mahometans in Arabia & 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 & 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 b Cic. Orat. pro S. Roscio. ancients 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 burnings. The fault and 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 persons 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 Portugals: the two former come thither by the way of Cairo. Andrew Ouiedo a jesuite, sent thither by the Pope with the title of Bishop of Hierapolis, and after Barretus his death, his Successor in the Patriarch-ship of Aethiopia, was Author and Counsellor to the Emperor of this Institution, and by him made Precedent of the same. This man ( c G. Bot. part. 3. lib. 2. Maff. Hist. Ind. l. 10. Eman. Acosta. Botero Maffaeus, and others say) had miserable entertainment, with the residue of his society: but by Friar Lewis (from the relation of Don john) tells, That he lived and died in great honour amongst them, as he doth elsewhere magnify exceedingly their respect to the Roman Papacy and Religion. Credat judeus Apela. Cui bono d 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 them come with Slime in stead of Mortar, and would get Rome a Name, I remember their Vows and Profession, and yield no further attendance. That Claudius which was then Emperor, and his Successor Adamas, were of Scismatical and Tyrannical quality, 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, a sprout or bud of the lineage of David assister of Saint Peter, and Saint 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. §. IIII. Of their Schools and Cities. 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 baser vulgar, with their several instructers, and without communion, meddling, or conversing of the one with the other. the Seminary or 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 send their children thither to be instructed: and the Priests resort thither 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 devil's work-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) a Deut. 23.18. The price of the Dog, and of the Whore. The Ethiopians 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 Plebians, nor any but to those peculiarly designed their state, under pain of death; as adulterers, to be cast to 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 send them to some places subject unto the Portugals, not admitting them to converse with their women for fear of infection. But to leave these Beasts, the Ethiopians 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 Ethiopia) there to be taught natural Philosophy (Logic and other Arts they know not) together with Physic, and the Arts of the Apothecary and Chirurgeon. They are there maintained at the public charge of the Cities that send them. When the Doctors and Instructers see them fit for Graduates, they go with them to the Monks of hallelujah, and of Plurimanos, who with a Monks Cowle, or Hood, and other Doctorical Ensigns, do invest and inaugurate them in that Degree. They are great Herbarists. They make b 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 inbalmed 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, and therein all the best Spices, and then wrap him up in Hay, being before covered with a Cerecloth; 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, hang him up in the Sun, whereby the body resolveth and droppeth a substance like pure Balm, which liquour 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 Emperor's 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. Theologie 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, c Of this Chaldee, see sup. c. 1. 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 brief view of them, and so leave this Spaniard, whose Discourse hath (I hope, not without some delight) 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 Sun's violence. It hath four chief Gates, all of Alabaster and jasper, wrought with Antique-works; the Gate-doors 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 & fruit: the four high streets go thorough 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 Mines 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 nigh that great Lake, which hereof is called Zambra: where the Emperor, leaving his wonted manner of removing up & down in Tents have 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, & with his great Council, and the Latin. Alexander the third built the Palace here 1570. by the Duke of Florence his workmen. If I should follow the Friar further, I could lead you on in a delectable way, but doubtful, like the Poet's writings, and bring you into Elysian, but fabulous fields, fertile in all things but truth: wherein let the Reader pardon that I have already been so long, rather than tedious, in this Utopian Aethiopia: at the first much suspected by me, as by many passages in the Story is expressed: but since largely written against by Godignus, a jesuit, and by latter Relations found either uncertain or false; whose pains shall help make up another Chapter, and then will we proceed in our Pilgrimage. CHAP. VI Relations of Aethiopia by GODIGNUS, and other Authors lately published seeming more credible. §. I. The several Countries of Abassia, Their Situation, Inhabitants, Rivers and Lakes. IF I should have left out the former Chapter for the uncertain truth or certain falsehoods therein contained, some perhaps would either for the Pilgrim's words, or the Friar's invention, have desired it, were it but as a Comedy to delight our tired Reader. For myself, had my Intelligence so well served me at first, it had been easier then, not to have admitted, then here now to have omitted it. I have therefore suffered it still to enjoy a place, rather for your delight then credit, and here would give you those things that are more likely; I hope, I cannot warrant more true, such as Nicolaus Godignus and others have written, some things being the same, which before out of Aluares & others are mentioned, besides other things exacter or later. And first of the Country itself. * joan. Gabriel. ap. Nic. Godig. De Abassinerum Rebus l. 1. c 4 & P. jarric. Thes. Rer. jud. l. 5. c. 31 & seq: This Gabriel was borne in Abassia, the Issue (as were his followers) of the Portugals, which had assisted under Christopher Gama, Claudius the Emperor against Gradigna the Moor, whom he slew, and was slain himself by those moors, An. 1542. joannes Gabriel, Captain of the Portugal Soldiers, in these parts, hath written, that the Abassine Empire containeth six and twenty Kingdoms in ancient right; divided in fourteen Regions: eight of these Kingdom lie in successive order from Swachen towards to West; the first of which is Tigrai, containing seventeen great Tracts, under so many Lieutenants or Governors, which rule all affairs of Peace and War. The Turks possess the Sea parts, the Saracens the Coast adjoining; the Inland is inhabited promiscuously by Christians, and Ethnics. They are black of hue, deformed in shape, in condition miserable, of conditions wicked. They have goodly Rivers dried up in Summer, where yet with little digging, both water is found, and fishes, called Sagasi. The next Kingdom to Tigrai, is Daneali, having the Red Sea on the East, thence extending Westwards, not far nor fertile inhabited by Moor's tributaries to the Abassine. Angote, Amara, Boam, Leca, are four Kingdoms inhabited by Christians only. The seventh Kingdom is very large, of seventeen Tracts, partly inhabited by Ethnics, partly Christians; it is called Abagamedri. Dambea hath also Ethnics mixed with Christians, being but two Tracts. On the other side of Dancali towards the Red Sea, Aucaguerle trends alongst the Coast, possessed by the moors, not subject to the Abassine. Adel followeth in twelve degrees Northerly, in which is Zeila, sometimes called Aualites, a famous Mart: the whole Kingdom is inhabited by moors, unneighbourly Neighbours to the Abassines, whence came Gradagna, or Gradamar, the Mahometan King, which had well-nigh subdued all Aethiopia, when the Portugals opposed themselves, who after diverse overthrows, took him, and cut off his head. After this is Dahali, which trendeth towards Membaxas: the Inhabitants, some Christians, some Ethnikes, pay tribute to the Prete. Oecie followeth, more within land; the Inhabitants, moors and Ethnikes, subject to the Abassine. Arium and Fatigaer the next Kingdoms are Christian; Zinger, Ethnic. Rozanagum the sixteenth Kingdom is Christian, but not subject to the Abassine Empire. From hence extend other Kingdoms towards the North; Roxa of Ethnics; Goma of Christians and Ethnics; Such is Nerea, a large Kingdom towards Monomotapa. Zethe is inhabited by Ethnics subject to the Emperor. The next are Conche and Mahaola small and altogether Ethnic, Goroma a great Kingdomoe of twenty Tracts, Christians and Heathens, almost wholly compassed by Nilus, able for plenty to feed many Armies, with which it is usually infestect. The Seedman follows the harvest man, & presently after the reaping, sows new Seed without other tillage. The three last Kingdoms lie towards Egypt, Damote, Sua, jasculum: through this every Lent pass great troops of Pilgrims to jerusalem. The fourteen Regions or Provinces I forbear to mention. Of all these Kingdoms at this day only Tigrai, Abagamedri, Dambea and Goroma, are obedient to the Abassine. There are four principal Rivers in this Aethiopia: Taucea running from the South to the North, the sandy Earth in the way, continually stealing, and underearth passages robbing him of the watery Tribute which he intendeth to the Sea: near it are high unpassable Mountains, inhabited by Abassine Jews, which still observe the mosaical Law, fierce and terrible to their Neighbours, and could never be conquered by the Abassines. The second River is Oara, exceeding Nilus in watery store, which he bestoweth in like manner on the Country by which he passeth into the Zeilan Sea. The waters are pleasant; but the Abassine Christians will not drink thereof, because passing through the Countries of Mahumetans, it yields them nourishment. The third River is Gabea, which near to Mombaza visits the Ocean. The fourth is Nilus. There are as many Lakes: The first Aicha, in Angote: The second, Dambeabahar; that is, the Sea of Dambea, not far from Gubbai, where the Emperors in these times reside, if they betake themselves out of their Tents into the City. This Lake is sixty miles long, and five and twenty broad, receives on one side the waters of Nilus, is full of fishes, and Riverhorses, which sometimes are dangerous to passengers; two jesuits in one of their Boats made of Rushes, hardly escaping their assaults. Many small islands are in this Lake, in one of which is a Tower, their Treasury, and to which Malefactors are confined. The third Lake is Zella in Oecie: the fourth Xacala, not far from it. §. II. Of the Soil, Fruits, Creatures, Seasons, and Climate. ANtonie * Ant. Fernand. Soc. jesu. Fernandes in an Epistle dated here in june 1610. numbereth above forty Provinces in Abassia, but in substance agrees in the former. The Soil (he saith) is hollow, and full of deep Cliffs: in the midst of the plain fields you shall often see steep and high Rocks of solid stone, which in time of war serve them in stead of Forts. The whole Region is full of Metals, but neglected partly by the sloth of the Inhabitants, partly for fear to bring Turkish Invasions upon them, if such baits were discovered. They take so much Iron only, as they find without digging on the face of the Earth. Corn, Herbs, Trees are there in variety, but these not excellent in their fruits, except one, the fruit whereof saves their lives by the virtue it hath against Worms, whereto this people is much subject by their eating of raw flesh, and therefore every month purge themselves with this fruit: they have Peaches, Pomegranates, Citrons, Indian Figs, but not in great plenty: They have Hares, Hearts, Goats, Swine, Elephants, Camels, Buffles, Lions, Cantlopardalis. Panthers, Tigers, Rhinocerots, and other like Beasts. One so huge, that a man on horseback may pass upright under his belly, feeding on leaves from the tops of trees, and formed like a Camel. Hippopotami. Their Riverhorses do much harm to the fruits of the Earth, being of Vast bodies, and their mouth three quarters of a yard in the opening. In the night they come forth, and if the Husbandmen did not keep diligent watch, would do extreme harm to the Corn; they feed also on grass. In the water they are very fierce, and like Dog's assault men and tear them. They are so afraid of fire, that one Boy with a burning firebrand will chase away thousands of them. Some there are which hunt these beasts with Lances and Arrows, and live on their flesh little differing from Beef. There is also found in their Rivers and Lakes the Torpedo Torpedo. or Crampfish, of strange effect in Nature: if holden in the hand and not stirring, it makes no alteration; but if it moves itself, the arteries, joints, sinews, and all the members of the body, suffer an exceeding torture and astonishment, which presently ceaseth with letting go the Fish. The Aethiopians have a superstitious conceit, Nilus: the Ethnics near dwelllng offer Sacrifices to this spring, out of which always issueth a gross vapour. There is a great heap of bones by reason of these sacrificed beasts. that it is good to drive away Devils out of Men, thinking it torments those Spirits no less than humane bodies. They say (I have not made trial thereof myself) that if this fish be laid amongst dead fishes and there stir itself, it makes them also to move as if there were life in them. There are many of them in Nilus in the end of the Province of Goyama, where is a bottomless Lake (so the Portugal thought that could not sound the bottom with his Pike) whence continuallly springs abundance of water, being the head of that River, little at the first, and after a day's journey and a half running to the East, and then entreth a Lake supposed the greatest in the World, passing swiftly through the midst thereof without mixture of waters, and casting itself over high Rocks, takes freer scope, but presently is swallowed of the Earth, so that it in some places it may be stepped over. After five days' journey towards the East, it winds itself again to the West, and so passeth on in his way towards Egypt. The Aethiopians affirm, that it is easy to divert the River's course, and to famish Egypt, but I think it far easier to say then do it. Low places in Abassia are intemperately hot. Their Winter continues from May to September: and then begins in the Red Sea, which I have observed (Fernandes reports it) to flow in all time of the Moon's increase, and to flow continually out all the time of the decrease. In their Winter it raineth and thundereth commonly every afternoon. In the Kingdom of Zambea in which we now live, we may see both the Poles, the Antarctic higher, with his Cross-stars. In this Tract of Heaven there is as it were a cloud or blot, supposed more thin than other parts: about it are many Stars less than those which illustrate the other Pole. They begin their year with the Spring on the first of September, numbering twelve months, in each thirty days, reckoning the odd days between August and September by themselves. The Abassines express their joy most by eating and drinking, and therefore on Holidays resort to their Churches, which are shaded with trees, where are set Vessels full of a liquour, which they use in stead of Wine (which they make of Honey, adding Opium) and thereafter their holies, they serve their bellies, drinking to drunkenness, quarrels, fighting. They have Grapes, but (except in the Vintage season) they strain their dried Raisins, insomuch that Peter Paez a jesuite writ from thence, Anno 1604. that the Emperor desiring him to say Mass after the Roman rite, they could find no Wine to do it. §. III. Of their Customs in private life and public Government, and their late miseries. THey sow little more than they must spend. And for their apparel, the richer buy it of the moors, attiring themselves after their fashion, the rest both Men and Women use a skin, or some course piece of linen, without adorning by art. When they do reverence to any, they cast off this cloth from their shoulders to the Navel, stripping themselves half naked. They wear their hair long, which serves them for a hat or head attire, and for greater neatness & gallantry they curl it in diverse manners; and anoint it with Butter, which in the Sun shows like dew on the grass. So curious are they herein, that for fear of disordering their curls, they have a crotch fastened in the Earth, whereon at night they lay their necks, and so sleep with their heads hanging. They brand themselves on the whole body, specially on the face. The nails of their little fingers they suffer to grow to the greatest length, imitating, as much as may be, the spurs of Cocks, which also they sometimes fasten and fit to their fingers. Their hands and feet (which commonly are bare) they die reddish with the juice of a certain bark. N. Godig. l. 1. c. 12. They are a slothful people, scarcely providing necessaries for life, not giving themselves to hunting or fishing: and although the materials of Woollen, linen, Cottons, are at hand, yet do the most of them cover their bodies like beasts, with rude skins; each man commonly wearing a Rams skin, the ends fastened at his hands and feet. They lie on the hides of their Kine, without other Beds. In stead of Tables they have great troughes rudely hollowed wherein they take their meat without cloth or Napkin. Their vessels are of black Earth. Few of them are Merchants, besides the Mahometans. They have no great Cities, but many unfortified Villages. Their greatest Town hath scarcely sixteen houses. They use little writing, no not in their public judgements: they have no Books, but for their Holies, and Officers for their accounts. And because we have mentioned their judgements, it shall not be amiss to express their form out of Fernandes. The Emperor hath a House called Cala, low, without any upper story. To the door all such come as have any suit, every one according to their differing Language, crying, Lord, Lord: some also imitating the voices of Beasts, whereby is known of what Province they are. Then doth the Emperor commit their case to the Vmbari (so are the judges called of the word Vmbare, which signifies a threefooted stool, on which each of them sits, some on the right, others on the left hand.) In the Towns the Lords are judges, where when any one sueth, the Lord sends one of his Servants to the Defendant, assigning him a time to make his appearance; and then the Plaintiff and Defendant plead each his own case (this is the fashion in Barbary also, and many other places:) and after they have both said what they can, all that are present give sentence. From this they may appeal to the Vmbares, from them to the Azages, or Supreme judges, and from these to the Emperor. Sometimes justices Itinerant or Visitors, are sent into the Province to inquire of Crimes, which places being bought, cause justice to be sold, and these to be Legal Thiefs, more dangerous than Outlaws. In the flourishing state of the Empire, they say, the Emperor was wont to hold a continual Progress in Tents, esteeming it base to live in any City: But wheresoever he abode, there was presently a City of Tents, having due places assigned to all public and private employments, Churches, Hospitals for sick, and for the poor, Victualling-houses, Shops of several Trades, and the like. They say also that this moving City was thirty miles about, and that many thousand Mules, besides Camels, and innumerable Porters attended on the baggage at every remove. But if these things were ever true, the case is much altered in this last Age, and every day grows worse and worse; those things which ye have heard out of the Friar being false: Neither was there ever any such Emperor as Alexander the third, by him so often mentioned; but what with the Turks on the North side, the moors on the East, the Gallae from other parts, and intestine Rebellions, each challenging his right, not by Election or Inheritance, so much as by the Sword, all things are brought almost to nothing; and the Aethiopian greatness is now in a great Eclipse. And for that Balthasar which the Friar pretends his Author, Godignus saith, that he being examined hereof, affirmed them to be the Friar's Inventions: somethings he confessed he had published not true, but such as he thought could do no man harm. Whatsoever therefore in this Book is borrowed from that Spaniard, I do neither in all things disclaim; nor can exact credit thereto, this being the liars reward, that even in true reports he is doubted. More full Relations of the present State of this Empire, I refer to our next Aethiopian Visitation. The Gallae before mentioned, are a nationless Nation, either the same, or like in conditions to the Giacchi or jags, of which we shall anon speak, which as in Congo and other parts, so here also brought confusion and desolation where they came. As for those patriarchs, Barretus and Ouiedus, Godignus hath bestowed on each of them a Book in Relation of their Lives: and inserted Epistles of their own, to prove the Friar a Liar: Barrettus desiring to be rid of that Title, which he could not make real, and Ouiedo having a Brief or Bull from Pius Quintus to free him, and send him to japan; which he yet refused upon hopes of better success either amongst the Christians, See the Copy of this Bull, & Ouiedos answer, God. l. 3. c. 12. or Ethnics in those parts, many of which in Damut and Sinaxis had desired Baptism, and by the wicked Emperor were rejected. He propoundeth also an Overture to send five hundred Portugal Soldiers into those parts, by which strength they might succour themselves and their followers; an argument of their weakness, which could with so small a handful be awed. This may be added, that these Aethiopians have their black colour in such estimation, that they paint Christ, jarric. l. 5. c. 31. the Angels, and Saints black; the Devil, judas, Caiphas, Pilate, and wicked persons they paint white. They take Salt out of Minerals in pieces of half a foot, which serves there instead of money, Pet.. Paez. lit. jul. 24. 1603. ten or fifteen of those pieces being the price of a slave; the cause that when Paez the jesuit first entered these parts, his Gold could do him little service, and when a Saracen in his company had dressed him a Hen, yet durst not he taste of it, for offending the scrupulous Abassines, who will eat nothing which a Turk hath killed. He writes that their houses are base and little, round, of earth, covered with thatch, containing but one room, except the Palaces of great Men. In that year 1603. the Grasshoppers did great harm, which ate up all that was green where they came: a greater misery of Civil War accompanying, the Emperor being deposed and imprisoned, and another legitimate (for the former was a Bastard) brought out of Prison to the Throne. This new King * This seems a common appellation to their Kings. Paez. lit. jul. 1605. Malac Ceged wrote kind Letters to Paez, to bring him the Laws of Portugal, and Ouiedos Books, praising God, that after seven years' imprisonment, The stone which the builders refused, was become the head of the corner. He was presently assaulted and much distressed by the Gallae, whom at that time he overcame. Not so other Traitors; the chief of which was Zezelazeus, who slew the Emperor Savenquil, and erected one jacobus, whom after he relinquished and took part with Sazinosius which overthrew jacobus, and after that imprisoned Zezelazeus, who escaped the Prison, but not a Traitor's reward, being slain by Husbandmen, whose Oxen he would have taken away. This Sazinosius (still infested with Treasons for even an Eremite or Anachoret, which had lived a solitary life twenty years together, conspired against him, aspired to Sovereignty, besides many many Others and the Gallae, and the effect of both, Robbers and Thiefs through the Country) devised of an union with the Romish Church, and writ Letters to the Pope, dated Octob. 14. and to the King of Spain for supplies of Soldiers, Decemb. 10. 1607. the Copies of which, jarric hath inserted in his fift Book. So far from truth is that Friar which in these times proclaims such felicity in Aethiopia, under I know not what Alexander, the birth of his crowing brain. §. IIII. Of the Sabaeans, and their Queen which visited SALOMON. LEt us conclude with Saba, and the Queen thereof, touching which (as elsewhere we have a Sup lib. 3. c. 1. showed) we rather believe that this Queen (the supposed founder) was of the Sabaeans in Arabia, whose neighbours the Abasenes were, and both, as it is very probable, her subjects. These after many ages (it is the conjecture of great b Ios. Scal. E.T. pag. 638 ed. ult. Brerewood c. 23. Enquirie of Rel. Clerks) passed into these parts of Africa, and seated themselves here by conquest, retaining their old language in their liturgy to this day. This liturgy (or Canon of their Mass, which with other their Forms and Rites of Baptism, Confirmation, Purification, &c. is extant in Bibliotheca c To. 4. ed. 1576. Paul. a princip. virtus ☓ Benedictia ☓ & sanctificatio ♣ S. Trinitatis in hanc Ecclesiam S.N. de Sceva, &c. Patrum) doth call their Church, the Church of Sceva, or Sheba: and Stephanus placeth the Sabaeans and Abasenes together, as before in this first Chapter of this Book is showed. Tradition might well continue the memory of this Queen amongst them, and Superstition might easily add (where Divine and Humane learning wanted) abundance of errors: which is not the Ethiopian case alone, but almost all Ecclesiastical Histories written of things done long before, and delivered only by Tradition, rolled like a Snowball by superstition of succeeding times, have yielded such Legendary lumps, that need much licking before any form of Truth can appear. As therefore I reject not the Ethiopian History wholly, nor deem it a mere changeling in this challenge of the Sabaean inheritance: so yet, I hold it needs judicious examination and censure; the most whereof hath been obtruded on that simple credulous Nation in later times, as our Monks dealt in these parts many ages. Ptolomey calls the chief of Ethiopia Auxume, which Stephanus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ptol. l. 4. c. 8. in 65. 30. & 11. Arianus d Perip marry Erythraei. Axomite, Procopius e Procop. de bello Pers. l. 1. Auzomide, all of them give it the Metropolitan honour: it is supposed to be the same which now is called f Vid. Ramus. Chaxumo, whereof Barbosa, Corsali, and Aluares have written: in witness whereof are many ancient buildings there yet remaining, and pillars (somewhat resembling the Egyptian Obelisks) admirable for their height g Vid. Alvarez. c. 38. & seq. of their huge fabrics above and beneath ground. and workmanship, some above threescore yards high, full of Letters. These Letters (of which are many there seen in many ruins) not one of all the Abassens can understand, which argueth a greater antiquity than the Abassens, and that these are more lately planted or engrafted into the Ethiopian stock or stem. Yea for their christianity also, howsoever the Eunuch of Candace was converted, and the Apostolical labours in Ecclesiastical Histories mentioned, might sort to good effect in this Ethiopian Harvest, yet it seemeth the conversion of this Nation was not general till the days of justinian. For so Nicephorus Callistus writeth, That David the King of the Axumite Indians (why he calls them Indians you have heard) warring upon the Homerites which professed the jewish Religion, vowed to the God of the Christians to become one of his followers, if he obtained the victory; which accordingly he did. For taking Danmus the Homerite King alive, he sent to justinian to further him in the performance of his vow, who sent thither a holy Bishop, which baptised the whole Nation. It might be that the Ethiopians had before received the Gospel, after which time the Abassens out of Arabia might conquer them, and retaining their heathenish superstitions, upon occasion of this war might be converted: as we read of h Paul. Aemil. Cl. d. 1. Clodoveus the first christened King of France, and of the French, notwithstanding the Galli had long before received christianity: which might also be paralleled in the Britan's and Saxons inhabitants of this Landlord. Howsoever, it is likely that ever since, this Nation hath continued Christian. Of Hellesthaeus, you have seen i Sup. cap. 2. before Procopius his testimony. As for their own reports of themselves, Zaga Zabo tells one tale, Aluares another, Friar Lewis a third: that we need none other testimony against them. Their exceeding store of zeal, and defect of learning, with the good intents of piae frauds (to whet devotion by any means) and that self-love, which each, both Person and Nation bears k Credimus? an qui amant ipsi sibi somnia fiugunt? Virg. to itself; have made, no doubt, ready Inventors and Receivers of fables, ascribing to themselves the stories of both the Queens, mentioned in the Old and New Testament, the Sabaean and Ethiopian Antiquities, and a world of other fancies, which never in the world were done: whereto the names of later Works, Cities, Temples, Orders, and other occurrents have been applied. But it is time for our Pilgrim to pass further, where yet he is like to speed worse, and to find little truth of Civility or Religion. CHAP. VII. Of other Countries between the Red Sea and Benomotapa. §. I. Of Adel, Adea, Zanzibar and Melinde. EThiopia Exterior or Inferior, is that Southerly Tract of Africa, which to Ptolemey 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 Gulf; all this way besieged and environed with the a G. Bot. Ben. part. 1. lib. 2. Maginus. Pory before Leo. Ocean. Maginus divideth it into five parts, Aian, Zanguebar, Benomoptapa, 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 in the Inland parts thereof, are people which are 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. 4. c. 7. Ptolemey called Aromata. South and West it bordereth upon the Dominions of Prete janni, about the Kingdom of Fatigar. The chief City is Arar. Zeila also before spoken of, and Berbora pertain to this Kingdom, Cities without the Strait, on the Sea, much frequented with Merchants. Zeila is situate in eleven degrees, where Ptolemey placeth the Aualites. 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. Gradaameth the King before mentioned, or Gradagna, by the help of some Portugals, which Claudius the Abassine had in his wars, was slain, and his Army overthrown: but his successor, An. 1559. slew Claudius in battle, and got (as john de Castro affirmeth) the greatest treasure of the world: the Moor acknowledging divine assistance in this victory, triumphed on an Ass. Zeila was burnt and sacked by the Portugals, An. 1516. as Andrea c Andrea Corsali. Adea. 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, became Lords, not only of Aian, 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 petite Kingdom of the moors, which are of an olive colour. d Lud. Romanus lib. 7. Zanguebar. Brava was a free Town, which, with Pate and Gogia, were taken by the Portugals, under Tristan de Cugna. All the Countries adjoining to Prester john, as David the Emperor in his Letter to King Emanuel relateth, are either moors or Gentiles, of which some worship wood and fire, some the Sun, others Serpents, &c. Zanzibar, or Zanguebar, is a name by the Arabians and Persians given to that Tract, extending from the River Qualimanci, which Ptolemey 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 Io. di Barros, Dec. 1. lib. 4. c. 6. saith, At Melin de Gamma received kind entertainment, and Pilots to convey him to India, when it was first discovered by the Portugals. Marmol. l. 10. c. 1. & seq. describeth these Cities and countries largely. 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 f Vascus Gamma 1500. subdued Mombaza, and Almeida five years after, and after Nonnius, Acuna, Osor. de reb. Eman. Mombaza (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 Ampaza in the same Coast, by Alphonso melo, a year or two before. §. II. The Portugals exploits in Mombaza, and of the Imbii. THis Expedition deserves mention, because it gives light to the knowledge of other parts adjoining. The Portugals holding in manner all these Nations, jarric. Thes. Ind. l. 3. c. 13. which inhabit from the Cape of Good Hope hitherto, either in terms of friendship or subjection: this Alebech with Turkish Galleys infested these Seas, and made diverse of the Portugal vassals to waver in their fidelity, being of the Saracenicall faith or religion: whereupon the Viceroy sent forth a Navy under the command of Thomas aforesaid, his brother, which arrived first at Brava and thence passed alongst the shore to Ampaza, still continuing almost desolate: thence to Lamus, by the help of the tide passing up the River full of dangerous sholds: thence they came to Melinde, and after that to Mombaza. This is a small Island of a league circuit, the City then compassed with a wall. The Mahometans bade built a Castle on the River which entreth the City, which was taken by the Portugals, and soon after five Galleys, which Alibech the Turk had there at that time, not without rich spoil. Here the Turks and the Mombazan Inhabitants were now in a double distress, by the Portugal forces from the Sea, and a more terrible enemy from the Landlord. These were the Imbii, Imbii a barbarous Nation. impious and barbarous monsters, bred not far from the Cape of Good Hope, tall, square, and strong men, addicted always to war and rapine, and feeding on the flesh, both of their captived enemies, and of their own people, in time of sickness, hastening their death for the shambles. The skulls of men serve them for drinking pots. Their weapons are poisoned arrows, and poles burned at the ends: their shields are little, of wood, covered with a skin. They are supposed destitute of Religion, given to Incantations and Sorceries, and adoring their King with divine honour, thinking him to be Lord of the whole Land, and the Portugals of the Sea. Such is his arrogance, that he threatneth the destruction of all men, yea shoots his arrows against the heavens, if wet or heat offend him. Some 80000. followed him in his wars, destroying Towns, Cities, and Beasts, together with the Men: in his march driving many troops of beasts before him, so to break the assault of the enemy, and having fire carried before him, as menacing to boil or roast, and eat all such as he shall take. It seems that they are either the same, or of like condition to the Gallae, which intest the Abassines, and the jags in other * See in's. c. 1● parts of afric, which also by a near name call themselves Imbangolas, compounded of Imbii and Gallae, a terrible rod of God's anger, whereby he plagues and whips the barbarous Africans, with the worst of African barbarians. These Imbians had at this time approached to Mombaza, and the Turks with their Galleys did their best to hinder their entrance, the water encompassing, quenching the violence of that fire, which the Imbian bears before him, wherewith he had now burned a great wood. In this war were the Mombazans and Turks entangled, when the Portugals fleet came upon them, those that escaped by flight the Portugals fury, falling into the bellies of the Imbians, which caused many to yield themselves voluntarily to the Portugal, as seeming the less of two evils. Many Turks were slain, others captived, Christian Galleyslaves freed, three and twenty greater, and as many smaller pieces of Ordnance taken, the City (narrow built, that scarcely two could go together in the streets, the houses of brick built high, but with small lights, both to defend them against the Sun) fired, the walls and Mosques razed; Mombaza. and the Navy being ready to depart, they were haled by some Turks on shore, and earnestly desired to admit them into their ships as slaves and captives, Alebech himself being one, with thirty others, besides two hundred Mombazans, having scarcely escaped the devouring maws of the Imbians, which had even then buried the King and the chief Magistrate of Mombaza in their bowels, and taken innumerable captives destined to the like Cannibal disaster. The King of Lamus, called Panebaxira, the Portugals imprisoned and executed for betraying some of theirs to the Turks, and convented the neighbouring kings of Sian, Patus, Ampaza before them: they razed Mondra, and after other things set in order, returned to Goa. They which have desire to acquaint themselves with what Antiquity hath delivered of these parts, may resort to Arrianus his Periplus of the Erythraean Sea, and the labours of * Stuckius ad Ar. Ortel. Map thereof. Stuckius and Ortelius. For us, to name you the Towns of ancient Trading (as Aualites, Malao, Mundi, Mosyllum, Apocopon, Opone, Rhapta) which he reckons on the African shore, with other Rivers and Promontories, would not much further us in this our Pilgrimage-Mart of Religions. §. III. Of Quiloa, Sofala, and Ophir. QViloa 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 far in the c Maff. hist. judic. lib. 2. Arthus hist. Ind. cap. 20. Coast. It was built (as Marmolius affirmeth) about the four hundreth year of the Hirara (so he nameth it) by one Ali, Son of Sultan Hoscen, who not agreeing with his other brethren, by reason their Mothers were Persian, and his an Abissine, sought new Adventures in these parts, and bought this Island: the History of whom, and of his Successors, you may find in that d Marmol. l. 9 c. 39 & 40. Author. The King grew mighty by the Trade of Sofala; but it was made tributary to Portugal by Vascui Gamma, Anno 1500. In the year 1505. the Portugals for denial of that Tribute, deprived Abraham, the Arabian King, of his Sceptre, and built a Fort there; which the moors soon after destroyed, together with the new King made by the Portugals. 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 Mombaza, Mozimba, Macuas, Embeoe, and against them the Promontory Prassum. here is Mosambique, e See Linschot. l 1 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 Portugals, which have there a strong Castle: here the Portugals 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 dear sauce. There are some Mahometans, as they were all, before the Portugals arrival there. They have trade in the Continent, in Sena, Macurua, Sofala, Cuama, a people for the most part differing in speech and behaviour, each Village fighting with her Neighbour, captiving them: and some (as at Macurua) eat them. Their chiefest living 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 three hundred thousand Ducats gain especially, by Gold, from Sofala. up, further within Land the people go almost naked, and were so simple, when first the Portugals traded thither, f L. Romanus Lib. 7. that Ludovico Barthema, or Vertomannus, for his Shirt; and another for a Razor, and a little Bell, bought fifteen Kowes of them; and then they were ready 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 Kine to save themselves. In these Seas the moors sail in Vessels sowed with Leather, the sails of Palmtree leaves calked with Gum, gathered off the trees in the Woods. Sofala. Sofala lieth between Cuama and Magnice, two Rivers. here the Portugals have on a little Island (whence the whole Kingdom hath his name) a Fort and Factory of very rich Trade, the people bringing great quantity of Gold (whereof they have plentiful mines) for their Cloth and other Commodities: it is supposed amounteth two Millions yearly. Ortelius g Ort. Thesaur. is of opinion, That this Cephala, or Sophala, is that which in Salomon's time h 1. Reg. 9.28. 2. Chron. 9.21. was called Ophir, from whence so great quantity of Gold was brought by his Navy. josephus i joseph. Antiq. seeks for it in India: Eupolemus k Euseb. de praep. l. 9 c. 4. in the Red Sea, imagining it to be an Island there placed: Dom. l Niger. Geog. Tremel. & jun. Annot. Niger, Tremelius, and juniu, in Aurea Chersonesus, where Malacca standeth (although we read not of any great quantity of Gold found in that soil.) m Gaspar. Var. de Ophyra. Gaspar Varerius is of the same mind, but reckoneth to the Chersonesus both Pegu and Samotra, with all that lieth between them. And in Somatra they have a Tradition, that Solomon had his Gold from thence: and in the Letter of the King to his Majesty, he entitleth himself King of the Mountain of Gold, Solida, Vatablus n Vat. in 1. Re. 9 P. Mar. dec. 1. l. 3 with less reason, applieth it to Spagniola, discovered by Columbus, and by Columbus himself so called. Arias o Ar. Mont. Morn. de verit. Postellus. Gorop. Hispania. Montanui, Philip Moruay, Postellus, Goropius, 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: & where should Peru yield him ivory, where never was yet seen an Elephant? Doctor Dee that famous Mathematician hath written a very large Discourse of that Argument, which I have seen with Master Hakluyt, much illustrating what the Ancients have written of those Seas and Coasts, and concludeth that Havila is the Kingdom of avarice (subject to Pegu) and Ophir is Chryse or Aurea before mentioned, first, possessed by Ophir, mentioned Genes. 10. that golden name eating up the former of Ophir. josephus p Ios. Acosta. l. 1. cap. 14. Acosta maketh 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 Country's East and West. He thinketh, that Salomon's Gold, ivory, &c. came from the East-Indies. But some reasons do yield great cause of conjecture for Sofala, both because of the plenty of the commodities which Salomon's servants are said to bring with them, and because of ancient buildings of stone-work, which the q Jo. di Barros Dec. 1. 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 r Navigationi di Thome Lopez ap Ramusiam. Lopez telleth, that certain moors related unto them of the riches of those Mines; that ships from Mecca and Zidem used to trade there; and that yearly there were taken forth of the Mines two millions of Mittigals, every Mittigal 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 Writings, which testified, That these were the Mines whence Solomon in his three Voyages fetched his Gold, and that the Queen of Saba was natural of the parts of India. As for India, ye have s Cap. sup. even now read that it was a name given to many Nations, and among the test 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 the sight 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 Portugals. These, besides Gold, here have great Trade for ivory of which Barrius saith, that in Benomopata 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 t Th. Lopez. reporteth: and after long chasing by Land, they have taken the water: where, in revenge, they have assaulted the Mariners in their Boats, and bitten chips off the same, being, by the thickness of their Hides armed against their Pikes, and have made them afraid, that they would overwhelm the Boat. §. IIII. Of Monoemugi, the moors, Baduines, Caphars, in these parts. WIthin the Land, behind these parts, is the Kingdom of Monoemugi, a 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 b Od. Lopez. l. 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, Colta, Anzuga, Moneulo, Baduis. Now, for those moors which inhabited the Seacoasts as we have said, they are dispersed as far as Benomotapa, but are not all c Io di Bars. Dic. 1. l. 8. c. 4. Catholic Mahumetans, especially such of them as have conversed, and taken their habitations further within Landlord. And the first Moores or Arabians that came to inhabit those Coasts, were banished persons, called as the Chronicles of Quiloa is reporeed, 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. Baduini. These moors and the former differing from each other in their superstitions, could not agree, and therefore the Emozaidin were forced up higher into the Country, and thereby marriages mixed themselves with the Cafers (so the Arabians call all Heathen people) and became Mongrels in a Gallimaufry of Devotions, whom therefore the Sea-coast-moors called by a general name, a Botero. 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. They make no difference of meats, Don john of Castro b In a great written Book given by Sir W Ral. to M. Hak. writeth, that Badoil signifieth a man that liveth only by cattles: and that the Troglodytes, and Nations from Melinde and Magadoxa to Cape Guardafu, and on both sides of the straits, and on the Arabic Sea, to Ormuz (occupying rather then inhabiting the soil) are called Badoys. They are (saith he) savage, without truth or civility, they are Mahometans, but accounted bad moors, Thiefs and Robbers, eating raw flesh, drinking milk, their habit filthy; very swift, holding war with all men; (as was prophesied of Ishmael their Progenitor) from Zeila to Suachen with the Abexijs from thence to Alcocer with the Nobijs, from thence to Soez with the Egyptians, from Soez to Ormus with the Arabians. They have no King nor great Lord, but live in troops and factions; permit no Town in their fields, have no certain habitation, but wander from place to place with their cattles. Their Xeque determineth suits as he listeth. Their lodging is in Caves and holes, of the most in Tents, their colour very black, their Language Arabic. The Heathens in those parts are given to Auguries and Witcheries: and in their highest attempts and greatest resolutions, yet will leave off, if any of these fantasies bided unluckiness. The fruits, birds, beasts, and seeds, are in manner like to the people, all wild. The air is unwholesome. But what unhealthsomeness can there be found, where gold as 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. 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 c 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 dwell 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 thankes 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 thereof, as if some Crown or Sceptre had befallen them. CHAP. VIII. Of Benomotapa, and the parts adjoining. §. I. Of the Empire of Monomotapa. BEnomotapa, a L. Marmol. l. 9 c. 31. 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, the Portugals call him Emperor of the Gold) extendeth after some men's reckoning almost a thousand Leagues in compass, between the great Lake, whence Nilus springeth on the North-East, 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 and wholesome and fruitful: and from the Cape Corrientes to Magnice, it abounds with beasts; but it is cold. Their principal Cities are Zimbas (haply the same which Ptolomey b Ptol. Georg. l. 4. c. 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: c Io di Barros. Dec. 1. 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. Some say five thousand are yearly slain in these parts. The Mines nearest to Sofala, are those of Manica, Vid. Marmol. l. 9 c. 32. & seq, See sup. c. 7. 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 chest, but she must needs prove bare and barren of her wonted 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 that 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 good 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 Mines: There are other Mines 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 fain 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 mines are in Toroa, wherein are those buildings which Barrius attributeth to some foreign d As the Portugals have their Castles of Mina, Sofala, &c. so some Prince, Master sometimes of those Mines. 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 join them. The wall five and twenty spans thick, the height not holding proportion. Over the gate are letters, which learned Moores could neither read, nor know what letters they were. There are other buildings besides, 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 humane power to build, and therefore account 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 Southerly Latitude: in all which space is not found one building ancient or later; the people are rude, and dwell 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 Melinde, among whom are many that eat man's flesh, and let their Kine blood to satisfy their thirst. These seem prone to receive the Faith: for they believe in One GOD, whom they call Mozimo, and have no Idols, nor 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 Exequies 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 good man 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 seeing 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 as big as a great ships mast: the greater they are, the more honourable. The Benomotapa hath music whithersoever he goeth, with singers: and more than five hundred jesters, which have their Captain or Master of Revels. 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 a Porta vna due Zagait. Boterus saith vna Zapea due dardi: a Mattocke 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 day's service. No 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 beat the bark of a certain tree, and cast the powder thereof in water; b Of such like water, see the tenth 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 a 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 overseeth the stuff, esteeming it a great honour. Thus far out of Barrius. b Odd Lopes Congo hist. lib. cap. 9. Arthus hist. Ind. Orient. cap. 19 johannes Boterus c G Bot. Ben. pag. 1. tells, that his chief warriors are women, namely, certain amazons, which sear off their left paps, as Odoardo ᵈ 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 dwell in certain Countries by themselves, and at certain times have men to accompany with them for generation, to whom they send their Males, reserving all the Female Children which they have. Thus we find Amazons, which the Ancients reported in Asia, and Diodorus in Libya, now in these times, if this report be true, in Aethiopia: and Huldericus u Shmidel historia Navigat. in Am. c 37. Shmidel hath told of the like in America. Others x A. Battle which lived near those parts. deny it: and none hath yet written of them from his own sight. For my part, no Amazonian hath yet conquered my credit. In the year 1560. Consaluus y Eman. Acosta Rerum in Oriente gest. comen, jarric. l 3 c. 9 Silueria, with two other jesuits, went from Goa to the Kingdoms of Inhamban, and Monomotapa: and coming to Inhamban, they went to Yonge, the City Royal, where they baptised the King and all his people in a short space, naming the King Constantine, the Queen Mary. Thence went Consaluus to Monomotapa, and so prevailed with his Images, Preaching, and contempt of the World, that he won the King and his Mother, with multitudes of others to Baptism. But soon after, the King, by suggestion of the moors, slew him. Sebastian in revenge raised an Army of sixteen hundred, z Botero 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. §. II. Of Caphraria, the Cape of Good Hope, and Soldania. 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 * A. jenkinson in Hak. tom. 1. p. 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 a Pory before Leo. hath already acquainted his English Reader: Only that notable and famous Cape of Good Hope, (so named b Osor. de reb. Eman. l. 1. This was An. 1487. The discovery thereof is largely related by Io. di Barro in his first Decad of Asia, l. 3. by john the Second, King of Portugal, for that hope which he conceived of a way to the Indies, when it was first discovered) deserveth some mention. It hath three headlands, the Westermost beareth name of Good Hope: the middlemost Cabo Falso, because they have sometimes in their return from the Indies, mistaken this for the former: between which two Capes runneth into the Sea a mighty River, called by the Portugals Rio dulce, which springs 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 c Bartholomeo Dias, who first discovered this Cape, called it Ca Tormentoso, in regard of the troubles and dangers he there sustained, called, saith, S. Ed. M. the Lion of the Sea, where they found great storms. 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 Linschoten d Lins. l. 1. c. 93. Navig Verbuf. testifieth of his own experience. True it is, that sometimes it is passed with more ease; but not so usually: and Linschoten tells, that at his return from India, the Saint Thomas, a new Carrack, was here cast away, e They found it there in April as cold as with us in winter, when it freezeth not; and yet the people are blackish, 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. Captain f Sir james Lancaster Hak. to. 2. part. 2. 1600. Lancaster traded with the people near these parts, and for two Knives bought an Ox, for one, a Sheep, &c. in good quantity. Their Sheep are great, with great tails, but hairy, not wooled. Their Oxen great, not fat, but well fleshed. The Captain killed there an Antelope as big as a Colt. There were diverse 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 Thunder clap, 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 same Sir james Lancaster was after this sent General for the East India Company; which having made a stock of threescore and twelve thousand pound, bought the Dragon of six hundred tons, the Hector of three hundred, the Ascension of two hundred & fourscore, the Susan of two hundred and threescore, and sent in them in Merchandise and Spanish Money, to the value of seven and twenty thousand pound. The Scorbute so weakened their men, that they were not able to hoist out their Boats, except in the General's ship, whose men (drinking every morning three spoonfuls of the juice of Lemons) were healthful. He bought a thousand sheep in Soldania g Soldania is a Bay in 34 Lar. Long. 51. Of which see the East Indian Voyages which we new set out, in the journals of Sir T. Roe, john Tatton, Downton &c. and forty two Oxen as big as ours, the sheep greater, but hairy, and might have bought more, for old Iron. The people, he saith, are tawny; Cornelius Houtman saith, Olive black, blacker than the Brasilians, their hair curled and black, as in Angola, not circumcised, clock like a brood-hen in speaking, paint their faces with diverse colours, strong, active, swift, subject to Monomotapa: they slay some Flemings for wrongs, which made the English wary in trading with them. Sir Edward Michelborne h Sir Ed Mich. 1604 David Middleton saith saith the like, 1606. found here great relief. Besides great Herds of Oxen and Flocks of Sheep, here is abundance of Deer, Antilopes, Baboons, Foxes, Hares, Ostriches, Cranes, Pelican's, Herons, Geese, Ducks, Pheasants, Partridges, &c. A great Bullock they might buy for an old Iron hoop not worth two pence, a Sheep for a piece not worth two good Horse-nails. The people lived on the guts and filth of the meat which our men cast away, not so much as washing the same, but covering them over with hot ashes, before they were through hot, pulled them out, and shaking them a little with their hands, did eat both guts, excrements, and ashes. They live upon raw flesh and certain Roots. Sir Henry Middleton, i Tho. Clayborne. a General of the four ships abovenamed, found (in his return) three and fifty men dead in the Hector at this Bay, and but ten left: The Susan was lost, it was thought for want of men. And long before the Trade of the English (which is now very much increased in the Eastern parts) Giovanni damn Empoli k 1503. telleth, That near the Cape, the Country people would give them a Kow for a little Bell. The men and women were clothed, or rather a little covered with hairy skins, the women beautifing this their beastly habits with the tails of the beasts, hanging down before and behind to cover their shame. These women had large and deformed paps. Religion they could observe none amongst them, and thought that they eat their flesh raw. The Hollanders also in the year 1595. trafficked with these 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 Sheep's 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 take exceptions as if there were no good hope of public good, & wish that they would carry out of Europe less l For money, both Portugals & others have found that the Indians more esteem it far then Merchandise. Vid. Lit. Fr. de Sagitta in N. Orbe. And men die much by the change and unwholesomeness of the Climate & diet, their own intemperance with women, and fruits in the Country, Calmes, Scorbute, &c. See l. 5. c 2. Money, & bring home more men: but of this elsewhere is spoken at large. I cannot omit, m 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 beat upon this shore: and therefore hath here formed 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, n Maffaeno hist. Ind. l. 11. 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 o De Bry Ind. Or. part. 3. at the Cape of Good Hope, (if you will hear other testimonies) 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 pound. 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 diverse 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 live miserably, yet for gallantry wear 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 p 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 Cattles, 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 beast. They more esteemed Iron, than Gold or Silver. here the first night after they weighed Anchor. The Ascension lost the Union, and the Good Hope their Pinnace (so near the Cape of Good Hope) which, me thinks, observing what after befell them, seems an ominous 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 lose Union ( q Prou. 13.10. for only by pride doth man make Contention) Union being gone, Good Hope followeth, Quae concordiâ crescunt, discordiâ & 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. Although we have been tedious in this Cape and the Bay of Soldania, yet I have thought it not amiss to add somewhat out of later Relations. Patt. Copland. In the Dragon 1611. Master Copland writes that the Air here is so wholesome, and the Earth so fertile, as might with help of Art become a Paradise. Even Nature itself hath diversified the Soil in an intercourse of Mountains, Plains, Woods, Meadows, Streams, as intending so pleasant a variety, in a seeming artificial Order. Their many sick men, exposed on shore in Tents, within twenty days were all (one excepted) sound as at first day. They bought nine and thirty Beefs, and one hundred and fifteen Sheep for a little r Samuel Castleton saith, that Copper is in request with them and not Brass. Brass or Copper cut out of two or three old Kettles. The people are loving, but were at the first afraid by reason of some unkindnesses received from the Dutch, which had been there to make trane, and had killed and stolen their Cattles. They are of of middle size, well limmed, very nimble and active, dance in true measure: wear short Cloaks of Sheep or Seals skings to their waste with a Cap of the same, the hair s It was then june, which is their Winter. The people are said to have their heads loathsome, as if they were covered with Kow dung, which is done by the juice of herbs. inwards, a Rat's skin about their privities, some of them have soles tied about their feet, their necks adorned with Chains of greasy tripes (or guts also in many doubles) which they would sometimes pull off and eat stinking and raw; they did also eat the entrayles by us thrown away, half raw (and would scramble for it like hungry Dogs) loathsomely besmeared with the blood: they wear Bracelets of Copper or ivory about their arms with Ostrich feathers and shells. The habit of women is like the former, which at our first coming seemed shamefast, but at our return would impudently uncover that which here must be covered with silence; their breasts hang down to their middles; Their hair is curled: Copper with them is Gold, and Iron Silver: their Houses little Tents in the Fields, made of skins, at their pleasure removed. On the high Hill called the Table may be seen an hundred miles about: some ascended and thence took observation of many Bays and Rivers. He thinks these parts might be profitably planted with an English Colony. One saith t Anonim. M.S. Voyage, 1614 of this people, that they are idle, not so much as having a Canow, nor knowing to take either foul or u They will strike fish with their darts and then go into the Sea for them. Cap. Saris. Nic. Withington addeth, they are Negroes woolly pated, flat nosed. fish, whereof they have store; thievish and swiftly running away with that which they have stolen. By trading with the Dutch and English, their prices of things are raised, as you here see, to some more Copper or Iron, then at the first Discoveries. Their Beasts are large, their Sheep smooth and short haired (not woolly) like a young Calf, with long and broad ears, hanged like Hounds; their horns short and tender, easily broken; their tails greater than any part of a man's leg, some weighing 40. pounds. Their Beefs are large, and most of them lean. The men have but one stone, the other being cut away when they are young; the reason seems to be some reasonless Superstition towards the Sun, which they point unto being demanded thereof. The Hector brought thence one of these savages, called Cory, which was x Martin Pring. Ben. Bay. carried again, and there landed by the Newyear's gift, june 21. 1614 in his Copper Armour, but returned not to them whiles the Ships continued in the Road, but at their returns in March was twelvemonth after, he came, and was ready to any service, in helping them with Beefs and Sheep. The wild beasts are dangerous in the night, as Lions, Antilopes and others, some of which in one night, carried away twelve pieces of meat, laid in the River to water, covered with a stone of two hundred weight, which was removed also a very great distance. The Pengwins in the Island near to Soldania, have stumps in stead of wings, and with their feet swim fast. There are Seals a thousand sleeping in an Herd, on the Rocks: Mice, and Rats, and Snakes innumerable. The weather in the midst of Winter is there temperate. Penguin y M. Downton. Island is North north-west and an half West, three leagues from Soldania: and this fourteen leagues North North-east from Cape Bona Speranza, and ten leagues North by West from Cape Falso, which is Eastwards from the former. The habitation of the Soldanians seems movable, and following the best pastures. There are fallow Deer, Porcupines, Land Tortoises, Snakes, Adders, wild Geese, Ducks, Pelican's, Crows with a white band about their necks, Pengwins, Gulls, Pintadoes, Alcatrasses, Cormorants, Whales, Seals, &c. HONDIUS his Map of Congo. map of Congo, West Africa CONGI Regnum CHAP. IX. Of the Kingdom of Congo, and the other Kingdoms and Nations adjoining. §. I. Of Angola. THe Kingdom a Maginui. Gi. Boter. Ben. part. 1. Marmol. l. 9 c 24. & 25. 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 River's issue and run into the Fountains of Nilus; and on the North, the Kingdom of Benin. Of these Countries, Pigafetta, b Od. Lop. per Pigafet. translated by A.H. P. du jarric. Hist. Ind. Orien. l. 3. c. 1. & s. from the Relation of Odoardo Lopez, a Portugal, hath written two books, out of whom P. du jarric, Botero, 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 Gentile, ruleth over diverse Provinces, named Quimbebe. This is a Kingdom c Od. Lopez. lib. 1. cap. 7. great and mighty, extending from Bravagal to Bagamidri: the air thereof is wholesome, the earth outwardly furnished with store of fruits, inwardly with mines of Crystal, and other metals. The Signiories toward the Sea-coast are very mean, and want Havens. Angola sometime a Province of the Kingdom of Congo, is now a great Kingdom itself 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 became Christians. Diego d Barr. Dec. 1. lib. 3. 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. Paulo 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 Negro noses, which were slain. A. B. jarric. hath 1200000. 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. Paulo Diaz at his death bequeathed to the jesuits as much as might maintain five hundred of that Society in these parts. Master Thomas f Thom. Turner. Turuer, one that had lived a long time in Brasil, and had also been at Angola, reported to me, that it was supposed eight and twenty thousand slaves (a number almost incredible, yet such as the Portugals told him) 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 du Pavi, 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, &c. Andrew Battle (my near neighbour, dwelling at Leigh in Essex) who served under Manuel Siluera Perera, 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 tuns of them: these were piled in the earth, and upon them were set the sculls of dead men, which they had slain in the wars, 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 Mokisso's, as Kissungo, Kalikete, &c. and use to swear by them, Kissungowy, that is, by Kissungo. They have another more solemn oath, in trial of Controversies: * 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 Mokisso's 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 clothes, 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 pour wine there, in memorial of the dead. They are much given a 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 b Gi. Bot. Ben. part. 1. l. 3. called Gange, and so highly reputed, that the people think it in their power to send 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 every man taketh as many wives as he william. There are mines of silver, and of most excellent copper. They have many Kine, but love dogs better than any other flesh, and fat them to the shambles. Andrew Battle saith, that the dogs in those Countries are all of one sort, prick eared Curs of a mean bigness, which they use also to hunt with, but they open not; (for they cannot bark) and therefore they hang 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 glass-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. Andrew Battle. This Kingdom hath many Lordship's subject thereto, as far on the Sea-coast as Cape 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. Horse tails 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 Cattles, 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. §. II. Of Congo. NExt to Angola Northwards, * Od. Lopez. is the Kingdom of Congo, the western Line whereof Lopez extendeth three hundred threescore & 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 stile; Don ALVERO 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 Province are yearly bought by the Portugals about five thousand Negroes. There are among them very mighty men that will cleave a slave in the middle, or cut off a Bull's 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 diverse 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 the former Book. Peacock's are not common, and are very dear, their feathers 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 * 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, Ambriz, 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, one 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, haling 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 Sun's nearest presence, attended with daily raynes) covered with water, do grow thick, and matted with abundance of little trees, herbs and plants, which the fattened womb of that moist soil conceiveth by the director beams of the Sun, and the overflowing waters in the Winter carry away, as it were small * They call these patches of ground thus carried in Zaire, Balsa's. The River Zaire. 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 River's 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 Giant like 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 frowns 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 a Pork, and whereof they make Lard, and hath not the savour or taste of fish. It feedeth 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. Observing where it feeds, with weapons in their boats, they hinder it from taking water, and having taken it, present it to the King (it is upon peril of life) they smoke it as we do Bacon, and reserve it for dainties. About the year 1490. john the second, King of Portugal, sent consalvo di Sosa, with three ships, and Priests in them, to bring the King and people of Congo to Christian Religion, * Of the conversion of Congo, read Io. di. Barros. Dot. 3. l. 3. cap. 10. and Osorius de reb. Emanueli., lib. 3. and Maffaeus Hist. Ind. lib. 1. and Lopez, l. 2. and Got. Arthus Hist. Ind. Orientalis, cap 14, 15, 16, 17. jarric. &c. 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 Saviour's (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. §. III. Of their Heathenish rites: Also of their strange Trees, and of the I'll Loanda. 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, Alvaro, whom the Giacchi drove out of his Kingdom, till King Sebastian sent Francisco di Gevea 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 * 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 graved, yea the skins of them, being dead, 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 grovelling 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 substance 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 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 a Maff hist. Ind. l 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 send 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 Ethiopian Vineyard. They use in Congo b Arthus c. 25. Linschot. lib. 2. Andrew Battle saith, That the tree which thus strangely multiplieth itself, is called the Manga tree. to make clothes of the Enzanda tree, of which some write 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 innermost 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 Alicande, of which my friend Andrew c Andr. Battle, 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 disperse 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 ton of water in some one of them. It yieldeth them good opportunity for honey, to which end the Countrypeople make a kind of Chest, with one hole into the same, and hang it upon one of these trees; which they take down once a year, and with fire or smoke chasing or killing 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 cloth fit for d Linschot. l. ●. Lopez. These boats, saith Andrew Battle, are made of another tree, for the Alicunde is of too spongy a substance for that purpose. wearing; though not so fine as that which the Inzanda tree yieldeth. It serves them also for boats, one of which cut out in proportion of a State, will hold hundreds 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 and purged leaves hereof, drawing long and even threads for that purpose. And for their Palm-wines, 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: others 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, putrified, sprinkled with this matter, recovereth the former freshness and soundness. Other sorts of Palms yield other 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 porphory, of jaspar, of white Marble, and other Marbles: one especial, that yieldeth fair jacinths, 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, (about twenty miles in circuit) 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 he 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 Sun's absence to lighten the World, which yet want light, when it is most plentiful, to show themselves. monopoly. Even Nature sealeth and confirmeth Monopolies to her principal Courtiers, always as provided, that it thereby better serveth for the Common good, and therefore no precedent to such Dropsy and spleen-like Monopolies, money-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. Loando is reported (as some affirm of Egypt and Nilus to be the issue of the Ocean's sand, and Coanzo'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. §. I. Of Loango. 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. 1. c. 5. whose Country stretched 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 clothes of 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 diverse. 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 dwell twenty miles' th'end, yet they will resort to these memorial-exequies, 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 this 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 Goats-horns, 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 highway, 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-fingers 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 Market, and the Chekoke is brought forth by the Ganga, or Priest, to keep good rule, and is set in the Marketplace, to prevent stealing. Moreover, the King hath a Bell c Recovery of stolen goods. , the strokes whereof sound 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 Loango 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 Cowbell) was carried about & 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: a Trial of suspected persons. There is a little Tree, or Shrub, with a small Root (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 a hundred men. The Ganga brews the same together in Gourds, and with Plantine stalks hitteth every one, after they had 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 trees 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 consumeth 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 born, they are brought to the King, and become great Witches: They are his Councillors and advice him of lucky and unlucky days for execution of his enterprises. When the King goes any whither, the Dundas go with him, and beat 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, not daring to contradict them. Kenga is the landing place of Loango. 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 celebrate with Drums, Dances, and Palm-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 Banza. That Chekoke is a Negro-image, made, sitting on a stool: a little house is there made him: They anoint him Ticcola, which is a red colour made of a certain Wood b This seemeth to be Red Sanders. A Bat, saith it is Logwood. ground on a stone, and mixed with water, wherewith they daily paint themselves, from the waste upwards, esteeming it great beauty: otherwise they account 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 clothe them very handsome, and whatsoever they bid in that fit (for it lasteth not very long) they execute as the mokisso's 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. Then 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 cabamba 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. §. II. Of the Anzigues. BEyond the Country of Loango are the Anzigues a Od. Lopez. l. 1. cap. 5. , the cruelest Cannibals which the Sun looketh on. For inother places they eat their enemies, or their dead; but here they take and eat their kinsfolks and Country-folks. They keep Shambles 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 (oh 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 Mines of Copper, and great quantity of Sanders, red and gray; wherewith (mixed with the Oil of Palmtree) they anoint themselves. The Portugals temper it with Vinegar, for the healing of the French Pocks: by the smoke thereof they drive away the head-ache. It is incredible, or at least would so seem to us, which Lopez reporteth, that they carrying their arrows (which are short and slender, of very hard Wood) in the Bowe-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 Portugals 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 Nubia to Congo to sell; for which they recarrie Salt, and Shells, which they use for Money; Silks. Linen, Glasses, and such like. They b All the Heathen nations in these parts of Africa are circumcised. circumcise themselves, and besides that, both men and women, of the Nobility and and Commonalty, from their childhood mark their faces with sundry slashes made with a knife. I asked (saith c 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 d 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. §. III. Of the Giacchi or jags. OF the Giacchi we have made often mention, and of their incursions into Congo. These, in their own Language, are called Agag, as Lopez c Lopez l. 1. 13. & l. 2. c. 9 testifieth, and live on both side of Nilus, in the borders of the Empire of Mohenhe-Muge. They use to mark themselves about the lip, and 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 cauterised marks seem to conspire a dreadful and ghastly deformity in their faces. They hold war with the ᵈ supposed Amazons; e These Amazons are (as we have observed (doubted of in other places: and And. Battle, which traveled near to those parts, denyeth this report of Lopez as untrue. and of late years have invaded the neighbour-Nations. Their weapons are Darts, their food humane flesh, without all humanity devoured. Thus Lopez reporteth by reports. Andrew Battle lived (by occasion of the Portugals treachery) with the jags a longer time than ever any Christian, or White Man had done: namely, sixteen months: and served them with the 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 Portugals any conversing, but by way of commerce: but he being betrayed, fled to them for his life, and after by stealth escascaped from them: the only European that ever lived in their camp. He saith; they are called jags by the Portugal, by themselves Imbangolas (which name argues them to be of the Imbii & Galae before mentioned) and came from Sierra Liona: 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 find the Palms, or other sufficient means of maintenance, and then seek new adventure. For they neither plane or 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 they are in travel, they dig a hole in the Earth, which presently receiveth in that dark prison of death, the new borne 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 c Plin. l. 5. c 17. saith of the Esseni, Gene aeterna 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, d Azimogli are the children of Christians taken 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 they are 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, and 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. The Sacrifices & Ceremonies of the jags. 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) continue a Sacrifice from Sun to Sun; the rites whereof are these: Himself sat on a stool in great pomp, with a Cap adorned with Peacock's 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 jugilla Mokisso, that is, Birds of Mokisso.) Now, about him thus set, attended forty or fifty women, each of them weaving 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 wove (as is said) till the Sun be almost down. Then they bring forth a pot, which is set on the fire with leaves and roots, and the 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 War-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 Kine 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 depart 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. §. IIII. Of the Lakes and Rivers in these parts of Africa. NOw, that we have thus discoursed of these former Nations, let us take view of the more inland and Easterly borders, which about on Congo: where we shall find 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 Comissa, and by the Portugals, the sweet River disembarking at the False Cape, an arm whereof had before entered the Sea (in 32. degrees 40. minutes) of Infante t Io. di Barros Dec 1 l. 3. c. 4. Odd Lopez. l. 2. c. 8. Pigafella. one of Dias his companions, in the first Discovery of those parts, called Infanto, 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 Ptolemey 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 u I aver not this, but set down Lopez his opinion. runneth through monstrous and Desert Valleys, without any settled channel, and where no people inhabited, 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 many hundred miles, and then entreth 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, right 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 write, 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 Portugals. This seemeth to be in Goiame, where the Abassine entitleth himself King, and in his title (as x Cap. 3. before you have read) calls it the Fountain of Nilus: which Aluares y F. Aluares, c. 135. also mentioneth, that Peter Conilian 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 z Od. Lopez. l. 2 cap. 9 springing out of Zembre, receiveth in his Voyage to the Sea three other Rivers; Nagoa, called Saint 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, G. Bot. Ben. part. 1. lib. 3. 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 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 Sancto, 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 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 New-found 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. Thus Authors have written of the Rivers, which they never saw: but john des Santos, a Portugal Friar which lived many years in those parts, hath given a fuller description of the Rivers and Coasts in those Eastern shores of Africa. By whose narration it appeareth that Cuama and Nilus come not out of one and the same Lake: for Cuama overfloweth in March and April (not as Nilus in july and August) and makes the Country at that time sickly, and driveth the wild beasts to the higher parts, where Lions, Tigers, Elephants, Merus (a kind of horned Asses) Ounces, Rhinocerotes, Buffals, wild Kine, and Swine, and Horses and Dogs, Zeuras & other creatures of those parts are assembled in a peaceable Parliament by the River's forcible summons, which so aweth them that (as sometime in Noah's Ark) they forget their preying nature, and quietly expect their dismission with that of the waters. River horses there abound and Crocodiles: other strange Beasts, Birds, Fishes, and Worms they have with Manna and other natural rarities, touching which I refer the Reader to the second part of my Pilgrims, where the Relations of Santos and jobson, will entertain him frankly. Santos also will there acquaint you with the description of the Rivers, Country, mines and people of those parts: their Kingdoms, Wars, Customs Politic, Oeconomike and Religious: the Portugal Forts of Sofala, Sena, Tete, and the Marts of Massapa, Luanze, Manzono: the strange Rites of the Kings of Monomotapa, Quiteve, Sedanda and their Neighbours. The Quiteve is King of Sofala, and on that side of Cuama, & hath about 100 women, amongst which his Ants, Sisters, Daughters whom he carnally useth (which incest to a subject were death) & when he dyeth, the Successor is he to whom those women give peaceable and quiet possession of the King's House and themselves. No force is made nor subjection yielded upon forced possession. The King thus by them received is not only admitted of the rest, but adored: yea, they ask of him rain, seasonable Harvest and all things they need, not without great Presents. He hath his Oracle-consultations with the Devil, and every year on the Obit day of the former King, the Devil then entering into some one of the Assembly and giving answers. Every New Moon is a holy day, and the Musimos or Feast days which the Quiteve appoints by Proclamation, which they observe without working. They otherwise worship no God, nor have any Idol, Image, or Temple, Priest or Sacrifice. They call the Quiteve by prodigious titles, Lord of the Sun and Moon, and especially entitle him in all things Great, as great Thief, great Witch (none else are permitted to be Witches) great Lion, &c. good or bad, so as Great be the Epithet. The name Quiteve is common to all their Kings successively in that Country and to the Country itself. Their Oaths by Poison, licking of hot Iron, &c. and other strange customs you shall find in the place aforesaid. CHAP. XI. Of the Seas and islands about Africa: the Ancient and Modern Observations, Navigations, and Discoveries. §. I. Of the Red Sea, and why it is so called. AFter this long and tedious journey over Land, where the steep and snowy Mountains, the miry and unwholesome Valleys, the unpassable 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 (saith 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 (whom Postellus b Post. Orig. and some others think to be Esau or Edom, which, the like signification of his name signifying Red, and habitation not very far distant, make enough probable) 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 c Solin c. 41. affirmeth, it is called Erythraeum, of King Erythrus, the Son of Perseus and Andromade, and not only of the colour, alleging d M. Varro. Varro, that learned Roman, for his Author: who also mentioneth a Fountain on the shore thereof, which changeth the colour of the Sheep's fleeces which drink thereof, into a duskish and darker colour. Strabo e Strabo l. 16. citeth the testimony of Nearchus and Orthagoras, concerning the I'll 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 f Jo. di Barros. Dec 2 l 8 c. 1. Al. 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 straits, 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 Io. di Castro. (afterwards Viceroy of India) sailed to the bottom of Streit, 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 mave algosum, or after Vatablus, Carectosum; of the weeds plentifully growing therein Ex. 10.18. &c. Red Sea: there known only by the name of the Sea of Mecca: and they marvelled much at our name Red. He, or Gaspar Aloisius which writ the Book of this Voyage, which my friend Master Hakluyt communicated to me, saith, that the colour of this Sea is as of other Seas, neither is there red dust blown in by the winds: but the Land generally on both sides is brown and very dark, as if it were scorched in some places black, and in some white: the Sands are of ordinary colour; only, in three places were certain Mountains with veins of red, which were hard Rock. In many places the waves seem very red by accident: but taking up the water in a Vessel, out of the Sea, it seemed clearer and more Crystalline than that without the Straits. He caused also some to dive, which did bring him out of the sandy bottom a red matter, branched like Coral. 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 one hundred thirty six leagues. The Sea in this space hath many shelves, the ground whereof is Coral-stone, of which one sort is red, the other very white. The white Sands in the bottom make it seem white, the Ooze green, that Corally substance red, which in that space was the most of the three. But nearer the bottom, towards Suez, in a great space he saw none. Further without the Straight, he saw such red i See of this Lewis de Vrreta. hist. Aethiop. l. 1. c. 11. & Marmol. l. 10. c. 10. 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 Straits, 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 red 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, Anno 1516. saith, he knows not why it should be called red, 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. Our English Pilots have given later and better light in their Trade at Moha and other places, as in the first and second parts of our Books of Voyages is evident. But the most Learned Pilot for the Erythraean Antiquities is Master Fuller, who in the last Chapter of his fourth Book examineth the Grecian Fables of Ayatharchides, Ctesias, Ourainus, Pausanias, of Boxus also, Mela, Pliny and the rest, and at last concludeth that of Esau's name Edom, the Country was called Edumaea, (far larger than that of Ptolomey, besides it containing a great part of Petraea, and all Nabathea) and of that Country coasting so great a part of that Sea (as appears by Salomon's and jehoshaphat's Ophyrian Navies built at Ezion-Geber in Edumaea their own Country) the Sea adjoining was called Edumaean, or in Greek interpretation Erythraean, that is, Rubrum or Red: as Cephas the name properly by Christ given to the first of the Apostles, is commonly in a Greek interpretation called Peter. However it be for this redness, many deceive themselves in streitning this name to the Arabian Gulf, which the Ancients l Liu. l. 45. Plin. l. 6. c. 24. gave unto all the Seas from Egypt to India: and reckon the Persian and Arabian Gulfs, arms of the Red Sea. Yea, Arrianus (not he that writ n Arrian de reb. Alex. l. 8. Alexander's life, who yet in the report of Nearchus his voyage from Indus, to the River Tigris, calls it the Red Sea: but another of that name) in his o Arrian Perip. Ortelius. Tepidum Rubenti Tygrim immiscet freto. Senec. Troas. Periplus of the Erythraean Sea; (translated and illustrated with a large Commentary by Stuckius, and set forth by Ortelius in a peculiar Map thereof) comprehendeth in the title of the Red Sea, all from Arsinoe and Egypt, to Malacca, or the Chersonesus Aurea. Having now troubled you with the name, why, and how far the name extendeth: we may view the islands therein situate: which if any would more fully know, let him read Arrianus and Barrius, and the voyage of Solyman Bassa, 1538. unto Diu, written by p Dam. a Goes. op. Dionsis. Vtaggio di un. Venet. Comito alla Cit 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. §. II. Of the chief Towns and islands in the Red Sea. SVes is near the beginning of the Sea, which some suppose to be that which the Ancients call Arsinoe, after others Heroum: here 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 others 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 q Oros. l. 1. c. 10. affirmeth, still remained as testimonies of Pharaohs overwhelming 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 r 1. Reg. 9.26. was a Port hereabouts, whence Solomon sent his Navy to Ophir, and after him jehoshaphat s 1. Reg. 22.48. , but not with like success: which (josephus t Ios. Antiq. l. 8. saith) was Berenice, not far from Elana. Jerome calls it Essia. Doctor Dee writes that Ezion Geber was near Eloth, or Elana, or Iltor, the East end of the Bay: the other which some call Suez, is higher. Bernice u Adrich. p. 118 was the Port of the Red Sea, where the Indian drugs, and spices in the time of the Roman Empire were unladen and landed, to be carried thence to Alexandria, the whole course whereof Pliny x Lib. 6. c. 33. describeth. Agatharchides y Phot. 250. R. Bret. etiam edidit. reckoning diverse Etymologies of the Erythraean title, liketh best of that which ascribes it to one Erythras, who first built a ship to sail in those Seas, altogether disallowing that it should be so called of the colour. He hath written strange things of the people adjoining. He nameth four sorts of Ethiopians, according to their dwelling near the Rivers, or Lakes, or Sea-coast, or wandering. Those on the Sea-coast, he saith, live altogether on fish, which the Tide brings up, and leaves on the hollow places or plashes near the shore: which they cast upon hot Rocks, which cause the fishy substance to fall from the bones; this they tread with their feet, mixing the seed of Paliurus, and then make cakes thereof, which they dry in the Sun, and eat all in common: and on the fift day go to drink, laying their mouths to the water like Oxen, and sup in as much as their skins will hold, not able scarce to breathe, nor eating any thing one day after. Some of those Ichthyophagi or Fish-eaters, which have store of this provision, content themselves with the moisture of their diet, and drink not at all. Some of them seem subject to an Apathy, not of Stoikes, but of stocks, not shunning or complaining for blows or wrongs. But me thinks I see my Reader have sense, and (not without reason) make complaint of wrong done him in these Relations: and therefore will refer them that will, to our Author himself. Don john di Castro can better acquaint us with the later, Jo. di Cast. than Agatharchides with the ancient state. He ascribeth to Toro, which he maketh the same with Elana 28. 1/ 8. degrees. They are Christians, and have a Grecian Monastery. He reporteth the moors tradition, that Moses smote the sea twelve times, & thereby opened twelve paths for the Israelites. 600000. Egyptians were drowned: the jews arrived where Toro now is. At Bohalel Xame they found a Town, within a house like a Chapel, where was hanging a Banner of silk, and many Arrows or Darts round about the grave: at the head of the grave was a table with an Epitaph, testifying that there lay buried one of Mahomet's kindred: and great indulgence was granted to such devout Pilgrims as to that place resorted. But the Portugals burned it. Hieronymo da Sancto Stephano, relateth his voyage from Cairo in fifteen days to Cariz, M. St. ap. Ramus, and a good Port called Cane, finding many buildings and Temples ruined by the way: seven days' journey they went from hence by land to Cosir a Haven of the Red Sea. Procopius saith, Procop. de bell. Perf. that this Sea is boisterous and rough in the day time, and calm in the night: that jotabis one thousand furlongs from Aila, was an Island of jews: of which he mentions among the Homerite Arabians (as do Nicephorus, Tudelensis, and Vertomannus also) which he extendeth alongst the Sea: and addeth to them many other Nations and Man-eating Saracens. What the Portugals have done in these Seas, Barrius, Marmolius, Osorius, Maffaeus, relate. Nonius Cugna in his Letter to the King, Non. Cug. ap. Refond. declares, that Anno 1530. they took Surrate, other pieces of Cambaya, and many Indian ships, and chased away the Turks Navy which besieged Aden, and brought the King of Aden to pay yearly tribute ten thousand Serassins. But the Turks after obtained it. The length of this Arabian Gulf d G. B. B. Botero reckons 1200. miles, in breadth 100 for the most part. Comito. Venet. Ramus. part. 1. fol. 274. Comito Venetiano in Ramusius, 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 day light. 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 by e Ptol. lib. 4. cap. 1. Ptolemey, Insula 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 twelve 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 rainwater, reserved in Cisterns. Passing by the I'll Mehun, the I'll Camaran is famous by the diverse spoils there made by the Portugals: it is in fifty degrees. This Island (saith Corsali) is the hottest place that ever I saw: not one of us, but had our secret parts chafed and flayed with heat: and many of our company died. Dalaqua is an Island where they gather Pearls, 125. leagues long, twelve broad: it is the name also of the Metropolitan City. Between it and Abex (saith Aloisius in the Relation of Castros voyage) are five islands, one of which is called Xamoa, the land of which is red, the King a Moor. Suachen is the best harbour in all the Gulf, which the Turks have taken from the Abassine: it stands in nineteen degrees, and a third. Mazzua is an Island which makes Ercocco a good Haven. But of the Haven and Ports on both sides the Gulf, Barrius f Bar. Dec. 2. lib 8. relateth more largely. Of the Isles Achafas and Tuicce we have but names: likewise of others; whereof Ptolemey g Ptol. l. 4. c. 8. doth number a great multitude. The people of these parts are Mahumetans, and many Baduini, heretical and thievish moors. Many jews are in Aden, the chief Town of merchandise in these parts: the King whereof (after much kind gratulation) Salyman Bassa hung up at the yards arm: and at his return dealt the like dole to the King of Zibit, subiecting their States under treacherous pretences to his Great Master. Scaliger h Ios. Scalig. Can. Is. Post. de Orig. tells of Samaritans dwelling in an Island of the Red Sea, which, when any man landed there, would religiously forbid to touch them: but we have before mentioned both them and their Letters, supposed the most ancient in the world, howsoever Postellus calleth the present Hebrew letters eternal, and faith, that the Law was written in them: but that they were sacred, and not publicly known till the time of Ezra, who excommunicated the Samaritans and their Letters, first publishing (not inventing) those which now are in use. The Ascension i R. Covert. ascended into the Red Sea, Anno 1608. to Moha, which is a City of great Trade. And Anno 1612. diverse k W. Hawkins. English ships were together in the same Sea, where they somewhat avenged themselves for such wrongs as by the Turks and Mogolls, or Mogors, had been formerly offered to Sir Henry Middleton, and other English men, as you have read before l Lib. c. 14. §. 3. in our first Book: as likewise of their finding the good Road of Assab on the Abassine shore, and of the King of Rehita, which came riding to them on a Cow with a Turban, and a Cuttle shell on his forehead, was drunken with Aqua-vita, but kind to the English: and also of the strong Currents, and strange shining in the night by Cuttlefish, not meet to be repeated. §. III. Of Socotora, Madagascar, and other islands on the Eastern coast of Africa. IN the Ocean without 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: & of another great Island near to them, called Menuthesias, or Menuthias, now called Madagascar, & Saint Laurence: some take it for the Island of jambolus, whereof Diodorus * Dio. Sic. lib. 3. cap. 13. hath largely related, and Ramusius a Ramus. part. 1. by Ortelius Map of Arrianus Periplus jamboli Insula seemeth java maier. hath discoursed thereon: other seek for that Island in Somatra. That jambolus was a Merchant, which trading in Arabia for spices, was taken by thiefs, and made a shepherd: after carried away by Ethiopians, who took these foreigners according to their Rites, to expiate their Country. For they were enjoined by Oracle to make such expiation once in six hundred 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 came to a happy Island, where the men lived a blessed life. And if they came safe thither, their Country should enjoy prosperity six hundred years: if they turned back, they should bring upon them much trouble. The Ethiopians meanwhile 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 a Sir Thomas Mores Utopia, feigning a Country and Commonwealth, in manner too good to be true. Utopia, and Plato's b Plat. de repub. L. Sanut. lib. 12. 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 and uncertain conjectures of Antiquity: and come to more certain Relations; the only Island of name without the Strait is, Socotora, in thirteen degrees; of which we have spoken largely already, speaking of the islands of Asia; yet if any will suffer us to remember it again amongst these of Africa (for it lies between both) we may here mention what others, and somewhat otherwise, have related. Sanutus calls it Zacotora, and affirmeth that the Sands on the tops of the high Hills therein have no exemption from the winds: that the people are Nestorian Christians, which observe the Cross with much devotion, otherwise wanting Christian both Baptism and Doctrine, and are circumcised: that the moors say it belonged to the Amazons, in testimony whereof the women still wear the breeches, and govern amongst them. Corsali c A. Corsali, let. 2. was at Soquotera. Anno 1516. Non. Cugna. thinks it unknown to Ptolemey (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 d Maginus. . They are jacobites, and have Churches with Altars, and 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 Portugals have two Towns there, Coro and Benin. They e Pory before Leo, cap. de Insulis. hold opinion that Saint Thomas here suffered shipwreck: 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 indamage them, from sailing away. Conceited they are exceedingly of their own excellence. The English have often traded in this Island. Master Downton writes, that Mulai Amore Bensaide hath long governed there, as Viceroy to his father the King of Fartac in Arabia, not far from Aden. Of these islands see my first part of Voyages in Sir Tho. Roe, Master Payton, Master Finch their Relations, and Master Terry in the second Part. His strength consists in his Arabs, the rest being slaves, which have been banished people. In August they make their Aloes Socotriva of an herb like Semper viva in Spain, but bigger, about a tun in a year. Their bread is Dates. This Island, saith Benjamin Day, is in twelve degrees, barren, all rocks and stones, almost no green thing in the whole Island, but Date-trees, and some few shrubs and small trees, and Aloes. Out of the bark of a small tree being cut, issueth a red gum, called Sanguis Draconis. The people the most obedient that ever he saw: all the profits of the Island is the Kings. He seems kind to the English, but no great trust (if we trust Captain Saris) to be reposed in him, as falsifying both word and weight. They bought Goats there, which they found after to be abused by the buggering-beastly people. They bought Aloes 2720. pounds, as Master Pring reporteth, at thirty Rials of eight their hundreth, which makes of ours but 97. pounds. This was An. 1614 This Island, he saith, is twenty leagues long: their Kine at ten Rials of eight: their Goats, Sheep, Hens, all very lean. The Inhabitants of a Mulla to colour, and some Negroes, apparelled with a piece of Calico about their wastes, and Turbans on their heads. The King in Turkish habit. He had five Camels, and five Horses, which were all in the Island. Tamarin and Delisha are harbours and places of Trade there. Abadalenry is an Island, fourteen leagues from Zacotora, from whence it is fifteen leagues to Cape Guardafu. At Tamarind they had no rain in two years together. 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 f M. Polo, lib. 3. cap. 33, 34. Sanut. are also those two Isles, the one of men, the other of women, which we mentioned in our fift book, g Cap. 13. 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 Baldach. 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 Saint Brandon; Saint Francis, Mascarenna; Do Natal, Comoro, and many other: besides those of Quiloa, Mosambique, and some other for their vicinity to the Land before handled. The I'll b Maginus. of Saint Laurence (so called by the Portugals, 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. M. Polo c M. Polo, lib. 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 Ruch, 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 d Maffaeus hist. Ind. lib. 3. latitude. Only upon the coast they are Mahumetans: within Land Idolaters, black, and like the Caffres: the soil yieldeth Cloves, Ginger, and Silver. It deserveth to have better Inhabitants, if Linschoten e Linschot lib. 1. cap. 3. & l. 2. Paludanus. judge rightly, having many fair and fresh Rivers, safe Harbours, plenty of fruits and cattles: therein are four governments, each fighting against other. They use not themselves to trade with others, nor suffer others to traffic with them. The Portugals have some trade with them, but go not on land. In the first discovery of them by f Osor. lib. 4. the Portugals, 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 g Ph. Pigafetta. Congo. lib. 2. c. 9 are said to be some white people, supposed to be of Chinian offspring. Of the people of Madagascar the Hollanders h De Bry. part. 3. Ind. Or. report, that they are of colour black, strong, and well made: they cover their privities 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 Tiuuaddes) 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 Kine, all his neighbours may challenge part. Cornelius Houtman saith, they are sweet-spoken men. They have a kind of Beans or Lobos growing on trees, the cod whereof is two foot long. They have a kind of seed, whereof a little makes foolish, a greater quantity kills: herewith they betrayed and killed threescore and eight Hollanders, with their Captain. The English have had some knowledge of this Island to their cost, as those of the Union before mentioned. But not trusting them too far, they here find good refreshing. Captain Downton arrived there in the Bay of Saint Augustine, Aug. 10. 1614 and bought of them diverse Beefs at a reasonable rate. The people are tall and swart, their hair smooth and finely plaited: their weapons are darts, neatly headed with Iron. Their cattles fairer than any i Mart. Pring. I have seen, having on their fore-shoulders a lump of fat like the pommel of a saddle. Here were Tamarin trees, with green fruit upon them, the pulp whereof boiled, cured our men of the Scorbute. They have store of cotton, whereof they make striped cloth of diverse colours. Another, then in company k Ben. Day, & alias Anon. , reports them to be a strong active people, not fearful of guns or other weapons, civil, honest, and understanding; their weapons small Lances, Bows, Arrows, and Darts: their Kine sold at three, four, or five shillings a piece, as sweet and fat as ours. That bunch on the shoulder is very sweet in taste. Nic. Downton. And (as one reporteth, he had seen) the skin that compassed one of them, contained six or eight gallons. Here are many Crocodiles. The Union coming to Gungomar, in the Northwest corner of Madagascar, was assaulted by a Navy of an hundred Canoes by water, arranged in order of a half moon; the King treacherously assaulting them out of the woods, and took Captain Michelborne with other Merchants. In Saint Marie, 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 gone to heaven: and would have had them to cut off his legs by the knees. The I'll of Cerne, they called Maurice Island. They found excellent Ebon trees there, the wood whereof is as black as pitch, and as smooth as ivory, enclosed with a thick bark. They found of the same kind some red, some yellow. There were Palmtrees like the Cocos. They found store of birds, whereof they might take some in their nests with their hands. S. Ed. Mich. There were no people inhabiting. In the I'll of Bata our men killed a Bat as great as a Hare, in shape like a Squirrel, with two flappes of skin, which he spread forth when he leaped from tree to tree, which they can do nimbly, often holding only by their tails. The Hollanders in the Bay of Anton Gil Southwards from Madagascar in sixteen degrees, saw the King, black or hue, wearing two horns on his head, Holl. Nau. 1595. and many chains or bracelets of Brass on his arms. This place is fertile, the people valiant. In the channel between the firm land and Madagascar, are many islands, g G. Bot. Ben. deal Hole. great and small, all inhabited by Mahumetans, the chief of which is S. Christopher: more Northwards against Mombaza, and Melinde, are three islands, Momsid, Zanzibar, and Pemba: inhabited with Mahumetans of white colour. In the time of M. h M. Polo l. 3. cap. 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' Acunuha: but, of no great note. The deepness of these Seas, make them uncapable of many Islands. CHAP. XII. Of the Islands of Africa, from the Cape hitherwards. §. I. Of Saint Helena, Thomee, Cape de Verd, and diverse others betwixt them, and of the weeds and calms of those Seas. ON this side the Cape i Linsc. l. 1. c. 4. hist. of China, part. 3. c. ult. is the Island of S. Helena, in 16 degrees and one quarter 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 Portugals 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 earthly 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 Portugals leave their sick, which stay till other ships come the next year to take them. It was never inhabited: only an Hermit 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, and will suffer none to dwell there. Abraham Kendal put in there about the year 1591. and left on shore, one Segar, a sick man, whom k Edm. Barker. Hak. to. 2. par. 2. Edmund Parker eighteen months after found 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. In june l S. Castleton. 1613. the Dutch set upon two Carricks in this road, but with ill success, one of their ships with nine and forty men being casually blown up. North-west 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 m Navigations all. Isola di S. Thome Ramus. pag. 1. fol. 116. Saint Thomas: an hundred and fourscore 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 Portugals and Negroes. These live an hundred and ten years: but few borne in Europe exceed fifty. It is unwholesome, through exceeding heat, unto Europaeans especially, which in December, january, and February n The winds which at other times refresh them, are then by Nature imprisoned in 〈◊〉 homes. , can scarcely walk up and down for faintness. 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 Sugarcanes. They have threescore and ten Ingenio's or Sugar-houses, each of which hath two or three hundred slaves belonging thereto. They grind the Canes, and boil the juice to make it into Sugar; but by no means can they make it so white here, as in Madera and other places. The refuse of their Canes they give to their Hogs, which are here very many, fat, and delicate as the flesh of a Hen. They are some years exceedingly plagued with Ants, and also with Rats, White men which live there, are visited two hours in every eight or ten days with an Ague, but strangers have more shrewd entertainment, and scarcely in twenty days, with great care, can shake off this Shaker. The chief City, is Povoason, an Episcopal see The Negro's work six days for their Masters, and the seventh day for themselves in setting and planting their seeds, fruits, and provision. Wheat here sown, becometh all blade, without ripening any corn. No fruit which hath a stone in it will here prosper. The town which hath about seven hundred Families, and the Castle was taken by the Hollanders, 1599 The I'll Deal Principe o Holl. Navig. , was so called, because the revenues thereof were in times past allowed to the Prince of Portugal. It standeth in three degrees of Northerly Latitude. julian Glerehagen took the same, An. 1598. The Isles p Vid. Sanut. vbi supra. of S. Matthew, Santa Cruz, S. Paul, and Conception, yield small matter of History. Next to Cape Verde stand seven Islands, full of Birds, empty of Inhabitants called Barbacene. But those that are called the Isles of Cape Verde are nine, situate between the Green and White Capes: Linschoten reckons ten. They were first discovered by Antoni di Nolli, a Genua, An. 1440. None of them are inhabited, but the Isles of jago, and Deal Fogo: both which were taken, An. 1596. by Sir Anth. q Sir Ant. Sher. Hak tom. 3. pag. 600. Shirley, who had one nights 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 write your name with your finger upon the upper deck. Saint jago was taken and burnt by Sir Francis r Sir Francis Drake. Drake, An. 1585. Brava and Bueva Vista, have braver and goodlier names than Nature. Maio yield 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 s Linschot. l. 1. cap. 95. Sam. Castleton. They meet with it in sailing to Bermudas, as Master Barkly told me, and to the Indies also both East and West. , because it is covered with herbs, like to the herb Sargasso in the Portugal Wells, not unlike to Samper, yellow of colour, with empty Berries like Goose-berries, but less: which beginneth at twenty degrees, and continueth till thirty four, 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. Ralph Wilson hath told us of a new Island, discovered by the Solomon in 19 34. to the South, Anno 1612. The Coast of Africa is four-hundred 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. Some t Pat. Copland. think it grows on the Rocks, and is thence beaten off by the Sea. And indeed, all those Seas are full of wonders, as they pass along the Coast toward the Indies. Thomas u Tho. Stevens. Hak. tom. 2. p. 2. Stevens complaineth of the continual Thunders, Lightnings, and unwholesome Rainos which there they met: the rainwater, if it stand 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 Cock's Comb, so venomous, that it can scarce be touched without peril: Fishes, called Sharks, most ravenous devourers, which had other six or seven smaller fishes, guarded with blue and green, attending like Servingmen. Fishes also (as big as a Herring) with wings which do not so much help them by flying to escape another greater fish that pursueth them by Sea, as endanger them to a Sea-fowl, which waits that opportunity. Neither can it fly high or far, or longer than the wings are wet: nor swim fast, having exchanged fins for wings. So have I seen men thrice worse that have two Trades, than such as have been skilful and thrifty in one. Lerius x Lerij 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. These Seas are also subject to great and tedious calms, which not only hinder the Voyages, but end the lives of many. Giovanni da Empoli saith, in his return out of India, they were here detained four and fifty days, in which they scarce sailed above six leagues; and in thirty five days they cast overboard threescore and sixteen of their company, very few surviving in their ship: which likewise happened to other ships, their Consorts, so that they had utterly despaired, had not God send a Portugal ship, that way bound, to relieve them. And would God the like examples many might not be produced amongst our own. Between y Pat. Copland. 17. and 32 degrees of Northerly Latitude, men are subject to gripings, and have need to keep themselves warm. To return to our discovery from jago where we left: where the Negroes z Nau. all' Isidi S. Thome. were wont to bring slaves to sell to the Portugals 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 a Mel. Peton. Hak. part. 2. Petonoy. §. II. Of the Canaries, Madera, and Port-Santo. FVrther into the Sea are the Canaries * This name is supposed vulgarly to have arisen from the small prick-eared dogs. : which are commonly reckoned seven: Canaria, Teneriff, Palma, Gomera, Hierro, Lansarrotte, and Fuerte Ventura: Thauet a Thevet c. 5. Sanuto 12. adds three, others, more: Lobos, Roca, Gratiosa, S. Clara, Alegrança and 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 punisheth 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 b Canary Birds. , which bear their name, in singing. They were unknown from the times of the Roman Empire, c G. Bot. Ben. 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. a, 1405. Io. Bentacor conquered them, and after him, Anno 1444. Henry, the Infanta of Portugal, that Daystar, 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 d A. Galuano. Discoveries. Lewis Orda, Anno 1334. assailed Gomera, but in vain. And 1393. the Spaniards committed great spoils in this Island. Descrip Canar. ap Caluetonem. calleth that Frenchmen Io. Betancourt, and saith, he was sent by john the second of Castille, An. 1417. who being slain in the action, his son sold them to Peter Barba a Spaniard, and he to Don Henry. He saith, the people were Idolaters, and did eat their flesh raw for want of fire. They tilled their ground with Ox and Goats-horns, They had many wives, but delivered them to their Superiors to have the first use of them, before they lay with them. Don Henry conquered the rest which Betancourt had not possessed. Their former government was by an hundred and ninety persons, which ruled also in matters of Religion, prescribing to the people their faith, and worship. They had in highest name of authority a King, and a Duke. To slay a beast was esteemed the basest office in the world, and therefore committed to their prisoners: they which did this, lived separate from the people: Thus was it in the Gran Canaria. In Gomera e 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 Tenarife they had two Kings, one dead & another 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, O blessed soul. Theuet f A Thevet New-found-World,, c. 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 g Tho. Nichols an Englishman, hath composed a Treatise extant, in Mr Hakluyts Voyages. Tom. 2. Part. 2. He saith they dwelled in Caves, supposed to descend of such as the Romans in Africa had exiled, and out their tongues out for blasphemy against thiir gods. The Pike or high Hill of Tenarife, is after thevet's measure four and fifty miles. Tho. Byam; h Tho. Byam. Some say it may be seen an hundred and fifty. Descrip. cah. Caluet. Sanuto adds that it casts fire, and is in the ascent 60. miles. a friend of mine told me, that he had seen it eight and forty leagues into the Sea, in clear weather. One of our Nation hath written a Tractate of his observations of these islands. here before the conquest were seven Kings, which with their people dwelled in Caves. Their burial was, to be set upon their 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 two of those bodies in London. Canaria, Tenerife, and Palma, have one Bishop, who hath twelve thousand Ducats Revenue: which place was not long since possessed by Melchior i M. Canus Loc theol. l 12. Canus a great Writer in defence of the falling Babylon. They pay to that King fifty thousand Ducats. Hierro, or the Island of Iron, is by a multitude of Authors k Benzo Sanuto Ouiedo, &c. affirmed to have it in 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 & beasts throughout that Island. A whole wood of such Trees we mentioned in Saint Thomas Island, which yield from their dropping leaves Rilles of water down all sides of the Hill, where they grow. In this Island here is but one: and that very ancient, differing in this (if we believe Sanutus) from those of St Thomas, they always, this only afternoon, being covered with that cloud, which continueth till two hours before day, and then the body, boughs and leaves of the tree sweat out that liquour till two hours after Sunrising, it is in 27. degrees. Lewis jackson saith that he saw this tree being in this Island, Anno▪ 1618. that it is as big as an Oak, the bark like hard beam, six or seven yards high, with ragged boughs, with the leaf like that of the Bay-tree, white on the bottom, green on the other side. It beareth nor flower nor fruit: situate in the declivity of a Hill, withered in the day, dropping in the night (a cloud hanging thereon) yielding water sufficient for the whole Island, which (he saith, if report deceived him not; Sir Edward Skory heard of many fewer) 8000 souls, and above 100000 beasts. It falls into a Pond made of Brick floored thick with stone, by pipes of lead conveyed from the tree thither, and thence divided into divers Ponds thorough the Island; fetched up hill by barrels. The Pond holds 20000 tons, and is filled in a night. Thus he related to me. Hierro, and Gomera; and Lancarato, are in the hands of private men. Madera standeth in two and thirty degrees: it is the greatest of all the Atlantike Iles. * A Galuano. See Sanuto of these and many other Iles. It was discovered by one Matham an English man, who arrived there by tempest, Anno. 1344 together with a Woman, whom he there buried, and on her Tomb did write 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 a 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) than leaves, and Clusters of two, three, and four b Palmi. spans long. At first, the Pigeons suffered themselves to be taken, not knowing, and therefore not fearing a man. Forty miles from the I'll of Madera c Sanut. l. 3. 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 d Sir Am. Preston, Hak. Preston, 1596. here are such store of Coneys, bred of one she-cony 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 Portugal's no further. But before I left these islands, I thought fit to feast you, with some observations of an eyewitness (elegant spectator) and learned Gentleman Sir Edmund Scory. §. III. Extracts taken out of the Observations of the Right Worshipful Sir Edmund Scory, Knight of the Pike of Tenariffe, and other rarities which he observed there. TEneriffe is the pleasantest of the Canary islands. This Island hath been called Nivaria, by reason of the Snow which like a Collar environeth the neck of the Pike of Teyda. The name of Tenariffe was imposed by the inhabitants of the Palm Island, for Tener in the Palmesian language signifies Snow, and Iffe an Hill. It is situate in the Atlantic Ocean fourscore leagues from the Coast of Africa. It is in form triangular, extending itself into three Capes, and stands within eight and twenty degrees of the equinoctial. The great mountain of Teyda, commonly called the Pike of Tenariffe, is a Mountain which begets I know not whether a greater attention, when you come to it, or when you behold from a far off: but in both very great. The Base of it beginneth at the Port-town of Garachico, journey up though Pike, and description thereof. from whence it is two days' journey and a half to the top of it. The point of which, though it seem as sharp as a Sugarloaf (which figure, of all other it doth most resemble) yet is there a flat of an acre in breadth on the top of it: & in the midst of that flat a gulf, out of which great stones are with like noise fire and smoke many times cast forth. A Vulcan. Seven leagues off this way, may be traveled upon Asses or Mules; the rest on foot, and with great difficulty. All the Countries lying about the ascent of the Hill, for ten miles upwards are overgrown, or rather adorned with the goodliest trees in the world of diverse sorts; Goodly Country. by reason of the multitude of Springs which intermingling one with another, and with the addition of the violent winter, rains descend in huge torrents down into the Sea. A cold ascent and hot top and bottom. In the midst of this hill is the cold intolerable; in the top the heat, and so likewise in the bottom. Through all the cold Region, you must cast your journey to travel on the South side, and in the day time; through all the hot Region (which is within two leagues of the top) on the North side, and in the night time. Every man carrieth his own portion of victuals, and Borrachocs of Wine. Your time of approach to the top must be about Midsummer (for the avoiding of the torrents caused by the snows, and about two of the clock in the morning, and so you may abide there until sunrising, but no longer. The Sun being exalted above the Horizon of the Ocean seemeth far less, than when you are on the lower ground, and seems to whirl itself about in manner of a Gyre. Rarity of the Sun. Hot breath. The stream that cometh out of the East a little before his rising can be compared to nothing more properly then to the breath of an hot Oven, and so cometh on his course through an unclouded Heaven being of a pure blue Crystalline colour without the least spot in it. When you are on the top of this Hill all the Island lieth subjected like a plain and level plot of ground under you, although there are in this Island not so few as twenty thousand sharp deformed and uneven Rocks, Clouds beneath them. No wind not rain. and all the edges of that plain ground seemeth to be lifted or fringed with Snow. which indeed is nothing else but the white Clouds which are many furlongs below you. near the top of this Mountain it never reigneth, neither was there ever any wind stirring thereupon. The same is reported of the Hill Olympus. All the upper part of this Mountain is afflicted with barrenness, wanting the generative benefit of the lower and middle Regions of the Air: for no manner of tree, Bald & barren. shrub or leaf beautifieth the head thereof, but it resteth disgraced with an unseemly baldness: out of which towards the South side do the veins of Brimstone issue down into the neck thereof, where the Region of Snow is, among which the Brimstone is intervened in diverse places. In the Summer time the fires Fires. do ofter break forth from out the hole in the top of this Hill, into which if you throw a great stone it soundeth as if a great weight had fall'n upon infinite store of hollow Brass. The Spaniards merrily call it the Devil's Cauldron, Devil's Cauldron. wherein the whole provision of Hell is boiled. But the naturals (the Guanches themselves) do say that it was hell, and that the souls of their wicked Ancestors went thither to be tormented: Conceit of Hell. and that those who were good and valiant men went down into the pleasant Valley where the great City di Laguna Laguna. now standeth: then which & the Towns adjoining to it, there is not in any place of the World a more delicater temperature of Air, nor a goodlier Object for the eye to make a Royal Landscape of, as to stand in the Centre of this Plain, and to behold how nature hath delineated all earthly beauty in the great. On the North side of the Island are many fresh waters with falling down from the top of exceeding high Mountains refresh the Plains and City di Laguna; and are afterwards by the greatness of their torrent carried into the Ocean. The Island is parted in the midst with a ridge of Mountains like the roof of a Church; having in the midst of it (like a steeple) the Pike of Teyda, Rocks. if you divide the Island into twelve parts, ten of them are taken up in impassable Rocky Hills in Woods & in Vineyards; and yet in this small remainder of arable ground, there was gathered as I saw upon their account in the year of our Lord 1582. 200. and 5000. Hannacks of Wheat, Fertility. besides infinite store of Rye and Barley. One of our English quarters make four and a half of their Hannacks. The soil is delicately temperate, and would produce all the most excellent things the earth beareth, if the Spaniards would seek and labour them. The Vineyards Vineyards. of account are in Buena Vista, in Dante, in Oratana, in Tigueste, and in the Ramble which place yieldeth the most excellent Wine of all other. There are two sorts of Wines Wines. in this Island Vidonia and Muluesia. Vidonia is drawn out of a long Grape, and yieldeth a dull Wine. The Maluesia out of a great round Grape, and this is the only Wine which passeth all the Seas of the World over, and both the Poles without souring or decaying; whereas all other wines turn to Vinegar, or freeze into Ice as they approach the Southern or Northern Pole. There are no where to be found fairer or better Melons, Pomegranates, Pomecitrons, Figs, Fruits. Oranges, Lemons, Almonds and Dates, Honey, and consequently Wax and Silk though not in great quantity yet excellent good, and if they would plant there store of Mulberry trees, the ground would in goodness and for quantity equal (if not exceed) either Florence or Naples in that commodity. The North side of this Island aboundeth as well with wood as with water. There grow the Cedar, Cypress and Bay tree, the wild Olive, Mastic and Sauine; Trees. goodly procerous Palm and Pine-trees which shoot up into a beautiful straight talnese. In the passage betwixt Oratana and Garachiro, you ride through a whole Forest of them, the strong savour of which perfumeth all the Air thereabouts, of these there are such abundance all the Island over, that all their Wine Vessels and wooden Utensils are made of them. There are of these Pine-trees two sorts, the straight Pine, and the other growing after the manner of our spreading Oaks in England, which would the Inhabitants call the Immortal tree, Immortal tree. for that it rotteth neither above nor below the ground, nor in the water. It is near as red as Brasill, and as hard but nothing so unctuous as the other kind of Pine. Of these they have such great ones, that the Spaniards do faithfully report that the wood of one Pinetree alone covered the Church of los Remedios in the City of Laguna, which is 80. foot in length, and 48. foot in breadth. And that one other Pinetree covered the Church of S. Benito in the same City, which is 100 foot in length, and 35. in breadth. The noblest and strangest tree of all the Island is the tree called Draco: his body riseth into an exceeding height and greatness. Draco tree. The bark is like the scales of a Dragon, and from thence I suppose it had his name. On the very top of the tree do all his arms cling and interfold together by two and by two like the Mandragoras: they they are fashioned even like the arm of a man round and smooth, and as out of their fingers ends groweth the leaf about two foot in length, in fashion like to our green wild water seggs. This tree hath not wood within its bark, but only a light spongious pith, and they commonly make Bee-hives of the bodies of them. Towards the full of the Moon it sweateth forth a clean Vermilion Gummme which they call Sangre de Draco, more excellent and astringeth by far, then that Sanguis Draconis, which we have from Goa, and from other parts of the East Indies by reason the jews are the only Druggist's of those parts, and to make money they falsify and multiply it with other trash four pound weight for one. The first that were known to inhabit this Island are called Guanches: but how they came thither it is hard to know, because they were and are people merely barbarous & void of Letters. Ancient Inhabitants. The language of the old Guanches (which remaineth to this day among them in this Island in their Town of Candelaria) alludeth much to that of the moors in Barbary. When Betanchor (the first Christian Discoverer of these parts) came thither, he found them to be no other than mere Gentiles ignorant of God. Notwithstanding, I do not find that they had any manner of commerce with the Devil, a thing not usual among the Indian Gentiles. Their religion. They held there was a power which they called by diverse names as Achuhurahan, Achuhucanar, Achguayaxerax signifying the greatest, the highest, and the maintainer of all. If they wanted rain or had too much, or any thing went ill with them, they brought their sheep and their Goats into a certain place, and severed, the young ones from the Dams, and with this bleating on both sides, they thought the wrath of the Supreme Power was appeased; and that he would provide them of what they wanted. They had some notion of the immortality and punishment of Souls, for they thought there was a Hell, and that it was in the Pike of Teyda, and they call Hell Echeyde, and the Devil Guayotta. In civil affairs they were somewhat Regular as in acknowledging a King, and confessing vassalage in contracting Matrimony, rejecting of Bastards, succession of Kings, making of Laws, and subiecting themselves to them. When any child was borne, they called unto them a certain woman, Baptism. and she did with certain words pour water upon the child's head, and ever after this woman was assumed into the number of that kindred, and with her it was not lawful ever after for any of that race to marry or use copulation. The exercises which the young men used were leaping or running, shooting the Dart, casting of the stone, and dancing, in which, to this hour, they do both exceedingly glory and delight. And so full of natural virtue and honest simplicity were these Barbarians, that it was an inviolable law amongst them, that if their Soldiers did in any place public or private, offer any licentious or injurious behaviour to a woman, he was assuredly put to death. The people of this country were of a goodly stature, well formed and of a good complexion. There were among them Giants Giants. of an incredible greatness: the skull of one of them is remaining, in which there are eighty teeth, and his body (which was found buried in the Sepulchre of the Kings of Guymur, of which race he was) measured fifteen foot. The people that dwell on the Southside of the Island, were of the colour of an Olive, but those that dwelled on the North-side were fair, especially their women, having bright and smooth hair. Their common apparel Apparel. was a certain garment made of Lamb's skins like a short coat, without pleat or colour or sleeves fastened together, with straps of the same leather. The ordinary garment for men and women of the common sort was called Tomarco, only the women for modesty's sake had another covering under their Tomarco, which was a side coat down to the knees made of skins which reached down to the ground, for they held it an unseemly thing in a woman to have her breasts or her feet uncovered. In this garment they lived, and in this they died, and in this they were commonly buried. For their diet Diet. they sowed Barley and Beans: Wheat was utterly unknown to them. They toasted their Barley by the fire, then did grind it in certain hand mills, (such as are now in Spain. The flower so made they called Giffio, wetting it with water, milk or butter. It served instead of bread also, and was their greatest and most General sustenance. They eat the flesh of Sheep, of Goats, and Pork, but not commonly, for they have certain assemblies, like our festival Wake-days in England, at which times the King in person with his own hands did give to every twenty of them three Goats, and a proportion of their Giffio. After which Feast, every company came before the King, showing their agility in leaping, running, wrestling, darting, dancing, and other sports. They have a certain kind of honey out of a fruit, called Mozan, of the greatness and bigness of a pease. Before they are ripe, they are very green, when they begin to ripe they are red, and when they are ripe are black, nothing unlike our blackberries, Mozans their Physic. save in their taste which is exceeding pleasant. They eat no more but the juice of them which they call Yoya, and the Honey which they make of them they call Chacerquem. They gather these Mozans very ripe, and do put them into the Sun for a week, than they break them in pieces, and put them into water to be boiled until they come to a syrup, and this is their Physic for the flux, and the grieving in the back: and for both these diseases they did also let blood in the arms, head, and forehead with a flintstone. At their time of sowing, the King having appointed to every man his portion of ground that was to be sown, Seed how swoon. they digged up the earth with Goat's horns, and with certain words threw their seed into the ground. All other works appertained unto, and were performed by their women. The King did make his habitation in natural caves or hollow rocks, of which there are infinite store remaining to this day. When there was any Feast made in any Kingdom, their Feasts Feasts. had the privilege that men might with immunity pass to and fro through the enemy's Country: yea, & many times the enemies would feast one with another. In their Marriages Marriages. the men used to ask the consent of the Widows or Maids parents (if there were any) which being granted they were married with little or no ceremony that I could learn. And the marriage was not so soon made, but it might be as quickly broken: for if the husband or wife were disposed to be separated they might be so, and both of them marry again with others at their pleasures. Notwithstanding all the children of the separated begotten afterwards were esteemed as bastards, the King only for succession's sake exempted from this custom, & to whom for that respect it was lawful to marry with his own sister. For many years this Island was subject to one only King whom they called Adexe, who being grown old, his Sons (which were nine in number) conspiring against him, parted the Island into nine several Kingdoms. All their war was to steal cattle one from another, and especially the spotted Goats, which amongst them are in great and religious estimation; The government. there is very little difference betwixt the body, colour and smoothness of our English fallow Deer and their Goat. The ancient Guanches of this Island had an appointed Officer or Embalmer answerable to the sex (man or woman) who washing the dead corpse did put into its body certain Confections made of Goat's Butter melted, the powder of Furzes, and of a kind of ruff stones, the rinds of Pine-trees and other herbs, and did stuff the body with this every day for 15. days together, putting the body against the Sun, now on the one side, now on the other, Funerals. until it were stiff and dry. All this space their friends bewailed their death. At the end of 15. days they wrapped their body in Goats skins so cunningly sowed together that it was marvelous, and so they carried the body to a deep cave where none might have access. There are of these bodies remaining yet which have been buried these 1000 years. The nearest port town to the City called Cidade de Laguna, is Santa Cruz, Sancta Cruz. from thence you ascend up the steep Mountains to the City, which you shall find to be most miraculously seated in the midst of a flat of ten miles in compass, as if nature had prepared that place for man to build a City upon, & being walled about with hills of wonderful height on all sides saving to the north-west (from whence there being a levelly tract of land even to the Seaside which is seven leagues distant) there doth continually arise from the Sea a vapour, which being circulated among so many and intricate Mountains groweth to be a wind, and taketh his passage through those channels of Mountains to the City, to its great refreshing, Refreshing wind. and in this great Plain (like Envy) for want of opposition dieth. And let the wind blow full Southeast at Sea, yet shall you always have the wind full north-west at the City like a true friend when you must need him from twelve a clock in the day until night. The extreme dew which falleth doth sufficiently cool the night. Their buildings are all of an open rough stone nothing fair: they are very plain in their buildings, two or three stories high and no more, and commonly but one story high in the remoter parts of the City. It is not walled, they have no chimneys, no not so much as in their kitchens. They make only a flat hearth against a wall, and there they toast their meat rather than roast it. The decency of their streets in commendable, for when you are in the centre of the City, your eye reacheth almost to the extremest parts thereof. They have no want of water. The City hath its name from a great standing Lake at the West end of it, upon which there are commonly diverse sorts of fresh water-fowls. The haggard Falcons do every evening fly upon this Lake, and the Negroes with slings beat them, which is the noblest sport of that kind in the world for the stoop are many, and at one time, Sport with Hawks. and the Hawks the strongest and best mettalled of all other; of a greater kind than the Barbary Falcons. The Viceroy being one evening to see this natural sport, and he demanding of me what I thought thereof, and I justly commending the strength and mettle of the Hawks, assured me upon his honour, that a Falcon bred in that Island (which he had formerly sent to the Duke of Lermo) did at one flight (except she rested upon ships by the way) pass from Andaluzia to Tenariff (which is 250. Spanish leagues) and was there taken up half dead with the Duke's Varvels on. And the time from her going out to her being taken up, Strange flight of a Hawk, &c exceeded not sixteen hours, &c. But I dare not dwell any longer with this industrious Gentleman in these Canaries, and had need borrow the wings of one of these Hawks to make a swift flight to some other African islands, where next you shall find us within the Mediterranean. §. IIII. Of Malta and the Navigations about Africa. WIthin the Straits are no great islands belonging to Africa, Pennon, or the Rock against Velles de Gumera, the I'll of Gerbi, & some others. Malta is the most famous, where in old time was the Temple of juno, spoiled by a Cic. in Ver. 6. Verres, supposed to be that Melita, b Melita so called of the store of honey. where Paul suffered c Acts 28 1. shipwreck: although there be another Melita in the Adriatic Sea, near to Dalmatia: Polybius d Polybius. calleth it Melytusa, as Volaterranus e Volaterran. writeth. Ptolemy and Cicero name Melita, now called Malta, in this I'll of Malta. This Malta is distant from Sicilia 60. miles, from Africa, 190. It hath been sometime subject to the Carthaginians, as may appear by diverse Monuments with Inscriptions of Carthaginian Letters: and the Islanders (it our Author f Descrit. di Malta. say truly) can understand that Scene in Plautus before mentioned. Eloi, Effetcha, Cumi, words used in Scripture, are likewise used in the Maltese. Their manner of life is Sicilian. But we may not dwell here. Some g Ortel. in Thesaur. ascribe Paul's shipwreck to Melita in the Adriatic, near to Dalmatia, whom Beza h Beza Annot. Aret. in Acta. learnedly confuteth: and proveth it to be that Malta, which now the Knights hold against the Turk: whose valour and success, in resisting that mighty Turkish Adversary, i Curio Bellum Melitense. Viperanus. Knols p. 796. Curio, and Io. Antonius Viperanus in their Books of that Argument, Knolles in his Turkish History, Ri. Carre, and others relate at large. It was An. 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 & Aretius show out of Strabo l. 3. was given to the Ionian Sea also, and further Southwards, where Malipiero a standeth: and Ortelius out or k Ouid. Fast. 4. Scribentem gelidis Adria vidit aquis. So Statius to Metius going from the Tirrhene to Egypt Quostibi curren● praeceps ferat Adriamores? Ovid, and others, proveth the same, as doth also that Epitome of all Learning Io. Scaliger. That learned Gentleman M. Sandys in the fourth Book of his journal hath largely related of this Island. It containeth after his description sixty miles in circuit; a Country altogether champain, being no other than a Rock covered over with earth, but two foot where deepest; having few trees but such as bear fruit, whereof all sorts plentifully: so that their wood they have from Sicilia. Yet there is a great Thistle which together with Cowdung serves the Country people for fuel, the less needful by the immoderate heat, there exceeding far any other seated in the same parallel, yet sometimes tempered by the winds to which it lies open. River's here are none, but sundry Fountains. The soil produceth no grain but Barley: bread made of it and Olives is the Villagers ordinary diet, and with the straw they sustain their Cattle, cuminseed, aniseed, and Honey, they have here in abundance, and an indifferent quantity of the best Cotton Wool. The Inhabitants die more by Age then Diseases, and heretofore were reputed fortunate for their excellency in Arts & curious weaving. This Island was given by Charles the Fift to the Knight's Hospitalers after their loss of Rhodes; whose first seat was the Hospital of S. john in jerusalem, built by one Gerard, at such time as the Holy Land became famous by the successful expeditions of the Christians, whose rites are recorded by many Authors, but by us to be reserved for another task. There are sixty Villages in the Island under the command of ten Captains, and four Cities. Old Malta (supposed the work of the Phoenicians) is seated on a Hill in the mids of the Island, kept with a Garrison though of small importance. In it is a Grot of great veneration, because they suppose that Paul lay there after his shipwreck. The other three Cities (if they may so be termed) are about eight miles distant, and not much without a Musket shot each of other, near the East end and on the North side of the Island; where there is a double Haven, divided by a tongue of a Rock. On the top of this tongue stands the Castle of S. Hermes, after 20000. shot and the loss of 10000 lives taken by the Turks. But so could they not that of S. Angelo, which only & Burgo escaped their fury in that their siege. After their departure, when the Knights had thought to have abandoned the Island, by the helps of the Pope, Florentine, and especially the Spaniard, they were furnished with provisions for new fortifications; and added a new strong City, called Valetta, in honour of him that then was their Great Master, john de Valetta. The Great Master's Palace is a princely structure, the market place spacious, the Church of S. Paul magnificent, as that also of S. john; the houses uniform of free stone, two stories, flat roofed. S. john's Hospital gives entertainment to all that fall sick, the attendants many, the beds overspread with fair Canopies, every fortnight having change of linen, served by the junior Knights in silver, and every Friday by the Great Master accompanied with the great Crosses, a service whereto they are obliged, as their name of Hospitular Knights also importeth. It is victualled for three years; supplied from Siçilia. The Island hath not of living souls above 20000. Their expeditions are usually but for booties. The people almost as tawny as moors: the heat makes them sleep at noon These Votaries have store of Courtesans for the most part Greeks, which sit playing in their doors on Instruments, by their eyes bewitching unstable souls, their vow rather prohibiting (if the practice interpret) Marriage than incontinency. Their markets are on Sundays. The Knights come hither exceeding young, the sooner to attain Commendams at home, which go by seniority. There are resident about five hundred, and as many abroad to repair upon summons. Sixteen of them are Counsellors of State, called Great Crosses. There are seven Albergs or Seminaries, one of which was of England, till in the general Deluge under Henry the eight, Saint john's without Smithfield, sometime the Mansion of the Grand Prior of England, was hooked into that crooked stream, though still that Title continue, an Irish man now enjoying it. Every Nation feed by themselves in their several Alberges, and sit at table like Friars. But how do I preoccupate my Christian Relations, and fall into a Lethargy, having opportunity of such an Hospital and such Hospitulars? Now a word of the ancient Navigations about Africa. Hanno his voyage, set forth by the Carthaginians, seemed fabulous, but Ramusius showeth every place by him mentioned, to agree with the later Discoveries of the Portugals, and thinketh (guided by a Portugal Pilot, skilful of those Seas, which skanned this Navigation of Hanno) that he went as far as Saint Thome. Long before this, Homer reporteth of Menelaus compassing the Ethiopians from Egypt, which some interpret of sailing by the Cape of Good Hope, as the Portugals. Of this mind Strabo citeth Aristonichus. Of Solomon and jehoshaphat is said before. Herodotus affirmeth the Phoenicians sailing in the Red 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 sailing of Eudoxus out of the Red Sea, round about Africa to Cales, which Strabo relateth otherwise and refuteth. The like may be showed in some other instances, of which read Master Hakluyt his Epistle Dedicatory, Tom. 1. Ramusius part. 1. pag. 111. and Galuanus in his Discoveries of the World. Which I mention, not to disparage or weaken the Portugals praises, but to give Antiquity their due; which, I think, a See Panciroll to. 2. c. 1. & ad eum Salmath. Causaub. ad Athen. l. 3. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, figura est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. could not ordinarily (if at all) 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. And this agreeth with the Greek proverb of Hanno's Discoveries, and jubas' History: that he which findeth sweetness in the one, may swallow the other, and as well entertain Bavius as Mavius: the Periplus of the one, and Libyc Histories of the other not obtaining full credit, nor wholly meet to be rejected. And thus much of this African part of the World, the Regions and Religions thereof: the one most subject to the burning beams of the heavenly Sun, the other least enlightening by the comfortable warmth of the Sun of Righteousness; black in body, but more darkened and deformed spiritually, as having only some parts of Habassia entirely possessed with Christians, besides what in Congo hath of later years been effected by the Portugals, and that little which is subject to them and Spain: all the rest being Pagan, or Mahometan. And would God this were the case of Africa alone; seeing that if we divide the known Regions of the world into thirty equal parts (it is Master brerewood's b brerewood's Enquiry, C. 14. Computation.) The Christians part (understand it in all Sects and Professions bearing that name) is as five, the Mahometans as six, and the Idolaters as nineteen; besides that huge heathenous Tract of the unknown South Continent, which by probable reasons is by him conjectured to be no less than Europe, Africa, and Asia, together. So far is it from truth, which one c Doctor Hils Reason, 5. of our Countrymen hath lustily bragged on behalf of his Romish Mother, That the Catholic Roman Religion hath had, and hath yet a far greater sway in the world, than any other Religion ever had or hath: whereas this our Africa hath more Mahometans d Cairo, fesy, Morocco. in two or three Cities, than Romish Catholics perhaps in her whole compass. And for Asia, how pitifully doth he tumble together some names of a few Towns or little islands (it seemeth unknown to himself) as monuments of Romish Conquests? What their American Conversions e Lib. 9 c. ult. are, is touched elsewhere. Yea, even in our Europe, where this mystical Babylon is situate (the mother of the whoredoms and abominations of the Earth) the number of Protestants f See the Preface to brerewood's Book. is not much inferior unto them. But his reasons have been already proved unreasonable, by him, whose Pen then, and Prelacy since, we with all duty acknowledge a pillar to the Truth, and Ornament to our Church and State. For my part, I am sorry his assertion is no truer, as one seeing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, between Catholic and Roman, a great gulf, Luke 16.36. not easily (without many provisoes) passable: but between Heathen and Heaven, a bottomless depth, the way impassable, and life impossible. Let us pray to him which is the Way, the Truth, the Life, to make and be the Way, by revelation of his Truth, unto everlasting Life, to these poor Africans, that as they are almost wholly (in all professions, Christian jewish, Morish, Ethnic) circumcised in the flesh, so they may receive that Circumcision of the Spirit, not made with hands, which may cut away this superfluity of superstitions (wherein they seem more devout than any part of the World) and make them with meekness to receive that Word, which being grafted in them, is able to save their souls. Amen, Lord jesus. 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. §. I. Of the names given to this part of the World, and diverse opinions of the Ancients concerning the Torrid Zone. NOw are we shipped for the New World, and the New Discoveries. But seeing this Inky Sea, through which I under-take a Pilots office to conduct my Readers, is more peaceable than That, which on the backside of this American World, was called the * Mare Pacificum, & deal Sur. Ortel. Theat. Peaceable, by Magellane the first Discoverer: it yieldeth us the fitter opportunity to contemplation and discourse, in such Philosophical subjects, as a Nomen quasi novimen Fest. 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, b joseph. Acosta. de procuranda Indoram salute, & hist Indiae, lib 1 & 2. Boter. Relationi, part. 1. lib 4. Gomara hist. gen. &c, 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. An. Dom. 1492. and World, for the huge intention thereof; (as c Hak. tom. 3. Epist. Dedicat. Maginus. Ger. Mer. de fabrica mundi. Master 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 Noah, drowned not these parts, because men 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, nor Author of that Discovery: Columbus will challenge that, and more justly, with b Munst Cosm. lib. 5. whom, and under whom Americus made his first voyage, howsoever after that, he coasted a great part of the Continent which Columbus had not seen, at the charges of the Castilian and Portugal c Am. Vesp. Nau. Maff. hist. Ind. lib. 2. Kings. But so it might more rightly be termed Cabotia, or Sebastiana, of Sebastian Cabot a Venetian, which discovered more of the Continent than they both, about the same time; first employed by d Hakl. tom. 3. pag. 7. King Henrie 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 Triumviri, the Genuois, Venetian, and Florentine, to decide this question among themselves. And why now is it called the West Indies? To this e Acost. histor. Ind. lib. 1. c. 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, f 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 g Hakluyt, vbi sup. confesseth) to find no other Land but Cathay, and from thence to turn towards India: and the opinions of Aristotle h Arist. de coelo & mundo. and Seneca, that India was not far from Spain, confirmed them i 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 Indians. therein. 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 swarm from those grounds and principles, which the Naturalists k Ptol. Strabo, Plutarch, and some others mention the Ethiopians beyond the Tropic of Cancer: and Taprobana, Agisimba, &c. 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 in most Closets. In the Heavens, they supposed a burning Zone; in the Earth, a Plague, plagued with scorching heats. Vtque duae dextra Coelum, totidemque sinistra Parte secant Zonae, quinta est ardentior illis, Sic— — Totidemque plaga tellure premuntur Quarum quae mediae est non est habitabilis astu Nix tegit alta duas, totidem inter utramque locavit: Temperiemque dedit. And l Virg. (Cui Aras statuit in suo Hypercritico. Scalig. Georg. lib. 1. a greater than Ovid: Quinque tenent Coelum Zonae; quarum vna corusco, Semper sole rubens &c. The sense whereof is, that those parts of the World next the Arctic or Antarctic 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 m Cicer. somn. Scipionis. Macrob. insom. made to be a spacious and unpassable Ocean, where the Stars, hot with their continual motions, and the Sun's 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 midst with a huge Ocean: On this side whereof we are situated, and beyond, the Antipodes. Some Philosophers n Vid. Plutar. de plac. Ph los. indeed held otherwise, but with greater errors, as Leucippus, Democritus, Epicurus, Anaximander, which multiplied Worlds according to their fancy. Raw and uncertain were the conjectures of the o Arist. 2. Meta. cap. 5. Plin l 2 c. 68 best. Yea those whom we reverence, as better than the best Philosophers, had no less error in this point. The Golden-mouthed p Chrysost. hom. 14. & 17. in Heb. Theod. Doctor had a Leaden conceit, that the Heavens were not round, whom Theodoret is said to follow. Theophilact q Theophilact. in cap. 8. 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 f Lact. l. 3. c. 24. Institutionum. Lactantius both deny and deride the opinion, that there are Antipodes: But easier it was for him with a Rhetorical flourish (wherein, I think, of all latin Fathers, g Christianorum omnium facundiss. est Lactant. Viues de trad. dis. lib. 3. 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 Adversary's name. But he that surpassed Lactantius no less in knowledge of truth, than he was surpassed by him in smoothness of Style, herein holdeth equpàge, and draweth in the same yoke of error. I mean him, whose venerable name no words are worthy and sufficient to Usher in, Saint Augustine: who, though somewhere a Aug to. 1 decem Categoriae. he affirmeth the Antipodes, yet elsewhere b 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 the unmeasurable Ocean, he thought it easiest to deny, that, which certain experience at that time could not so easily prove: although c Viues in eundem. even then some reports (but obscure and uncertain) had been spread abroad of sailing about Africa, as d Lib. 7. c. ult. a little before is showed; which must enforce that which Augustine denied. More hot and forcible were the Arguments of our more zealous than learned Countryman, Boniface, e Aventinus Annal. Boi. l. 3. Archbishop of Mentz, and of Pope Zachary, who pursued this opinion of the Antipodes, so eagerly against Virgil Bishop of the Iwanenses in Boiaria, about the year 743. That upon Boniface his complaint, the Pope writeth to him to cast out this Virgil the Philosopher (so doth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call him) out of the Temple and Church of God, and to deprive him for this perverse Doctrine (that there were Antipodes) of his Bishopric: and Virgil must pack to Rome to give account of this Philosophy to the Pope. Minerva sui. Let the Reader here judge between the Philosophy of the one, and the Fool-asse-o-phy of the other: and let our Catholic Parasites tell us, whether their not-erring Father pronounced this sentence of error as a Pope, or as a private Doctor. But what doth this Doter in my way? Some f Accost & Sixt. Senens. Bibliot. lib. 5. annot. 3. also allege Nazianzen, Jerome, and Procopius, for this or the like opinion. But Poets, Philosophers, Fathers, (in other things worthy our love, for their delightful Poems; our admiration, for their profound Science; our awful respect and reverence, for their holy learning: and learned holiness) herein we bid you farewell: magis amica veritas; 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 Tropics are both habitable and inhabited: and for the Perioeci, g Perioeci are those which dwell in the same parallels, but contrary Meridian's. Anticthones, which dwell in the opposite Zone or plague of the world. The Perioeci have Summer and Winter, but not day and night alike: The Antaeci have day and night alike, but not the seasons of the year. The Antipodes differ in both. Antoeci, Anticthones, 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 sailed, and 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 attributed 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 Debtford, there resting after her long journey, offering up herself to Time, her deeds to eternity. The causes of the Temperature and habitableness of those parts. 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 h That all the world is habitable, see the Discourse of George Best, in a Preface to the north-west Discoveries of M. Frobisher, and inserted Hak. Voyag. to. 3. page 48. Rains fall about, and afternoon every day, when the Sun is over their heads. Causes of temperature betwixt the Tropics. Similitudes. showed the contrary. For never is it moister in those parts between the Tropics, then when the Sun is nearest, 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 Sun's absence, Summer, because of the perpetual clearness, 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 Thunder and Lightnings) proclaim daily defiance to the earth: threatening harm, but doing good: cooling the same, after the morning Sun 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 dwell 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 Sun's angry arrows. As in a Limbeck, a strong fire causeth 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 and distilleth them, in showers, which in less heat are of less quantity, and more easily consumed. Without the Tropics it is contrary: for the Summer is dry, the Winter moist; the cause being the Sun's weakness, not able to concoct and disperse the vapours, by the moist earth then easily yielded: 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, cannot 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 a Quodque die Solis violento inanduit aestu: Humida Nox reficit, paribusque refrigerathoris. Honterus. that the heat is not so unequal as the Ancients dreamed. The great Dews also in the night, which are greater them 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 Tropics 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; Contrariwise, near the Poles, the continuance of the Sun, and long days make it hotter than in parts nearer the Sun; as in Russia b D. Fletcher, Description of 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 cum proximus alget. When the Mountains are subject to this degree of cold, it cannot but temper the Neighbour Regions, with some coolness at least. Now to all these Reasons of the Temperature, under the Line, and between the Tropics 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 diverse places, and by natural exceptions hath bounded and limited those general Rules. In some places, under the Line, it raineth not at all: in other some, 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 Tropics 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, c Acosta l. 3. c. 6. is ascribed to the motion of the Heavens: the first Movable drawing (saith Acosta) 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 d Pet. Martyr Dec. 3. lib. 6. Sir Humf Gilbert Discou. Master George Best. some suppose. But for the Air (whereof we now special speak) the motion of the Comets, circularly carried in the Air, (where also their motion is diverse, as is observed in the Planets) doth sufficiently prove. Without the Tropics from seven and twenty to seven and thirty Degrees, the Winds are said to be for the most part Westerly, moved, as some think, by the repercussion of the Air, here prevailing against that force of the Heavens, which mastereth it within the Tropics: even as we see Waters, being encountered with more force, return with an Eddie in a manner back. This of the Easterly Winds is to be understood of the Sea: for at Land, though 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. e Linschot. lib. 1. Also, near unto the Coasts they are more subject to calms in this burning Zone, than further off in the Sea, the grosser vapours which arise out of the Earth, and the diverse 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 an high mountain called Pariacaca, whereupon joseph f Ios. Acostae Natur. and Moral History of the Indies, lib. 3. cap. 6. Acosta saith, he ascended as well provided as he could, being forewarned and fore-armed by men expert. But in the ascent he and all the rest were surprised with so sudden pangs of straining and casting, and some also of scouring, that the Sea-sickness 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 lasteth but for a time, neither leaveth 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 ascribeth it to the subtlety of the Air in those high Hills, which he thinketh are the highest in the world: the Alpes 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 off 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 a This Master George Barkley, a Merchant, which lived long in Livonia told me of his own sight. being found dead suddenly in those sleds in which they came to market, sitting therein as if they were alive, and some losing their joints by the like cause. But this maketh 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 Streits, and the Northern unknown, (for the knowledge whereof our Countrymen, b See infra. c. 3. Frobisher, Davis', Hudson, and others, 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. §. III. Of the nature of metals in general, of Gold, Silver, Quicksilver, and the plenty and Mines thereof in America. 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 c 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 Mines and Metals therein. The Wisdom of God d Acosta l. 4. c. 2. Arist. Eth. l. 5. 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 e Phil. de Gen. Mundi lib. 5. Euseb. de Praep. Euang. l. 8. c 9 calleth 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 his measure. Metals naturally grow (as some f Apoc. 3.18. Psal. 12.6. observe) in land naturally most barren: Nature recompensing the want of other things with these hidden treasures: and the God of Nature enriching the Indians with this substance, otherwise barren of Humane and Divine knowledge, that might as a rich Bride (but withered and deformed) make her find many suitors for love of her Portion. And would God, they which reap here these Temporal things, would sow Spiritual, and give them g Bart. de las Casas Hispan. Crudesit. Vrban. Calueto. Hier. Benzo. lib. 3. cap. 21. 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 not Iron for Gold, an Iron Age for a Golden, imposing a heavy yoke of servitude, h Aurea sunt vere nunc secula, &c. Ouid. First was an Age of Gold: then golden goodness abounded: Last is an Age for gold: and now gold only triumpheth. Abr. France, Amintes. 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 humane 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 divitias, & filia devoravit 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 ⁱ 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 Mines of Potozi alone were drawn and customed every day thirty thousand Pesoes of Silver, every Pezo amounting to 13. Rials, and a fourth part: and yet it is thought the one half was not customed: or as Ouiedo h Ouiedo, lib. 6. cay. 8. reckoneth, one fourth part more than a Spanish Ducat. He writeth, that Anno 1535. three or four ships came to Sivil, laden with none other commodities but Gold and Silver. Miles Philip's recordeth, that when he returned out of the Indies, 1581. there were seven and thirty sail, and in every of them, one with another, thirty pipes of silver, besides great store of Gold, Cochinile, Sugars, Hides, &c. And at this day, saith i Acosta. l. 4 c. 7. Ga' c de la Offa speaks of 25. millions of Pezos, only out of Peru in one Fleet: and that Paulo de Laguna Precedent of the Council of the Indies affirmed that all the Kings of Spain from Pelagius hitherto, had not so much money as Philip the second alone. And de solo un cerro de los del Peru bantraydo a Espanna hasta & Anno 1602. 200. millions of pesos registered, & above a hundred not registered, lib. 1. cap. 7. part. 2. Acosta, the Mines of Potozi yield the King a million of Silver, for his fift yearly, besides the wealth that groweth by Quicksilver, and other Prerogatives. In the year 1574. were entered threescore and sixteen millions. That which is wrought in the Country is not entered, besides privy conveyances. How much differeth Potozi from the Mine Bebello in Spain, one thousand and five hundred paces deep, admired, and that justly, by k Plin l. 23. 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 encountreth the vast Ocean, passeth the farthest and most contrary climates, drowneth Boötes and all his Team, buryeth 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 intrals being towered in the Air, and sacrificed to his hotter brother in Fiery purgations; the Air filing 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 the lowest Darkness. Precious perils, l Pretiosa pericula fodit. Boet. de Consol. Speciosa supplicia. Cipr. 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 Indians, before they accounted gold any part of their happiness, and found it the cause of their ruin? Of meals, Gold is esteemed most precious, as most enduring both Age and Fire, and least subject to rust: according to those Verses, — uni quoniam nil deperit Auro Igne, velut solum consumit nulla vetustas, Ac neque rubigo aut arugo conficit ulla. Their Gold m Acosta. Ouiedo, Herrera, &c. 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 sands, for which Tagus, Pactolus, and Ganges have been famous; or else in stone, being a vein that groweth and engendereth, intermixing itself with the stones. Those Pippins, or pieces of pure Gold, found among the Rocks or Hills, are sometimes very great. Peter Martyr n Pet. Mart. Dec. 1. lib. 10. tells of one that weighed three thousand three hundred and ten Pesoes, and was with much people and treasure drowned, in the ship called Boadilla, being therewith surcharged, in the return homewards: A fit Emblem for Christians, which when they will o Abac. 2.6. lad themselves with this thick clay, p 1. Tim. 6.3. drown the soul in perdition and destruction. q Hist. Gen. Ind. l. 6. c. 8. Ouiedo (who a long time held the Office of Proveditor for the Mines) saith, that he saw two Grains of Gold, one of which weighed seven pounds, and was in value 700. Castilians or Pezos, the other five pounds, & was worth five hundred; and many other of one, two or three hundred. Yet are not these Grains so welcome to the Miners, as that in powder, because this continueth (and therefore in fine containeth) more than the former. He observeth, that Gold hath a far brighter lustre in the natural virginity, then when it hath passed the fire & man's industry: and that coals are often found very fresh, where they find Gold, which place he thinks was sometimes the face of the Earth, and by Time (which conserveth coals as well as gold under the earth without corruption) covered through showers, bringing the earth from the higher places, whereby he supposeth it came to pass, that in a virgin-Mine fifteen foot under the earth, he once found two rings of the Indian fashion: he addeth, that the gold in stone will run as small as a pin or thread, and meeting with a hollow place, filleth it, and so guideth the Miner by thick and thin, but always pliant & flexible like liquid wax, till the first sight of our air breathes (as from the covetous hard hearts of men) this natural hardness, which it presenteth to us. The wild Indians had the Art of gilding their works with such dexterity, that they seemed pure gold: which mystery they performed with certain herbs, but would never teach it any European. The Indians a Ouid. l. 5. c. 3. in Hispaniola observed a kind of Religion in gathering their Gold (as the Arabians in their Frankincense) fasted, and for twenty days' space came not at their wives, otherwise thinking they should find none. Columbus imitating the like superstition, would suffer none to seek this golden Idol, without those gilded Ceremonies of Confession, and their Sacrament before received. The greatest quantity is drawn at the Indies in the powder-gold. The gold in stone is drawn out of the mines or Pits, with great difficulty. They refine powdered Gold in Basins, b See hereof Ouiedo vbi sup. washing it in many waters, until the sand fall from it, and the Gold, as more 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 firm land was twelve Cassons or Chests, which was so many hundreth 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 least endamaged by the fire, and in the sound and colour passeth the Gold. The mines thereof are commonly in Mountains and Rocks, seldom in plains, and Champains. Sometimes they find find it c Pliny 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, 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. Thus in Peru, the mines of Porco stoop to artificial fires, which those Potozi scorn and contemn. Potozi is a dry, cold, barren, d I have seen some in all proportion resembling Plants. with leaves spread, and divided & a stalk descending, as if it promised a flower, much like the Ribwort. The like reporteth Munst. Cosmog. l. 1. c. 9 and unpleasant soil, if the rich mines did not more than supply all those defects, and make it a plentiful both habitation and Mart; not fearing the Heaven's 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 mines 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 mines, see no Sun nor light, by absence whereof they find both extreme cold, and dreadful darkness, and an Air so unwholesome, as makes them no less sick, than men tossed at Sea. They e See of these labours, Plin. l. 33. c. 6. & more in Acosta. l. 4. break the Metal with Hammers, and split it by force, and then carry it up on their shoulders, by Ladders made of Neat's Leather twisted like pieces of wood, which are crossed with staves of wood: at the end of one Ladder begins 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 fifty pound weight, and that commonly above an hundred and fifty f 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 sight 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 swims on the top, the other Metals under, and the dross in the bottom. The Quicksilver g 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 liquour, is more heavy than those which have a natural subsistence; this subsisting and sinking to the bottom, when the other swim above it. God only challengeth pre-eminence, if Pliny h Plin. vbi sup. be believed. Nothing in this admirable liquour 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, i Lemnius de occult is naturae miraculis lib. 3. cap. ult. 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 hath 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 liquour which enters in at the ears, Eyes, nose. and mouth, unto it in the stomach. k 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 telleth, that the Goldsmith's hanging a cloth over the place where they gilled, 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 l Rom. 3.13. 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 killeth it, m Some think that Quicksilver cannot quite be ki led. or at least depriveth it of the motion and quickness, and maketh it pliant to Medicines and Ointments. Yea, some n De saliue hominis mirabili effectu vide Lemmium 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 least doth much hurt them. Quicksilver disdayneth 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 flieth the rest, as much as may be, and therefore they use to keep it in earthen Vessels, Bladders, Skins, Quills, and such unctuous receptacles. It hath pierced and eaten thorough the bodies of men, and hath been found in their graves. Quicksilver is found in a kind of stone, which doth likewise yield Vermillion. 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 refining Silver by Quicksilver, their Engines and Mills, with the trial of their metal, I refer the Reader to o Accost. l. 4. c. 12. 13. Acosta. Atabaliba marvelled why the Europaeans having such Chrystaline and pure Glasses, would expose themselves to those dangers by Sea and Land, for those metals which he thought not comparable to the same. Well indeed might he have wondered, if that Art had remained, which p Vid. jan. Dous. praecid. ad Arbit. l. 3. c. 9 Plin, l. 36 c 26. Isid b. 16 c 15. Policrat. l. 4 c. 5. Pancirol. de perdit. (I know not how truly) Pliny, Petronius, Isidorus, and others report, to have been in Tiberius his time; to whom one presented a fair Glass, which being cast on the ground, was bowed, but not broken: & being taken up by the same Artificer, was with his hammer brought to the former form and beauty. His reward, besides the wonder and astonishment of the beholders, was that which precious things often procure their owners. For the Emperor asking whether any other knew this Mystery, this being denied, he caused his head (the only work house of this secret) to be smote off, lest Gold and Silver should give place q Dio. hist. l. 57 in relating this story, gives another reason of his death. to art. The Emeralds grow in stones like Crystal, and there are many of them in the Indies. But of these and other Gems it would be too tedious to write. Pedro Ordonnes a Spanish Priest hath written of the profits which the Spaniards reap of Peru and the Indies. He saith, that the King's Revenue thence accrueth to twelve Millions, which ariseth out of ten Springs, his fifths of the Gold and Silver Mynes, great Melt, Customs of Ports, Indian Tributes, Sale of Offices, the Cruzada, Tribute of Rents, Quicksilver, Fines of Courts, and the ninth part of Ecclesiastical Rents. Of these Rents and other things worthy knowledge: See himself in the seventh Book of the last part of our Pilgrims. Let us now come to the Men, Beasts, Fowls and Plants of this New World, whereof we will here promise a general taste, and hereafter give in the due places some other particular Relations. 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. §. I. Whether the Ancients had any knowledge of America, and whence the Inhabitants, first came. See of the late peopling America, my Pilgri. l. 1. c 1. & 2. 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 Humf. Gilbert Discou. Ortei. Theat. in Charta N Orbis Hak in Epist. Deed ●●. 1. & Io. 3 are not such as can force us to believe that, whereto by great Authors they are alleged. Seneca's Prophecy is little to the purpose: Sen. Medea Act. 2. Pancirol. & Shall de Invent. New-worlds (saith he) shall be in the last Ages discovered, and b Thule, is by Mercator and others interpreted Island: by Ortelius Tile. mark in Norway. Thule shall not be any longer the furthest of Nations. But all that Chorus seems to a diligent Reader to intent 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 Colcos, had obtained Medea's love, which he unkindly requited. 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. lib. 4. observeth. For the American Discoveries have not been by the way of Island, and Northward, but Southward: and this appeareth by the Verses before, Nunc iam cessit Pontus & omnes, Patitur leges— Quaelibet altum cymb apererrat. Nil qua fuerat, sede, reliquit Peruius orbis, Indus gelidum Potat Araxem, Albin Persae Rhenumque bibunt; venient annis Secula seris, quibus Oceanus Vincularerum laxet. As for Plato's d Plato's Discourse hereof in his Timaeus, is englished by R. Eden in the Preamble of the Decades. Vid. Ram. praef. ad vol. 3 Atlantis, and tertullian's e Tertul. de Pal. & in Apologet. Aoost. l. 1. c. 22. Plut. de fancy in orb Lunae. Aeon borrowed of him, Acosta allegeth diverse Platonics, Proclus, Porphyry and Origen, which interpret Plato after a mystical sense: and proveth by the words of Plato himself, that they can be no true History. The like allegations hath Marsilius Ficinus in his Commentaries upon Timaus and Cricias, howsoever he allegeth Crantor, and some others which esteem it a bare History: to which yet his thousands of years before the Flood, deny truth and credit, although we interpret them of the years of the Moon. Ficinus showeth both their Allegorical and his Anagogical interpretation. But the Discourse of Plato cannot agree, if it were a History, to America, both because it placeth Atlantis at the mouth or entry of the Straits by Hercules Pillars, whence this is by a huge Sea separated: and that is not said still to continue land, but by an Earthquake to have sunk and become Sea. That which is cited out of Aristotle his Admirandae auditiones, if any read the place, may appear to be some nearer Island, and neither Island nor Continent of America. Neither can I credit that which f Ouied. Gen. hist. l. 2. c. 3. Ouiedo supposeth of the Hesperideses islands, cited out of Pliny, Mela, Solinus, daubed over with Mortar, borrowed of fabulous Berosus, and the Poets, as if in those first Ages of the World they had been Spanish Inheritance, and none other than Hispaniola, or some other of the islands or main land of this New World, the Histories whereof might perhaps move Columbus to these Discoveries. Out of Plutarch and other Histories of the Carthaginian, Phoenician, and Tyrthenian Navigations they have conjectures, but very uncertain, and obscure: and those things, which Diodorus reports of that Island, agree 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 could g Ortel. in Chartar. 6. 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 john Goia of Melfi, according to that Verse of Panormitan, h Antonius' Panorm. Prima dedit nantis usum Magnetis i Amalphis in Lucania in the Kingdom of Naples. Amalphis. Gomara k F. Gom. hist. gen. cap. 9 citeth Blondus, and Maffaeus, Girardus, 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, l Acts 27.20. Virg. Aeneid. 1. Seneca vbi sup. 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 former-times, some ships might come sometime by casualty into those parts m Of the supposed former Discoveries of the new world, read Ortel. Theag. Charta. 6. but rather forced by weather, then directed by skill; and thus it is likely that some parts of America have been people. 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 n D. powel history of Cambria, p. 127 A. D 1170. Madoc ap Owen Guyneth, 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 Master Humphrey Lhuyd, is thought to be the Continent of the New World, confirmed herein by the speech of Mutezuma, professing his Progenitors to be strangers; and so were all the Mexicans to those parts, as the History in the eight Chapter following will show: and by the use of certain Welsh words, which o Dau. Ingram. Hak cadit. 1. to 3. Meredithan Rise & Guiyn● Owen make mention of 〈◊〉 this Owen's Navigation. See Hak. tom. 3. p. 1. David 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 British Expedition are in manner worn out, and no sign thereof was found by the Spaniards: Only p A. S. Andrews E●●n●enr Cumana, which Herera denieth 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 Cumana: in the Island of Acuzamill, the same was worshipped: but without any memory of Christ, or any thing savouring that way: & might as well be there without any Christians erecting as those Crosses which in the sixt Book we have showed, were in the Temple of Serapis, at Alexandria. Moreover some Authors deny that any such Crosses were there found, and brand the report for a Fiction. 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 q Three or four 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 islands 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 Indies; 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 is not like any would take into the ship with them, much less convey them over so huge an Ocean. At last he concludeth, that although some might arrive there by shipwreck, & tempest of weather, yet is it most likely that the first Inhabitants (descended of Adam & Noah, of which one r Acts 17.27. Ortelius in his Map of Mare-Pacificum, affirmeth that the people of America in likelihood were peopled from Europe by Groenland, Iceland, Friesland, &c. blood God hath made all Mankind, to dwell 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 where the islands thereof are found fit Mediators for this passage, being not far distant from the Landlord. And this on the North parts of the World (where they place that fabulous Streight 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 Streights into America. Groneland is found 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 Saint Martha and Cartagena. Of whom john s Io. di Castellanos. di Castellanos writeth. Son todos elloes Negroes comocueroes, &c. They are all (saith he) as black as Ravens. And of this mind is Botero, t Du Bartas Colonies. Morney. de verit. Christ. Relig. Botero vbi 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. Master Brerewood, a man learned and judicious, in his Posthume work u Gap. 13. of Languages and Religions, affirmeth that America received her first Inhabitants, from those parts of Asia where the Tartars first inhabited. For those parts of America being most replenished which respect Asia; and there being no token of the Arts or industry of China, India, or Cataya, in many things also they seeming to resemble those old Tartars: and their Country being either not at all, or least of all other, severed from the North parts of America: he concludeth as aforesaid. A man may with like probable conjecture bring them from the Samoyeds bordering Northward from Russia, and the Laplanders, which by Northern islands (whereof, there are some daily discovered) might by passing from one to another, seat themselves in Greenland, Gronland, Estotiland and other parts, near to, or upon America. For the Inhabitants of the one are much like to the other. And thus by many ways God's Providence might dispose Inhabitants to these parts; that we speak not of the South unknown Continent, which is supposed to extend itself to the Line, and from the islands of Asia might easily receive and convey Inhabitants hither. As for genebrard's derivation of the Americans from the ten Tribes, Genebr. Chron. l. 1. & Cl. Duret. proved by the dreams of Esdras, elsewhere alleged with like truth for the Tartars, and some inscriptions out of Thenet, they which will may believe. 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, Non omnis 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 Beasts,) we must not only observe Nature and Art, for the making and managing thereof, but a higher and more powerful hand: even so in dispencing the creatures which came from thence, they chose 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 and extraordinary instinct in that replenishing and refurnishing of the World, x Act. 7.26. Assigning them 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 (except as before is said) 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 buried in the waves: (as some y Sir Humphrey Gilberts Discovery of the North-West. Plato's own Discovery tells that it was swallowed by an Earthquake. 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 of the z R. Verflegant Antiquities. Sea betwixt Dover and Calais, once one firm Land (as they do imagine) I list not to contradict them. As for the * F.G. histor. gener part. 2. cap 13. I. Mar. lib. 26. cap. 3. Indians own report of their beginning, 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 he 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. §. II. Of Christopher Colon, or Columbus, his first Discovery, and three other Voyages. THis History is thus related by Gomera, and joannes Mariana: A certain Caravel, 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 a Columbus was borne at Cugureo, or (as some say) at Nerui 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. cap. 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 Madera, 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 agree that he died in the house of Christopher Columbus. It is most likely at Madera. This Relation (as it hath no witnesses to prove it, the whole company being dead; nor any good circumstances, so) Benzo and Ramusius b Hier. Benzo lib. 1. cap. 5. Ram. praef. 3. vol. plainly affirm it to be a fable, and a Spanish trick, envying a Forrenner and Italian that glory, to be the first finder of the Indies. And the most sincere and judicious of the Spaniards themselves esteem it but a tale, as appears by the testimony of Gonzalo Fernando de Ouiedo in his Summary, and more fully in his general c Lib. 2. cap. 1. History of the Indies. They show, and so doth he which then lived in the Court of Spain, Peter Martyr, another cause that moved Columbus to this Discovery, and not that Pilots papers or d Gaspar Ens lib 1. cap. 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. reports. 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 herewith, 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 find a way by the West, unto the islands 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 john the second King of Portugal: but finding no entertainment to his suits, sendeth his brother Bartholomew 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 g Fernand Columb. in vita patris Christophori, c▪ 13. Hak tom. 3. & Navig. C. Col. in No. Orb. Ouied lib 2. cap· 4. unhappily lighted on Pirates by the way, which robbed him and his company, forced him to sustain himself with making of Sea-cards. And having gotten somewhat about him, presents a Map of the World to King Henry, with his Brother's offer of Discovery: which the King gladly accepted, and sent 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 h Gomar. c. 15. Herera saith he first solicited the Catholic Kings but receiving an answer to his discontent, he made offer to the Dukes. from Lisbon to Palos di Moguer, and there conferring with Martin Alonso Pinzon, an expert Pilot, and Friar Io. Perez, a good Cosmographer, he was counselled to acquaint with those his projects, the Dukes of Medina Sidonia, and of Medina Caeli: which yielding him no credit, the Friar counselled him to go the Court, and wrote in his behalf to Friar Fernand di Telavera, the Queen's Confessor. Christopher Columbus came to the Court of Castille, Anno 1486, and found cold welcome to his suit, 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 Patron than a poor Friar, 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 of August, in the year of our Lord 1492. in a Vessel called the Gallega, accompanied with the Pinta and Ninna, in which the Pinzons, Brethren, went as Pilots, with the number of an hundred and twenty persons, or thereabouts, set sail for Gomera, one of the Canary islands, and having there refreshed himself, followed his Discovery. After many days he encountered with that Hearbie Sea (whereof before we have i Lib. 7. cap. ult. spoken) which not a little amated and amazed the Spaniards, and had caused their k Pet. Mart. Dec. 1. l. 1. return, had not the sight of some Birds promised him land not far off. He also first taught the Spaniards to observe the Sun and Pole in their Navigations, which till his Voyage they had not used, nor known. But the Spaniards, after three and thirty days sailing, desperate of success, mutined, and threatened to cast Columbus into the Sea: l A. Benzo. lib. 1 cap. 6. disdaining much, that a stranger, a Genuois, had so abused them. But he pacified their enraged courages with mild speeches, and gentle promises. On the eleventh day of October, m Gaspar Ens lib. 1. cap. 2. one Rodorigo di Triana, espied and cried, Land, Land; the best Music that might be, especially to Columbus, who to satisfy the Spaniards importunity, had promised the day before, that if no Land appeared in three days, he would return. n Columbi-Nauigationes, 1. 2, 3, 4. Ouied. l. 2. c. 5. 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 leave his Country and Faith, and revolt to the moors. But 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 o Of his death see Ouied. l. 3. c. 9 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 enraged companions, could daunt. O name p His true name was Colon, which corruptly is called Columbus. Colon, 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 Dovelike simplicity and patience? the true Colonna 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 reformed, then Popish superstition, and Spanish pride will yet suffer. Now let the Ancients no longer mention Neptune, or Minos, or Erythras, or Danaus: to all which diverse authors diversly ascribe the invention of navigation. Mysians, Trojans, Tyrians, veil your bonnets, strike your topsails to this Indian-admiral, that deserveth the topsail indeed, by aspiring to the top that sailing could aim at, in discovering another World Let Spaniards, French, English, and Dutch resound thy name, or His Name rather, q Prou. 30.4. whose Name who can tell? that would acquaint Thee, and the World by thee, with news of a New-World, But lest 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 joy, 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 & gladness: all new awaked out of a long trance, into which that Step-mother-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 there they erected, and took possession of that New World, in the name of the Catholic Kings. This was done on the eleventh of October, Anno 1492. in the Island Guanahani, one of the Lucai, which Columbo named San Saluatore: from whence he sailed to Baracoa, a Haven on the North side of the I'll Cuba, where he went on Land, and asked of the Inhabitants for Cipango (so doth Paulus call japan.) They understanding him of Cibao (where are the richest mines of Hispaniola) signed him, that it was in Haiti, (so was the Island then called) and some of them went with him thither. What worldly joy is not mixed with some disaster? Their Admiral here splitteth on a Rock, a Some think Columbus did run on ground of purpose, that he might leave some behind. 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) where they had 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 clothes, 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 huntings for humane 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 oath 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 b Bart. de las Casas, Hispan. crudelit. effect, not leaving of three Millions of people which here they found, 200. persons, and that long since. The Devil had forewarned them of this by c History of China, p. 312. H. Benzo. l. 1. c. 8. Oracle, 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 then 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 d The Fort of the Nativity in Hispaniola. a Fort, in which he left eight and thirty Spaniards, and taking with him six Indians, returned to Spain, where he was highly welcomed of the King and Queen. Some controversy fell out between Columbus, and one of the Pinzons, Master of one of the Carvels, about leaving these men behind; but Columbus sent a Letter to reduce him unto peace by the Indians, who held the Letter in almost religious regard, thinking it had some Spirit or Deity, by which they could understand one another being absent. The Pope e Alexander a wicked Pope. Guicciard l. 1. & he of whose daughter Lucretia Pontanus writeth that she was Alexandri Filia, Sponsa, Nurus 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 Sixt, hearing of this, divided the World, by his Bull, betwixt the Portugals and Spaniards: bearing date the fourth of May, Anno 1493. drawing a Line a hundred leagues beyond the islands of Azores and Capt Verde, this Alexander giving (more than Great Alexander could conquer) the East to the one, and West to the other. The Bull is become an Unicorn, and his two horns are now grown into one, in the uniting of those two States. Columbus, graced with the the title of Admiral, & enriched with the tenths of the Spanish gains in the Indies, is sent a second f Sept. 25. 1493 time, with his brother Bartholomeus, who was made Adelantado. or Deputy of Hispaniola. They had allowed them for this Expedition, small and great, seventeen Sail, and fifteen hundred men. 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 Indians had murdered them, and laid the blame on the Spanish insolences. He now built and peopled the Town of Isabel, which was their chief place of Residence and government, which is in the year a thousand four hundred ninety eight, were removed to the City of San Dominico. They built also the Fort of S. Thomas: but both in the one and the other, the Spaniards died of famine through the Indians wilfulness, who, unwilling to have such Neighbours, would not plant their Maiz and jucca, and so starved both themselves and their guests. As for the Pocks, the Spaniards in this Voyage got them of the Indian women, and brought them into Spain, as Ouiedo of his own knowledge a Ouied. l. 2 c. 13 reporteth of his own Countrymen: and they, after paid the Indians b Ramus. in praefat. ad vol. 3 Ouied. l. 3. c. 6. (in recompense) with a disease as deadly and infectious to them, which consumed thousands, and was never before known amongst them: I mean, the small Pocks. The other were improperly named of the French, or of Naples, seeing that in those wars of Naples, which the Spaniards maintained against the French, some carried this disease with them thither out of Spain, and communicated the same both to the French and Neapolitans, having been usual and easily curable, in the Indies. Another Disease also assaulted them of a little kind of Fleas called Niguas, which would eat into, and breed in the flesh, and have made many lose their toes. Columbus at this time discovered Cuba and jamaica with the Neighbour-Iles. Returning to Hispaniola, he found his Brother and the Spaniards in dissension and separation, and punishing the Au hours of sedition, returned home. In the year of our Lord, 1497. he made his third Voyage, and then touched on the Continent; discovered Cubagua, Paria, and Cumana. But Roldanus 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 freeth them, and employeth Christopher in a fourth Voyage, Anno 1502. in which Oxandus the Governor forbade Columbus the first finder to land on Hispaniola. c Gas. Ens lib. 1 cap. 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 tumultuous in behaviour, and many left him. Upon this occasion the Islanders also forsook him, and brought in no victual. Herewith Columbus, neither able to abide nor depart, was driven to his shifts, no less admirable for subtlety than resolution. d Vide l. 5. c 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 Islanders 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 e Navigationes, Vinc. Pinzoni. Navi Alb. Vesp. Seb. Cabota. vid. Hak. tom. 3. one of Columbus his Companions, by his example invited, made new Discoveries, 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. §. III. Of the Beasts, Fowls and Plants in America. 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 Indies. 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, f A rule to know what beasts were here natural (for to such they have names in their own language) and what transported: for these the Indians call by their Spanish 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 Deer, Boars, 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: g Accost. l. 1. c. 21 & l. 4. c. 34. the Dogs likewise march by troops, and endamage the Cattle worse than Wolves. Their Swine did multiply exceedingly, but (as an Enemy to their Sugars, a great commodity in Hispaniola, where Anno 1535. Ouiedo reckons almost thirty Ingenious, the number daily increasing) they were forced to root out this rooting kind of beasts. This Island hath stored the other about it with store of Horse and Mares which are sold very cheap. For Kine, the Bishop of Venezuola had sixteen thousand head of that kind of beasts, and more: others possessed thousands also, and some killed them only for their Hides, of which were shipped from hence for Spain, Anno 1587. 35444. and from New Spain 64350. as Acosta relateth. The Lions are gray, and use to climb Trees: The Indians hunt and kill them. The Bears and Tigers are like those in other parts: but not so many. Apes and Monkeys they have of many kinds, and those admirably pleasing in their Apish tricks and imitations, seeming to proceed from Reason. A Soldier levelling 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 a Lib. 4. c. 39 See Car. Clus. de exot & Ouied. gen. hist & summar. & sebast. Schroteri to. 2. Gens. de Queen dr. tells of one Monkey that would go to the Tavern at his Masters sending, and carrying the pot in one hand, and money in the other, would not by any means depart 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. They b Vincent. Pinzon. have a monstrous deformed beast, whose forepart resembleth a Fox, the hinder part an Ape, excepting the feet which are like a man's; beneath her belly she hath a receptacle like a purse, wherein she bestows her young until they can shift for themselves, never coming out of this natural nest, but to suck. 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 c P. Mart. de Insulis. which the Indians 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 and d Ouied. summar. 22. 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 diverse kinds: they resemble a e Cataphractus equus. barded Horse, seeming to be armed all over, and that as if it were rather by artificial Plates, opening and shutting, then natural scales: it digs up the earth as Coneys and Moules. The Hogs of the Indies 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 tops of trees, whence they easily kill these enraged Sainos (so they call them) biting the tree for anger. The Dantes resemble small Kine, and 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 stuffs. In the stomach and belly of this beast is found the Bezar-stone; sometimes one alone, sometimes two, three, or four: the colour of which is black, or gray, or green, or otherwise; it is accounted sovereign against poisons and venomous diseases. It is found in diverse sorts of beass: but all chew the cud, and 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, and less than Calves: they will bear a hundred and fifty pound weight. In some places they call them Amydas, and use them to greater burdens. Hulderike Schmidel f Hul. Schmidel cap 44. A. D o. 1548. affirms, that he living in the parts about the River of Plate, being hurt on his leg, rode forty leagues upon one of them. They will grow resty, and 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 diverse hours together, can prevail. Of fowls they have many kinds which we have, as Partridges, Turtles, Pigeons, Stock-doves, Quails, Falcons, Herons, Eagles: and a World of Parrots, which in some places fly by flocks, as Pigeons. There are also Ostriches. Hens they had before the Spaniards arrived. They have other kinds peculiar: The Tomineios g Aug. Carate. hist. Peru. l. 1. is the least in quantity, the greatest for admiration and wonder. I have oftentimes doubted (saith Acosta) seeing them fly, whether they were Bees or Butterflies; but in truth they are Birds. Thenet h And. Thevet cap. 41. Lerius nau. c. 11. and Lerius call it Gonambuch, or Gonanbuch. They affirm that it yields nothing in sweetness of note to the Nightingale, and yet is not bigger than a Beetle, or Drone-Bee: One would say, Vox os, praeterea nihil: but so could not any truly say, for even otherwise it is almost miraculous: Nature making this little shop her great store-house of wonder and astonishment, and showing i Natura in magnis magna, in minimis maxima. her greatest greatness in the least Instruments. The Provincial of the jesuits in Brasil, affirmeth as k Car. Clus. Exot. lib. 5. Clusius 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 red: and lastly, the head set against the Sun, to resemble all colours, in most admired variety. It flieth so swift (saith l Ouiedo summar. cap. 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 Tomins, that is, four and twenty grains. Haply, it is therefore called Tomineios, as weighing one Tomin. The feathers are beautified with yellow, green, and other colours: the mouth like the eye of an Needle. It liveth on m Lopez de Gomara hist. Mexicana, of 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 Indians 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 spoken before somewhat of them. They have n 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 Indians 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 pencil-work, till he made trial with with his fingers. The Indians 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-fowl 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. o See Monardus & Clusius. D. Lovel. Gerard and other herbarists, and chiefly of these and other the Indian plants and trees, see Ouied. gen. hist. Ind. l. 7, 8, 9, 10, 11. and of the beasts, fowls, fishes in the 12, 13, 14, 15. books and also his Summario. 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 Planetree 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. Cacao, is a fruit little less than Almonds, which the Indians use for money, and make thereof a drink, holden amongst them in high regard. They have a kind of Apples p Th. Turner. called Ananas, exceeding pleasant in colour and taste, and very wholesome, which yet have force to eat iron, like Aqua fortis. The q Accost. l. 4. c. 24. Mamayes, Guayavos, 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 with other fruit, as the Floripondio, which all the year long beareth flowers sweet like a Lily, but greater: the Volusuchil, which beareth a flower like to the form of the heart, and others, which I omit: The flower of the Sun is is now no longer the Marigold of Peru, but groweth in many places with us in England. The flower of the Granadille they say (if they say truly) hath the marks of the Passion, Nails, Pillar, Whips, Thorns, Wounds, exceeding stigmatical Francis. For their Seeds and Craines, Mays is principal, of which they make their bread, which our English ground brings forth, but hardly will ripened: 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 steep, 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 Mules to eat. They boil and drink it also for pain in the back. The buds of Mays serve in stead of Butter and Oil. In some parts they make bread of a great root called Yuca, which they name Caçavi. They first cut and strain it in a Press, for the juice is deadly r In the islands, but not in all places of the firm Landlord. poison: the Cakes dried, are steeped 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 Hisponiola, Cuba, and jamaica, where Wheat and Mays will not grow, but so unequally, that, at one instant, 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 fruits I am loath to write, lest 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 list not to relate further. Out s Spanish fruits thrive well in one place or other of the Indies. of Spain they have carried great variety of Plants, herein, Americo exceeding Spain, that it receiveth and fructifieth in all Spanish 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. port. prima l. 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 commucateth his partial presence longer to our Tropike, then that of Capricorn; remaining in the Southern Signs, 178. days, one and twenty hours, and twelve minutes: in the Northern 186. days, eight hours, and twelve minutes. B. Keckerman, System. Astron. L. 1. Tycho, Brahe, L. 1. reckoneth these a hundred fourscore and six days, hours eighteen and a half, days eight, and one third part, fere plus quam in Australi, &c. This 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 humane life) whereas theirs trends most towards the two Poles. Our Sea is more favourable, in more Gulfs and Bays, especially, such u The Baltic, Persian, Arabian, Caspian Seas, &c. as go far within Land, besides the Mid-Land-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, Kine, &c. Neither were the natural fruits of America comparable to those of our World, Whence are their Spices, and the best Fruits, but from hence by transportation, or transplantation? As for Arts, States, Literature Divine and Humane, multitudes of Cities, Laws, and other Excellencies, our World enjoyeth still the privilege of the Firstborn. America is as a younger brother or sister, 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, Canada, 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 Discoveries of the North parts of the New-World, and toward the Pole, and of Greene-Land, or New-Land, Groenland, Estotiland, Meta Incognita, and other places unto New-France. §. I. Of the Discoveries made long since by Nicolo and Antonio Zeni. 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 straits: 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 x Many have written discourses of the possibility of a passage by the N. or N.W. as Thome, S.H. Gilbert, Cir. of the earth, alleging some examples of a Friar which passed it, the Portugal cards, &c. with it. These were discovered before the days of Columbus, and yet remain almost covered still in obscurity, and were therefore justly termed. y Discourse of frobisher's Voyages by Georgae 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, hath discovered the great Discoverers of the World, to whom we owe our M. Paulus, Odoricus, Vertomannus, for the East, Columbus, Vespacius, 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 hath beaten the bush, for others to catch the Bird, and hast inherited nothing in their Eastern and Western Worlds, excepting thy Catholic claim, whereby, the Catholic and Spanish Sword makes way for the Catholic-roman Crown and Keys: Neither the Sword of Paul, nor the Keys of Peter; for both these were a 2. Cor. 4. spiritual. But to return to our Venetians. b The discoveries of M. Nic. and Ant. Zeni, gathered out of their letters by Francisco Marcolina. They are related by M. Hakluyt, in his 3. vol. pa. 121. In the year a thousand three hundred and fourscore, Mr Nicolo Zeno being wealthy, & of a haughty spirit, desiring to see the fashions of the world, built and furnished a Ship at his own charges, and passing the Straits 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 carried away upon the I'll of Friesland; where the men and most part of the good were saved. In vain seems that delivery that delivers up presently to another Executioner. The Islanders like Neptune's hungry grooms or his base and black guard, set upon the men whom the Seas had spared: but here also they found a second estape, 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 chasing 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. Nicolo 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, S. Thomas Monastery in Groenland. 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 St Thomas hard by a Hill, that casteth out fire like Veswins and Aetna. There is a Fountain of hot water, with which they heat the Church of the Monastery, and the Friar's 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) arc 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 Weaver's Shuttle, of the skins of fishes, fashioned with the bones of the same fishes, 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 hard-hearted Rocks break these yielding vessels. They have also as it were a Sleeve in the bottom thereof, by which with a subtle device, they convey the water forth, that soaketh into them. The most of these Friars spoke the Latin Tongue. A little after this Nicolo returned, and died in Friesland, whither his brother Antonio had before resorted to him, and now succeeded both in his goods and honour; whom Zichmui employed in the Expedition for Estotiland: Estotiland. which happened upon this occasion. Six and twenty years before, four Fisherboats 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 there with. They dwelled there five years, and found it to be an Island very rich, being little less than Iseland, far more fruitful. One of them said he 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 Mines 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 then 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 void 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 send 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 ten men, of diverse Languages, were brought unto them, of which they could understand none, but one of Island. He told them, That the Island was called Icaria, and the Knights thereof called Icari, descended of the ancient pedigree of Dodalus, 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 Trinity. 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 * Abrah. Ortel, Chart. 6. Hak. vol. 3 Botero. Maginus. 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. §. II. Discoveries made by SEBASTIAN CABOT, CORTREGALIS, GOMES, with some notes of Groenland. SOmewhat since there hath been discovered by Gasper Corteregale, 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 was thought to be all broken * Groenland is now found a huge Continent to 78. by Baffin, An. 1616. 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 a Ramus. in praefat. in 3. Vol. Cabot reported to Ramusio, that in the year 1497. at the charge of King Henry the Seventh, he discovered to the 67. 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 b Clem. adam's. Hak. to 3. p. 1. 6. Clement adam's, 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, Saint 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 c P. Mart. Dec. 3. l. 6. Martyr) certain islands d Codfish. Boccalaos, 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 ate them. In the time of e Rob. Fabian. ap. Hak. vbi sup. Henry the Seventh (William Purchas being then Maior of London) were brought unto the King three men, taken in the New-found Island: these were clothed 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 Brasill, and sailed up into the River of Plate, more than six score leagues. He was a 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 North-east Voyages, f Sir Hugh Willoughby. R. chanceler. Steven Burrow. Pet. & jackman; 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 Noua Zemla, Persia, Tartary, as in Master hakluit's first Tome appeareth. Perhaps this Voyage of Cabot was the same which is mentioned by Master Robert Thorn in a Treatise of his written 1527. that his Father and Hugh Eliot, a Merchant of Bristol, were the Discoverers of the Newfoundlands: and if they had followed their Pilots mind, the Lands of the West Indies had been ours. Anno 1500. g Osor. de reb. Eman. l. 2. tit. Pet. Pasquali. 3. in N.. Gasper 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, brown-coloured, very swift, good Archers, clothed in Beasts skins. They live in Caves or base Cottages, without any Religion, but observe Sooth-saying. They used Marriages, and were very jealous. Petrus Pasqualigi in a Letter concerning this Voyage, saith, they brought from thence a piece of a gilded Sword, which seemed to be of Italian workmanship: a child also amongst them ware two siluer-earings, which by the workmanship appeared to be brought from these parts, perhaps belonging to some of cabot's company. Returning into Portugal he sailed thitherward again, Anno 1501. But what became 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 Greene upon this occasion was withered, and the land was called h 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 Steven i 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 straits, 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. k Gaspar Ens, 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 Esclavos, that is, slaves. He forestalled with his own imagination of Cloves, 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. l Dithmar Bleskens. Dithmar Bleskens in his Treatise of Island relateth, that in the year 900. the Nobility of East Frisia and bream found that Island, and 200. leagues from thence discovered Groenland, which he saith was named per antiphrasin, of the contrary, for want of green and pleasant Pastures: and that by Whirlpools, and misty darkness, all their Navy but one ship perished. William Steere translated a m Written by juer Boty a principal man in the Bishops court. Book, Anno 1608. before translated out of the Norsh Language 1560. for the use of Henry Hudson, in which is mention of diverse Towns of Groenland, as Skagenford, an Eastern Dorp or Village, and from thence more Easterly, Beareford, where was great fishing for Whales by the Bishop's licence, the benefit redounding to the Cathedral Church: Allabourg sound, where foul and Oxen were plentiful: Fendbrother Haven, where, in Saint olaff's time, some were drowned, and their ship cast away. Crosses being yet seen on their Gravestones: Corsehought, where, by authority from the Bishop, they hunted for White Bears: from hence Eastward nothing but Ice and Snow. Westward stood Kodesford, a Dorp well built with a great Church, Wartsdale, Peterswicke, Saint Olaffes Monastery, and another of Saint Benet's Nuns: here were many warme-water●, in the Winter intolerably hot, and medicinable. There was also a Church of Saint Nicholas and many other Parishes and Villages, Deserts; Bears with red patches on their heads Hawks, Marble of all colours, great Streams, Nuts, and Acorns in the Hills, Wheat, Sables, Loshes, &c. He affirmeth that it is not so cold there, as in Island and Norway. But let us observe the Discoveries of our own Countrymen. §. III. Discoveries by Sir MARTIN FROBISHER. SIr Martin Frobisher n Sir Mart. Frob. deserveth the first place, as being the first that in the days of Queen Elizabeth, sought the north-west Passage in three several Voyages. The first whereof was written by Christopher o Christ. Hall. Dionise Settle. Thomas 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. Hakluyts laborious Discovery of Discoveries. To speak briefly what may best befit us in our Pilgrimage: Sir Martin Frobisher sailed from Blackewall, june the fifteenth; and the seventh of july, p 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 it, or to imprison them.) The twentieth of july he had sight of and high Land, which he named q Queen's Fore-land, and opposite thereto Hals I'll, in 62. degrees, 50. min. Queen Elizabeth's Fore-land. Here was he much troubled with Ice: but sailing more Northerly, descried another Fore-land, with a Great Gut, Bay, or Passage, which he entered, calling it frobisher's Straits, 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 Seales skins, with a Keel of wood within them, like a Spanish Shallop, save only they be flat in the bottom, and sharp at both ends. They eat raw flesh and fish, or rather devoured the same: they 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 Scales skins: their women were painted or marked down the cheeks and about the eyes with blue strikes. 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 Scoluc a polonian, this year 1576 sailed beyond Friesland and Groneland, & thence to Estotiland 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 Straits 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 Porcpis, twelve foot long, having s Such a horn was brought home two years since, found on shore in Greenland by the Carpenter of jonas Pools ship 7. foot & a half long & sold since at Constantinople, reported to be good against poisons: and such a one was taken up Anno 1588. in the Coast of Norfolk; and sold by an ignorant woman for 18. pence, which was also said to be effectual against poisons, as I was told by M. Rob. 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 Unicorn. It was broken in the top, wherein some of the Sailors said they put Spiders, which presently died. It was reserved as a jewel by the Queen's commandment, in her Wardrobe of Robes, and is still at Windsor to be seen. 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 in the ship seeing 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, as might be a shame to Christians to come so far short of them. Where they could have any Trade with the Savages, their manner of Traffic was to lay down somewhat of theirs, and go their way, expecting, that our men should lay down somewhat in lieu thereof; and if they like of their Mart, they come again and take it: otherwise, they take away their own, and depart. 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 became 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 and one second. Thomas Wiar 1 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 trade with others. Some of them were of opinion, This was firm land with Meta Incognita, or with Gronland; whereunto the multitude of islands of Ice, between that and Meta 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 backward. 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 Straits, the entrance whereof was barred with Mountains of Ice, wherewith the 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 rils 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, (the usual rule being, that only the seventh part is extant above the waves:) strange the multitude; strange the deformed shapes: if this be not more strange, that they sometimes save with killing, 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 North-east, which (it seemeth) comes to pass by the Winds, East, and North-east, 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 side 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 write and read. Hence is it, that those parts near the Pole are habitable: the continuance of the Sun's 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 of x The Moon seateth not nor the Sun in the Polar regions; being in Cancer. See the Relations of the Dutch wintering in Noua Zembla in the third part of my Pilgrims, & W. Hely his reports of lighting Tobacco● by the Sun with a Glass at mid night. the Moon, the Sun's great and diligent Lieutenant, 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 & 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 grovelling 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 7. or 8. 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 & water which they drink; & 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 a small quantity of Iron. Their fire they make of heath & moss. In their leather Boats they row with one oar faster, than we can in our Boats with all our oars. §. IIII. Discoveries by JOHN DAVIS, GEORGE WEYMOUTH, and JAMES HALL. to the North-West. MAster john Davis' a The voyage of M Davis' written by john Iames. Hac.. to. 3. p. 100 in the year 1585. made his first voyage for the Northwest discovery, and in 64. degrees, and 15. 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 became very familiar. They first leaped and danced with a kind of Timbrel, which they struck with a stick. Their apparel was of beasts and birds skins, buskins, hose, gloves, &c. Some leather they had which was dressed like the Glover's leather. The 6. of August they discovered land in 66. deg. 40. min. They killed white Bears, one of whose forefeet was 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 Seales 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 diverse 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 eat raw Fish. grass and Ice: and drink salt-water, here 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. degrees, 8. minutes 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-cliff-lan; they sent their Pinnace to discover it, which returned with information, that it was only Ice. This was the 17. of july, 1586. and they coasted it till the thirtieth of july. In the 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 b Hen. Morgan. he had sent the Sunshine from him in 60. degrees which went to Iseland, and on the seventh of july had sight of the 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 Mr c 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 hath an Island near it to the West, 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, called Desolation) in 59 on the East, and America on the West. The Spanish Fleet, and the untimely death of Master Secretary Walsingham, (the Epitome and summary of Humane worthiness) hindered the prosecution of these intended Discoveries. In the year 1602. Captain George Weymouth made a voyage of Discovery to the north-west, with two Fly-boats, set forth by the Muscovy Company: saw the South part of Gronland, and had water in 120. fathom, black, as thick as puddle, and in a little space clear, with many such interchanges. The breach of the Ice made a noise as a thunderclap, and overturning had sunk both their Vessels, if they had not with great diligence prevented it. They had store of Fogs, some freezing as they fell. In 68: deg. 53. min. they encountered an Inlet forty leagues broad, and sailed West and by South in the same, 100 leagues. james Hall An. 1605. sailed to Groenland from Denmark, james Hall his 4. voyage to Groenland. and had like encounters of Ice, yielding in the breach no less noise, then if five Canons had been discharged with people also like those, which in frobisher's Voyage are mentioned; they make sails of guts sowed together, for their fishing Boats, and deceived the Seals with seals-skin garments. Groenland is high, Mountainous, full of broken islands alongst the Coasts, Rivers navigable, and good Bays, full of fish. Between the Mountains are pleasant Plains and Valleys, such as a man would scarce believe. This Gronland is Westward from Greenland 150 leagues. In Greenland are no people nor wood. He saw store of Fowl; no beasts but black Foxes, and Dear. The people seemed a kind of Samoydes, wandering in Summer by companies for Hunting and Fishing, and removing from place to place with their Tents and Baggage: they are of reasonable stature, brown, active, warlike, eat raw meat, or a little parboiled with blood, Oil, or a little water which they drink: their apparel, beasts of fowls skins; the hairy or feathered side outward in Summer, in the Winter inward: their arrows and darts with two feathers, and a bone-head: they have no wood but drift: they worship the Sun. Anno 1606. He made a second Voyage thither: found their Winter houses built with Whales bones, covered with Earth: and Vaults two yards deep, under the Earth, square. They call Groenland in their language Secanunga. up within the Land they have a King carried on men's shoulders. The next year he sailed thither the third time: a This Voyage was written by josias Hubert. and in a fourth Voyage b Written by Will Baffin. Allen. Sallowes of Redriffe told me Hall was slain in 76. degrees. 1612. was slain there by a Savage, in revenge (as was thought) for some of the people before shipped from thence. They have Hares white as snow, with long fur: Dogs which live on Fish, whose pisles, as also of their Foxes, are bone. Their Summer work is to dry their Fish on the Rocks. Every one, both man and woman, have each of them a Boat, made with long pieces of Fir, covered with Seales skins, sowed with sinews or guts, about twenty foot long, and two and a half broad, like a shuttle, so light, that one may carry many of them at once; so swift, that no ship is able with any wind to hold way with them, and yet use but one oar which they hold by the middle, in the midst of their Boat, c One of these Boats with the oar is in Sir Thomas smith's Hall in Philpot Lade. broad at both ends, wherewith they row forwards, and backwards at pleasure. Generally they worship the Sun, to which they pointed at our approach (saith Baffin) striking on their breasts, and crying Ilyout, not coming near till you do same. d Davis' mentions the same voy. 2. Io. Knight. They bury in out-lands on the tops of hills in the heaps of stones to preserve from the Foxes, making another grave hard by, wherein they place his Bow and Arrows, Darts, and other his utensils. They bury them in their apparel, and the cold keeps them from putrefaction. Anno 1606. Mr john Knights made a Northwest voyage, lost his Ship, sunk with Ice, and was with three more of his company surprised by the Savages: of whose language he wrote a pretty Dictionary, which I have seen with M. Hakluyt. §. V. Of King JAMES his Newland, alias, Greeneland, and of the Whale and Whalefishing. I Will not here begin with records of Discoveries in these parts written two thousand years since, out of which Mr Doctor Dee is reported to have gathered diverse Antiquities, antiquated by Antiquity, and rotten with age: nor to show that King Arthur e Lambert Ap●. Sr H. Willoughby possessed as far as Greeneland; nor that Sir Hugh Willoughby discovered hitherto, as some conjecture: but content myself with later Discoveries and Observations. Much hath been spent both of Cost, Industrie, and Argument about finding a more compendious way to the Indies by the north-west, and by the North-East, and by the North. Of the first somewhat hath been spoken. Of the second were the Voyages of Master Stephen Burrough, Pet, and jacman, our Countrymen, and of the Hollanders in the year 1594. and the three following before by us mentioned in a duer f L. ●4. c. 17. Navig 3 Ger. de Vetr. place, as appertaining to Asia: for they found themselves by Astronomical observation in a hundred and twelve Degrees five and twenty minutes of Longitude, and threescore and sixteen of Latitude in the place where they wintered. They had touched more Northerly in some parts (as is thought) of Greene-land, sailing along by the Land from fourscore Degrees eleven minutes, unto Noua Zemla. I omit their red Geese in one place of this Voyage, their azure-coloured Ice in another place, and the loss of their Ship in the Ice which constrained them to set up a house to Winter in that Land of Desolation. This building they began about the 27. of September (Stilo Novo) the cold even then kissing his New-come Tenants so eagerly, that when the Carpenters did but put a nail in their mouths (after their wont) the Ice would hang thereon, and the blood follow at the pulling out. In December their fire could not heat them, This is also the effect of Charcoal, wherewith in close rooms diverse have been smothered. their Sack was frozen, and each man forced to melt his share thereof before he could drink it, their melted Beer drinking like water. They sought to remedy it with Sea-coal fire, as being hotter than the fire of Wood (which they had store of, though none there growing, by drifts) and stopped the chimney and doors to keep in the heat, but were suddenly taken with a swooning, which had soon consumed them, if they had not presently admitted the air to their succour. Their shoes did freeze as hard as horns on their feet, and as they sat within doors before a great fire, seeming to burn on the fore-side, behind at their backs they were frozon white, the Snow meanewhiles lying higher than the house, which sometimes in clearer weather they endeavouring to remove, cut out steps, & so ascended out of their house as out of a Vault or Seller. They were forced to use (besides store of clothes and great fires) stones heated at the fire and applied to their feet and bodies, and yet were frozen as they lay in their Cabins: yea the cold not only stayed their Clock, but insulted over the fire in some extremities, that it almost cast no heat; so that putting their feet to the fire, they burned their hose, and discerned that also by the smell, before they could feel the heat. They supposed that a barrel of water would have been wholly frozen in the space of one night, which you must interpret of their twelve hours' glass; for otherwise they saw no Sun after the third of November to the 24. of january, reckoning by the new Calendar; a thing strange to be without the Sun fifttie days before the Solstice, which happened after their account on December 23. and yet within forty one days after might see the upper circle of the Sunrising above the Horizon; which made great question, whether their Eyes had deceived them, or the Computation of time in that long Night: which both being found otherwise by their observation and experience, caused no less wonder whether this timely approach should be attributed to the reflection by the b M. Scory told me that on the Pike of Tenariffe they might see the Sun an hour sooner by this means. water, or the not absolute roundness of the Earth in those parts, or the false accounting of the Solstice (or, which some affirm, the falsehood of their calculations.) But I leave this to Philosophers. Our Author affirms, that when the Sun had left them, they saw the Moon continually both Day and Night, never going down when it was in the highest Degree, the twilight also remaining many days, and again they might see some daylight sixteen days before they saw the return of the Sun. The Bears which had held them besieged, and often endangered them, forsook them and returned with the Sun; the white Foxes all that while visited them, of which they took many whose flesh was good Venison to them, and their skins in the linings of their Caps good remedies against that extremity of Cold. As for their feet, they used Patents of wood, with sheepskins above, and many socks or soles underneath: they used also shoes of Rug and Felt. These Bears were very large and cruel, some of them yielding skins thirteen foot long, and a hundred pounds of fat, which served them for Oil in their Lamps, the flesh they durst not eat; some of them forfeiting their whole skins after they had eaten of the Liver of one of these eaters, which devour any thing, not sparing their own kind. For the Hollanders having killed one Bear, another carried it a great way over the rugged Ice in his mouth in their sight, and fell to eating it; they made to him with their weapons, and chased him from his purchase, but found it half eaten, and then four of them could scarcely carry the other half, when as the whole body had been very lightly carried in his fellow's mouth. As for the thin Diet which these Hollanders endured, and other discommodities, together with their return in two open Scutes. wherein they sailed above a thousand miles, after ten months' continuance in this desolate habitation, their dangers in the Ice which somewhat besieged them like whole Tents, Towns, and Fortifications; and other the particulars of this Voyage, I refer to the Author himself. Here I remember thus much for Greene-lands sake, on which in this Navigation they are said to have touched. How ever that be, they continued no trade nor Discovery thither, till the English diverse years after had made a new Discovery, and found there a profitable Whale-fishing. In the year 1607. Hen. Hudson discovered these parts to the Latitude of fourscore, Ex M.S.W. Baffin. there naming a point of Land, hackluyt's Head-land; which name is still beareth. And Ionas Poole in the year 1610. was set forth by the Muscovy Company in the Amity, and discovered diverse Sounds and Harbours here, with the Sea-Horses he killed, and other things found on shore, giving such good Content to the Adventurers, that He was by them employed the next year in the Elizabeth, with Master Steuen Bennet in the Mary Margaret, both which Ships were unfortunately cast away; the Men and part of the goods were brought home by Master Marmaduke then there in a Ship of Hull. In the year 1612. were set forth three Ships from Holland, and one from Biscay, all having English Pilots, besides two sent thither by the Company, called the Sea-Horse and the Whole, under the Masters before mentioned. In the year 1613. many Ships were thither sent from France, Biskay, Holland, so that the Company addressed thither seven warlike ships under the Command of Master Benjamin joseph, who without bloodshed disappointed those Strangers, ready to reap that which others had sown, and either had not at all discovered, or wholly given over the business. The next year 1614 eleven good Ships, and two Pinasses, were employed to Greeneland, and three more not then ready, appointed to follow under the same General, which Voyage is in my hands, communicated to me by my industrious Friend, a skilful Mariner and Discoverer both in these and other parts, William Baffin, entertained in this Fleet. But the particulars would be (howsoever profitable to our Mariner) tedious to our ordinary Reader. They then discovered well-near to 81. For beyond that degree, our Author believes not that any hath been. The names of diverse places, as Saddle Island, Barren Island. Bear Island, Red Goose Island, all betwixt 80. and 81. and Sir Tho: smith's Inlet, Maudlin Sound, Fair Haven, Sir Thomas smith's Bay, Ice Sound, Bell Sound, with other places on or near the Greater Isle or supposed Continent, I forbear to recite, as not intending to instruct the Mariner so much as the Scholar. This year 1616. were sent thither ten ships, which killed above a hundred Whales, as Master Thomas Sherwin employed therein, related to me. Greeneland is now almost altogether discovered to be an Island, or rather many islands and broken grounds. In the Greeneland voyage 1611. from Cherry Island toward Greeneland, they met with a bank of Ice forty leagues long: and ran almost alongst another a hundred and twenty Leagues. At their first coming, all was covered with Snow, at their departure the tops of the Hills and Plains had received a new livery of green Moss, and a little grass. The Air was misty like night. They found many fat Deer, many white Bears, with white, gray, and done Foxes. There was a bird called an Allen, which beats the other birds till they vomit their prey for him to devour: and then dismisseth them with little meat in their bellies, or feathers on their backs. They find Morses, sea-unicorn's horns, white Partridges, Wild-geese, but not a bush or tree. In my Pilgrims I have published many Voyages, and letters of Greenland, written by jonas Pooley, Rob. Fotherbie. Tho. Edge, Will. Hely, Robert Salmon, Thomas Sherwin, james Beversham, Io. Chambers, I. Catcher, W. Goodlard, &c. Also to Cherry Island in 74. by jonas Pooley, Will. Garden. &c. and to other Northern parts by Hudson, please, Widhouse, &c. to which I refer the more industrious Reader. I might here add diverse Voyages to Cherry Island, where they have thousands of Morses, the Teeth and Oil whereof yield them no small commodity. There also are many Bears. I might here recreate your wearied eyes with a hunting spectacle of the greatest chase which Nature yieldeth, I mean, the killing of the Whale. When they espy him on the top of the water, (which he is forced to for to take breath) they row toward him in a Shallop, in which the Harponier stands ready, with both his hands to dart his Harping-iron, to which is fastened a line of such length, that the Whale (which suddenly, feeling himself hurt, sinketh to the bottom, may carry it down with him, being before fitted, that the Shallop be not therewith endangered; coming up again they again strike him with Lances made for that purpose about twelve foot long, the iron eight thereof, and the blade eighteen inches: the Harping-iron principally serving to fasten him to the Shallop: and thus they hold him in such pursuit, till after streams of water, and next that of blood, cast up into the Air and Water (as angry with both Elements, which have brought thither such weak hands to his destruction) he at last yieldeth his slain carcase as meed to the conquerors. They tow him to the Ship with two or three Shallops made fast to one another: and then floating at the stern of the Ship, they cut the blubber or fat from the flesh, in pieces three or four foot long, which after at shore are cut smaller, and boiled in coppers: which done, they take them out & put them into wicker baskets, which are set in Shallops half full of water, into which the Oil runneth, and is thence put into butts. This Whalefishing is yearly now used by our men in Greeneland, with great profit. The ordinary length of a Whale is sixty foot, and not so huge as Olaus hath written, who maketh the Mors also as big as an Elephant. The proportion of this huge Leviathan deserves description, as one of the greatest Wonders of the Lord in the deep, whereon Himself so much insisteth (job 41.12.) that he will not conceal his parts, nor his power, nor his comely proportion. The Whale that here we speak of, is the Great Bay-Whale: for there are many other kinds: the Trompe which hath two Trunks or breathing holes on his head (whereas the Bay-Whale hath but one) whose brains are said to be the Sperma Cete; the Inbarte, which hath a Fin on his back dangerous to boats, exceeding swift, and little profitable; besides other kinds. This is the most simple and useful; the greater and fatter, the more easily taken. His head is the third part of him; his mouth (O hellish wide (sixteen foot in the opening; and yet out of that belly of Hell yielding much to the ornaments of our women's backs; the Whalebones or Fins being no other than the rough and inner part of the mouth, closing in the shutting thereof, as the fingers of both hands within each other. Of these Fins are five hundred from the length of fourteen foot or more in less and less proportions; he hath no teeth, his meat he sucketh: his tongue is monstrous great, of deformed form like a wool-sack, about eight Tun weight, and one part thereof used to this purpose, yieldeth from six to eleven Hogsheads of Oil. His food (that Nature might teach the Greatest, to be content with little, and that Greatness may be maintained without Rapine, as in the Elephant and Whale, the Greatest of Land-Creatures, and Sea-monsters) is grass and weeds of the Sea, and a kind of water-worm like a Beetle, whereof the Fins in his mouth hang full, and sometimes little birds; all which striking the water with his Tail, and making a Eddie, he gapes and receiveth into his mouth, neither is any thing else (Master Sherwin hath seen them opened, and opened this unto me) found in their bellies. This Great head hath little eyes like Apples, very little bigger than the Eyes of an Ox, and a little throat, not greater than for a man's fist to enter; and that with huge bones on each side, not admitting it to stretch wider. His body is round, fourteen or sixteen foot thick: his Pisle hangs from him as a Beasts: in Generation they draw to shallow waters near the shore, and in the Act join belly to belly as is also said of the Elephant. In their engendering season, much of that matter floateth on the water. They are Swallow-tailed, the extremes being twenty foot distant. They have but one young at a time, which is brought forth as in beasts, (Master Sherwin hath seen them in the belly being ripped) about the bigness, but longer, of a Hogshead: The Female hath two breasts and teats, with white milk in them, not bigger than a man's head, wherewith she suckleth the young, whereof she, as the Mors also, is very tender. They killed one, and could not get the young one from it. There hath been made seven and twenty Tun, and a pipe of Oil out of one Whale: ordinarily sixteen Tons, but much is wasted for haste in that store. The English are grown as expert in this business as the Biscainer. They never lost man in this action, but one only this last year. §. VI Of hudson's discoveries and death. HEnry Hudson, 1607. discovered further North toward the Pole, than perhaps any before him. He found himself in 80. deg. 23. minutes, where they felt it hot, and drank water to cool their thirst. They saw land (as they thought) to 82. and further: on the shore they had Snow, Morses teeth, deer's horns, Whalebones, and footing of other Beasts, with a stream of freshwater. The next year 1608. he set forth on a Discovery to the North-east, at which time they met, as both himself and juet have testified, a Mermaid in the Sea, seen by Thomas Hils, and Robert Rainer. Another voyage he made 1609. and coasted newfoundland, and thence along to Cape Cod. His last and fatal voyage was 1610. which I mentioned in my former edition, relating the same as Hesselius Gerardus had guided me, by his card and reports, who affirmeth that he followed the way which Captain Winwood had beforc searched by Lumleys inlet, in 61. degrees, so passing thorough the straight to 50. &c, But having since met with better instructions, both by the help of my painful friend Master Hakluit, a He communicated to me hudson's abstract, Th. Wid. house, Abacuk Pricks, of this voyage. (to whose-labours these of mine are so much indebted) and specially from Him, who was a special setter forth of the voyage, that learned and industrious Gentleman Sir Dudley Digges (how willingly could I here lose myself in a parenthesis of due praises? to whom these studies have seemed to descend by inheritance in diverse Descents, improved by proper industry, employed to public good both at home and in Discoveries and Plantations abroad, and for my particular! but why should I use words, unequal pay to him, unequal stay to thee?) from Him, I say, so great a furtherer of the Northwest Discovery, and of your Discoverer the poor Pilgrim and his Pilgrimage, having received full relations, I have been bold with the Reader to insert this Voyage more largely. In the year 1610. Sir Tho. Smith, Sir Tho. Smith. Sir Dudley Digges, and Master john Wostenholme, with other their friends, furnished out the said Henry Hudson, to try if through any of those Inlets, which Davis' saw, but durst not enter, on the Western side of Fretum Davis', any passage might be found to the other Ocean called the South-Sea. There Bark was named the Discovery. They passed by Island, and saw Mount Heela cast out fire (a noted sign of foul weather towards; others conceive themselves and deceive others with I know not what Purgatory fables hereof confuted by Arngrin jonas b A. Io. Crymogea. an Islander, who reproveth this and many other dreams related by Authors, saying, that from the year 1558. to 1592. it never cast forth any flames) they left the name to one harbour in Island, Lousy Bay: they had there a Bath hot enough to scald a fowl. They raised Gronland the fourth of june, and Desolation after that; whence they plied North-west among islands of Ice, whereon they might run and play, and filled sweet water out of Ponds therein: some of them a ground in six or seven score fathom water, and on diverse of them Bears, and Partridges. They gave names to certain islands, of God's mercy, Prince Henry's forland, K. james his Cape, Q. Annes Gape. One morning in a Fog they were carried by a set of the Tide from the N. E. into one of the Inlets above mentioned, the depth whereof and plying forward of the Ice, made Hudson hope it would prove a thoroughfare. After he had sailed herein by his computation 300. leagues West, he came to a small strait of two leagues over, and very deep water, through which he passed between two Headlands, which he called, that on the South, Cape Wostenholme, the other to the N.W. Digges Island in deg. 62. 44. minutes, into a spacious Sea, wherein he sailed above a hundred leagues South, confidently proud that he had won the passage. hudson's wintering. But finding at length by shoal water that he was embayed, he was much distracted therewith, and committed many errors, especially, in resolving to winter in that desolate place, in such want of necessary provision. The third of November, he moored his Bark in a small Cove, where they had all undoubtedly perished, but that it pleased God to send them several kinds of kinds of Fowl; they killed of white Partridges above a hundred and twenty dozen: These left them at the Spring, and other succeeded in their Place, Swan, Goose, Teal, A strange tree. Duck, all easy to take; besides the blessing of a Tree, which in December blossomed, with leaves green and yellow, of an Aromatical savour, and being boiled, yielded an Oily substance, which proved an excellent Salve, and the decoction being drunk, proved as wholesome a Potion, whereby they were cured of the Scorbute, Sciaticas, Cramps, Convulsions and other diseases which the coldness of the Climate bred in them. At the opening of the year also, there came to his Ships side such abundance of Fish of all sorts, that they might therewith have fraught themselves for their return, if Hudson had not too desperately pursued the Voyage, neglecting this opportunity of storing themselves with fish, which he committed to the care of certain careless, dissolute Villains, which in his absence conspired against him; in few days, the fish all forsook them. Once a Savage visited them, who for a knife, glass, and beads given him, returned with Bevers skins, deer's skins, and a Sled. At hudson's return, they set sail for England. But in few days, their victuals being almost spent, and he out of his despair, letting fall some words of setting some on shore, the former Conspirators (the chief whereof, was Hen. Greene, none of their allowed Company, These were the worst, or weakest of the Company. but taken in by Hudson himself; and one Wilson) entered his Cabin in the night, and forced him the Master, together with his son john Hudson, Tho. Widows, Arn. Ludlo, Sidraoh favor, Ad. Moor, Hen. King, Mic. Bute, to take Shallop and seek their fortune. But see what sincerity can do in the most desperate trials: One Philip Staff, an Ipswich man, who according to his name, had been a principal staff and stay to the weaker and more enfeebled courages of his Companions in the whole action, lightning and enlightening their drooping darkened spirits, with sparks from his own resolution; their best Purveyor, with his Piece on shore, and both a skilful Carpenter and lusty Mariner on board; when he could by no persuasions, seasoned with tears, divert them from their devilish designs, notwithstanding, they entreated him to stay with them, yet chose rather to commit himself to God's mercy in the forlorn Shallop, then with such Villains to accept of likelier hopes. A flood from the West, a very proble argument of an open passage to the South Sea. And so are their weapons, and arts, being far beyond other Savages. A few days after, their victuals being spent, the ship came aground at Digges Island, and so continued diverse hours, till a great flood (which they by this accident took first notice of) came from the Westward, and set them on float. Upon the Cliffs of this Island they found abundance of Fowls tame, whereof they took two or three hundred, and seeing a greas long Boat with forty or fifty Savages upon the shore, they sent on Land; and for some of their toys, had deer's skins well dressed, Morse-teeths, and some few Furs. One of our men went on land to their Tents, one of theirs remaining for hostage, in which Tents they lived by hoards, men, women, and children; they are big-boned, broad-faced, flatnosed, and small-footed, like the Tartars: their Apparel of skins, but wrought all very handsomely, even Gloves and Shoes. The next morning, Greene would needs go on shore with some of his chief companions, and that unarmed, notwithstanding, some advised and entreated him the contrary. The Savages entertained him with a cunning ambush, and at the first onset shot this mutinous Ringleader into the heart, (where first, those those Monsters of treachery and bloody cruelty, now paid with the like, had been conceived) end Wilson his Brother in evil, had the like bloody inheritance, dying swearing and cursing: Perseus, Thomas, and Moter, died a few days after of their wounds. Euery where can Divine justice find Executioners. See his Relation of the third part of my Pilgrims with othoes many for these parts. The Boat by God's blessing, with some hurt men escaped in this manner. One Abacucke Pricket, (a servant of Sir Dudley Digges, whom the Mutineers had saved, in hope to procure his Master, to work their pardon) was left to keep the Shallop, where he sat in a gown, sick and lame, at the stern: upon whom, at the instant of the ambush, the leader of all the Savages leapt from a Rock, and with a strange kind of weapon, a Such they use in java. indented, broad and sharp, of bright steel, riveted into a handle of Morse-tooth, gave him diverse cruel wounds, before he could from under his gown draw a small Scottish-Dagger, wherewith at one thrust into his side, he killed this Savage, and brought him off with the Boat, and some of the hurt company that got to him by swimming. Being got aboard with a small weak and wounded company, they made from this Island unto the Northern Continent, where they saw a large opening of the Sea North-West-ward, and had a great flood, with such a large Billow, as they say, is no where but in the Ocean. From hence, they made all possible haste home-wards, passing the whole Straits, and so home, without ever striking sail or any other let, which might easily have made it impossible. For their best sustenance left them, was Seaweeds fried with Candles ends; and the skins of the Fowls they had eaten. Some of their men were starved, the rest all so weak, that only one could lie along upon the Helm and steer. By God's great goodness, the sixt of September 1611. they met with a Fisherman of Foy, by whose means they came safe into England. §. VII. Of BUTTONS and baffin's late Discoveries. THis news so encouraged the Adventurers, Sir Th. Button is very confident of a passage by the North West into the South sea, as appears by his Relations in the end of the fourth Book of the third part of my Pilgrims. Where also Mr Brigs his Map, the letters of Mr Lock, and juan de Fuca, the testimony of Th. Cowles, &c. further prove the same. that by the gracious assistance of that Star of the North (Illustrious Son of Britain's brightest Sun, and in his presence shining with beauteous beams in this, and even to that further Hemisphere; but with speedier setting, raised above the Sun, and Spheres, and Stars, to discover the Straits, and passage to a better World, there to shine with light unspeakable, in the fruition of that light inaccessible, with the Father of Lights and Sun of Righteousness: For how could a worldly Kingdom, though the Kingdom of the World, deserve so good, so great a spirit to rule it? But these my words are too short an Epitaph; his own Name, even after death, speaks more, and proclaimeth in a few Letters all humane Greatness, Great Britain's great hope, PRINCE HENRY) the Adventurers I say (whom my weaker eyes, dazzled with this greater Light, could scarce recover) by this Princely assistance, pursued the action in more Royal fashion, with greater shipping, under the command of a Worthy Seaman, servant to Prince HENRY, Captain Thomas Button, whose Discovery of a great Continent, called by him New-Wales, and other accidents of his Voyage, I have not seen: only I have seen a Chart of those discovered places, and I hear that he passed hudson's Straits, and leaving hudson's Bay to the South, sailed above two hundred Leagues South-West-Ward, over a Sea above fourscore fathoms deep, without sight of Land, which at length, he found to be another great Bay. And after much misery of sickness in his wintering, notwithstanding he was forced to quit the great ship, he beat and searched the whole Bay, with very great industry, even back again, almost to Digges Island: near which he found the coming in of the great and strong tide from the North-West, b This was after found otherwise, the error growing by his meeting of Bylet, and asking of the flood at this Island, which he said was eight of the clock, whereas it was about eleven, Baffin which feeds both those huge Bays. This seemed strange, that in this Voyage, as he searched many Leaguee East & West, he found the variation of the Compass to rise and fall in an admirable proportion, as if the true Magnetical Pole might be discovered. The coming in of the flood from the north-west, giving them hopes of a passage, in March 1614 Captain Gibbins was employed on this Discovery, in the Discovery (so was the ship called) but withous any great discovery that I have heard of. Persisting in their purpose, the next year c Ex Relat. W. Baff. 1615. Robert Byleth, one which had been in three former Voyages, was sent forth in that ship as Master, and William Baffin his Mate, with fourteen other Men and two Boys; which leaving England about the latter end of March, stayed at Silly till the seventh of April, and were forced to put-back to Padstow in Cornwall: but weighing Anchor on the nineteenth, on the sixt of May, saw land on the Coast of Groenland, on the East-side of Cape Farewell. On the first of lune, they came into a good Harbour, on the N. W. side of the Island of Resolution (which is at the entrance into hudson's Strait) in 61. degrees, 45. minutes. On the eight, they came to Savage islands (in 62. degrees, 30. minutes, threescore Leagues from the entrance) so called of some people, they found in a Canow; they were at their Tents also, and found among other things a little bag with many small images of men therein, and one of a woman with a child at her back. The Tents were covered with Seales skins, and about them some forty Dogs ran up and down, most of them muzzled, as big as mongrel-mastiffs, of a brinded black colour, looking almost like Wolves: these they use to draw their sleds over the ice, with collars and furniture fitting, their sleds also being shod or lined with fishbones. The people are like those in Groenland, but not so neat and civil, ranging up and down, as their fishing is in season; uncertain where they keep in Winter. The Master was confident in this and other places, that the flood came from the West, which Baffin saith, by the floating of the ice, he observeth on land, to be contrary: only the Islands cause by their diverse points, differing Sects and Eddie. On the two and twentieth of june, He observed the Longitude, having fair sight of the Sun and Moon, and found himself by Astronomical account, 74. degrees, 5. minutes West from the Meridian of London: which if some studious Mariners would practise in their remote Voyages, we should soon have a far more perfect Geography. I omit their icy sieges, sometimes scarcely leaving them space to dip a pail of water. They called one place in 65. latitude, and 85. degrees and 20. minutes long. Cape Comfort, for the hopes they apprehended of a passage, which soon they found to be frustrate. Hence they passed to Sea-horse Cape, (so named of the plenty of Morses) and fifteen leagues thence to Nottingham Island, and thence to Digs his * At this I'll are store of fowls called Willockes, whereof they might have killed thousands. Island, in all those places observing the flood come from the Southeast, Captain Button and hudson's men being all deceived, as this our Author affirmeth: other islands sometimes keeping off the force of the tide, or by eddies, causing an obscurity and their error. We will therefore leave that spacious Sea called Buttons Bay, with the great islands, and some places not yet perfectly discovered, within and beyond that Straight of Hudson, and come to baffin's Bay, so discovered to be. This last year 1616. 1616. at the charges of the worthy Adventurers before mentioned, in the same ship, Sir T. Smith. Sir D. Digs. M. Wostenholme. Ald. jones, &c. by the same Master, a W. Baffin. the same, both their Pilot and ours. The first land they saw, after their departure from England, was in Fretum Davis' on the Coast of Groenland, in 65. degrees 20. minutes. On the fourteenth of May, where they saw people. But they plied to the North, till they were in 70. degrees 20. minutes. The people fled from them. Here they took in fresh water, but doubted the passage, because the tides were small, not above eight or nine foot, and uncertain, the flood from the South. On the six and twentieth day, they found a dead Whale floating, and got from the roof of her mouth 160. of those sins or Whalebones, but could not get the rest by reason of foul weather following. On the first of june, they put in among diverse islands; the people forsook their Seal-skin-tents and fled; some women they found, whom they kindly entreated, giving them pieces of Iron, for which they returned Seals skins and the fat or blubber of them: as for our meat, tasting, they would not swallow it. They called the place the women's islands, women's islands. in 72. degrees and 45. minutes, the flood comes from the South: and the most of their food is the flesh of Seals dried and eaten raw: they clothe themselves with the skins, whereof they also make coverings for their Tents and Boats, dressing them very well. The Women differ in their apparel from the Men, razing their skins with sharp Instruments, and putting thereon an indelible black colour, marking their faces with diverse black lines. They have a kind of devotion to the Sun, which continually they will point unto, and strike their hand on their breast. Crying, Ylyout. They bury their dead on the side of the Hills where they live, which is commonly on small islands, making a pile of stones over them, yet not so close but that the corpse may be discerned the piercing air keeping them from stink: their Dogs also they bury in the same manner. They came to other islands in 74. degrees, 4. minutes, which use to be much frequented with people in the latter part of the year, as it seemeth by the houses made of stones and turf, round like Ovens, with doors to the South; but they were not yet come, june the ninth. The flood ariseth not above five or six foot; the ebb runs stronger by the abundance of melted Snow. On the fifteenth day, in the latitude of 73. degrees 45. minutes, came forty two of the Inhabitants to them in Boats, and gave them Seals skins, and many pieces of the bone or horn of the Sea-unicorn, and showed them pieces of Morses teeth. They received in exchange small pieces of Iron, Glass, Beads, and the like: thus they did four times: the place they called Horn Sound. On the third of july, they passed by a fair Cape in 76. degrees 35. minutes, which they named Sir Dudley Digs his Cape. Twelve leagues beyond is Wolstenholme Sound, a fit place for killing of Whales. Proceeding a little further, they found themselves embayed. One place they called Whale Sound of their abundance in 77. degrees and 30. minutes. hakluyt's Island is near, Strange Variation of the Compass. and Sir Thomas smith's Sound in 78. degrees. The Compass there varieth above 56. degrees to the Westward, so that a North-east and by East of the Compass is the true North; which hath not been observed so much varied in any part of the World. Putting off to the West side of the Bay, they gave names to Alderman jones his Sound, and that of Sir james Lancaster: and in their return recovered their sick men, by Scurvygrass or Cochlearia (which they found on a little Island in great plenty) boiled in Beer, and eaten in Salads with Orpine and Sorrell, and so returned home: Thus we see, Fretum Davis' is no passage but a Bay, and uncertain, what that of Hudson is, the most of which is discovered impassable. Yet, Hopes are not quite extinct: we must expect God's pleasure, and future Discoveries for this passage. It seems that most of all those Seas in the North parts beyond newfoundland are intermixed with islands, a Maze and Labyrinth to the Discoverer. In this Voyage and Bay they saw many of those fishes called sea-unicorns, such as we have mentioned in Sir Martin Frobishers Navigation: some of which fishes are twelve or sixteen foot long, the horn seeming to hold the proportion of two thirds in length to their bodies: and of these, it seems are those in Venice and other places, reserved as great jewels. Greater jewels are those Merchants and Mariners, which to the glory of our Nation, spare no cost; and fear no danger in these their attempts: Resolute, gallant, glorious attempts! which thus seek to tame Nature, where she is most unbridled, in those Northeasterly, Northwesterly & Northerly Borders (where she shows herself all y As borderers are most unruly and lawless: so in these out-borders of the World, the power of Nature's greatest Officers, the Sun, &c. 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 subsistence. How shall I admire your Heroic 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 Haile 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 Sun's 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, whiles 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 continual beat 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; z These things agree with the Relations of those parts, which tell of Earthquakes, breaking of Cliffs, &c. Boterus a zealous and slanderous Catholic, useth these disgraceful speeches of this discovery. Ma pare, che la Natura si fia opposta à gli heretici, e à dissegni loro. pair. 1 lib. 5. 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 heavy yoke. Great God, to whom all names of greatness are little, and less than nothing, let me in silence admire and worship thy 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 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 with thine own self, becoming all in all unto us, fill and more than satisfy. Thee I beseech, to prosper in this and like attempts, this Nation of ours, that as in greater light then to Others, thou hast given us thy Son, so with him thou willt give all things; even this among other blessings that thy Virgin Truth, by Virginian Plantation, or Northerly Discovery, may triumph in her conquests of Indian infidelity, maugre the brags of that Adulteress, that vaunteth herself to be the only Darling of God and Nature. CHAP. IIII. Of Newfoundland, Noua Francia, Arambec, and other Countries of America, extending to Virginia. §. I. English Discoveries and Plantations in Newfoundland. 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 of 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 M. Brigs (a great Mathematician) also affirmeth, and Merula Cos. l. 3. c. 5. Sea, otherwise then as you have heard) let us draw somewhat nearer the Sun, gently marching, as the situation of Regions shall direct us, lest 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 the Sea the islands many in number, and much frequented for their plenty of fish, commonly called Newfoundland; which name some ascribe to an I'll, others to diverse islands, and broken Lands which the French call Bacalos, upon the gulf and entrance of the great River called Saint Laurence, in Canada. This River some b Edw. Haies. Hak. to. 3. 9 152. call the Straight of the three Brethren, some c Gi. Bot. Ben. Saint Laurence, and others d jaq. Cart. l. 2. c. 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 Honbuedo, and of the seven islands. The distance from one side to the other, is about five and thirty, or forty leagues. In the midst it is about e Other say 200. 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 embrace. 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 M. Hakluyts voyages, ●. ●. p. 21. 9 in a Treatise of his before mentioned, affirmeth that his Father, and one Master Eliot were the Discoverers of the Newfoundland: and exhorted King Henry to undertake the search of the Indies by the Pole, which he held to be navigable. Upon this motion, 1527. the King sent two ships (as Hall and g M. Hall. M. 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. john Rutilio wrote a Discourse hereof to the Honourable King's Grace of England (that I may borrow his own words) wherein he declareth their coasting and the height of some places, as Cape Bas, in 52. degrees and 25. leagues; thence Cape Ras, &c. They found there eleven Sail of Normans, one Briton, and two Portugal Barks fishing. Albertus' de Prate, another of them, wrote another journal to Cardinal Wolsey. More tragical was the success h M. Hore. 1530 Hak. to. 3. p. 129. of Master Hore's company which set our 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 commod ties and qualities of Newfoundland, are related i A Parkhurst Edw. Hares. Sir G. Peckham. Step. Parmenius. Richard Clarke. Christoph. Carlisle. by Master Parkhurst, Master Hayes, Sir Geo. Peckham, Stephen Parmenius, Richard Clarke, Master Christopher Carlisle, all whose Discourses and experiments hereof, Master Hakluyt hath collected and bestowed on the World. The Northpart is inhabited, the South is desert, although fitter for habitation. Besides the abundance of Cod, here are Herrings, Salmons, Thornbacke, Oysters and Muskles 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 thought 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 ground, as a vein of Mountains, raising themselves under the water, about ten leagues in breath, extending to the South infinitely, on which is 30. fathom water, before and after 200. Sir Hum. Gilbert took possession thereof, by virtue of her Majesty's Commission. Anno 1582. It is within Land a goodly Country, naturally beautified with Roses, sown with Pease, planted with stately trees, and otherwise diversified both for pleasure and profit, And now our English Nation do there plant and fix a settled habitation: a chief Actor and Author of which business is Master john Guy of Bristol: who in the year 1608. sailed from Bristol in three and twenty days to Conception Bay k Concep. Bay in 48. M Guy his Letter to M. Slany. in Newfoundland. Of this Plantation and their wintrings, and continuance there I have seen diverse Relations with Master Hakluyt written by Master Guy, William Colston, &c. In the year 1611. in October and November, they had scarcely six days' frost or snow, which presently thawed, the rest of those months being warmer and drier then in England: December was also fair, with some Frost, Snow, and Rain. The wind in these three months variable, from all parts. january and February was most part Frost to mid- March the wind most commonly Westerly, and sometimes from the North. The Sun often visited them with warm and comfortable rays, chasing away the Snow and not suffering the Brooks to be frozen over three nights with Ice able to bear a Dog. The Snow was never (except in drifts) above eighteen inches deep. They had there, l W. Colston. filberts, Fish, Mackerel, Foxes, in the winter: Partridges, white in the winter, in Summer somewhat like ours, but greater; they are much afraid of Ravens: They killed a Wolf with a Mastiff and a Greyhound. Eastons piracies were some trouble to them. Anno 1612. They found houses of Savages, which were nothing but poles set round and meeting in the top, ten foot broad, the fire in the midst, covered with deer's skins. They are of reasonable stature, beardless, and in conditions like to those which Sir Martin Frobisher discovered: broad-faced, full-eyed, coloured on their faces and apparel with red Oaker: Their Boats of Bark, as in Canada, twenty foot long, four and a half broad, not weighing 100 weight, made in form of a new Moon, which carry four men, and are by them carried to all places of their remooving. Their Patent was granted 1610. for Plantation between forty six and fifty two, to be governed by a Council of twelve and a Treasurer. There wintered 1612. 54. men, six women and two children. They killed there, Bears, Otters, Sables: sowed Wheat, Rye, Turnips, Coleworts. Their Winter till April 1613. was dry, and clear with some frost and snow. diverse had the Scurvy, whereto their Turnips, there sown, were an excellent remedy, no less than Cartiers Tree hereafter mentioned. April was worse than the midst of Winter, by reason of East-winds which came from the islands of Ice, which the current bringeth at that time from the North. The same I have seen confirmed by a letter of Thomas Dermer, one of that Colony, dated at cuper's Cove, the ninth of September last, 1616. In other months, he saith, the temperature is as in England. He mentions Musk-cats and Musk-rats in those parts; the fertility of the soil in producing Pease, Rye, Barley and Oats; probabilities of Metals; with promises of more full Relations hereafter. Master Richard Whitborne hath lately published a Book of his Voyages to Newfoundland and observations there, with certain Letters also touching the new Plantations by English, therein at the charges of Sir George Caluard, written by Edward Winne, N. H. &c. §. II. The Voyages and Observations of JAQVIES CARTIER in Noua Francia. near to Newfoundland in 47. degrees, is great killing of the Morse or Sea-ox. a Thom. jamed. The Morses are said to sleep in great troops, and to have one sentinel or watchman to awake the rest upon occasion: the like is said of the Seals; some call the Morse a Sea-horse. In the I'll of Ramea, one small French ship, in a small time killed fifteen hundred of them. They are as great, or greater than Oxen, the Hide dressed, is twice as thick as a Bulls hide: It hath two teeth like Elephants, but shorter, about a foot long, growing downwards out of the upper jaw, and therefore less dangerous, dearer sold than ivory, and by some reputed an Antidote, not inferior to the Unicorn's horn. The young ones are as good meat as Veal, which the old will defend, holding them in her arms or forefeet. 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 an Hogshead of train Oil. Their skins are short-haired like Seals; their face is like a Lions, and might more fitly have been termed Sealions, than Sea-horses, or Sea-ooxen; they have four feet, no ears; the horns are about half an ell in length: they use to lie on the Ice a sunning, and are soonest killed with a blow on the forehead. Some of our English ships have attempted this enterprise for the killing of the Morse, but not all with like success, nor with so good as reported of Cherry Island. At Brions Island is such abundance of Cod, that Master b Charles Leigh. leigh's company with four hooks in little more than an hour, caught 250. of them. near to the same in the Gulf of S. 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 c jaques Cart. 5. Cartiers 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. degrees 40. minutes, and about a league in circuit, they killed, and filled two Boats d In an hour they might have filled thirty Boats of Penguines & 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 hover about, as within the Island. Some are as big as jays, black and 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 lesser kind which there aboundeth, they named Godetz: A bigger, and white, which bite like Dogs, they termed Margaulx. Although it be 14. leagues from the Main, yet Bears swim thither to feast with these Birds. One they saw as great as a Kow, saith Cartier, and as white as a Swan, which they did kill and eat, and the flesh was as good as of a two year old Calf. About the Port of Breast, they found so many Ilets, as they were impossible to be numbered, continuing a great space. The Island of Assumption, Siluest. Wyet. by the Savages called Natiscotec, standeth in 49. degrees. The Savages dwell 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, and sometimes sacrifice to him their own blood. f Botero part. ●. lib. 5. Francis the first, King of France, sent thither james Breton; and Henry his Son, Nicolas Villaegagnon: but the greatest riches they found, were the Diamonds of Canada, and those of small value for their brittleness. Thus Boterus, jaques g jaq. Cart. ●. Cartier made three Voyages into these parts. First, in the year 1534. Then 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 suffer to grow upon the top of their crown, as long as a Horsetayle, 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 bare ground. They eat their flesh and fish almost raw, only a little heated on the coals. The next year Captain h jaq. Cart. 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 i 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 Rampire's 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 k jaq Cart. 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 l jaq. Cart. 2. cap. 10. Cartier, in one which they call Cudruaigni, who, say they, often speaks to them, and tells 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 fruits. The Frenchmen told them, Cudruaigni was a Devil, and acquainted them with some mysteries of the Christian Religion, whereupon they condescended and desired Baptism, the French excused, and 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 widow's livery, wear a black wood all the days of their life, besmearing their faces with coal-dust and 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 maize. 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, and 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 and head is like to a Greyhound, white as Snow. Their greatest jewel is Chains of Esurgnie, 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 slashes in his most fleshy parts, and hurl him into the River Cornibots, whence after twelve hours they draw him, finding in those cuts these Esurgnie, whereof they make Beads and Chains. They are excellent for staunching of blood. Thus much out of Cartier. In the year 1542. m M. Francis 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 n john Alphonse of Xanctoigne. Hak. 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. §. III. Late Plantations of New-France, and Relations of the Natives. SAmuel Champlain Mouns. Champlein. made a Voyage to Canada 1603. and encountered with a bank of Ice eight leagues long in 45. degrees, two third parts, with infinite smaller. The Streits mouth from Cape Ray to the Cape of Saint Laurence, within the Gulf of Canada, is eighteen leagues. He observed a Feast made by Anadabijon the great Sagamo, in his Cabin: in which eight or ten Kettles of meat were set on several fires, six paces asunder: The men sat on both sides of the room, each having a dish made of the bark of a tree: one appointed to divide to every man his portion. Before the meat was boiled, one took his Dog, and danced about the Kettles from one to another, and when he came before the Sagamo, cast down his Dog: and then succeeded another in the like exercise. After their Feast, they danced with the heads of their b The Irocois, with whom these Estechemins, Algoumequins, and Montainers, have wars. enemies in their hands, some singing. Their Canoas' are of the bark of Birch, strengthened within with little circles of wood, eight or nine paces long, fit for active and passive carriage. Their Cabins are low, like Tents, covered with the said bark, the roof open, a foot space uncovered to let in light, with many fires in the midst; ten households, sometimes together: the lie upon skins one by another, and their Dogs with them. After a certain Feast, the Algoumequins (one of these three Nations in league) went out apart, and caused all their women and maids to sit in ranks, themselves standing behind singing: suddenly all the women and maids cast of their Mantles of skins, and stripped themselves naked, not ashamed of their shame, keeping on still their Matachia (which are c Beads. Pater-nosters and chains interlaced, made of the hair of the Porkespicke, died of diverse colours.) Their songs ended, they cried with one voice, Ho, ho, ho, and then covered themselves with their Mantles which lay at their feet, and after a while renewed their former songs, and nakedness. Their Sagamo sat before the Virgins and Women, between two staves, whereon were hanged those enemy's heads: and he exhorted the Mountainers and Estechemains to the like significations of joy: which then cried all together, ho, ho, ho. When he was returned to his place, the great Sagamo and all his company cast off their Mantles, their privities only remaining covered with a little skin: and took each what they thought good, as Matachias, Hatchets, Swords, Kettles, Flesh, &c. which they presented to the Algoulmequins. After this, two of each Nation contended in running, and the best runners were rewarded with presents. They are well set, of Tawny or Olive colour, by reason of their paintings: they are liars, Their customs. given to revenge, without law. When a maid is fourteen or fifteen years old, she hath many lovers, and useth carnal filthiness with whom she pleaseth, so continuing five or six years: and then takes whom she likes for her husband, living with him chastely all her life after, except for barrenness he forsake her. The husband is jealous, and gives presents to her parents. When one dies, they make a pit, and therein put all his goods with the corpse, covering the same with earth, and setting over it many pieces of wood, with one stake painted red, and set up on end. They believe the immortality of the Soul, and that the dead go into far Countries to make merry with their friends. Monsieur d M. Champlein. Champlein 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, e The answer of a Sagamoes in cases of Religion. There was one only God, one Son, one Mother, and the Sun, which were four. Notwithstanding, f This somewhat agreeth with the Manichean and Pythagorean error. that God was over and above all: the Son was good, and the Sun also: but the Mother was naught, 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 travelling 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 again 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. Asking 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 his 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, because 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, that they would do it immediately. They believe also that all their dreams are true. So far Champlein. In the year 1604. Monsieur de Monts M. de Monts. (according to a Patent granted him the year before, for the inhabiting of Cadis, Canada, and other parts of New-France, from the fortieth degree, to the six and fortieth) rigged two ships, and bare with those parts that trend Westward from Cape Breton, giving names to places at pleasure, or upon occasion. One Port was named Savalet, Savalets two and forty voyages to Noua Francia. of a French Captain, who was there a fishing, and had made 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 Portroyall, 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 Saint john, is Saint Croix, where they erected a Fort, and wintered. Threescore leagues West from thence is the River Kinibeki; and from thence the Land trendeth North & 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 Pemtegoet, and not Agguncia. And there can 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 Pedlars. Armouchiquois. The Armouchiquois are a traitorous and thievish people, next unneighbourly neighbours to the Etechemins: they are lightfooted, and lime-fingered, as swift in running away with their stolen prey, as the Greyhound in pursuing it. Champlein testifieth, that the Armouchiquois are deformed with little heads, short bodies, arms small like a bone, as are their thighs also; their legs great and long, and disproportioned with likeness of proportion: when they sit on their heels, their knees are half a foot higher than their heads. They are valiant, and planted in the best Country. M. du Point. Monsieur du Point arrived in those parts in the year 1605. and du Monts removed the French Habitation to the Portroyall, Monsieur de Pourtrincourt sailed thither in the year 1606. and with him the Author of the Book called Noua Francia * Mark L'scarbot. , who hath written the Rites and Customs of these Countries. He saith, that the Armouchiquois are a great people, but have no adoration. They are vicious and bloody. Both they and the Souriquois 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 Devil's 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 of all Religion, they will have a Religious-irreligious commerce with the Devil. Yea, the more all knowledge of God is banished, the baser 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 Devil's Vicegerent, and by wizardly and devilish practices to up-hold his own greatness. So it was with Sagamoes Membertou: 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 Membertous 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 this makes them believe that the Devil is a God, and know none other, although they yield him no adoration. When these Aoutmoins Aoutmoins. (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 beatings and howlings until they sweat 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. Then 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 something 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 loose over the shoulder, wherein the men stick a feather, the women a bodkin. They are much troubled with a stinging fly, for prevention whereof, they rub themselves with a certain kind of grease and oils. They paint their faces with blue or red, 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 there 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 them end with dances all in a round; to which one singeth: at the end of every song all make a loud & 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 Dog's hairs. Their entertainment is with small compliment: the Guest sits down by his Host, if it be the King, takes 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 & 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, Their beasts and huntings. 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 red hot therein. The women's duty is to slay the Beast, and bring it home. The Ellan, Dear, 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 therewith raiseth a Vault; and because the waters sometimes rise, he hath an upper story to betake himself to in such case: he builds it Pyramid-wise, sometimes eight foot high, and dawbs 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 another 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. Quebec a S. Champlain. is a Strait of Canada, where is a goodly Country furnished with Okes, Cypresses, wild Vines, Pears, Nuts, Cherries, Goose-berries, Diamonds, in the Rocks of Slate, and other profitable pleasures. They saw in forty five degrees a Lake fifteen Leagues long, and eight wide, with a Salt or fall not above three fathom, but very furious. The Savages related to them of passages to a salt Lake, whereof they knew no end, reaching so far Southerly, that the Sun set to the North thereof in Summer: it was four hundred leagues from the place where the French then were. In the Additions to Noua Francia, Additions to N F. mention is made of a Lake about threescore leagues long, with fair islands in it. The Iroquois The Iroquois. have no Towns; their dwellings and Forts are three or four stories high, as in New-Mexico. Another lake is said to continue an hundred leagues in length, and some conceive hope of passage to the South-Sea thereby. The Scurvy, or Scorbuch, much consumed the French in these parts, a disease that usually attendeth evil Diet, Ol Mag. lib. 16. cap. 51. and much salt meats; which, and want of exercise convenient, are the Harbingers of this sickness, in long sieges and Navigations. Cartiers company were in a little time wonderfully cured hereof by a Tree like to Sassafras. But of the French in these parts and of their doings and sufferings, see more in the fourth part of my Pilgrims, the eight and ninth books, out of Mark Le'Scarbot, Sir W. Alexander, &c. CHAP. V. Of VIRGINIA. §. I. The Preface, Sir WALTER Raleigh's Plantation, and the Northern Colony. 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 Carols in praise of thy lovely Face, thou fairest of Virgins, which from our other Britain World, hath won thee Wooers and Suitors, not such as Leander, whose loves the Poets have blazed for swimming over the Straits betwixt Sestos and Abydus, to his lovely Hero; but, which for thy sake, have forsaken 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 & Christian Wife? Or shall I change my accent, and plain me (for I know not of whom, to whom; to complain) of those disadventures, 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 rustike 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 send 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 loseth, adventuring promiseth so fair a purchase? Misery of our times! that miserable men should here want what they already have, & refuse to have there, at no rate, abundant supply to their too miserable fears of want. Lift up your eyes, & 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 depart, are at last swallowed of a more mighty Corrival, the Ocean: He also sends Armies of fishes 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 big and 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 those two sour-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 court her, rather than any other European lovers in regard of his long continued amity, and first Discovery of her Lands and Seas: An. 1497. this by Sebastian Cabot with his English Mariners, a hundred and fifteen years since, and the other by Sir Walter Raleigh's charge and direction, Anno Dom. 1584. Then first of all Christians, did Master Philip's Amadas, and Master Arthur Barlow, take possession in Queen Elizabeth's name. The next year that mirror of Resolution, a Hak. voyage tem. 3. p. 246. & d. Gaspar Ens. hist. Ind. Oc. l. 3. c. 23. Theod. de Bry. Sir Richard Greenuile, conveyed thither an English Colony, which he there left for Plantation, under the government of Master Ralph 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 Raleigh's 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 by b Brief note of a Bark, &c. printed 1602. 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, discovered the North parts of Virginia, of which Voyage john Brereton c joh. Brereton, Gabriel Archer wrote notes thereof, & M. Gosnold himself in a Letter to his Father: they resided in 41. deg. 20. minutes. hath written a Treatise. In the year 1603. d Written by Martin Pring. Written by Tho. Canner. the Bristol men (by leave of Sir Walter Raleigh) set forth a Voyage thither in 43. degrees. In this Expedition was Robert Salterne, which had been the year before with Captain Gosnold. They discovered Whitson-bay (so they termed it) in one and forty degrees twenty five minutes. The people used Snakes skins (of which some were six foot long) for Girdles: they were exceedingly ravished with the Music of a Gitterneboy, dancing in a ring about him: they more feared two English Mastiffs then twenty men. They had such Boats as before are mentioned, seventeen foot long, four broad, of Birchbarke sowed with osiers, the seams covered with resin, almost as sweet as Frankincense, carrying nine men standing upright, and yet not weighing above threescore pound. They brought one of them to Bristol. This year Captain Gilbert set forth again for Virginia: at Mevis they laded twenty tuns of Lignum vitae: he had four more were slain by the Savages. And in the year 1605. Captain George Weymouth made thither a prosperous Voyage, and discovered threescore miles up a most excellent River. His Voyage was set forth in print by e james Rosier. james Rosier. After this followed the plantation by the present Adventurers, for the foundation of a New Britan Commonwealth: and the East and f Their Parents prescribe that they plant not within 100 miles of each other: & contain from 30. deg. to 45. West parts of England joined in one purpose of a twofold Plantation, in the North and South parts of Virginia. Of the North parts our Method requires first mention. Mawooshen was many years together visited by our men, extending between 43. and 45. degrees, 40. leagues in breadth, and 50. in length. They found therein nine Rivers, Quibiquesson, Pemaquid, Ramassoc, Apanawapaske, Apaumensele, Aponeg, Sagadahoc, Ashamahaga, Shawokotoc. Sagadahoc is in 43. degrees, it is a mile and half at the mouth, holding the same breadth a day's journey, and then makes a sound three days' g The Savages reckon thus by day's journey. journey broad, in which are six islands: it hath two branches, the one from the North-east 24. days' journey, the other Northwest 30. days' journey. At the heads are two Lakes the Westermost 8. days' journey long and four wide, the Eastermost half so large. This is Bashaba's his dominion. The Tarentines h Christopher Fortescue. country is in 44. deg. two third parts, where the Savages tell of a Rock of Alum, near the River of Sasnowa. Captain i Tho. Hanham. M. Challenge made a voyage hitherward the same year, but was taken by the Spaniards. T. Hanham i Tho. Hanham. M. Challenge made a voyage hitherward the same year, but was taken by the Spaniards. Thomas Hanham sailed to the River of Sagadahoc 1606. He relateth of their beasts, dogs like wolves, of colours black, white, red, grisled: red Deer, and a beast bigger, called the Must, &c. of their fowls, fishes, trees: of some Oar proved to be silver. Bashabes hath many undercaptaines, called Sagamoes: their houses built with Withs, and covered over with Mats, six or seven paces long. He expresseth also the names of their twelve Moons or months: as january Mussekeshos, February Gignokiakeshos, &c. An. 1607. was settled a Plantation in the River Sagadahoc, the ships called the Gift, and the Mary and john, k james davies. being sent thither by that famous English justicer Sir john Popham and others. They found this coast of Virginia full of islands, but safe. They chose the place of their Plantation at the mouth of Sagadahoc, in a Westerly Peninsula: these heard a Sermon, read their Patent and Laws, and built a Fort. They sailed up to discover the River and Country, and encountered with an Island where where was a great fall of water, over which they haled their Boat with a Rope, and came to another fall, shallow, swift, and unpassable. They found the Country stored with Grapes white and red, good Hops, Onions, Garlic, Okes, Walnuts, the soil good. The head of the River is in forty five and odd minutes. Cape Sinieamis in 43. deg. 30. min. a good place to fortify. Their Fort bare name of Saint George. Forty five remained there, l Io. Eliot. G. Pop. Let. to S. I. Gilbert and E. S. Captain George Popham being Precedent, Raleigh Gilbert Admiral. The people seemed affected with our men's devotions, and would say, King JAMES is a good King, his God a good God, and Tanto naught. So they call an evil spirit which haunts them every Moon, and makes them worship him for fear. He commanded them not to dwell near, or come among the English, threatening to kill some and inflict sickness on others, beginning with two of their Sagamoes children, saying he had power, and would do the like to the English the next Moon, to wit, in December. The people m Ral. Gilbert. told our men of Cannibals, n These seems to be the deformed Armouchiquois made in the telling more dreadful. near Sagadahoc, with teeth three inches long, but they saw them not. In the River of Tamescot they found Oysters nine inches in length: and were told that on the other side there were twice as great. On the 18. of january they had in seven hours' space, thunder, lightning, rain, frost, snow, all in abundance, the last continuing. On February the 5. the Precedent died. The Savages remove their dwellings in Winter nearest the Dear. They have a kind of shoes a yard long, fourteen inches broad, made like a Racket, with strong twine or sinews of a Dear; in the mids is a hole wherein they put their foot, buckling it fast. When a Sagamoes dyeth, they black themselves, and at the same time yearly renew their mourning with great howling: as they then did for Kashurakeny, who died the year before. They report that the Cannibals have a Sea behind them. They found a Bath two miles about, so hot that they could not drink it. Master Patteson was slain by the Savages of Nanhoc, a River of the Tarentines. Their short Commons o Edward Hartley. caused fear of mutiny. One of the Savages, called Aminquin, for a straw hat and knife given him, stripped himself of his clothing to Bevers skins, worth in England 50. shillings, or three pound to present them to the Precedent, leaving only a flap to cover his privities. He would also have come with them for England. In winter they are poor p Other notes ap. Hak. and weak, and do not then company with their wives, but in Summer when they are fat and lusty. But your eyes wearied with this Northern view, which in that Winter communicated with us in extremity of cold, look now for greater hopes in the Southern Plantation, as the right arm of his Virginian body, with greater costs and numbers furnished from hence. But first let me tell you that by some lately these Northern Parts are styled by the Name of New-England, as being supposed in the same Latitude with Noua Albion on the South Sea, discovered by Sir Francis Drake, having New France on the North, and the Southern Plantation of Virginia on the South; New Spain, New Granado, New Andalusia, being in the same Continent. A Map and Discovery hereof was set forth this last year by Captain john Smith, with new English Names exchanged for the Salvage. It lieth betwixt 41. degrees, and 45. minutes. The harsh Names of the habitations of those parts, I forbear to recite: the commodities are expressed by that Author. First for fish, (let not any think this contemptible, when, by his report, the Hollanders reap from three kinds, Herring, Cod, and Ling, fifteen hundred thousand pound yearly; hereupon principally founding their greatness by Sea and Landlord.) In March, April, May and half june here is Cod in abundance; in May, june, july, and August, Mullet and Sturgeon, whose Roes do make caulary and Puttargo. Their store of Herrings they compare to the hairs of their heads. In the end of August, September, October and November you have Cod again to make Corfish or Poor-iohnt, wise as good as in newfoundland, where their fishing also is chiefly but in june and july. Mullets are here taken by Nets, (which at Cape Blank are hooked) and twice as large. He adds store of Red-berries called Alkermes, Musk-rats, Bevers, Otters, martin's, Black Foxes, probabilities of Mines, and manifold commodities of the soil, the particulars whereof I refer to the book itself, together with the arguments for a Plantation there. There also you may read his Observations and Discoveries, Anno 1614 with the success of six ships that went the next year, and his disasters by French Pirates, and q See the examination of D. Baker, and others of his company. They took one prize worth 200000. crowns, which was after split, the Captain and half his company drowned. English perfidy. This present year 1616. eight voluntary ships went thither to make further trial: and hereafter we hope to have English Colonies renewed, in this Northerly Plantation newly called New-England. §. II. Of the Southern Plantation and Colonies; and many causes alleged of the ill success thereof at the first. Captain Bartholomew Gosnold, having long solicited many of his friends, at last prevailed with some Gentlemen, as Master Edward Maria Wingfield, Richard Pots. Tho. Studley, &c. Captain john Smith, and diverse others, with the help of some Noblemen and Merchants, his Majesty granting Commission for establishing Counsels to direct here, and to govern and execute there; so that December 19 1606. they set sail, and after long contending with contrary winds, and the windy inconstancy of some of the company that would have returned for England before they had saluted their desired Port, they were by a storm forced into the same unexpected; where, after some harm by assault of the Savages, on the 13. of May, Master Wingfield was chosen Precedent, their fort contrived, and the falls soon after discovered. Six weeks being thus spent, Captain Newport returned with the ships, and Captain Smith (before held in much jealousy) was by the pains of Mr Hunt the Preacher reconciled, and admitted of the Council, a hundred being left there for the Plantation. Within ten days after the departure of this movable Tavern, as they called it, a more savage enemy than the Savages had assaulted them, and scarcely ten left untouched with sickness, through want of convenient lodging and diet, of which from May to September fifty died. Wingfield was deposed, and Ratcliff established in his place, and by the industry of Smith, james Town was builded, the Savages supplying their necessities: they failing, Captain Smith sought trade abroad; others at home, intending a return in the Pinnace for England, by his unexpected returning were forced to stay or sink, which action cost the life of Captain Kendal. Soon after, the like plot of the Precedent, a M. Wingfield writes that one Read a Smith, escaped hanging by accusing Kendal, who was shot to death: and that Smith and he had followed if Newport had not come. and Captain Archer was discovered, and by him again suppressed. The Winter approaching, the Rivers afforded them plenty of Cranes, Swan's Geese, Ducks, with which, and Pease, wild Beasts, and other land-commodities they daily feasted. But in the discovery of Chickahamine River, George Casson was surprised, and Smith with two others; were beset with two hundred Savages, his men slain, and himself in a quagmire taken prisoner; but after a month he procured himself not only liberty, but great admiration amongst them, and returning, once more stayed the Pinnace from flight, and the Fort from being abandoned. The Treasurer and Council, meanwhile careful to supply their wants, sent two ships with near a hundred men: Capt. Newport arrived safely, Captain Nelson with the other ship by force of winds was driven to shift as he could, elsewhere. Now the Savages enchanted by Smith's relations of God, Nature, and Art, were in manner at his command, till the ambition of some (by giving four times as much for their commodities as he appointed, seeking to seem of so much greater magnificence and authority) made them prize their commodities dearer. Newport (whom Smith had called father, and extolled with Powhatan the Emperor) went with solemnity to visit him, sending Smith before, who after his manner of State, gave him b Ed. Wingfield, Newp. journey to Powhatan: he told him of the S. seas, and ships, &c. royal entertainment; sitting upon his bed of Mats, his pillow of leather embroidered with pearl and white beads, attired with a robe of skins, large as an Irish mantle; at his head and feet sat a handsome young woman, on each side his house twenty others, their heads and shoulders painted red, with a great chain of white beads about their necks; before those sat his chiefest men in like order in his Arbor-like house. Newport gave him a boy, for whom Powhatan gave him Namontacke his servant, which was after brought into England. Powhatan wittily cheated our men, and offering so much corn as they gave copper, said he could eat that, not this. c Tho. Savage: he adopted also Smith and Scrivener (Newports sons) his grandchildren. Disc. of Chesap. See Pots his collections. c. 6. Their get in this voyage, other commodities, and their towns, were casually consumed by fire: and the ship staying fourteen weeks, spent most of that provision for the relief of the Colony: and by the bitterness of that great Frost 1607. above half took their deaths. Wingfield and Archer were sent for England. Being busied in the Spring to rebuild their town. Nelson arrived with his lost Phoenix (so they supposed his ship) and dealt honestlier than they report of the former Mariners. The second of june 1608. Smith left the Fort to discover the Bay of Chesapeack: in the way, wanting of convenient watering places, they were so thirsty, as they would have refused two Barricoes of gold for one of water: and they arrived at james Town in September, where they found some sick, many dead, and the Precedent prisoner: which place by election of the Council and request of the company was bestowed on Smith. Captain Newport returned with rich presents of Basin, Ewer, Bed, clothes, with a Crown for Powhatan, which made him overvalue himself: some Poles and Dutch which were sent to make Pitch and Tar, Glass mills and Soap-ashes, proved after treacherous. Powhatan minding murder and villainy, at once sixteen of our men were beset with seven hundred, which by the policy of Smith (seizing on Opechancanough their King) was prevented, and turned to their enriching with their commodities: and amongst other they used poison, which wrought not. After, Smith took the King of Paspaheigh prisoner, which forced the Savages to peace. Thus have we a little while beheld Tragical, more than shows, on this Virginian Theatre, those things which were well intended, being ill perverted, and their greatest advantages arising from casual disadvantages: diversity of emulations beclowding that morning star, a disastrous Comet, shining rather with fiery gleams of civil broils and brawls in that Hemisphere, then comfortable illumination and influence to the common good. 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, Dies, Minerals, Sassafrasse, Sturgeon, and other things sent hither, in testimony of their industry and success. And Virginia grew now in such request, a 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, the government being devolved to the L. de la Ware. 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 Newpott, 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 b Ex lit. multarum. three of the other ships c A Catch perished at Sea in a Hurricane: the other came thither, but in the return two of them (in one of which Capt. W. King was Master) perished on Vshant. had landed their men in Virginia, some of whom d Ratliffe, Martin, Archer. were such as had been the emolous 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. Hinc illa 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, Ravine devoureth their beasts, Famine consumeth the men, Injuries make the Indians 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 out Famine, Sedition, and other Furies, which had broken loose 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 e Lord de la Ware. 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 f Nat. Com. Mytholog. l. 4. c. 6. Hygin. fab. 142. of Pandora, who being endowed with manifold good gifts (each of the gods bestowing one on her) was sent with a box full of evils to Prometheus, who refused the offer, but by Epimetheus was opened, whereby all evils were suffered to fly out, Hope only remaining, which he shut fast in the bottom. And thus was it with this Virginian Pandora, enriched with the best offerings of Nature's bounty, but by Epimethean carelessness, 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 c Relation to the Council of Virginia by the Lord de la Ware. 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 Percy, 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 Sir Thomas Dale should be furnished out with a good supply of three ships, men, cattles, and many provisions, all which arrived safe at the Colony the tenth of May, 1611. 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 d Sir Th. 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 goodnesses 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, 300. men, and a hundred Kine, 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, Sacrilege, 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 Perole, 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. Master Whitaker in his Letter and Book from Henrico, 1612. testifieth the health and welfare of the Colony. Samuel Argal in the year 1613. affirmed likewise that he found the state of Virginia far better than was reported. In one Voyage they had gotten 1100. bushels of Corn: they found a slow kind of Cattle, as big as f Alvaro Nunez speaketh of such Kine in Florida, which come hither from the North. Kine, which were good meat: and a medicinable sort of earth. They took Pokohuntis ( g Her true name was Matokes, which they concealed from the English, in a superstitious fear of hurt by the English if her name were known: she is now Christened Rebecca. powhatan's dearest daughter) prisoner, a matter of good consequence to them, of best to her, by this means being become a Christian, and married to Master Rolph, an English Gentleman. Thus I have been bold somewhat largely to relate the proceedings 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. As for the want of success hitherto, Careat successibus opto, Quisquis ab eventu facta notanda putet. Reason should prevail with Men; leave sense and event of things as an argument for Beasts. That reason which showeth Virginia's more than possibilities & probabilities, doth also point out the causes of those ill Successes: h Above 20. causes alleged of ill success in this Plantation. Difficilia quae pulchra. Discontents at Sea; Ignorance of the Country, and of their Language; Division in the Council; Commanders (some of them) not skilful Soldiers, nor forward Adventurers; Care to relade the Ships before they could provide Houses of Victuals; Ambition; Cruelty; Neglect of the Seasons for Fish, and Land-commodities; Brackish slimy Water at james Fort; Riot; Sloth; False information in England; Sending ill People that consumed the rest with idleness; Want of Authority to punish them; That kind of Aristocratical Authority first established, occasion of their Quarrels; Injuries to and from the savages, and yet a necessity of their use and help; Sickness caused by the gross and vaporous Air and soil about james Town, and drinking water; The thievish truck and exchange which some secretly held with them; The treachery of Fugitives; Falsehood of the Savages; and the Many many faults (as they report) of Mariners in private truck and night marts, both with our Men and Savages; Their long stay and spending the Colonies relief; besides Extraordinary casualties of fire, cold, shipwreck; and (if we believe i Ouied. gen. hist c. 13. l. 2. toast vengo o dall'aere del paese destati à suscitare novita & discordie, è cosa propria nelle Indie, &c. Ouiedo, and observe the like amongst the Spaniards) the very Air of the Indies seems to be of inclination and disposition to contentions, which easily ruin and dissolve the greatest and best enterprises; that I speak not of the Devil's malice to Christian hopes. Experience hath now made men wiser, both to prevent and remedy these evils, and to order their proceedings accordingly. And although Fame fills not our ears with so often and many Virginian rumours, as aforetimes, yet we know that still waters are deepest, and we cannot but hope that those worthy Virginian-Consuls k Sir T. Gates. & Sir T. Dale. cunctando restituunt rem, rather with careful providence and watchful diligence working sure, then with humorous hastiness, laying foundations to a leisurely repentance; seeking more the common good there, then to be the common talk here. Once, they there maintain themselves now a long time without the wonted charge to the Company, and diverse of our Nobility and Gentry do now (as after a long slumber) while we are writing these things, again bethink them of this Virginian Plantation, whereunto the profitable Neighbourhood of the Summer Iles, or Bermudas may be good furtherance. God Almighty prosper both, that the Word may go out of Bermuda, and the Law of the Lord from Virginia, to a truer conversion of the American World, than hitherto Our Humorists, or Spanish insolences have intended. §. III. Of the Soil, People, Beasts, Commodities and other Observations of Virginia. 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 l Since printed at Oxford. 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, as is before said, 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, &c. 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 34. and 44. degrees of Northerly latitude; the bounds whereof on the East side are the great Ocean, Florida on the South, on the North Noua Francia: the Western limits are unknown. But that part which began to be planted by the English Southern Colony, in the year 1606. is under the degrees, 37. 38. and 39 The temperature agreeth with English bodies, not by other means distempered. The Summer m Al. Whitaker saith, not so hot as Spain, nor Winter so cold as in England. 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 1607. reached to Virginia, but was recompensed with as mild a Winter with them the next year. And the Winter Anno 1615. n Master Rolph. was as cold and frosty one fortnight as that. 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 were honoured with the names of our Britanian hopes, Prince Henry, and Duke Charles. 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 diverse composition, some like Millstones, some of Marble: & 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 diverse places resembleth Bole-Armoniac, terra sigillata, and other such appearances: 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 an hundred miles: falls, rocks, shoalds, 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 fighting men. The Paspaheghes, have forty. Chichahamania, two hundred. The Weanocks, an hundred. The Arrowhatocks, thirty. The Place called Powhatan, forty. The Appamatusks, threescore. The Quiyonghcohanocks five and twenty. The Warraikoyacks, forty. The Naudsamunds, two hundred. The Chesapeacks, an hundred. The Chickahamanians are not governed by a Weroance, but by the Priests. No place affordeth more Sturgeon in Summer (of which at one draught have been taken threescore and eight) nor in Winter more foul. Fourteen miles from Powhatan is the River Pamaunke, navigable with greater Vessels, not above threescore and ten miles. Toppahanok is navigable an hundred and thirty miles, Patawomeke, an hundred and twenty. To speak of Powtuxunt, Bolus, and other Rivers on the East side of the Bay, likewise, of diverse 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 now 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. Alexander Whitaker the Preacher at Henrico, Alex. Whitaker, now Preacher at Virginia. writes, that at the mouth of Powhatan, are the Forts of Henrico and Charles, two and forty miles upward is james Town, and threescore and ten miles beyond that the new Town of Henrico, ten miles higher the falls (where the River falleth down between many mineral Rocks:) twelve miles beyond, a Crystal Rock, wherewith the Indians head their Arrows: three days' journey from thence is a Rock or Hill found covered over with a rich silver Ore. Our men that went to discover those parts, had but two Iron Pickaxes with them, and those so ill tempered, that the points turned again at every stroke; but trial was made of the Ore, with argument of much hope. Six days' journey beyond this Mine, runs a ridge of Hills, beyond which, the Indians report, is a great Sea, which (if it be true) is the South Sea. At Henrico they are exceeding healthful, and more than in England. Master Thomas Hariot o Hak. vol. 3. pag. 267. Theod. de Bry. part. 1. America. hath largely described the Commodities which the Water and Earth yield (set forth also in Latin with exquisite Pictures by Theodore de Bry) besides the relations of Brereton and Rosier, and others. There is a Grass which yieldeth silk, beside store of Silkworms. Hemp and Flax surpassing ours in growth and goodness, exceeded by a new found stuff of a certain sedge or water-flag, 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 Mines, 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 Commodites of Virginia for food in Fowls, Beasts, Fishes, 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: p Cap. Smith M. S. the one for Medicinal use to cure their hurts, called Weighsacan, the other called Tockahough, 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. The chief Beasts of Virginia are Bears, less than those in other places, Dear like ours, M. Whitaker & M. Hamor mention also Lion. Aronghcun much like a Badger, but living on trees like a Squirrel: Squirrels, as big as Rabbits, and other flying Squirrels, called Assepanicke, which spreading out their legs and skins, seem to fly thirty or forty yards at a time. The Opassom 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 Dog's bark not. Their Wolves are not much bigger than our Foxes. Their Foxes are like our siluer-haired Coneys, and smell not like ours. Mussascus is otherwise as our Water-Rat, but smelleth strongly of Musk: Master Whitaker saith, they yield Musk as the Musk-Cats do. Their Vetchunquoys are wild Cats. Their vermin destroyed not our Eggs and Pullen: nor were their Serpents or Flies any way pernicious. They have Eagles, Hawks, wild Turkeyes, and other Fowl, and Fish, which here to repeat, would to some nice fastidious stomachs breed a fullness, though with some of their Countrymen in Virginia, they would have been savoury sometimes and dainty. They are a people q Tho. Hariot. clothed with loose Mantles made of deer's 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, &c. with diverse 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. They are exact Archers, and will with Arrows kill Birds flying, Fishes swimming, Beasts running: one of ours by them hath been shot thorough the body, and both r M. George Percy writeth that one with an Arrow of an ell longth shot thorough a Target, which a Pistol could not pierce. his arms thereby fastened and pierced. They speak of men two hundred years old and more, as Master Wingfield reporteth. Their Bows are of tough Hasill, the strings of Leather, Arrows of Canes or Hasill, headed with stones or horns, and artificially feathered. They are heartless, if they see defence to frustrate their Arrows. §. IIII. Of the present estate of Virginia, and the English there residing. THe last of May 1616. Sir Thomas Dale (that worthy Commander, and best establisher of the Virginian Plantation) came from thence into England, to procure and further the common good: partly by conference with Him, and chiefly by a Tractate and Relations of Master Rolph, the Husband of Pokahuntas, which came over with him, I have learned, what here I deliver you. The English do now find this Country so correspondent to their constitutions, that it is more rare to hear of a man's death in Virginia, then in that proportion of people in England. That Aristocratical Government by a Precedent and Council, s Twelve in all. is long since removed, and those hateful effects thereof together: Order and diligence have repaired, what confusion and idleness had distempered. The men have been employed in Palazading, and building of Towns, impaling grounds to keep their Cattle from ranging, and to preserve their Corn; and a Peace concluded betwixt the English and Indians: Peace betwixt ours and the Savages. For howsoever they could well before defend themselves and their Towns from them, yet not easily their Corn and Cattle. This peace hath yielded many benefits, both opportunity of lawful purchase of a great part of the Country from the Natives, freely and willingly relinquishing and selling the same for Copper, or other Commodities (a thing of no small consequence to the conscience, where the mild Law of Nature, not that violent Law of Arms, lays the foundation of their possession) and quiet enjoying thereof, yearly planting and reaping without impediment. fowling, hunting, fishing, travelling, as securely as in England; Plenty and Health attending their Peace and Industry. They have Indian Wheat, called Mays, Pease and Beanes, and other the natural Commodities; English Wheat, Pease, Barley, Turnips, Cabbages, Carrots, Parsneps, Herbs and Flowers for pleasure and use, with other things as good as the best made English ground can yield. And that you may know what two men's labours with Spade and Shovell only can manure in one year, they refused fifty pounds offered for their Crop. Hemp, Flax, Tobacco, (which with a little better experience in the curing, would be as good as any in America) Fish, Fowle, Dear and other Beasts, I need not mention. Sir Thomas Dale (whose Prudence, Fortitude, Temperance, justice in the well ordering and governing the English Virginian affairs, I cannot sufficiently honour) observed two seasons for the taking of Fish, the Spring, and the Fall, himself taking no small pains in the trial: at one hale with a Saint, he caught five thousand; three hundred of which were as big as Cod, the least of the residue a kind of Salmon Trout, two foot long: Yet durst he not adventure on the main Skull: for breaking his Net. Likewise two men with Axes and such like weapons have taken and killed near the shore, and brought home forty as great as Cod in two or three hours' space. And whereas heretofore we were constrained yearly to buy Corn of the Indians, which brought us into base esteem with them: now they seek to us, come to our Towns, sell the t They can dress Leather finely and quickly, but it will not hold our wet. skins from their shoulders (which are their best garments to buy corn. Yea, some of their petty Kings have this last year borrowed four or five hundred bushels of Wheat; for payment whereof this Harvest they have Mortgaged their whole Countries, some of them not much less in quantity then a whole Shire in England: So that Famine, the quondam devourer of our Nation, is famished, and in itself devoured. The places inhabited by the English are six, Henrico and the limits, Bermuda Nether Hundred, West and Shirley Hundred, james Town, Kequoughton, Dales Gift. The inhabitants are; Officers, Habitations Officers. Labourers, Farmers. The first have charge and care over both the latter, watching and warding for their preservations in the due execution of their employments and business. These are bound to maintain themselves and their families with food and raiment by the industry of them and theirs. The Labourers Labourers. are of two sorts: some employed only in the general works, fed and clothed out of the store. Others are special Artificers, as Smiths, Shoemakers, Carpenters, Tailors, Tanners, &c. which work in their professions to the Colony, and maintain themselves with food and apparel, having time limited them to till and manure the ground. The Farmers Farmers. live at most ease, yet by their good endeavours bring much plenty to the Plantation. They are bound by Covenant, both for themselves and their servants, to maintain his Majesty's right and title in that kingdom, to watch & ward in the towns where they are resident; to do one and thirty days' service for the Colony, when they shall be called thereunto; to maintain themselves and theirs with food and raiment; to pay yearly for themselves and each manservant two Barrels and a half a piece, of their best Indian wheat (this amounts to twelve bushels & a half English measure) that no Farmer nor other shall plant Tobacco (known to be a vendible commodity) except he yearly manure for himself; and every manservant two acres of ground with corn, and then to plant as much as they please. Also the Company have already sent a ship to Virginia with provision of clothing, householdstuff and other necessaries, to establish a Magazine there; to be bought at easy rates in bartar and exchange for their commodities, to a mutual benefit of both parts. I cannot here omit the Christian care of his Majesty, worthy the Defender of the Faith, in providing charitable collections and contributions in England, Letters Patents for collect. for the erecting and maintaining of a College in Virginia to be a Seminary and School of education to the Natives in the knowledge and perfection of our Religion, which I beseech Almighty God to prosper with answerable success. They have likewise brought thence children of both sexes here to be taught our language and letters, which may prove profitable instruments in this design. As for the English there now residing (likely to be much increased by good supplies now in sending) at Henrico Henrico. and in the Precincts, which is seated on the North side the River, ninety and odd miles from the mouth thereof (which somewhat differs from the number before mentioned) and within fifteen or sixteen miles of the Falls, being our furthest habitation within land, are eight and thirty men and boys: of which two and twenty Farmers: Captain Smaley Commander in the absence of james davies (who now is returning) Master William Wickham Minister. At Bermuda Nether Hundred Bermuda Nether Hundred. (seated on the South side the River, which almost encompasseth it, and with a pale on a short neck of land boundeth this peninsula) are a hundred and nineteen. These are incorporated to Bermuda Town, which is made a Corporation, according to certain Orders and Constitutions. Captain Yeardly Deputy governor lives most here: Master Alexander Whitaker is Minister. West and Shirley Hundred W. and Sh. Hundred. is three or four miles lower on the North side the River: here are twenty five men commanded by Captain Maddeson, employed only in planting and curing Tobacco to the public benefit. Lower by thirty seven miles is james Town, james town. where are fifty men under Captain Francis West, Brother to the L. Lafoy Ware, and (in his absence) commanded by Lieutenant Sharp; Master Buck Minister. At Kequoughton Kequoughton. thirty seven miles lower, near the mouth of the River are twenty. Capt. Webbe commander, Master Mays Minister. Dales-Gift Dales Gift. is upon the Sea near Cape Charles, where are seventeen under Lieutenant Cradock; their labour to make salt, and catch fish. The numbers of Officers and Labourers are two hundred and five. The Farmer's eighty one, besides sixty five women and children, in every place some: in all three hundred fifty one persons. These I have thus particularly related as a witness to after-Ages of their little (but now hopeful) proceedings after ten years' habitation; which as Jacob's little family in Egypt, and gedeon's small Army, less than that which the Father of the Faithful mustered in his own household, I hope and pray, may grow into Towns, Cities, and Christian-English Churches, in numberless numbers, to the glory of God, and honour of our Nation. Even in all the greatest works of God, and exploits of Men, the beginnings are ordinarily slow and small. How many of the four hundred and thirty years were almost, if not more then half spent, when jacob was but a little Family, and those in a strange land, there suddenly growing under the Cross, into a multitude and great people? From her Village-foundation, how did Rome peep and creep forth by degrees unto the height of Majesty? So may we say of the Spanish Plantations in this American continent, from contemptible and troublesome beginnings, to their present Splendour. Nor are our hopes less, if our hearts be sincere, and mind, as we profess the propagation of Christianity. As for their transported Cattles, there were the last of May of Bulls, Steers, Cows, Heifers, Calves, a hundred forty and four. Horses three, and as many Mares, Goats and Kids two hundred and sixteen. Hogs wild and tame not to be numbered, and great plenty of Poultry. CHAP. VI Of the Religion and Rites of the Virginians. §. I. Of the Virginian Rites, related by Master HARIOT. NOw for the manners and Rites of the people, thus hath Master Hariot 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 humane shape, and therefore they present them by Images, in the forms of men, which they call Kewasowock: 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 heaven 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 another, which being taken up in that manner, related, that his soul was alive while his body was in the grave, and that it had traveled far in a long broad way, on both sides whereof grew most delicate pleasant Trees, bearing more rare and excellent fruits, than 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 so ever be in their Weroances a Tho. Hariot. Hak to. 3. p. 277. These people of Sir W. Ral. his discovery are somewhat more to the South, than the present English Colony. 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 b Weroance 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. 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 least taught us by the Gods. They bore much respect to our Bibles. c Tho. de Bry in Pictur. When the Weroans was sick, he sent 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 prophesy, 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 i First voyage to Virginia. Hak to. 3. p. 249. their Idol in the innermost 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 Secotans to a Feast, whiles they were merry, and praying before their Idol, came upon them and slew them. When k M. Rolph. Lan. Hak. to. 3. p. 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 months-minds, in their Savage manner, for any great personage dead. james l James Rosier. Rosier, from the relation of Owen Griffin, an eyewitness, 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 aloud 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 out-cries, 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 continue so stamping, till the younger sort fetched from the shore many stones, of which every man took one, and first beat upon them with their fire-sticks, then with the stones beat the earth with all their strength. And in this manner they continued about 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 m 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 Nun's 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 Weroances 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. §. II. Observations of their Rites by Captain SMITH and others. But let us take view of our last Colonies observations. Capt. n News from Virginia, and a M. S. of Captain Smith. 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 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 vehement gestures, casting great Cakes of Deer-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 Quoyoughquosicke, 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 a Their Rattles are of Gourds or Pompion rinds: of which they have their treble, tenor, base, &c. a little Rattle, using extreme howlings, shouting, singing, with diverse 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 least in absurdity) was that entertainment b M. S. by W. S. which powhatan's women gave the same 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 Stag's 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 Proserpina 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. Then did they solemnly invite him to their lodging, where he was no sooner come, but all rounded about him with tedious kindness, crying, c How could he choose. Love you not me? This salutation ended, which Pan and all his Satyrs 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 d Capt. Smith. 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, I have heard Captain Smith say, 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 Okee. Okee, or Okeeus. They have conference with him, and fashion themselves unto his shape. In their Temples they have his Image illfavouredly made, e One of these painted on a Toadstoole (fit shrine for such a deity) was by A. Whitak. sent into England. 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 howlings. Every Territory of a Weroance hath their Temples and Priests. Their principal Temple is at Vttamussack in Pamaunk, where Powhatan hath a 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 hang their jewels at. The High-Priests head-tire is thus made: They take a great many Snakes skins stuffed with Moss, as also of weasil's and other vermins skins, which they tie by their tails, so that all the tails meet on the top of their head like a great tassel. The faces of their Priests are painted as ugly as they can devise: in their hands they have Rattles, 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 Holidays: only, in some great distress of want, fear of enemies, times of triumph, and of gathering their 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: sometime, 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 Powcorances, standing from their Temples, some by their houses, others in the woods and wildernesses; upon which they offer blood, Deer-suet, and Tobacco. This they do when they return from the wars, from their huntings, 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 out-cries 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 grain they are known to use. In some part of the Country they are said (which since is found false) to have yearly a sacrifice of children: such a one was performed at Quiyoughcohanock, some ten miles from james Town in this manner: Rapahannock, f Will. White. Werowance made a Feast in the woods: the people were so painted, that a Painter with his pencil could not have done better. Some of them were black like Devils, with horns and loose hair, some of diverse colours. They continued two days dancing in a circle of a quarter of a mile, in two companies, with antic tricks, four in a rank, the Werowance leading the dance; they had Rattles in their hands; all in the midst had black horns on their heads, and green boughs in their hands: next them were four or five principal men diversly painted, which with bastinadoes beat forward such as tired in the dance. Thus they made themselves scarce able to go or stand. When they met together, they made a hellish noise, and every one flinging away his bough, ran (clapping their hands) up into a tree, and tore it to the ground, and fell into their order again: thus they did twice. Fourteen well-favoured children, or (if you had rather hear Capt. Smith. Captain Smith) fifteen of the properest young Boys, between ten and fifteen years of age, they painted white: Hauing brought them forth, the people (saith he) 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, Then do they make a lane between them all along, thorough which there were appointed five young men (White calls them Priests) to fetch these children. Each of these fetched a child, the guard laying on with their Bastinadoes, 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 moss, skins, mats, and dry wood unknown to what purpose. When the children are in this manner fetched away, the guard tears down trees, branches, and boughs, making wreathes 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. William White William White. relating this Rite, saith, That they removed them from tree to tree three times, and at last carried them into a Valley where the King sat; where they would not suffer our men to see, but feasted there two hours. On a sudden all arose with cudgels in their hand, and made a lane, as is before said, and the children being laid down under a tree (to their seeming) without life, they all fell into a ring again, and danced about the children a good space, and then sat down in a circle about the tree. Raphanna in the mids, caused burdens of wood to be brought to the Altar, made of poles set like a steeple, where they made a great fire, which our men thought, but were deceived, was to sacrifice their children to the Devil (whom they call Kewase) who, as they report, sucks their blood. They were unwilling to let them stay any longer. They found a woman mourning for young Paspiha, sacrificed at the Town of Rapahanna: but this Paspaiha is now alive, as Mr Rolph hath since related to me: and the mourning of the women is not for their children's death, but because they are for diverse months detained from them, as we shall after see. Yea, the Virginians themselves, by false reports might delude our Men, and say they were sacrificed when they were not. For even still, they are very inconstant (it is Mr Rolphs report) in all that they speak of their Religion: one denying that which another affirmeth, and either not knowing, or nor willing that others should know their devilish mysteries. And hence perhaps it was, that (as Captain Smith addeth) a 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 Deer, Turkeys, Corn, or Fish; and who would besides 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 and Pocones a Pocones is a small Root, which dried and beat into powder, cut ● thread: they use it for swellings, aches, and 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 Quiyoughcohanock was so far persuaded, as that he professed to believe that our God exceeded theirs, as much as our Guns did their Bows and Arrows: and many times did send to the Precedent many presents, entreating him to pray to his b 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 send him any. William White reporteth these their ceremonies of honouring the Sun. By break of day, before they eat or drink, the men, women, and children above ten years old, run into the water, and there wash a good space, till the Sun arise, and then they offer sacrifice to it, strewing Tobacco on the land or water: the like they do at Sunset. He also relateth that one George c The cruel death of George Casson. Casson (before mentioned) was sacrificed, as they thought, to the Devil, being stripped naked and bound to two stakes, with his back against a great fire: then did they rip him, and burn his bowels, and dried his flesh to the bones, which they kept aboveground in a by-room. Many other of our men were cruelly and treacherously executed by them, though perhaps not sacrificed; and none had been left, if their ambushes and treasons had taken effect. Powhatan thus invited d Declaration of Vi gi'en a. Captain Ratliffe and thirty others to trade for corn, and having brought them within his ambush, murdered them. Alexander Whitaker saith, That their e Priests in Virginia. Priests (whom they call Quiokosoughs) are Witches, of whom the people stand in great awe. The manner of their life is Heremite-fashion, in woods, in houses sequestered from the common course of men, where none may come, or speak with them, uncalled. They take no care for victuals; for all such necessaries are set in a place near his Cottage for his use. If they would have rain, or have lost any thing, he at their request coniureth, and often prevaileth. He is their Physician if they be sick, and sucketh their wounds. At his word they make war and peace, and do nothing of moment without him. Master Rolph affirms that these Priests live not solitarily, and in other things is of another opinion, which perhaps our former Author at his first coming, might have by relation of others. The Wirowance of Acawmacke told our men of a strange accident: two children being dead and buried, being reviewed by the parents, seemed to have lively and cheerful countenances, which caused many to behold them, and none of the beholders escaped death. §. III. Of the sasquesahanocks, with other, and later observations of the Virginian Rites. THe sasquesahanocks are a Giantly people, strange in proportion, behaviour, and attire, their voice sounding from them, as out of a Cave; their attire of Bear's skins, hanged with Bear's 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's brains are beaten out, or rather men's brains smoked out, and Asses haled in by our less Pipes at home?) 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 f Discovery of Chesipeack, 1608. 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 create him their Governor, that he might defend them against the Massa-womekes, their enemies. As these are very great, so the Weighcocomocoes 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 Youth, b Cap. argol's Boy, his name was Henry Spilman. 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 Deer, which was then the only Deer that was, and strewing the hairs of that deer's hide, every hair proved a Deer. He said they worshipped towards a certain Hoop or Sphere doubled a cross, 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. But of their opinions and ceremonies in Religion, who fitter to be heard then a Virginian, an experienced Man and Counsellor to Opochancanough their King and Governor in powhatan's absence? Such is Tomocomo, Tomocomo. at this present in London, sent hither to observe and bring news of our King and Country to his Nation; some others c I was thus told by Sir Thomas Dale. which have been here in former times, being more silly, which having seen little else then this City, have reported much of the Houses, and Men, but thought we had small store of Corn or Trees: the Virginians imagining that our men came into their Country for supply of these defects. This Man therefore, being landed in the West parts, found cause of admiration at our plenty in these kinds, and (as some have reported) began to tell both Men and Trees, till his Arithmetic failed. For their numbering beyond an hundred is imperfect, and somewhat confused. Of Him (Sir Thomas Dales man being our Interpreter) I learned, that their Okeeus doth often appear to them in His House or Temple: the manner of which apparition is thus. First, four of their Priests or sacred Persons (of which he said he was one) go into the House, and by certain words of a strange Language (which he repeated very roundly in my hearing, but the Interpreter understood not a word, nor do the common people) call or conjure this Okeeus, who appeareth to them out of the Air, thence coming into the House; and walking up and down with strange words and gestures, causeth eight more of the principal persons to be called in, all which twelve standing round about him, he prescribes to them what he would have done. Of him they depend in all their proceedings, if it be but in a hunting journey, d Sometimes when they are preparing to hunt, he will by some known sign manifest himself, and direct them to game: they all with great alacrity acknowledging that sign, and following. who by winds or other awful tokens of his presence, holds them in a superstitious both fear and confidence. His apparition is in form of a personable Virginian, with a long black lock on the left side, hanging down near to the foot. This is the cause why the Virginians wear these sinister locks; which some think (I have heard Sir Thomas Dale and Master Rolph of that opinion) was first by our Men in the first Plantation, little above thirty years since, borrowed from these Savages: (a fair unlovely generation of the Love-lock, Christians imitating Savages, and they the Devil) this Virginian so admiring this Rite, that in arguing about Religion, he objected to our God this defect, that he had not taught us so to wear our hair. After that he hath stayed with his twelve so long as he thinks fit, he departeth up into the air whence he came. Tomocomo averred that this was He which made Heaven and Earth; had taught them to plant so many kinds of Corn; was the Author of their good; had prophesied to them before of our men's coming; knew all our Country; whom he made acquainted with his coming hither, and told him that within so many months he would return: but the Devil or Okeeus answered, that it would be so e This proved true, contrary to tomocomo's mind, being desirous to return in the first ship which is gone already. many more: neither at his return must he go into that house, till Okeeus shall call him. He is very zealous in his superstition, and will hear no persuasions to the truth; bidding us teach the Boys and Girls (which were brought over from thence) He being too old now to learn. Being asked, what became of the souls of dead men, he pointed up to Heaven; but of wicked men, that they hung between Heaven and Earth? This Tomocomo hath Matachanna one of powhatan's Daughters to wife. The vulgar are held in great awe by their Ignorance; and when any of them have got a good Deer, some of the greater will pretend Okeeus his name, and cause it to be brought to His House, and then share it at their pleasure. They hold it a disgrace to fear death: and therefore when they must die, do it resolutely; as happened to one which had rob the English, and by Powhatan (upon complaint made to Him) was fetched sixscore miles from the place where he lurked, and by this Tomocomo, in the presence of the English executed, his brains being knocked out, showing no sign of fear or dismayedness. They use to make Black Boys once in fourteen or fifteen years generally, for all the Country (this happened the last year, 1615.) when all of a certain age, that have not been made Black Boys Black Boys. before, are initiated in this Ceremony. They use to make some at other times by themselves, as before is showed of Rapahannok out of Captain Smith, and Master White, which then mistook it for a Sacrifice. Some four months after that Rite they live apart, and are fed by some appointed to carry them their food: Master Rolph. they speak to no man, nor come in company, seem distracted (some think by some Devilish apparition scared; certain, to oblige them to that Devilish Religion as by a Hellish Sacrament of the Devil's institution) and will offer to shoot at such as come nigh them. And when they come into company, yet are for a certain time of silent and strange behaviour, and will do any thing never so desperate that they shall be bidden; if they tell them they shall be old men if they go not into the fire, they will do it. There is none of their men but are made Black Boys at one time or other. Let us observe these things with pity and compassion, and endeavour to bring these silly souls out of the snare of the Devil, by our prayers, our purses, and all our best endeavours. This may be added; that their young people have in manner no knowledge, and the vulgar little, of their Religion. They use also to beguile them with their Okee, or Image of him in their houses, into whose mouth they will put a Tobacco pipe kindled, and one behind that Image draws the smoke, which the silver vulgar and children think to be done by their God or Idol. They have f Virginia. Voyage 1606. M. S. M. George Percy a certain herb called Weysake, like Liverwort, which they chew and spit into poisoned wounds, that are thereby healed in four and twenty hours. In finding out their medicinal Root (it is the Relation of Master George Percy) six of them hold together by the arms, and so go singing, and withal searching: and when they have found it, sit down singing, crossing the Root with their hands for a good space, then gather, chew, and spit. He thus describeth their dances; One stands in the midst, singing and clapping hands; all the rest dance about him, shooting, hollowing, stamping with antic gesture, like so many Devils, their feet always (and only) agreeing in one stroke. Landing at Kecoughtan, the Savages entertained them with a doleful noise, laying their faces to the ground, and scratching the Earth with their nails. The Werowance of Rapahanna, met them, playing on a Flute of a Reed, with a Crown of deer's hair coloured red, fashioned like a Rose, with a Chain of Beads about his neck, and Bracelets of Pearl hanging at his ears, in each ear a Birds claw. The women are of a modest proud behaviour; with an Iron, pounce and raze their bodies, legs, thighs, and arms, in curious knots and pourtraytures of Fowls, Fishes, Beasts, and rub a painting into the same, which will never out. The Queen of Apametica was attired with a Coronet beset with many white bones, her ears hanged with Copper, a Chain thereof six times compassing her neck. The Maids shave their heads all but the hinder part: the Wives wear it all of a length: the Men wear the left lock long, as is said already, sometimes an ell, which they tie when they please in an artificial knot, stuck with feathers, the right side shaven. The King of Paspahey was painted all black, with horns on his head like a Devil. He testifieth of their hard fare watching every third night, lying on the bare cold ground, what weather soever came, and warding the next day, a small Can of Barley sodden in water, being the sustenance for five men a day: their drink brackish and slimy water. This continued five months. The Virginians g Cap. Smith. are borne white: their hair black, few have beards, and they pluck out the hairs which would grow: 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. The cause of their blackness Master Rolph ascribes to their Ointments which in their smoky Houses they use; even as Bacon with us is so coloured: this within doors they use against the fire, abroad against the Sun, Master Wingfield saith, Ed. Mar. Wingfield. they would be of good complexion, if they would leave painting (which they use on their face and shoulders.) He never saw any of them gross, h Some of them are found such. or bald: they would have beards, but that they pluck away the hairs: they have one wife, many Loves, and are also Sodomites. Their elder women are Cooks, Barbers, and for service; the younger for dalliance. The women hang their children at their backs, in Summer naked, in Winter under a Deer-skin. They are of modest behaviour. They seldom or never brawl: in entertaining a stranger, they spread a mat for him to sit down, and dance before him. They wear their nails long to flay their Deer: they put Bow and Arrows into their children's hand before they are six years old. In each ear commonly they have three great holes, whereat they hang 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-work, 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, bread, and do their Cookery and other business. They easily kindle fire by chasing a dry pointed stick in a hole of a little square piece of wood. 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, another 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 Werowances, or Commanders (so the word signifieth) have power of life and death, and have some twenty men, some forty, some an hundred, some many more under their command. Some were sent to inquire for those, which were left of Sir Walter Raleigh's Colony, but they could learn nothing of them, but that they were dead. Powhatan was gone Southwards when our men came last thence; some thought for fear of Opochancanough his younger Brother, a man very gracious, both with the people and the English, jealous lest He and the English should conspire against him, thinking that he will not return; but others think he will return again. His second Brother is Decrepit and lame. His age is not so great as some have reckoned: the error arising i Master Rolph. from the Virginian computation of years; they reckoning every Spring and every Fall several years. So did Tomocomo at his coming into England, mark up his time, accounting each day, and (because they sailed in the night, when he thought they would have anchored by the shore) each night another day. CHAP. VII. Of Florida. §. I. Of the Acts of the Spanish and French in Florida: And of the Soil and Cities. NExt to Virginia towards the South is situate Florida, b Florida with i long. Oriel. Theat. so called, because it was first discovered by the Spaniards on c Exped in Flor. ap. T. de Bry. Palm Sunday, or as the most d Girava, &c. interpret, Easter day, which they call Pasqua Florida: and not, as Thevet writeth, for the flourishing Verdure thereof. The e Gomara hist. Gen. Ep. 45. Oniedo, l. 16. c. 11. first 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. 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 these Coasts to the hazardous Mariners. Into the Land it stretcheth Westward unto the borders of New Spain, and those other Countries which are not fully known: otherwhere it is washed with a dangerous Sea, which separateth Chichora, Bahama, and Lucaia from the same. john Ponce f Gomara & Calueta. 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. g Benzo, l z. Pamphilo de Naruaes' had no better success: he entered Florida, 1527. Alvaro Nunnez called Capo di Vacca or Cabeca de Vaca, 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, and like Dogs sought to woorrie 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 b The Expedition of Soto, is, by Mr Hakluyt set forth in English being written by a Portugal Gentleman of Elnas, employed therein. It 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 Dominicks had undertaken, by the way of preaching, to have reduced the Floridians to Christianity, and the Spanish obedience, and were sent at the Emperor's 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 scalps 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 c john de Verraz. 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, d 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 and Plantation is written by Rene e Rene Laud. ap. Hak. Laudonniere, one employed therein. He left Capt. 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 ate up one of their own company. Laudonniere was sent thither again to inhabit, Anno 1564. and the next year Ribault was sent to supply his place. But uncouth f He was reliued by Si john Hawkins. great bounty. Famine had so wasted and consumed the French, before his arrival, that the very bones of most of the Soldiers pierced thorough 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 Purveyors, 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: and Ribault being cast by shipwreck 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 g Laudonn. ap. Hak. Laudonniere, h jaques Morgues, ap. Theod. de Bry Amer. part. 2. by Morgues, by i Nic. Challusius Diepensis editus Latine per Caluetonem. Challusius, which were as brands by divine hand plucked out of the Spanish combustion. The Petition or Supplication put k Supplicatio ap. Caluet. & ap. 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, found 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 l Dom. de Gorgues ap. Hak. come. 3. Monsieur Dominique de Gorgues, 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 m Cabez. de Vaca. ap. Hak in Ep. 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 thorough 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 n Gaspar. Ens lib. 3. Botero. part. 1. l. 5. Trees, Fruits, Fowls, Beasts, Bears, Leopards, Ounces, Wolves, wild Dogs, Goats, Hares, Coneys, Dear; Oxen with woolly hides, Camels backs, and Horses manes. Sir john Hawkins his second Voyage, published by Master Hakluyt, mentioneth Unicorn's horns amongst the Floridians, which they wear about their necks, whereof the Frenchmen obtained many pieces: and that they affirm, there are many of those beasts with one horn, which they put into the water before they drink. Haply, this might be a tale of the French, to sell such pieces dear to the English, or the horn of some other beast, or of the Sea-unicorn. 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 o America part. 2. de Bry. hath let us see them in the Pictures. They wall or impale 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 Watch-towers, 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 rubbe over those razed works, with a certain herb, which coloureth the same, 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. §. II. Of their Customs, Manners and Superstitions. THey war a 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, and 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, and 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 and his Senators, which after salutation, 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 hath not before made his valour evident in the Wars. It sets them in a sweat, and taketh away hunger and thirst four and twenty hours after. When a King dyeth, 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 b Morgues. Icon. 18. 19 that have lost their Husbands in the Wars, present themselves before the King, sitting on their heels, with great lamentations suing for revenge, and 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 c 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 diverse Offerings of 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. The King Athore was a goodly personage, 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 diverse Children of both sexes; but after she was espoused to him, his Father Satouriova did not touch her. This d 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. Then did he express indignation and anger in his looks, gesture, 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 besprinkling 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 e Icon. 12. or Vtina another King was an Enemy to this Satouriova: 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 Frenchman's Target, demandeth the same, and (in the mids of the 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, 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 Helata Outina, which signifieth, a King of Kings, and yet had but a few hundreds of men in his Army, which he e 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 Seed-times, and 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 g Auarus 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 william. 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 thorough the eye and the holes of the Hide, as if it were a Vizor, 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 beast, that they keep continual watch and ward against them, as otherwhere against their Enemies. For this purpose, they have a watch-house h Icon. 26. by the River's side, and when hunger drives the beast on shore for his prey, the Watchmen call to men appointed: they come ten or twelve of them, bearing 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 i N. Chaluf. c. 3. tasteth like Veal, and would be savoury meat, if it did not savour so much of a Musky sent. Their sobriety k Icon. 2. 8. lengtheneth their lives, in such sort that one of their Kings told me, saith Morgues, that he was l Laudon. saith 250. but he saw them not himself, as this our Author did: this man gave two Eagles to the French, perhaps they reckon every year two, as in Virginia. 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, veins, and arteries, (saith Laudonniere, in description of the same man,) his bones and other parts appeared so clearly thorough his skin, that a man might easily tell them, and discern the one from the other. 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 Indians, 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 a devilish a Morgues. Icon. 34. custom, to offer the firstborn 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 Indians 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 b 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 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 land. 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. Ribault c R. Laudon. 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 celebrate this Feast, come painted and trimmed with feathers, and set themselves in order. Three f These three are jawas 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 mussel-shells, 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 to Toya, and by Magical Characters had made him come that he might speak with him, and demand diverse 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 meanwhile 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. §. III. Of the more Inland parts of Florida, discovered by NUNEZ. But let us take view of the more Southerly and Westerly parts of Florida beyond the point. Of Pamphilo Naruaes' his unfortunate Expedition ye have heard. Ramus vol. 3. The whole history written by one of his company, Alvaro Nunez, is extant in Ramusius, out of which I have inserted such things as I hold most fit. As their landing in Cuba at la Trinita a tempest by land and sea assailed them, so furious, that it overthrew all the houses and Churches, making them to fly with no less fear of the Trees falling on them, and holding six or seven together, lest the wind should have lifted them into the air: they heard also (or fear so phantasied) the noise of bells, cries, flutes and other instruments making this dreadful music, to which the hills, trees, and houses thus danced: and after found one of the shipboats upon the trees; the ships being perished. The first town in Florida they came to, was Apalachen, which had not above forty small low cottages, so built by reason of continual tempests. From thence they traveled to Aute, by the way encountering a Giantlike people, with bows as big as one's arm, eleven or twelve spans long, wherewith they shot both exactly and forcibly, piercing good armours. A long time they held on an unprofitable march, till many of them were slain or consumed by sickness and famine, which made them bethink them of building vessels there, to transport them. But their hard hap pursued them at Sea, and besides outward tempests, assaulted them with one inward (more implacable) of thirst, which forced them to drink the sea-water, and that so greedily that some died therewith presently. Neither would the Sea continue this hospitality (howsoever in hospital) but having satisfied himself in the persons of some, and goods of all, betrayed the rest to the barbarous Indians, through many Nations of which they traveled with as hard disadventures as ever Virginia yielded, even when it was at worst; and let out most clamorous excepters be judges. Cold, which then attended the Winter, was exceeding sharp, and they naked: and yet Famine was more terrible than cold, which made five of their company eat up each other, till only one remained. And no marvel; for famine which will be a traveller and sojourner in all places, hath seemed to fix his habitation in these, and to hold all the nations adjoining under his lawless law, and tyrannical subjection. The first Indians they q They called this place Malsatto. met with, had one, and some, both of their teats bored thorough; in the hollow whereof (with no little gallantry) they wear a Reed, two spans and a half long, and two fingers thick: and likewise for greater bravery, wear another less Reed thorough their nether lip. They lived in these parts two months (which was the season of certain roots growing under the water, which they then lived on) at other times in other places, with fish, and what they can find. When one of them hath a son dead, all of the kindred and people mourn for him a year, at morning and noon, & then bury him. These exequies they observe to all but the old folks, of which they hold no such account, as having already lived out their time. They have amongst them Physicians or Priests, whose dead bodies they burn with great solemnity, and make powder of the bones, which the kinsmen a year after drink. These may have more wives, the rest but one. When any brother or son is dead, those of that house in three months' space, seek not abroad for their food, though they die of famine, leaving that care to their kinsfolks and neighbours, which sometimes almost starve their cures. The Physicians used to heal with breathing on the sick, and touching them, they believing, that if stones and herbs have such faculty being applied, much more Man, as a more excellent creature: they would needs have these Spaniards such Physicians, who (if you believe them) did many cures with great admiration, but could not cure their Famine and captivity in many years. This our r Al. Nunez. his peregrination thorough many savage Nations. Author fled from these to the Quevenes and Marianes, which three months in the year leave their former habitations, to go seek a kind of fruit called Tune, of the bigness of an egg, black, and of good taste. These are festival months to these fastivall nations eating and drinking the juice of these Tune, yea, many months afore comforting their present famine, and pacifying their croaking entrails, with hope of the approaching Tune-season: and thus with words they solaced Alvaro's impatient hunger six months before he could thus indeed satisfy it. Their houses are Mats upon four Arches, shifted every second or third day, to seek food. They sow nothing, having as well a dog's ease, as hunger, yea, (like some of Duke Humfreys gallant guests) they set a good face on the matter and pass the time in mirth and dancing, when sometimes their teeth dance not in four days together. They doted so superstitiously on their dreams, that upon this dream-warning, they would kill their sons, and without so much, would leave their daughters to be devoured of beasts, lest (said they) they should grow up (as the times than were) by marriages with them, to increase the number of their enemies. They have two or three kinds of bad Roots, and sometime Fish, or Venison, but all rare. They eat Ants eggs, Worms, Serpent's Frogs, Earth, Wood, Dung of wild beasts, and keep the Bones of Fishes and Serpents, to grind, and eat afterwards. Their women and old men are put to bear their burdens and drudgeries. They are molested with three sorts of flies, whose biting leaves a seeming lepry: they use smoky fires in their rooms, almost with the price of their eyes, saving their skins: others carry firebrands in their hands, and therewith set all things as they pass, on fire, both to prevent them, & to hunt their game into fittest places for their taking the same. They have Kine as big as in Spain, with small horns and long hair, 400. leagues alongst the country. Much like was the state of the Canagadi, Camoni, Auavares, Malicones and other Floridian nations. These keep no reckoning of time by the Sun or Moon, but (like Plautus his Parasite) by the belly, which is Magister artis in observing the seasons of their fruits and fish. They tell strange things of an evil Spirit, which in fearful apparitions did astonish them, and cut their flesh. All these Indians have a custom, not to lie with their wives after they know them once conceived, till two years after their delivery, and their mothers give them suck a Great suck-bigs. (he saith) till they be twelve years old, and are able to get food for themselves: which they did because of the famine in those parts, whereby they would otherwise have died. If any sicken by the way, they leave him there to die, except he hath a father or brother which will carry him (in this their fleeting habitation) on their necks. They upon any discontent, divorce themselves and marry to others, except they have had children together: and in mutual contentions they come to buffets and bastinadoes, till weariness, or their wife's part them: but never deal with deadly weapons, and sometimes separate themselves and their families, till time waste away their indignation, and then return: yet are the fierce and politic in war. These Nations, and the Susolas, Comos, Camoles, Quitones, and other Names of Barbarism, use Tobacco, and a drink made of the leaves of certain trees boiled with water, and put up into certain vessels, which they drink as hot as they can endure, crying meanwhile, Who will drink? And when the women hear this cry, they suddenly stand still, without stirring any way, although they be laden; they believing that if any woman should then move herself, some evil thing would enter into the drink, whereof they must die soon after: and therefore if any such accident happen, they cast all away; and likewise if a woman pass by whiles they are brewing it, if the vessel be uncovered. When the women have their natural flux, they must be their own Cooks, but for no body else. They have some Men married to other Men, being attired in habit of Women, Sodomites. and performing only womanly offices. In some places as they passed, their Physicians (which commonly are in savage Nations, Magicians and Priests) had rattles of Gourds, which they suppose to come from heaven, and to have great virtue, none other daring to touch them. Some used for boiling wild Gourds, not by putting fire under, but by heating stones continually in the fire, and putting them into the liquour till it seethe. Some people on the Mountains, for a third part of the year eat nothing but a powder made of straw. In some places were trees of such venomous quality, that the leaves thereof in standing waters would poison whatsoever drank thereof. Some acknowledged a certain man in heaven called Aguar, who gave them rain and all good things. All these people, as he passed with a Negro and two others, (after he had escaped some of his first Masters which held him in hard slavery) held them for children of the Sun, and therefore received them with great reverence, and festival pomp, and conveyed them still to the next nation Westward towards the South Sea, till they came to Spaniards: always using to rob those people to whom they delivered them of their little wealth, which departed from the same with the greater content, because they served the next people (and so successively) with like sauce. They found some rich Sables of musky sent, and Emeralds. They were out in this Expedition and captivity, ten years before they could recover Spain, from 1527. to 1537. §. IIII. Other Observations of Florida. THese things following, Ortelius b Ortel. Theat. saith, he had from his Nephew Caelius Ortelius, by the relation of an eyewitness: 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 by't so eagerly, that they leave a great deformity like a lepry after. They have winged Serpents, one of which I saw, saith, c Challus. exped. in Florid. cap. 3. Nicolaus 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 d Botero. Rel. part. 1. l. 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 e Gasp. Ent. l. 3. much addicted to venery, and yet abstain from their wives after conception known. When f Discovery of Florida and Virginia richly valued. Ferdinando Soto entered Florida, he there found amongst the Indians one john Ortiz a Spaniard, which by the subtlety of the people, under colour of delivering a Letter which they had fastened to a cleft 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 corpse. He reported that these people are worshippers of the Devil, and use to offer unto him the life and blood of their Indians, 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 enioynes them this sacrifice. They have a Prophecy, That a white people should subdue 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 Indians believe that the Christians were immortal, the Spaniards sought to conceal his death. But the Cacique of Guachoya busily enquiring for him, they answered, that he was gone to heaven, as many times he did, and had left another in his place. The Cacique thinking he was dead, b Benzo. lib. 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 was, 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 Indians had set fire on their dwellings, and were gone 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 fifty Carts, whereof issued by putrifacton 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, c Laudon. 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 Forts of S. john, and Saint Augustine; whence he brought Pedro Morales, and Nicholas Burgoignon, whose relations concerning that Country Master Hackluit hath inserted among other his painful labours. David Ingram d David Ingram. ap. Hak. tom. 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 another beast, (Cerberus) 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 Faith. 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. Anthony Goddard, (another of Ingrams company, left by Sir john Hawkins) going another way, at Panuco yielded himself to the Spaniards: with whom was Miles Philip's, and job Hortop, whose discourses of their disadventures with the Spaniards and Indians, Master Hakluit hath published: and hath Goddards also written. CHAP. VIII. Of the countries' situate Westward from Florida and Virginia towards the South-Sea. §. I. Of Cibola, Tigues, Quivira, and Noua Albion. WE have hitherto discovered those parts of this Northern America, which trend along the North Sea, which the English and 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 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 & Landlord. The Viceroy sent d In his letter to the Emperor. ap. Hak to 3. & Ramus. as he himself testifieth, Francis Vasquez de Coronado, and Friar Marco de Nisa, with Stephen a Negro by land: out of whose relations we have inserted that which concerneth our purpose. Mark e Marco de Nisa his relation. the Friar, and Stephen set forth with certain Indians 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 thorough one place where was small store of victual, because it had not there reigned, as the Inhabitants affirmed in three years' space. The Indians call him Hayota, that is, a man come from Heaven. He passed on further, led by the same of Cevola, which with other six Cities were reported to be under the government of one Lord, and to have houses of stone, consisting of diverse 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 Negroes entertainment, let us listen to f F. Vasquez his relation. Francis Vasquez, who came, saw, and overcame. An 1540 He went with his Army from Culiacan, which is 200. leagues from Mexico, and 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 Granado. Twice he was stricken down with stones from the wall, as he offered to scale the same: He saith that their houses were of four or five stories or lofts, to which they ascended on ladders; and that they had Cellars 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 Cevola, 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 removed their wives and wealth to the Hill. He reporteth of beasts there, Bears, Tigers, Lions, and Sheep as big as horses, with great horns, and little tails, Ounces also, and Stags. That which the Indians 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. Vasquez went hence to Tiguez, to Cievic, and to Quivira, as g F. Lop. c. 212. 213. & 214. Lopez de Gomara reporteth. This way is full of crookbacked Oxen. Quivira is in 40. degrees, and the Country is temperate. They saw Ships in the Sea, which bare Alcatoazes, or Pelicans of Gold and Silver in their Prowess, laden with Merchandise: which they took to be of China or Cathay. The men in these parts cloth and 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, and drink the blood hot (which of our bulls is counted poison) and the flesh they warm (for they seethe it not) at a fire of Ox-dung. They rather may be said to ravine, then to eat it: & holding the flesh with their teeth, cut it with razors of stone. They go in companies as the Scythian Nomades, Tartarian floords, and many other Nations, following the seasons and best pasturing for their oxen. These Oxen h Oxen of Quivera. are of the bigness and colour of our Bulls, but their horns are not so great. They have a great bunch upon their shoulders, and more hair on their forepart, then on the hinder: and it is like wool. They have, as it were, a horsemane on their back bone, and much hair, and 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, threat: their horns, maws, and bladders, vessels: their dung, fire: the calves-skins, budgets, wherewith they draw and keep water. Gomara also mentioneth their sheep, which they so call, because they have fine wool and horns: they are as big as horses; their horns 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 or 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 thirty seven 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 * Taking of Tiguez. after five and forty days' siege, but with much loss, and little gain. For the Indians killed thirty horses in a night: and in another slew certain Spaniards; sent Ouando up into the country (they could not tell whether for sacrifice or for the show) and 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 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 expedition six thousand Duokats. 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 6. day of April, to the 5. 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 hear) or that b Ouid. Metamorph. lib. 2. Phaeton of the Poets, not able to compass this compassing journey: once, he was so good a Scholar and learned the Sun's 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 c Magellanes Victory (so was his ship called) had won this victory, but lost her 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 d Sir Francis Drake. Hak. tom. 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 required with great humanity. The men went naked, the women knit loose 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 meanwhile remaining on the hill, tormented themselves, tearing the flesh from the 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, wherein hanged two Crowns with three chains: the Crowns were of knitworke, wrought artificially with diverse coloured feathers, the chains of a bony substance. The King followed clothed in Cony-skins: 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 another, 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 diverse 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 General's 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 paysters 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 this Earth, wherein there is not some special likelihood of Gold or Silver. The General named the Country a Noua Albion. Noua Albion. §. II. Of New Mexico and Cinaloa. IN the year 1581. b History of China by Fr. Juan Gonsalez de Mendosa. Augustine Ruiz, a Friar, learned by the report of certain Indians called Conchos, that toward the North there were certain great Towns, not hitherto to 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 c An. de Espeio. novemb. 1512. to undertake this journey, with a company of Soldiers. He passing the Conchos, the Passaquates, the Toboses, came to the Patatabueyes, 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 pounced: Here d 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 dressed, as well as those of Flanders: And passing many day's 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 elsewhere to be seen in the Indies. 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 high ways) so have this people certain high Chapels, very well trimmed and painted, in which they say the Devil useth to take his ease, and to recreate himself as he traveleth from one Town to another. In the Province of Tiguas there were sixteen Towns, in one of which the Friar's 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. degrees and an half. 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 diverse 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 by Vasquez 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. Martin Perez a jesuite writeth of these Inland parts, from Cinaloa 1591. that the flies about the Mountain Tepesuan (in 23. degrees) are so troublesome, as no beast can abide there: the Cimmechi are warlike Indians. Some Spaniards kept there, which heard Mass scarcely once in a year. The Province of Cinaloa is watered with eight Rivers. The soil fertile and air wholesome: extending three hundred miles Northwards, and within two days' journey of new Mexico. The people wear many Earring in fifty holes which they make for that purpose, so that they are forced to sleep with their faces upwards. The women are clothed beneath the waste, above naked. Both they and the men wear long hair tied up on knots, with Corals and shells therein: They are a handful higher than the Spaniards, valiant, use poisoned Arrows, peaceable at home, terrible in war, they have many Languages. Some of them have familiarity and commit abominable sins with the Devil. They use Polygamy, and think it not unseemly to use the Mother, Sister, Daughter, as furthering domestic peace. Thus respect they affinity, but of consanguity are very Religious. They correct not their children. Their Marriages are solemnised after consent of Parents on both sides, with dances; the consummation is stayed till fit age of the parties, to whom they then leave a House and household. They observe a custom to make Gentlemen or Knights, giving a Bow, and then setting him to fight with a Lion or wild beast, the death of which is the life of their Gentility. When one adopteth another, a stake is thrust into his throat, causing him to vomit all in his belly, and (as it were) his former birth together. They are great Gamesters, their play like that of Dice: in which they carry themselves very patiently without swearing or wording, and yet will lose the clothes from their backs, and go home naked. If any be dangerously sick, a Grave is digged and stands open, in which they bury him presently being dead, or else burn him together with his House and stuff, and there cover the ashes: sprinkling the Sepulchre with certain dust, whereof they make a drink, and eat and drink themselves drunk. L. T. Toletus. Ludovicus Tribaldus Toletus in his Letter to Master Hakluyt 1605. writeth of one john Onnate, who in the year 1599 traveled five hundred leagues from the Old, to New Mexico. He sent his Nephew to Acoma (a Town strongly fortified by Nature) to truck with them, whom they deceitfully slew with his six companions. Onnate in revenge, takes and kills the Indians and fires their dwellings: forced a great City to swear obedience to the King of Spain, and another City also greater than the former. They built a Town named Saint john's: found mines of Gold and Silver: hunted the herds of Cibola. In the year 1602. he made another Expedition to the Lake of Conibas, on the bank whereof was a City seven leagues long, and two in breadth, the houses built scattering with Hills and pleasant Gardens between. The Inhabitants all had fortified themselves in the Market place which was very large: the Spaniards departed without assault. near California were found large Havens, before unknown; and the Spaniards determined to build Forts. Now that we have heard of the Inland Discoveries by the Spaniards, and that Noua Albion of Sir Francis Drake, let us take some view of the Spanish Navigation on these Coasts. §. III. The Discoveries of VLLOA and ALARCHON, on the Coasts of the South Sea. COrtes the Conqueror of Mexico sent a Fran. Vlloa apud Ramus. & Hak, 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, lest 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 Humane, and must participate in Divine worship. Without the Gulf of California 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 foul: 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 Dogs like unto a Cow full of Milk. But because they had little dealing with the Inhabitants, I leave them, and will see what Fernando f Fer. Alarchon. Alarchon can show us of his Discovery. He was set forth by Antonio de Mendoza, 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 furious violence, that they could scarce sail against it. Here 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 hawsers, 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 Indians came and called to him: these were decked 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 ware 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 Feathes 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 marvelled, 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 z ale, 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 send 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 Indians 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 another (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 ate them. Alarchon caused a Cross to be made of Timber, commanding his own people to worship it, and leaving it with the Indians, with instructions every morning at the sun-rise to kneel before it. This they took with great devotion, and would not suffer it to touch the ground, until they knew 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 some times to overflow the banks. These people told Alarchon, that in Cevola they had many blue stones, or Turqueses, which they digged out of a Rock of stone, and when the 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 g Sodomites. Sodomitical lusts of all the unmarried young men in the Country, and may not themselves have to deal with any woman. They have no reward for this bestial 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, h 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 Francisco de Gualle, a Spanish Captain and Pilot, Master Hakluyt 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 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. And his helps in the second Edition, have much more obliged me (that I say not thee) unto his laborious Collections; for which our English Navigations, both for the memorial of passed, encouragement of present, and instructions to the future, are (as to Neptune's Secretary and the Ocean's Protonotary) indebted beyond recompense: whereby he being l He died this last Winter, 1616. dead (whiles we write these things) yet speaketh. And although in this third Edition I could not obtain like kindness from him, I know not how affected or infected with emulation or jealousy; yet shall his Name live whiles my Writings endure, as without whose helps and industrious Collections, perhaps I had never troubled the World in this kind. And this is my Epitaph in his memory; who hath yet a better, his own large Volumes being the best and truest Titles of his Honour: and if some juno Lucina would help to bring forth the Posthume Issue of his Voyages not yet published, the World should enjoy a more full Testimony of his pains in that kind. CHAP. IX. Of New Spain, and the conquest thereof by HERNANDO CORTES. §. I. Of the first Discovery by CORTES and others. NOw are we safely arrived out of the South k The Spaniards call all that the South Sea, which is on the further side 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 l Gomara his third 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, Anno 1485. When he was nineteen years old, he sailed to the Island of Saint 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 Indians of Manicorao, where he was the first that brought up Kine, Sheep and Mares, and had herds and flocks of them: and with his Indians he gathered great quantity of Gold, so that in short time he was able to put in two thousand Castlins for his stock, with Andres de Duero a Merchant. At this time Christopher Morante had sent (An. 1517.) Francis Hernandes de Cordova, who first discovered Yucatan, whence he brought nothing (except the relation of the Country) but stripes: whereupon james Velasques in the year 1518. sent his Kinsman john de Grijalua, with 200. Spaniards m Of this Voyage, Read P. Martyr's fourth Decade: and Gomara part. 1. and of all which follows in this Chapter. P. Mart. Dec. 5. Com. vbi supra. and Cortes his own large Narration to the Emperor. Ap. Ramus. Vol. 3. 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 pourtratures found in Gold, &c. But while Grijalua 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 afterward used all means to break off, in so much that Cortes was forced to engage 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. 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 jamaica, 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 coop 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 became a Captain of name amongst the Indians, 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 Indians here with enraged, assembled an Army of forty thousand, but Cortes by his Horse & Ordnance prevailed, the Indians 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 fighting with them, and would have you corrected: the simple Indians Indian simplicity. presented Roses and Hens to the beasts, desiring them to eat and to pardon them. Cortes purposed to discover 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 Spain. They named the Town, where these things were done, Victory, before called Potonchan, Potonchan called Victory. containing near five and twenty thousand Houses, which are great, made of Lime, and Stone, and Brick, and some of mudwals 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 further Westward, and came to Saint john de Vlhua, where Teudilli, the Governor of the Country, came to him with four thousand Indians. 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 is so highly extolled, that Teudilli marvelled, thinking there had been no such Prince in the World, as his Master and Sovereign 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, Ordnance, and other Rarities, painted in Cotton-clothes, 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. Spanish incurable sickness. Cortes had demanded, whether Mutezuma had Gold? Teudilli 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 diverse 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. Each 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 Indians having never seen such strange sights, came daily to the Camp to see them: and when they hear the Ordnance discharged, they fell down flat, thinking the Heavens had fall'n: 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. Amongst the rest, or rather aloof off from the rest, were certain Indians 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 nether lips also bored, and in the holes Rings of Gold and turquois-stones, which weighed so much, that their lips hung over their chins, leaving their teeth bare. This ugliness, they accounted gallantry, Note for fashion-monger 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 self-reflected Vanity, mightest see as Monsterlike fashions at home, and a 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 Indianiagges himself out of humane 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 Indians of this Newcut, Cortes caused to come to him, and learned that they were of Zempoallan, Zempoallan. a City distant thence a day's journey, whom their Lord had sent to see what Gods were come in those Teucallis, that is Temples (so, it seemeth, that they called the ships:) which held no conversation with the other Indians, 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 Indians 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, Panuco. and passed the River farther, till he came to a little Town, where was a Temple, with a little Tower, and a 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; the 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 Emperor's name, of the whole Country, they founded the Town De la vera Crux. Cortes Vera Crux. resigning his authority, and Officers being elected; and lastly all with general consent appointing Cortes their Captain. §. II. CORTES his Expedition to Mexico, and entertainment by MUTEZUMA. 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 Siluer-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. Here, 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 1300. Indians, 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 whereon they 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, Bloody Sacrifices. 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 diverse fashions, before whom they sacrificed Men, Doves, Quails, and other things with great perfumes and veneration. Here 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: 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 guinea-cocks & bread, partly to espy his strength, and partly in a bravery, lest their glory should be obscured in the conquest of men already starved. 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 foul, Bread, and Cherries. At last they made peace with him, and submitted their City to him. Their City Tlaxcallan was great, Tlaxcallan a great City. planted by a River's side, which issued into the South-Sea. It had four streets, each ot 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 sell 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 counselled 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, Chololla. a little from whence Mutezuma had prepared an Army to entrap him in the way; but he finding the treachery, it redounded upon the 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 out-going them in their own art of subtlety, entrapped their Captains in Council, and sent his Army to spoil the City, where were slain 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 20000. Households within the Walls, & as many in the Suburbs. Store of Temples and devotions. 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 400. 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 120. 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 red 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, Popocatepec a burning Hill. or smoke-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 indamage the enemy. The Indians 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, Quelaxcopon, Tepiacac, Chololla and Tlazcallan, and other places, ten, or as some say fifteen leagues distant, and burned their herbs in their Gardens, their fields of corn, trees and clothes that they laid a drying. The Vulcan, Crater, or mouth whence the fire issued, is about half a league in compass. The Indians kissed their garments (an honour done unto their gods) which had adventured themselves to this dreadful spectacle. Cortes drawing near to Mexico, Mutezuma Mutezuma's Religion. 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 continue those bloody Rites, assuring him that he should have the gods Vitziliputzli and Tescatlipuca to preserve him, saying, That Quezalcovatl permitted the destruction at Chololla, for want of that bloody sacrifice, Cortes passed 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 10000 households, Coyocan 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 causay, 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 Indians 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 Cacarna, Lord of Tezcuco, Nephew to Mutezuma, rebelled, but by treachery of his own people was presented prisoner to Mutezuma. He, after this summoned a Parliament, where he made an Oration unto his Subjects, saying, f The like speech he had made at first to Corte, who easily wrought on that advantage applying this Tradition to the Spaniards. Cortes Narrat. 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 send such as should rule them. And he hath now sent these Spaniards, saith he. Hereupon he counselled 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, a great quantity of Gold and other jewels, which amounted to sixteen hundred thousand Castlins of Gold, besides Silver. §. III. The conquest of Mexico. CORTES had hitherto a continual victory in Mexico without any fight: but news was brought him of Pamphilo de Naruaes', who was sent yywith eighty horse, and some hundreds of Spaniards by Velasques, to interrupt the proceedings of Cortes: who leaving two hundred men in Mexico, with 250. other came suddenly in the night, and took Nerva's 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 Mutezuma's death. was again by his Guardians, the Spaniards, caused to speak to the people, a blow of a stone on his temple wounded him, whereof three days after he died. Cortes had some thousands of the Tlaxoltecas to help him, but was driven to fly from Mexico with all his Spaniards and Indians, 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 Indians forsook the field. This battle was fought at Otumpan. At Tlazcallan, he and his were kindly entertained; they had prepared before 50000. men to go to Mexico for his help, and now they promised him all offices of loyalty and service. With their help he subdued Tepeacac; and built certain Brigandines, and Frigates, which were carried many leagues on the backs of those Indians, 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 loose pieces and Timber of this Navy, guarded with twenty thousand Tlaxcalans, and a thousand Tamemez, or Porters (which carried victuals) attend. They calked them with Tow, and for want of Tallow and Oil, they used Man's Grease, of such as had been slain in the Wars. For so the Indians 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 fluce or trench above twelve foot broad, and two fathom deep, half a league long, in which forty thousand men wrought fifty days. He launched his Vessels, and soon overcame all the Canoas' of the Lake, or which were reckoned in all five thousand. The Spaniards broke the Conduits of sweet water, wherewith the City was wont to be served. Quabutimoc, 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 Causeys, by help of their Galliots and Ordnance, 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 Tlalelulco, their chief Temple, and made there 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) sprinkling their blood in the Air; their fellows looking on, and not able to revenge it. They slew likewise many Indians, and four Spaniards of Aluarado's company, whom they are 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 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 Indians, nine hundred Spaniards, fourscore Horses, seventeen Pieces of Ordinance, thirteen Galliots, and six thousand Canoas'. 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 day of August, which for that cause is kept festival every year. For the Description of the Country wherein Mexico is situate, Cortes in his second Narration to the Emperor saith, it is environed with hills: (He telleth of some hills also in his journey, wherein diverse of his people died with cold) in the midst is a plain of 70. leagues compass, and therein two lakes which extend the circuit of fifty leagues; the one salt, which ebbeth and floweth, (an argument for Patritius his opinion that saltness is a chief cause of that vicissitude of ebbing and flowing, in the Ocean) the other fresh: When the Water of the salt Lake increaseth, it runneth like a violent stream into the fresh Lake, which when it increaseth, is repaired again by the like issue of this into the former. Nunno di Gusman, p N. di Gus. ap. Ram. vol. 3 hath written his expedition into Mechoacan and other Countries of New-spain 1530. subduing and taking possession for the Emperor: He found some of them Sodomites, others Sacrificers of men's flesh, and some closely practising this butchery after they had professed themselves Christians: none of them which durst look a Horse in the face, but were afraid, that that Beast would eat them. The several peoples by him reckoned, would here be tedious to name: which we may say of the like made by Godoy and Aluarado. q Lit. P. Aluarado & Dieg. Godoy ap. Ram. vol 3. Of the customs of the Ancient Mexicanes, one of Cortes his Gentlemen hath written a Treatise r Relat. del Temistitan ca extant in Ramusius, wherein are described their City, Temples, Rites of Sacrifice, and the like; as after followeth out of him and others. CHAP. X. Of the ancient Inhabitants of New-spain, and the History of their Kings. §. I. The Mexican Exodus and first founding. Having now declared the subversion of this State and Kingdom by the Spaniards, I hold it not amiss to look back upon the first people which here inhabited, with the beginnings and proceedings of the Mexican Empire. The a Bocero. part. 1. lib. 5. Ios. Acosta. l. 7. Lop. de Gom. part. 1. N. di Gust. first Inhabitants of New-spain were very barbarous and savage, which lived only by Hunting, and for this reason were called Chichemecas. 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 ate 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 (as is said before) 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 welspeakers. 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 proceedings, 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 & 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 thorough 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, sick, and weary, to gather their fruits, and to dwell there. The chief Captain whom they followed, was called Mexi, whence came the name of their c Mexico and Mexicans. The Mexican picture-history saith of Mexiti (the name of the people) Mexico was so called. 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, Beginning of humane sacrifices. 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 advice of their Idol, proceeded, and by force made way thorough the Chalcas, and sent to the Lord of Culbuacan, who granted them the place of Ticaapan to dwell 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, she was consecrated a Goddess and Mother of their God; they 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 tunnel 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 thankes to Vitzliputzli. For this cause they called the City, which there they founded g Mexico Tonoxultan. , Tenoxtiltan, which signifies Tunal on a stone; and till 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 to his appointment, called Calpultecco, which is, Quarter Gods. This was the beginning of Mexico. §. II. The History of eight of their first Kings. 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 choosed Acamapitzli, Acamapitzli the first King of Mexico. 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 Nations, &c. He was solemnly welcomed by the Mexicans: welcome thou art (saith an a Many of these Orations are expressed in Acostas seventh book at large, full of witty inventions and Rhetorical flourishes. Orator unto him in their name) to this poor House and City, amongst the 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 Vitzliputzli, not to rest thyself, but to endure a new charge: with many words to 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 Acamapitzly, 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 Tapanecans, 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, Moving Gardens. 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, subiecting to his use the most rebellious Elements of Air and Water. Acamapitzli, the Mexican King, after he had reigned forty years, died, leaving it to their choice to choose his Successor. They chose his Son Vitzilovitli, Vitzilovitli the second King. which signifieth a rich Feather: they anointed him with an Ointment, which they call Divine, being the same wherewith they anointed their Idol. Of their Coronation, thus b Lop. de Gom. part. 1. 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. Then 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. Then did they hang on him Laces, and bottles of Powders, whereby he was delivered from diseases and Witchcrafts. Then 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, &c: Lastly, followed the acclamations of the people, crying, God save the King, with dances, &c. 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, Chimalpopoca. 3. 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, Izcoalt. 4. which signifieth a Snake of Rsors, the son of Acamapixtli 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 & 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 Suchimilchos, and Cuitlavaca, a City in the Lake; Tescucoy yielded itself. Izcoalt after twelve years died, and Motecuma Motezuma the fift King. 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 Motezuma, 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 Motezuma revenged, with the ruin of that whole Nation, conquering further unto the North and South Seas, by the counsel and courage of Tlacaelles, This King instituted new Ceremonies, and increased the number of the Priests: he built the great Temple of Vitzliputzli, and 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 fitter for the common good, as an instrument to another, then if himself weylded the Sceptre. At his nomination they chose Ticocic, Ticocic. 6. 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 Coronation, lost more of his own people, and after four years was poisoned by his malcontent Subjects. Axayaca Axayaca. 7. 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 over came the Lord of Tlatelulco, and subdued those Mexican-enemies of the Mexicans, setting fire on their City and Temple. After eleven years he died, and Antzol Antzol. 8. the eight King was chosen. He punished the pride of Quazulatlan, a rich Province, with those Captives, to celebrate 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 Guyoacan 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 a And Master Hakluit hath a copy of it, translated into English. It was in the Mexican language, sent to Charles the fift, intercepted by Florinus. Library at Rome. Thus he environed the City with water, like another Venice; and having reigned eleven years, died. §. II. Of MOTEZUMA, and other Rarities of the Mexican Story. MOtezuma Metezuma. 9 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 whence 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 thereat a rich Emerald. Being seated in his Throne, the King of Tescuco, one of the Electors, made an Eloquent Oration, which joseph b Lib. 7. cap. 20. Acosta hath set down word by word, and deserveth a room here, if our hasty Pilgrimage would suffer. This Motezuma 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 Motezuma 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 excepted, 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 humane industry would be moved, as refusing his atonement. Strange voices were heard, accompanied with Earthquakes and swellings of the waters. Ominous prodigies. 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. Mutezuma having intelligence of Cortes his arrival, was much troubled, and conferring with his Council, they all said, that without doubt, their great and ancient Lord Quetzacoalt, who had said, that he would return from the East, whither he was gone, had now fulfilled his promise, and was come. Therefore did he send Ambassadors with presents unto Cortes, acknowledging him for Quetzacoalt, (sometime their Prince, now esteemed a God) and himself his Lieutenant. The Mexican History described in Pictures, and sent to Charles the fift, (which I have seen with Master Hakluit) in the first part showeth their first Expedition and Plantation in this place; then all drowned with water, with great bogs, and some dry bushy places: their Calendar, Mexican Tributes from Tlatilulco, and from other places. and the names, years, and conquests of their Kings. In the second part their tributes are described; the particulars whereof are, reparations of certain Churches; so many baskets of Maiz ground (holding half a bushel) and Almonds of Cacao, baskets of Chianpinoli, mantles, paid every fourth day: and once a year Armours and Targets of Feathers; all this was paid by the City Tlatilulco. And in like proportion every Town and Nation subject, was to pay the Natural or Artificial commodities thereof: as Armours garnished with feathers, rich mantles, white, or of other colours, Eagles alive, beams of timber, boards, salt made in long moulds for the Lords of Mexico only; pots of honey, Naguas and Huipiles (which were attire for women) Copale for perfume, Cotton, Wool, Red-sea-shells, Xicharas in which they drink Cacao, others full of Gold in powder, each containing two handfuls, plates of Gold, three quarters of a yard long, and four fingers broad, as thick as parchment; Yellow Varnish to paint themselves, Bells, and Hatchets of Copper, turquois-stones; Chalk, Lime, Deer-skins; Cochinile, Feathers, Frizoles, Targets of Gold Diadems, Borders, Beads of Gold, Beads of Gems, Tigres-skins, Amber, Axi or West-Indian Pepper, &c. Concerning the State of Mexico under the Spaniards, Robert * R. Tomson. ap Hak. Tomson, who was there about the year 1555. saith, that then it was thought there were a thousand and five hundred households of Spaniards, and above three hundred thousand Indians. The * H. Hawks ap. Hak. job 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 Indians know how to drown the City, and would have practised it, had not the Conspirators been taken and hanged. The Indians here are good Artificers, Goldsmiths, Copper-smiths, Black-smiths, 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. Milos t Miles Philips. Philip's saith, that when Sir 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 singlemen, and of mestizos twenty thousand. Master Chilton u 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 Millions 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 Indians 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 depart. It is an ill wind that blows none to good: sickness the Harbinger of death, was to him a preserver of life. Mexico is now an x Botero. University, and therein are taught those Sciences which are read in our Universities of Europe. This University was y Gasp. Ens l. 2. there founded by Antony Mendoza; and King Philip erected a College of jesuits, Anno 1577. Mexico is an bishopric. There z Ortel. Theas. be many Spanish Colonies or Plantations, Compostella, Colima, Guadaleiara, Mechocan, City of Angelo, and others: whereof diverse are Episcopal Sees. Antonio Herrera reckoneth in this and other parts of America, five Archbishoprickes, twenty seven Bishoprickes, two Universities, four hundred Monasteries and Hospitals innumerable. In Guastecan, not far from Panuco, is a Hill, from whence spring two Fountains, one of black Pitch, the other of red, very hot. To speak largely of New Gallicia, Mechuacan, Guastecan, and other Regions, would not be much to the Readers delight, and less to to my purpose. CHAP XI. Of the Idols and Idolatrous Sacrifices of New Spain. §. I. Of their Gods. THe Indians (as Acosta a Natural and Moral hist. of the Indies. 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, and Lord of all things, to whom they erected at Mexico, the most sumptuous Temple in the Indies. 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 Vitziliputzli. 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 Clothes, 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. Tlaloc. These two were always together, for that they held them as companions, & of equal power. There was another Idol in Mexico much esteemed, which was the c Gomar part. 1 calls him the God of Providence. God of Repentance, and of jubilees and Pardons for their sins. He was called Tezcalipuca, Tezcallipuca. made of a black shining stone, attired after their manner, with some Ethnic devices; it had Earring of Gold and Silver, and through the nether 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 Emerald: it had the hair bound up with a hairlace of Gold, at the end whereof did hang 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, Barrenness, and Pestilence. They painted him in another form, sitting in great Majesty on a stool, compassed in with a red Curtain, painted and wrought with the heads and bones of dead men. In the left hand was a Target with five Pines, like unto Pine Apples of Cotton; and in the right hand a little Dart, with a threatning countenance, and the arm stretched out, as if he would cast 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 Quecalcavatl was their God of the Air. In Cholula d Cholula. they worshipped the God of Merchandise, called Quetzaalcoalt, Quetzaalcoalt. which had the form of a Man, but the visage of a little Bird with a red bill, and 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 diverse 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 Quetzaalcoalt. Tlaloc was their God of Water: to whom they sacrificed for Raine. They had also their Goddesses, e Gomar. part. 1 the chief of which was Tozi, Tozi. which is to say, Our Grand Mother, of which is spoken before; she was flayed by the command of Vitziliputzli, and from hence they learned to flay men in Sacrifice, and to cloth 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 another 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, apparelling 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, lest 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. The Massilians are said f jan. Dousa. Praecid. ad Arbit. l. 3. c. 1. to have used the like order, nourishing One a whole year with the purest meats, and after with many Ceremonies to lead him through the City and sacrifice him. Lopes g Lop. de Gom. part. 1. de Gomara writeth, that the Mexicans had two thousand Gods, h They had their Venus and their Bacchus, & 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 another God, who had a great Image placed on the top of the Idols Chapel, made of all that Country seeds, ground, and made in paste, tempered with children's blood, and Virgins sacrificed, whose hearts were plucked out of their opened breasts, and offered as 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 might touch that Image, not come in his Chapel. They renew this Image with new dow many times, and O terque quaterque blessed man be 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 draught of it. §. II. Of their sacrifices of Men. NExt after their Gods it followeth to speak of their i Accost. l. 5. & Relat. del. Temstitan. godless Sacrifices: wherein they surmounted all the Nations of the World in beastly butcheries. The persons they sacrificed were k So (some say) from the like practice of the Ancients Victima was so called, and hostia quasi à victo, & ab host. 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 spoke, 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 and Mays mingled with Honey, 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 Terrasse in the midst of the Court. This stone was called Quauxi-calli, that is, the stone of Eagle: as he went up and came down, still he embraced his Idol. Then 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 the stomach, and pull out his heart. They called them Chachalmua, 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 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 Papa the name of the Mexican high Priest. and Topilzin. Their habit and Robe was a red Curtain with tassels below, a Crown of rich Feathers, Greene, 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 diverse colours, and they were attired in a Dalmatic Robe 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, another 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. Then 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, another by the other; and one by one hand, another 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 presently he turned towards the Idol, and did cast the heart at his face, and 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 least, 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 diverse Feasts, called Racaxipo Velitzli, which is as much as the flaying of men, because they flayed the Sacrifice (as is said) and therewith apparelled a man appointed to that end. This man l 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 Noblemen though the streets. At night they put him into a strong Prison, and at the appointed Feast sacrificed him. The Devil (a m john 8.44. 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. Then assembled they their people to wars to furnish their bloody Altars. There happened a strange accident in one of these Sacrifices, reported by men of worthy 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 Indians 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 n Lop. de Gom. part. 2. were thus sacrificed at Tescuco, and their Horse-skins 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 o Accost. l. 5. c. 27 Mexicans, besides their cruelties, had other unbeseeming 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 p Gom. pa. 39●. 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 Lopez reporteth, unto Cortes; Considering that thou art the child of the Sun, why dost thou not entreat the Sun thy Father to make an end of us? O 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 Quetcanath, 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. §. I. Of their Temples. WE have already mentioned the Temple of Vitziliputzli in Mexico, which requireth our further description. It a Accost. l. 5. c. 13. was built of great stones, in fashion of Snakes tied one to another: and had a great circuit, called Coatepantly, 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 jet, the ground raised up with white and red, which below gave a great light: Upon the top of the Pillar were Battlements wrought like Snails, supported by two Indians of stone, sitting, holding Candlesticks in their hands, 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. Cortes b Narrat. 2. ad Car. 5. relateth, that within the compass of the wall, a City of five hundred houses might have been builded: round about encompassed with goodly buildings, Hals, and Cloisters for the Religious Votaries to dwell in. In that circuit he numbereth forty high Towers well built, to which the ascent was by fifty steps or stairs: the least of them as high as the steeple of the Cathedral Church in Seville. The stone-work as curious as in any place, full of graved and painted imagery. All these Towers were sepulchers of great Lords, and had each of them a Chapel to some special Idol. There were there three large Hals with their Chapels annexed, into which none but certain Religious men might enter, both full of Images: the chief of which Cortes cast down, and in stead thereof placed the Image of the Ever-blessed, never worthy to be dignified with indignity, the glorious Virgin and Mother our Lord, with such other Saints. There were four gates or entries, at the East, West, North, and South, at every c 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 Vitzliputzli. 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 Vitziluputzli and Tlaloc. These Chapels were carved and graved very artificially, and so high, that to ascend up to them 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 d Gom. part. 1. saith, that this and other their Temples were called Teucalli, which signifieth God's house. This Temple, he saith, was square, containing every way as much e 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 Pyramid-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 Quecalcovatl, Quelcovatl. 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 diverse metals, all embrued with blood, the daily sprinkling whereof made 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 5000. persons, which had there their meat, drink, and lodging; the Temple enjoying great revenues, and diverse Towns for the maintenance thereof. Next f 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; the top was flat, an hundred and twenty foot broad; and joining to it was a Hall hanged with Tapestry, and Curtains of diverse colours and works. The door being low and large was always covered with a Veil, and none but the Priests might enter. All this Temple was beautified with diverse Images and Pictures most curiously: for that these two Temples were as the Cathedral Churches, 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 g Lop. Gom. p. 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 h Accost. l. 5 c. 15 Gomara, that he and Gonsala de Vmbria did reckon in one day, an hundred thirty six thousand skulls. When any wastad, supply was made of others in their room. §. II. Of their Nuns, Nuns. Friars and other Votaries. 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 Abbess, who employed them to make cloth of diverse 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 Mouse pass, or a Bat in the Idol-chapel, 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 offence had not gone 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 young men of eighteen or twenty years of age, which they called Religious. Their Crowns were shaven, as the Friars 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 on 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, to give the Priest's water to wash, Razors 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 Corn-fields, and gather that which they needed, none daring to contradict them. Cortes writeth, that almost all the chief men's sons in the City, Cortes narrat. ad Imp. & Relat. deal Temistitan ap. Ram. v. 3. after they were six or seven years old, till the time of their marriage, especially the eldest, were thrust into a kind of Religious habit and service. There might not above fifty live in that strict 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 censor, with which the Priest at midnight incensed the Idol, and also in the morning, at noon, and at night. They i Mexican Votaries, no less strict in that threefold cord which the Popish Votaries glory of Poverty, Continency, Obedience, with other will worships: 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 k 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 in 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, lest 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 self-tyrannizing 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 Priest fasted five days before that Feast, eating but once a day, and abstaining from their Wives; the whips supplying those delicacies. Gomara l Lop. 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 wove cloth for their gods, and themselves, to sweep all thy 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 unto their gods: They late and lay all together, but lay in their clothes. Lit. Episc. Mex. The multitude of Idols and Idol-Temples in New Spain was such, that a Bishop of Mexico, in his Letters 1532. saith, that the Friars had defaced twenty thousand of the one, and desolated five hundred of the other: and where in Mexico they had used yearly to offer more than twenty thousand Hearts of Boys and Girls to their Idols, they now (saith he) offer them by good instruction to God. God grant it. §. III. Of their Priests, and the many Rites belonging to their function. TOuching their Priests in Mexico, m Ios. 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. They 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 robe with a Censor in 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 Censor, 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 beat 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. They n Cortes narrat. had convenient houses for their habitation. They ware black garments, and cut not nor combed their hair in the time of their ministration. The Mexican Priests o Accost. l. 5. c. 26. Their anointings. were thus anointed; they anointed the body from the foot to the head, and all the hair likewise, which hung like tresses or a Horse-main, 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 another when they went to sacrifice or incense on the tops of mountains, or in dark Caves, where there 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. Then did they put them in Mortars with much Tobacco or Petum, which made them lose their force; mingling likewise with these ashes, Scorpions, Spiders, and Palmer's alive. After this, they put to it a certain seed being ground, which they called Olololuchqui, whereof the Indians 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 became 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's, 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 and p 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 q 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 Noblemen: 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 daughter's instruments to Spin, Knit, and labour. The Mexican history aforementioned, in the third part thereof, Mex. picked. hist. showeth in pictures their policy and customs. When a child was borne (as is there described) it was laid in a Cradle: four days after, the midwife brought it naked, with the instrument of the trade (as is said) in the hand, into the yard; where were prepared Bul-rushes and a little pan of water, in which she washed the same. Three boys sat by eating toasted Mars, Education of children in Mexico. with sodden Frizoles in a little pan, and at the midwives appointment named the child with a loud voice. After twenty days they went with it into the Temple, and presented the same in presence of the Priest, with an offering: and being of fifteen years, committed him to the High Priest of that Temple, to be taught, if they would after have him a Priest: or if they would have him a Soldier, they committed him to the Master thereof, with an offering of meat also. In this book is pictured how they instruct and feed them at three years of age, giving them half a Cake: how at four with a whole Cake: at five burdening and exercising their bodies, and letting their daughters to spin: how at six they exercise them in gathering up corn spilt on the ground, or the like: at seven in fishing. There is likewise described their severe discipline in punishing them with Manguez. The Priests did exercise their Pupils in bodily services of the Temple, in going to the Mountains to sacrifice, in Music, observing the time by the stars, and the like. Old men of threescore and ten, might be publicly drunken without control, Drunkard's thiefs, adulterers, stoned. which to young folks of both sexes was death, as was theft also and adultery. The Priests r Their marriages. also had their office in marriages. The Bridegroom and the Bride stood together before the Priest, who took them by the hands, asking them if they would marry: understanding their will, he took a corner of the veil, 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 Bridegroom's house, where there was a hearth kindled. Then 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. That book of pictures describes it thus: as Amantesa or Broker carried the Bride on her back at the beginning of the night, four women attending with Torches of Pinetree Rosenned. At the Bridegroom's house his parents receive her, and carry her to him in a Hall, where they are both caused to sit on a Mat, near a fire, and tied together with a corner of their apparel, and a perfume of Copale wood is made to their gods. Two old men, and as many old women were present. The married couple eat, and then these old folk, which after this separate them asunder, and give them good instructions for Economical duties. In other parts of New-spain s 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 their Idols with their blood. In Panuco the Husbands buy the 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, lest 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 Priest, 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 wherein be 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. Accost. l. 5. c. 8. Burials. It belonged also to the office of the Priests and religious in Mexico, 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, and jewels. They did sing the funeral offices like Responds, often lifting up the dead body, with many ceremonies. At these Mortuaries they did eat and 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, & 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, dwarfs, and 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, and 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 diverse furniture, and ornaments, some casting incense, others singing, and some making the Drums and Flutes to sound the mournfullest accents of sorrow. The Priest who did the Office, was decked with the marks of the Idol which the Noblemen had represented: for all Noblemen did represent Idols, and carry the name of some One. Accost. l. 6. c. 26. The Mexicans honoured the best soldiers with a kind of Knighthood, of which were three Orders: one ware a red ribbon, which was the chief; the second was the Lion or tiger-knight: the Grey-Knight was the meanest: they had great privileges. Their 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. Then 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 the King of t Lop. de Gom. part. 1. pag. 383. 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 out off for a relic; for therein (said they) remained the remembrance of his soul. After this an Emerald was put in his mouth, and his body shrouded in 17. rich mantles, costly and curiously wrought. Upon the upper mantle was set the Device or Arms of some Idol, whereunto he had been most devout in in his life time, and in his Temple should the body be buried. Upon his face they put a Visor painted with foul 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, Maces, and Ensigns, so hurl into the funeral fire. The High Priest 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 meanwhile 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, &c. The ashes with the lock of hair was put in a Chest, painted on the inside with devilish shapes, together with another 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 King 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 like 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 Spain. §. I. Their Calendar and Conceits of Time, and some of their Feasts. THe Mexicans a Accost. l. 6. c. 2. divided the year into eighteen months, ascribing to each twenty days, 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 twenty six of February. Gomara b Gom. pag. 317. Mexican. hist. M. S ap. Hak. hath this Calendar. sets down their months' names in order. The Indians 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 of lines, in a Cross of distinct colours, Greene, Blue, Red, 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 fear: but when they saw the day begin to break, they presently beat 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 new fire, for which they went to the Priest, who fetched it out of a Mountain, and made a solemn Sacrifice and Thanksgiving. The twenty days of each month were called by several names, the first Cipactli 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 Indians 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: Opinion of five Suns. 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, Mexican Feasts. which was the last day of every month. The last day of the first month was called Tlacaxiponaliztli, on which were slain an hundred Captives in Sacrifice and eaten, others putting on the skins (as before is showed.) Many of them would go to the slaughter 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 the Water, that they might have rain: and because these children were free borne, 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 Hueitozotli, 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 Tlaxuchimcaco, with Roses and all sweet flowers, making Garlands thereof, to set on their Idols heads, and spending all that day in dancing. To celebrate the Feast Tecuilhuitli, all the principal persons of each Province came to the City on the Evening of the Feast, and apparelled 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, dedicate to the God of gain: they made their Feast upon the day called Micailhuitl, wherein were sacrificed and eaten many captives, which they had bought, and all the day spent in dancing. In the Feast of Vchpaviztli, 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 Hatamutzli, 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 Vlli. When Cortes was gone out of Mexico, to encounter Pamphilo de Naruaes', and had left Alvarado in the City, he in the great Temple murdered a great multitude of Gentlemen, which had there assembled, 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, &c. §. II. Their Feast of Transubstantiation, Lent, Bloody Processions, and other holy times. IN the month of May, x Accost. l. 5. c. 24 Relat. del Themistitam. 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, in stead of eyes, grains of glass, green, blue, or white, and for teeth, grains of maize. Then 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 Feast 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 & parched, with chains 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 red Parrots feathers. Thus attired, they took the Image on their shoulders, carrying it into the Court, where all the young men were, attired in red 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 stair's 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 Vpavia Vitziliputzli. Being come to the foot of the Temple stairs, they set down the Litter with the Idol, and with great observance drew 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 strewed flowers of sundry kinds, within and without the Temple. This done, all the Virgins came out of their Convent, bringing pieces of the same paste 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. Then came all the Priests of the Temple, every one strictly observing his place, with veils of diverse colours and works, Garlands on their heads, and chains of flowers about their necks: after them came the Gods and Goddesses, whom they worshipped of diverse figures, attired in the same livery. Then 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. Then 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 Honey, whereof the Idol was made, and this should be eaten at the point of day not drinking till the 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 hid 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 spoiled it of all the Ornaments making many pieces of it, and of the consecrated Rolls, which they ministered in a kind of 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 follies, 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 stepped up into an high place, and with a loud voice preached their Law and Ceremonies. This History deserveth the longer Relation, because it so a The new Catholics of old Spain, & old catholics of New Spain alike in Superstition. much resembleth the Popish Chimara, and monstrous Conception of Transubstantiation, and of their Corpus Christi Feast, 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 imitating the Devil, and these his Idolatrous Disciples, in their stupendious monsters of opinion, and ridiculous offices of Superstition. But you shall yet see a further resemblance. Next to this principal Feast of Vitziliputzli, b Accost. l. 5. c. 2. was that of Tezcalipuca, of chief estimation. 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 c Mexican jubilee. full indulgence and remission of sins. In this day they did Sacrifice a Captive; which resembled the Idol Tezcalipuca. Upon the Even of this Solemnity, the Noblemen 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 d Their relics many Ornaments, jewels, Earrings, 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 Fans, shadows, and other things. Being thus attired, they drew the Curtain from before the door, that all men might see. Then 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, e The Mexicans Lent begun not with ashes, 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. Thiefs, 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 Wars, 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 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 everyday with eyes lifted up to Heaven, sighs and groans, as of men grieved for their sins. Yet did not they believe that there were f 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 diverse 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. Then came forth the young men and Maidens of the Temple, carrying a great cord wreathed of chains of roasted Maiz, 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 Maiz, and the men Garlands, the Maids Mytres made of Rods covered with the Maiz, 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 g 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, Maiz, Quailes, and the rest. Quails were the poor man's Offering which he delivered to the Priests, who pulled 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 Maids 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 red jacket, which had wings instead 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. Then the Virgins with like reverence presented their meats in order: this done, the old man returns, leading the Virgins into the Convent. And then the young men and Ministers of the Temple came forth and gathered up their meat, which they carried 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 Noblemen in ornaments like to the young men, 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 Hony, covered with small Panniars, wrought and fashioned with dead men's heads and bones, carried the same to the Idol, & setting them down, retired, their Steward ushering them as before. Presently came forth all the young men in order, with Caves of Reeds in their hands, who began to run as fast as they could to the top of the Temple stairs; 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 young men 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 gain, who I am sure will find Followers and Disciples too attentive. For the Festival of this Gain-god, Quetzaalcoalt; the Merchants, his devoted and faithful Obseruants, 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 from the blood, which thereon had remained, and hereof with another liquour 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 h Pet. Martyr. 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 Conuents 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 the Sun setting, 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 foot square, finely decked and trimmed, in which were represented Comedies, Masks, and many other representations, to express or cause mirth and joy. §. III. Of their Schools, Letters, and other their Opinions. THe Mexicans i Acosta li. 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, and 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 k Pet. Martyr. Dec. 5. lib. 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 fasting. And although they had not Letters, l Acosta l. 6. c 9 Indian writing yet they had their Wheel for computation of time, (as it 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 Circlewise. 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 c Cap. 7. Indians of Tescuco, Talla, and Mexico, showed unto a jesuite their Books, Histories, and Kalendars, 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 Pater Noster, Aue Maria, and Confession thus written. As, for these things, 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 n Gomara part. 1. p. 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 metal, folded up like our Broad-cloths, and written on both sides. Likewise they o Pet. Mart. Dec. 4. l. 8. made them of the thin inner rind 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, &c. Thus did they keep their private and public Records. There p Gomara vbi supra. 5 were some in Mexico, that understood each other by whistling, which was ordinarily used by Lovers and Thiefs; a Language admirable even to our wits, so highly applauded by ourselves, and as deeply dejecting these Nations in terms of silliness and simplicity. Yea, in Our Virginia (so I hope and desire) Captain Smith told me that there are some, which the spacious divorce of the wide stream notwithstanding, will by hallows and hoops 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. Some write q Relai. del Temistitan ap. Ram. v. 3. that the men in Mexico sat down, and the women stood, when they made water. The Mexicans r Gom. p. 312. 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, and 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-born, 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. s Acosta l. 7. c. 20 Acosta seemeth to deny that the Indians believed any punishments after death, and yet setteth down an Oration made at Mutezumas Election, wherein he is said to have pierced the nine Vaults of heaven, which seemeth to allude to this of Gomara. Their burials also were diverse, as in showed before: and here may be added, that he which died for Adultery, was shrouded like unto their god of Lechery, called Tlazoulterel, he that was drowned, like to Tlaloc: 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-Spain's tedious Relations, as Old-Spain's fastidious insulting spirits have sometime done our English Nation, I will adventure further into the adjoining Provinces. CHAP. XIIII. Of other places betwixt New Spain, and the Straits of Dariene. §. I. Of jucatan, Acusamil, Guatimala, and Hondura. JUCATAN t Lop. de Gom. part. 1. pa. 10. & gen. hist. cap. 52. is a point of Land extending itself into the Sea, over against the Isle Cuba, and was first discovered by Francis Hernando de Cordona, in the year 1517. at which time, one asking an Indian how this Country was called, he answered, Tectoten, 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 Indians at Campotan, and was hurt. The Spaniards u Pet. Mart. Dec. 4. lib. 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 paved, 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 ascended by ten or twelve steps. The roof was of Reeds, or stalks of Herbs. The Indians gave the Spaniards jewels of Gold, very fair and cunningly wrought, and were requited with Vestures of Silk and Wool, Glass, Beads and little Bels. Their apparel was of Cotton in manifold fashions and colours. They frequented their Temples much, Circumcision and Crosses. 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 traffiked together with great fidelity, by exchanging commodities without money. The Spaniards saw Crosses amongst them, and demanmanding 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 x This town was taken by M. Will. Parker, Anno. 1596. Campechium, a town or 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 fourfooted unknown beasts fastening upon 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 somewhere covered with Reeds, and where Quarries were, with Slate: many houses had Marble pillars. They found 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 fumes and sweet Odours, worshipping them as their Household Gods. There they performed their divine ceremonies and adoration: they were also circumcised. Gomara y Gomar. gen. hist. cap. 54. saith, That here; and at Xiculanco, 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 z Gomar. par. 1. pag. 36. both 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 were 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 Seaside 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 and 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 the God of the 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 Indians answered, concerning it, is said before. Benzo b H. Benzo l. 2. cap. 15. writeth, That they did not eat the flesh of those men which they sacrificed: and that they wre 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 young man, there was a sickness of worms, that they thought all would have died: (they were not only ejected by vomit, but did eat out themselves a passage thorough men's bodies) and not long before the Spaniards arrival, they had two battles with the Mexicans, in which an hundred and fifty thousand men perished. But all this was light in respect of that Spanish burden. Guatimala c Bot l. 5. part. 1. Guatimala, or Saint Iames. cometh next to our consideration, a Province of pleasant Air, and fertile soil, where groweth abundance of their Cacao, which is a fruit that serveth the Indians 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. d 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 eruption of fire as threatened to consume every thing. The day following, followed such a shower of Ashes, that is 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 & 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 e Gaspar Ens l. 3. cap. 6. that first eruption of waters, some Indians came and told the Bishop, that they had heard an uncredible noise and murmuring 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 away many houses, and whatsoever stood in the way, in which 520. Spaniard's perished, and scarce any mention of the houses remained. It is worthy recital which Benzo f H. Benzo l. 2. cap 16. Gomar. Histor. Gen. cap. 209. and Gomara have recorded, that Peter Aluarado the Governor (who by licence of the Pope had married two sisters, the Lady Frances, and the Lady Beatrice della Culna) having perished by a mischance, his wife not only painted her house with Sorrow's black Livery, and abstained from meat and sleeps, 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 Indies.) Soon after, this inundation happened, which first of all assailed the governor's house, and caused this impotent and impatient Lady, now to bethink her of a 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 noysts, and hideous apparition, 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, g Benzo lib. 2. cap. 15. or Hondura is next to Guatimala, wherein were (saith Benzo) at the Spaniards first coming thither four hundred thousand Indians, 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 eyesore unto them. The Spaniards in this Province planted five Spanish Colonies, which all scarcely could number an hundred and twenty houses. §. II. Of Nicaragua, their Plenty, and exceeding superstition. NIcaragua a Chap. 16. extendeth itself from the Chiulatecan Mines of Fonduta, toward the South Sea. This Region is not great, but fertile, and therefore called of the Spaniards Mahomet's 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 of flaming Hill, the fire whereof may be seen (in the night) above one hundred 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 and part of the chain was molten. He makes a bigger and stronger, but returns with like success, and this added, that himself and his two companions by eruption of fire, had almost been consumed. Gomara b Gom. gen. Hist. cap. 203. calls this fire Blasio de Innesta, and the hill; Masaya. It goes down two hundred and fifty braces or yards. In this Country they used Sodomy and sacrifices of Men. Of this name Nicaragua, Gilgousales, (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 c P.M. Dec. 6. lib. 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 overturned, 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 Gilgousales to take out of the great Temple. In Nicaragua d Gom. ca 205. 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 in stead 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, Confession. 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 celebrate 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 reft 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 sell his children. Those which the d Pet. Mart. Dec. 6. l. 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 ate their sacrificed captives, they made great Faasts, and the Priests and Religious men drank much wine and smoke; their wine is of Prunes: whiles the Priest anoints 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 hang down from the shoulders to the legs, thereby to put a difference between them & others. The Laymen have their Banners, with that Idol which they most esteem, and bags with dust & bodkins; the young men have their Bows, Darts, Arrows, & 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 Cosroes 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 members, and every man as 〈◊〉 devotion liketh best, and with that blood anoint the Image. In the meant-while, the youth's skirmish and dance for the honour of their Feasts: they our the wounds, with the powder of herbs and coals. In some of these Processions they hauling Mayz, be sprinkling 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 takes 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 e Pet. Mart. Dec. 6. Temples were low, dark rooms, which they used for their Treasury also and Armoury. Before the Temple was an high Altar for the Sacrifices, whereon 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 Master's Daughter, they are both buried quick. They have common Brothels. A Thief hath his hair cut off, and is made the 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. §. III. Of the strange creatures in these parts; of NOMBRE DE DIOS; and the Spanish mysteries at their first Plantation. THe riches of Nicaragua f Botero. consisteth much in a great Lake three hundred miles long, and being within twelve miles of the South Sea, doth disembogue itself in the North-Sea, a great way off. In this Lake of Nicaragua are many and great fishes. g Benzo lib. 2. cap. 14. Gomara part. 2. cap. 32. One strange kind is that, which the Inhabitants of Hispaniola call Manati (as for the Inhabitants of the place, the Spanish injuries have chased them thence.) This Fish somewhat resembleth the Otter, it is five and twenty foot long, twelve thick, the head and tail 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 Vdder, like a Cow. I have seen and eaten of them (saith Benzo) the taste is like Swine's flesh; h Pet. Mart. Dec. 3. l. 8. they eat Grass. There 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, Matto, 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 carrien 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 Indians 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 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 another 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. Anoth 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 Peninsuls of the North and South America together. Nombre 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 counselled to bring Nombre de Dios to Puerto Bello. It was removed from the former seat, in the year of our Lord 1584. Sir Thomas Baskervile burned it, and went from thence with his Army towards Panama, in the year 1595. Darien was called Antiqua Dartenis, because Ancisus vowed to our Lady at Seville called Maria Antuqua, if she would help him in those Indian Conquests, he would turn the cacique's 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 contented about the weight and sharing of their Gold, which a Cacique had given them, this Cacique being present, hurled down the Gold, not a little marvelling (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, a Benz. l. 1. c. 23. as if they could eat or drink those Metals, the cruelties of the Spaniards were such, as the Indians, 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 amiss, 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 another, and how the Indians 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 b P. Mart. Dec. 2. l. 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 stinking: but famine had neither eyes nor scent: he brought it home, sod, and ate it, and found many Customers which gave a c Seven shillings and six pence. Castellan a dish for that mangy Broth. Another found two Toads, and sod them, which a sick man bought for two fine shirts curiously wrought with Gold. Others found a dead man, rotten, and stinking, which putrified carcase they roasted, and ate. And thus, from seven hundred and seventy men, they were brought so low, that scarce forty (shadows of men) remained to inhabit Dariena Much like to this was their success at the River of Plate, in Florida and other places of the West-Indies. What john Oxenam, Sir Francis Drake, Master Christopher Newport, and other our Worthy Countrymen have achieved in these parts against the Spaniards, Master Hakluyt in his Voyages relateth. It is time for us to pass beyond the Darien Straits, unto that other great Chersonesus or Peruvian AMERICA. RELATIONS OF THE DISCOVERIES, REGIONS, AND RELIGIONS, OF THE NEW WORLD. OF CUMANA, GVIANA, BRASILL, 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. §. I. Of the great Rivers in these parts, and of Dariene. THis Peninsula of the New World extending itself into the South, is in form somewhat like to Africa, and both a Gas. Ens. lib. 3 cap. 24. to some huge Pyramid. In this, the Basis or ground is the Northerly part, called Terra Fuma, from whence it lesseneth itself by degrees, as it draweth nearer the Magellan Straits, 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 lib c. 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 Portugals; 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 store-house. Orenoque, Maragnon, and Plata seem to be the Indian Triumuiri, 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 least as big as Rio Grande a See infra. 5. 2 one of the greatest Rivers or 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 b Coelum undique & undique 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-straitened world would so far be accessary 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. Girava H. Girava l. 2. some what otherwise writeth of these Rivers, that Plata called by the Indians Paranaguaeu, as one should say, a River like a Sea, is twenty five leagues in the mouth, (placed by him in thirty three degrees of Southerly latitude) increasing in the same time and manner as Nilus: Maragnon (he saith) is in the entrance five leagues, and is not the same with Orellana (so called of Francis Orella, Vega pag. 2. lib. 3. cap. 4. saith that they were fierce women which followed their Husbands in the wars, and fought with the Enemy: These Orellana to make greater account of his Discoveries, reported to be Amazons: and sued to the Emperor to be employed in that service and conquest of the Land of Amazons. William davies sent hither in the fleet of the Duke of Florence, tells of a small low Island called Morria, in this River, inhabited only by women, which go naked, and use Bow and Arrows (as do the men in the parts adjoining) for the killing of their own food, their hair long, their breasts hanging low. He saith, he hath seen forty or fifty together going along by the Sea side, & when they espied a fish, to shoot at it, and presently throwing down their Bows to leap into the Sea after their Arrow, bringing the same to Land with the fastened prey: in all other things, as lodging, meat-dressing, &c. like the Neighbour Inhabitants. Only they live requestred from men, except in one month of the year, when the men resort for copulation to them, and carry away the male children they find. The other they educate. They carry their children at their backs like Tinker's budgets, and give them the breast over the shoulder. Thus far davies. As for that unimammian rite he denies it; of their wars except against fishes and other food no mention: and that by their living without men, may either be caused by the unwholesomeness to that sex, as is reported of an Island near Zocotori, or for some other reason, which I leave to the Readers search or credit. the the first Spaniard that sailed in it, and Amazons, of the fabulous reports, as Girava termeth them, of such women there seen) which he saith hath above fifty leagues of breadth in the mouth, and is the greatest River of the World, called by some the fresh Sea, running above fifteen hundred leagues under the Equinoctial, Thus much He, though less than others, yet more than can be paralleled in any other streams. This Southern half of America hath also, at the Magellane Straits, 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 c Pedro de Cieza de Leon. Chron. del Peru. Cieza, Herera, and others. I rather intent Indian Superstitions, than Spanish plantations in this part of my Pilgrimage Of the Towns of d Eastward from this Town certain Negro slaves made a head, and joining with the Indians, used to rob the Spaniards. Benzo. l. 2. c. 9 Nombre 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 e Linschoten. P. Mart. Dec. 3. lib. 6. but sprinkled on the house-floor, engendereth Toads and Worms. They f Gomar. Gen. Hist. c. 67. have in this Province of Dariene store of Crocodiles, one of which kind, Cieza saith, was found fine and twenty foot long; Swine without tails; Cats with great tails; Beasts clovenfooted like Kine, 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 g P.M. Dec. 3. lic. 4. are of good stature, thin haired; the Women wear Rings on their ears and noses, with quaint ornaments on their lips. The Lords marry as many Wives as them listeth, other men, one or two. They forsake, change, and sell 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 a h Tobacco. 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 Headpieces, for their heads are so hard, 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 sell 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, * 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 Indians, 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 absolve 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 Indians 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 Indians. §. II. Of Vraba, Carthagena, and the Superstitions of Dabaiba. 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 l Pet. Martyr, Dec. 3. l. 6. a Tree in those Countries, whose leaves, with the bare touch, cause great blisters: the savour of the wood is poison; and cannot be carried without danger of lift, except by the help of another herb, which is an Antidote to this venomous Tree. m Pet. Martyr. Dec. 2. l. 4. King Abibeiba had 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 Indians thereabout 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, and other riches. Between Carthagena and Martha runneth a swift River, which maketh the Sea-water to give place; and they which pass by, may in the Sea take in of this water fresh. It is called of the Inhabitants Dabaiba (the Spaniards have named it Pio Grande Rio Grande. and the River of Saint john) it passeth with a Northern discovery, into the Gulf of Viaba before mentioned. They which dwell 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 slaves before their God, and after burn them, supposing that odour 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 depart thence till his suit be granted. They urge their God therefore with vehement prayers, and cruel fasting: the people meanwhile macerating themselves also with fasting, in four days' space not eating nor drinking, except on the fourth day, only a little broth. The Spaniards asking 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 n 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, say they, weighed six hundred o Pensum exceedeth the Ducat a fourth part. A Pezo. 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 of the soul (but know not what substance or name to ascribe unto it) to which yet they believed, was assigned futured 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 riduculous conceit of the Spot, which they account a Man, in the Moon, that for this Incest was thither confined, to the torments of cold and moisture, in that Moons-prison. They leave trenches on their Sepulchers, in which they yearly pour Mays, 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, and 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 and friends as would not be buried with them, they thought should lose that priviledge of Immortality, and the delights of those pleasant places, where was eating, drinking, dancing, and the former delicacies of their former lives. They renew the funeral pomps 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 Inuectives 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, capcable of threescore Oars) filled with drinks, herbs, and such things as in his life he had loved: which some carry upon their shoulders in Procession about the Court, and set it down there again, and burn it with all the contents. After which, the women, filled with Wine, and emptied of all modesty, with loose 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 Banti, who are their Physicians, and Priests, heal the same again in 4. days. They have in those parts Magicians, without whose advice they attempt nothing: and neither hunt, fish, nor gather gold, except the Tequenigua, 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, Monstrous Harpies. 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, and supposed to be the young one of the former. Corales, Osorius, and Spinosa, told Martyr, that they spoke with many who saw the greater killed, which was done by a stratagems; for they made the Image of a man, and 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. §. III. Of Tunia, Saint Martha, Venezuela, and Curiana. IN the Valley of Tunia, p Linschot. l. 2. or Tomana, are Mines 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 to the like fortitude. They bury their Kings with golden necklaces, set with Emeralds, and with Bread and Wine. The people about Rio Grande are Cannibals, also about Saint 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 ate Salt. They had Monasteries of Boys and Girls, where they lived certain years. They corrected public faults, as stealing, and killing, 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. Saint Martha standeth about fifty leagues from Carthagena, at the foot of certain Hills, always crowned with Snow. The Indians q Nic. Monard. cap. 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 Cusavi, not so good as that of Mais. I have seen a Plant of this herb growing in Master Gerard's r M. Gerrard. 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 powdered: 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 the s P. Messia, l. 1. cap. 13. Sun and Moon, and burn thereto Perfumes of Herbs, and Gold, and Emeralds. They sacrifice slaves. Venezuela 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. They 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 this 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 Patient, 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 Zoupaciay they bury their Lords with much Gold, jewels, and Pearls, and set upon the Grave four sticks in a square, within which they hang his weapons, and many Viands to eat. From the Cape Vela, the space of 2000 miles alongst the Coast, is the fishing for Pearls, discovered by Christopher Columbus, in the year 1498. which sailed all along this Coast. In t P.M. Dec. 1. l. D Gomar. c. 74. tom. c. 84. Curiania they received the Spaniards with great joy; and for Pins, Needles, Bells, Glasses, and such trifles, gave them many strings of Pearls: for four Pins they would give a Peacock; for two, a Pheasant; for one, a Turtle Dove; And when they asked, What they should do with this new Merchandise of Pins and Needles, seeing they were naked? they showed them the use to pick their teeth, and to pick out thorns in their feet. These Indians had Rings of Gold, and jewels made with Pearls, after the forms of Birds, Fishes, and Beasts: They had also the Touchstone for their Metal, and weights to weight 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 and Paria. §. I. Of the People and strange Creatures in Cumana. CVmana is a Province named of a River, called Cumana, b Gom cap. 76. where certain Franciscans, Anno 1516. built them a Monastery, and the Spaniards were very diligent in the fishing for Pearls. About c 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 Indians, which hindered not, but others of the same order founded them a Monastery in Ciribici, near Maracapana. Both these Orders took pains with the Indians to convert them, and taught their children to write 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 Indians, whether for their too much employment in the Pearl-fishing, or for other cause, rebelled, and killed a hundred Spaniards, slew the Friars, one of which was then saying Mass, and as many Indians as they found with them; which the Spaniards of Domingo soon after revenged. The loss of d Gom. c. 78. Cubagua. 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 accreweth 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 Pearl-oysters by some natural purgation are said to cause. There are Fishes, or Sea-monsters, which from the middle upwards resemble men, with Beards, Hair, and Arms. The e Cap. 79. people of Cumana go naked, covering only their shame. At Feasts and Dances they pain 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 account 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 Indians 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 continue to their death. They keep it in Baskets and Boxes, and sell 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 Bed-fellow: Their Marriages. 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, & also wood to make the new Spouse a house: A man cuts off the Bridegroom's hair before, and a woman the Brides, and then they 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 Preeminence 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, & the Women Brooches on their breast, whereby by 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, Their strange Creatures. and kill Lions, Tigers, Hogs, and all other fourfooted 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 Ants f Ouied. calleth it a Bear. , putting his tongue into a hollow Tree, or rather place where the Ants 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 Indians. They have one which will counterfeit the voice of a crying child, and so cause some to come forth, and then devour them. The like is written of the Hyana, 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 bills 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 wove such strong Cobwebs, that they ask good strength to break them. There are Salamanders g Pliny, Astolphi, and others describe this worm, but I could never learn any thing to satisfy myself therein. as big as a man's head: 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. §. II. Of their vices and superstitions. THey take great pleasure in two things, Dancing and Drinking, Their dancing and drunkenness. 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 and Feathers, some with shells about their legs in stead of bells, to make a noise: some otherwise, all painted with twenty 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, quarrelling: others play the Swine, spew up the former, to make way for other liquour: 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 civility, from humanity, from Christianity, from God, to become of a Man, a Beast; of an Englishman, a Savage Indian; of a Christian, a Fiend, 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 Their 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 & hallowing, thinking so to scare 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 Andrews Cross, which they thought preserved them from night-spirits; and they hanged it on their newborn children. They call their Priests 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, and 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. Their Divinations. 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 cryeth, calleth, singeth Verses, soundeth shells: and they with a heavy accent say many times Prororure, Prororure: if the Devil comes not, all this Black-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. Then one of those his Associates demandeth what him pleaseth. The Friars went one day with their conjuring and conjured holies, the Cross, Stole, Holywater: and when the Piace was in that distraction, cast a part of the stole 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 Indians 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 had 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. Their Burials. Being dead, they sing their praises, and bury them in their houses, or dry them at the fire and hang 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. §. III. Of Trinidado and Paria. IN the year 1497. (some add a year more) g 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-believed 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-board, 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 fool's 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 sailed to Paria, and found out the Pearl-fishing Pearl fishing, of which Petrus Alphonsus a little after made great commodity by trade with the Savages. He was assailed with eighteen Canoas' of Cannibals, h P. Martyr. Dec.. 1. l b. 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 gone 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 or Paria, they found plenty of salt, which the Foreman in Nature's shop, and her chief workman, the Sun, turned and kerned from water into salt: his workhouse for this business, was a large plain by the watersside. Here 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 i Gem. cap. 85. 1499. Vincent Pinzon discovered Cape Saint Augustine, and sailed 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. Only let me first have leave to mention concerning the Superstitions of these parts Northward from Guiana, what it pleased Sir Walter Raleigh to impart unto me from the Relation of a very understanding man of that Country, whom he used for an interpreter. These people worship the Sun, Relat. S.W.R. whom they imagine (as the fabulous Grecians tell of his Chariot and horses, wherewith young Phacton sometime set the World on fire) to be drawn into a Chariot by Tigers, which are the most fiery, and fierce beasts, amongst them. In honour therefore of the Sun, and for sustenance of his Chariot-beasts, they carefully wash the carcases of their dead, and lay them forth in the night, for repast unto the Tigers, wearied with their long and late journey in the day. For so they believe, that after Sunset these beasts are to this end dismissed from their labour; and that vicissitude, wherein David observeth the wisdom of divine providence (that when it is night, the wild beasts go forth to seek their prey, Psal. 104.20, ●●, 22, 23. which when the Sun ariseth and calleth men forth of their houses to labour, return to their Dens) is blindly by them applied to this their superstition. They likewise have a Tradition amongst them, that their Ancestors in times past neglecting thus to prepare the corpses of such as died, for the Tigers diet, or not washing them so neatly as behoved, the Tigers made hereof a complaint to the Sun, as not able to do his work, if not allowed their wonted cates: whereupon the Sun sent one amongst them, brandishing a terrible fiery sword, and so dreadfully assaulting the places of their habitations, and the soil covered with long grass, that all fell on fire, and an hundred thousand of the Inhabitants were destroyed: a terrible warning hereafter to be more diligent in these tiger-devotions, which accordingly they perform to this day. CHAP III. Of Guiana, and the Neighbouring Nations on the Coast and within the Landlord. §. I. Discovery of Guiana by Sir WALTER RALEIGH. IN the year 1595. a Sir Walter Raleigh's treatise of 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 du Guardiano) 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 West, 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 yawn 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 Tivitivas, a goodly and valiant people, which have the most manly speech, and most deliberate (saith Sir Walter) that ever I heard, of what Nation so ever. In the Summer they have houses on the ground, as in other places: In the Winter they dwell upon the trees, b King Abibeiba dwelled on a Tree in the Country of Dariena. Pet. Martyr. Die. 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 overflown 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 River's store-house 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 Tivitivas never eat of any thing that is set or sown; Nature's nurslings, 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 dwell upon the branches of Orenoque, called Capuri and Macureo, are for the most part Carpenters of Canoas', which they sell 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 putrified and fallen from the bones, they take up the carcase again, and hang 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 Arwacas which dwell on the South of Orenoque, beat 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 new-come 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 themselues 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 diverse 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 dwell the Sayma, the Assawai, the Wikiri and the Aroras, a people as black as Negroes, a These might descend of those in Careca, sup. l. 8. c. 2. 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 least 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 afoot fourteen miles to see them, and returned the same day. They brought them store of fruits, and a sort of Paraquitoes, no bigger than Wrens, and an b 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 c 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 overfals 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 out-cries, 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 Indians (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, d L. Keymis. These may rather be said to want necks than heads, and that causeth them thus to seem. seeing the women are so good Archers in other places, their breasts notwithstanding? Again, c Monard c. 37. they tell of men with mouths in their breasts, and eyes in their shoulders, called Chiparemoi, and of the Guianians Ewiaponomos, 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 too prodigal of faith) I suspend, till some eye-intelligence of some of our parts have testified the truth. §. II. Relations and discoveries thereof by other Englishmen. FRANCIS SPARREY left in Guiana by Sir W. Raleigh 1595. hath also written of these parts; He relateth of a place called Comalaha, F. Sparrey. M. S. ap. Hak. Southwards from Orenoque, where at certain times they sell women as at a fair. He saith, he bought eight, the eldest of which, was not eighteen, for a Red-hafted Knife, which in England cost a halfpenny: he gave them to the Savages. He was afterwards sent Prisoner into Spain. Anno 1604. Captain Charles Leigh Master Charles Leigh. set sail from Woolwich on the one and twentieth of March for Guiana: May 10. he came in water thick and white, the next day in fresh, and the day after, saw two Islands in the mouth of Amazons, accounting themselves forty Leagues up the River. May 22. they were in the River of Wiapogo, (which they called Caroleigh) in three degrees and half Northward from the Line. The people were ready to give them entertainment. The jayos and Capayos offered them their own houses, and gardens already planted, two of which he accepted with some gardens, undertaking to defend them against the Charibes and their other enemies. They desired him to send into England for some to teach them to pray, and gave five pledges to be sent thither. He after (intending for England) died aboard his ship of the Flux. They intoxicate the fish with a strong sentedwood called Ayaw, whereby they easily take them on the top of the water. Their bread is Cassavi, of which chewed they also make drink. They are much troubled with a Worm like a Flea (the Spaniards call it Niguas) which creeps into the flesh of their toes under the nails, and multiply there with much multiplication of torment, except they use speedy prevention. One was so pestered with them, that for remedy, they were fain to hold his feet upwards, and pour thereon melted Wax hot, which being cold they plucked off, and therewith seven or eight hundred Niguas. The people are of modest countenance, naked, but would wear clothes if they had them. Huntly returned for England, and left there five and thirty, which should have been succoured it. Discord had suffered. Anno 1605. a ship was sent for supply: but the Mariners and Land-men quarrelling, these were left on Land at Saint Lucia, ohn Nichol. an Island in twelve degrees of Northerly Latitude, to the number of threescore and seven, and most of them slain ᵃ by the Islanders. These Indians go naked, have long black hair, their bodies painted red, with three strokes also of red, from the ear to the eye. Eleven of our men, after much misery and famishment (which killed some of them in the way) got to Coro: and after good and bad intercourse of fortunes with the Spaniards, some returned home. The Spaniards there (as john Nichol one of this company testifieth) told them of a Vision of Christ on the Cross appearing to our King, and revoking him from his error: at the sight whereof, three of our Bishops fell into a trance, and so continued three days, after which they became Catholics and preached: and the King had sent to the Pope for learned men to perfect this Conversion. These were the Spanish tricks with faithless tales to pervert these men to their faith. The Mariners gave names to the places which they left according to their conceits of these men, Rogues Bay, Cape Knave, River of Rascals. They came as far as Comana or Cumana, where they observed the weather hot till noon, and then a cool breeze and thunder without rain. by winds and current they were detained from Wiapogo, which they sought. A Fleming there told them fabulous rumours of Wars with Spain. john Wilson of Wansted in Essex. Another ship of Amsterdam (to disgrace our men) told the Indians of Wiapoco, that they came to inhabit there and to oppress them, as the Spaniards did. See what gain can do without godliness. A ship of Middleburgh came thither with Negroes to sell: thither came also a ship of Saint Malos. The Indians of these parts (as Wilson reporteth) choose their Captains at their drunken Feasts in this sort: They set the nominated person in the midst with his hands lifted over his head, making Orations to him to be valiant: after which, they whip him with a whip that fetcheth blood at every stroke, for trial of his courage, he never moving thereat. They have commerce with the Devil. For they told us of three ships in the River of Amazons, and that One two months after would visit us. They call this Devil b Legates company 1606. in a Voyage to Amaze, in a mutiny slew their Captain, and the rest were taken at Cuba, and fourteen hanged, four kept Prisoners. W. adam's. W. Turner. Peyae, with whom the men have often conference, the women never that they could perceive: they suffer not meanwhile a child in the house. When any be sick they thus consult of their recovery, and if their Oracle answer death, they will give no Physic; if life, they use their best helps. For an Axe they would travel with them two or three months, or find them so long victuals at home. The jayos are proud, ingenious, given to flouting. The Arwakos of better carriage. The Saspayes crafty. The two former hate the Spaniards as much as the Caribes. Their houses have doors at each end: the men keep at one end, the women at the other: they are like Barnes, but longer; some hundred and fifty paces long, and twenty broad, an hundred of them keep together in one. No rain cometh in, notwithstanding that store which falleth in April, May, june, and most of july. They paint them when they go to feasts. Against the time of travel, the women have as room apart, whereto they go alone, and are delivered without help: which done, she calls her husband and delivers it to him, who presently washeth it in a pot of water, and paints it with sundry colours. I could not hear (saith Wilson) the woman so much as groan all the time of her travel. When one dies, they make great moan ten or twelve days together, and sometimes longer. Here are store of Deer, Hares, Coneys, Hogs, Monkeys, Leopards, May. 1606. Lions, Porkepines, Parrots as big as Hens, blue and red, very beautiful, &c. He returned with the rest in a ship of Amsterdam, the Indians being loath to part with them. They often inquired of Sir Walter Raleigh, and one came from Orenoque to ask of him, alleging his promise of return. Rob. harcourt's Voyage to Guiano. The like remembrances of him are mentioned by Master Harcourt in his late published Voyage to Guiana. This worthy Gentleman, An. 1608. with Gentlemen and others, to the number of 97. set forth for Wiapoco. The ninth of May they fell into the Current of that great and famous River of Amazons, of which they drunk fresh and good, being 30. leagues from Land: the tenth day, the water became muddy, whitish and thick: the eleventh day they made Land, and their Pinnace being left dry upon the Ebb, by the next flood coming on was almost spoiled: Thence they stood along the Coast to Wiapoco, whither they came, May the seventeenth, and settled themselves at Caripo. He took possession in his Majesty's name (as Captain Leigh had also done) of this spacious c M. Harcourt. so calls the Priest, and the Devil Wattipa Country of Guiana, bounded on the North with Orenoque and the Sea, on the East and South, with the River of Amazons, on the West, with the Mountains of Peru. The Charibes are the Ancient Inhabitants, the Other later Incrochers. There is no settled government amongst them, only they acknowledge a superiority which they will obey as long as they please. They commonly punish Murder & Adultery by death, which are the only offences punished amongst them: and certain persons are appointed to execute those punishments. The better sort have two or three wives or more, the rest but one: they are very jealous, and if they take them in Adultery, cause their brains to be beaten out. Their wives, especially the elder, are as their servants, and he which hath most, is the greatest man. Their account of time is by Moons, or days: their numbering is to ten, and then say, ten and one, &c. They also keep accounts, by bundles of sticks, containing so many, as days are agreed on, of which they take away, every day one. They have a certain observance of the Sun and Moon, supposing them to be alive: but as far as he could perceive, used neither Sacrifice nor adoration to any thing. At the death of any great man, they make a solemn Feast, their chiefest provision being their strongest drink, called m It is like March Beer, Parranow, and as long as this drink lasteth, they continue their Feast, with dancing, singing, and excessive drinking, accounting the greatest Drunkard the bravest man: during which drunken solemnity, some woman (being nearest of kin to the dead party) stands by and cries extremely. Their Priests or Soothsayers (he calls them Pecaios) have conference with the Devil, whom they term Wattipa, but fear him much, and say he is naught: he will often beat them black and blue. They believe that the good Indians when they die, go to Caupo or Heaven, the bad to Soy, downwards. When a chief man dies, if he have a Captive they slay him; if not, than one of his servants, to attend him the other world. The quality of the Land is diues: by the Seaside low, and would be violently hot, if a fresh Easterly breeze did not cool it with a vehement breath in the heat of the day: the Mountains are colder, the middle sort most temperate. Profit may here take pleasure, neither need pleasure abandon profit. The particulars are by this and other our Authors related; I hunt after Rarities to present you. Such is the fish Cassoorwa, which hath in each eye two sights, and as it swimmeth, it bears the lower sights within the water, and the other above: the ribs and back resemble those parts in a man, save that it is little bigger, but much daintier than a Smelled. Besides the Pockiero, or small Swine with the Navel in the back, is another called Paingo, as large as ours in England. The Sea-cow or Manatin eats like Beef, and will take Salt, and serve to victual ships, it yields also an excellent Oil, and the hide will make Buff. There are infinite store of them. The Pina for delicacy exceeth, a fruit tasting like Strawberries, Claret-wine, and Sugar. What commodity Tobacco n Anno 1610. The Tobacco that came into England amounted to (at least) 60000. pound and not much less in other years. and Sugars in those parts may yield is incredible, especially in this smoky humour of the one sex, and that daintier of the other. Their Dies, Gums, and other commodities I omit. Of Gold and other Metals they have good testimony. The Marashawaccas are a Nation of Charibes, up high within Land, having great ears beyond credit: they have an Idol of stone which they worship as their God, in a house erected purposely to it, which they keep very clean. It is fashioned like a man sitting upon his heels, holding open his knees, and resting his elbows upon them, holding up his hands with the palms forwards, and gaping with his mouth wide open. Captain Michael Harcourt was left Commander of the Country for his Brother, who continued the possession three years, in all which space, of thirty persons died but six, and some of them by casualty. Amongst the East Indian Plants is mentioned one called Sentida: the like they found here, much like unto Rose trees, about half a yard high; which if they were touched, or a leaf cut from them, would presently shrink and close up themselves, and hang as they were dead and withered: Vid. l. 5. c 12. A feeling Plant. within half a quarter of an hour by degrees again opening. Areminta the Cacique of Moreshegoro had a rough skin like to Buff-leather, of which kind there be many in those parts. They returned by Cape Brea, which is so called of the Pitch there gotten in the Earth, whereof there is such abundance that all places of this our World may be stored thence: it is excellent for trimming of ships for those hot Countries, not melting in the Sun. §. III. Relations of these and the adjoining Countries by the Spaniards. 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, and Master Harcourt 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 moe great Cities. It hath the same Laws, Government and Religion; and Manoa, the Imperial City of Guiana (which some Spaniards have seen, and they call it o The gilded City. El Dorado) for the greatness, riches, and situation, far exceedeth any of the World, at least 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 Pizarro 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 Oreiones, 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. (thus saith Gomara, and that he perished at Sea; others with more probability, say it was a few years after the conquest of Peru) made search for Guiana, but lost himself, being slain in a mutiny. Before this, his provision of Powder was fired, and one juan Martinez, which had the charge thereof, was therefore condemned to be executed. But at the Soldier's request, his punishment was altered, and he set in a Canoa alone without victual, and so turned loose 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 Indians, 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 Emperor's 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 Bottles of Gold beads, which they had thought, had been his drink or meat. Thus escaped he to Trinidado, and died after at Saint juan 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 fit drinking, by twenties and hundreds, and continue 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. juan p juan. de Castellanos ap. Hak. de Castellanos reckoneth twenty several Expeditions of some, or other Spaniards, for this Guianian Discovery with little effect, save that diverse lost their lives therein. Anno 1543. Gonzalo Pizarro q Lopez Vaz. ap. Hak. tom. 3. Girava. l. 2. 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 Pizarro: he descended not in Orenoque the Guianian River, but in Maragnon, called of him Orellana: which josephus r Acosta l. 2. c. 6. & 3. c. 20. 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 s M. Fernand. de Encisa. apud 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 t L Keymis. T. Masham. Master Keymis, Master Masham and others employed in this action, have found by experience. It u Lop. Gom. c. 86 riseth in Quito. Orellana sailed in it six thousand miles. In all these parts, their greatest treasure 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 Epuremei had fifty or a hundred, and their war is more for women, then either for Gold or Dominion. After Orellana Pedro de Orsua was employed with five hundred Soldiers for the conquest of the Amazons (as they called it) but for a beautiful woman which he had with him was slain by conspiracy of Lope de Aguirre which loved her, and Fernando de Guzman, whom they saluted King, &c. Veg. pag. 2. lib. 8. c. 14. Berreo, in the search for Guiana, took his journey from Nuevo Reyno de Granado, where he dwelled, with seven hundred Horse, but travelling, he lost many of his company and Horse: at Amapaia the soil is a low Marish, and the water issuing thorough the Bogs, is red and venomous, which poisoned the Horses, and infected the men: at noon the Sun had made it more wholesome for their use. This x 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. All y Rot. par 4. l. 6. the parts, from the Golden Castle, 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 in all Inland parts near Peru, and in the Hills called Andes, which some call Golden Castille, they little differ. Ciezar z Cieza 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 wealh. The Curies are not far from them; they have no Temple, nor Idol. They have conference with the Devil. They marry with their Nieces and Sisters, and are man-eaters. They call the Devil Xaxarama. They esteem Virginity little worth. In the Province of a Cap. 19 & 4. Arma, the Devil doth often appear to the Indians: in honour of whom, they sacrifice their Captives taken in War, hanging them up by the shoulders, and pulling out the hearts of some of them. In Paucora, they have like Devilish Devotions, and their Priests are their Oracles. Before the house of the chief Lord was an Idol as big as a man, Tuesday Holy days. with his face to the East, and his arms open. They sacrificed two Indians every Tuesday, in this Province to 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 b Chap. 13. 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 c Chap. 32. they are man-eaters, as also in the forenamed Provinces. They observe the same Caninal and Devilish Rites with the former, framing their Superstitions to the Devil's direction, in their mutual Colloquies. They bury with their Lords some of his Wives and Provision. Some of them are great Wizards and Sorcerers. In Pasto they talk also with the Devil: a thing common to all these parts of the Indies. 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 IIII. Of Brasil. §. I. The Discovery and Relations thereof by MAFFAEUS. &c. AS Guiana is bounded with those mighty Rivers of Orenoque and Maragnon, so Brasil extendeth itself North and South, between Maragnon and the River of Plata, or Silver, which there 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. Maffaeus a P. Maffaeus Hist. Ind lib. 2. P. Bert. Geograp. Mag. Geog. G Ens Hist. Ind. Occident. P jarric. lib. 3. cap. 22. & d. Bot part. 1. l. 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 Aluarius 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 Red 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; since usually named Brasil, of the store of Brasil-Wood there growing. 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, the Zabucals which yield a kind of Nuts, growing in great hard cups, of taste like a Chestnut; the Auanaz excellent in scent and taste; the Pacovere, a tree so tender, that it may be cut with a knife a fathom high, the leaves two foot broad, seven foot long, the fruit a foot long, like a Cucumber, called Pacova, thirty or forty together in clusters, never hearing fruit but once: the like is in the East-Indies, as Thevet our Author affirmeth; and many other 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. Antae, resembling a Mule, but somewhat less; slender-snouted, the nether 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 Indians, 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 herto amend her pace. The Tamendoas are as big as a Ram, with long and sharp snouts, a tail like a Squirrel, (twice as long as the body and hairy) where-under they hide themselves, will put out their tongue two foot (out of the mouth, as round as an oil-cruze) to gather plenty of Ants 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 Southsaying. 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 nether 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, which (some say) is done for jealousy. 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 No 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 Indies) to avoid hurtful creatures: they mind the day, and are not careful for the morrow; easily communicate what they have; are very patient 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 dwell 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 turns, and too mindful of injuries: impotent of Lust and Rage, and in sum, more like beasts than men. Thus far Maffaeus. In the year 1503. f G. damn Empoli. ap. Ramus. A. Vesput. Giovanni damn Empoli, a Florentine, sailed thither with the Portugals, who reporteth the like of their nakedness, irreligion, and of their man-eating, saying that they dry it in the smoke as we do Bacon. The same doth Albericus Vesputius report that he had seen amongst them, and that he had heard one of them boast that he had in his time eaten three hundred men. He weighed the long stones, (which they used to wear in their faces, seven in number) about sixteen ounces. He saith they live an hundred and fifty years; and that their Women are out of measure luxurious; that they always have an Easterly wind, which tempereth their Air. 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. But none hath more fully described them, than a Portugal friar, g A Book taken from a Friar, written in Portuguse, sold by Fr Cook to M. Hakluia. and Anthony Knivet our Countryman. §. II. More full Relations by STADIUS, LERIUS, and PETER CARDER. IOannes Stadius h Io. Stad. Hessi cum picturis. ap. T. de Bry in 3 part America, 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, became 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 wear 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 led 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 and respect amongst them, and saw diverse 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 least kill and dress them, for a Feast near at hand: and one man that had lived long amongst them, and was desperately sick, lest Death should deprive them of their cheer, they slew, and (because of his sickness) hurling away the head and inwardes, ate up the rest. They take great pride in these their cruelties, and when Konyan 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, i Lerius hist. Navig. in Amer. & And. Thevet. 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 Brasill, 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, and sent thence to Geneva, for assistance in this his holy intent: whereupon Richerius and Charterius, two Ministers (with diverse others, among whom was john Lerius) were sent, and landed there in the year 1557. Lerius hath written his Observations of these parts, as Thevet also, another of villagagnon's Company, but (as Lerius testifieth) in many things falsely. The first Savages that Lerius and his fellows saw, were the Marguiates, which hold friendship with the Portugals, and are enemies to the French, and to the Tovou Pinambaulsijs or Tuppin Imbas, Confederates of the French, and as deadly enemies to the former. In the mean way they passed by the Tapemiry, Paraiba, Ouetacates, all which, howsoever they exercise hostilities, and mutual disagreements, yet agree in like barbarous and rightless Rites. With the Tovou Pinambaulsijs 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 nether lip a k 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 tongues 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 Frontlet's 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, and make not those holes in their lips; but in their ears wear Earrings of the form and bigness of a mean Candle. They paint also their faces with diverse 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 Maiz, which they call Auats: the men would account 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 continue (saith Lerius) drinking this liquour three days and nights together: they hold it a disparagement not to be able to hold out at this Bacchanal exercise, which they celebrate 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 was 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-half 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 l 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. When Sir Francis Drake made his famous and fortunate Voyage about the World, in the South-Sea he b Nunbo de sylva, and their own reports. Peter Carder. lost the rest of his company, the Elizabeth wherein M. Winter was (which returned into England) and a Pinnace; wherein were seven men, besides Peter Carder, the relater of this History. This Pinnace being alone returned back the Straits, and on the North side of the River of Plate, six went on shore into the wood to seek food, where threescore and ten Tapines shot at them, and wounded all, whereof two died soon after: four were taken, their Pinnace also being broken, only Peter Carder and William Pitcher remained, which lived in an Island two months, on a fruit somewhat like Oranges & Crabs, without any freshwater: the want whereof forced them to drink their own Urine, saved in sherds for that purpose till the next morning. weary of this life (which began to grow weary of them) they with a plank, and certain boards, made shift in three days to set themselves over into the main, three leagues distant, where meeting with freshwater, this Pitcher was broken, and died within half an hour of over eager drinking; Carder encountered certain Savages called Tappaubasse, which led him away dancing, rattling, tabering. They slept on beds of white Cotton netting, tied two foot from the ground, and a fire on each side, to prevent cold and wild beasts: the next day they marched twenty miles to their Town, which was foursquare, with four houses, every house being two bow-shoot in length, made with small trees like Arbours, thatched to the ground with Palmtree leaves, having no windows, but thirty or forty doors on each side the square. Their chief Lord was named Caion, about forty years old; he had nine wives, the rest but one, except the most valiant, which were permitted two, one for the house, another to go with him to the wars. In this Town were near four thousand persons. He found among them good entertainment for certain months. They used to go to the Wars three or four hundred in a company, with bows and arrows, and having overcome, would bring home their captives tied by the arm to so many of their men's arms, and soon after would tie them to a post, and with a club (after dancing and drinking) slit their heads. Their drink is made of a root, chewed by women, and spit into a trough, where it stands two or three days, and hath a yeast on it like Ale, and then is tunned into earthen jars, wherewith they drink themselves drunk. After half a year, having learned the Language, he was requested to their Wars against the Tapwees, and much bettered their martial skill, teaching them to make an hundred Targets of tree-bark, and two hundred clubs, marking their own company with red Balsam (of this they have red, white, black, very odoriferous) and so marched seven hundred together three days, to another foursquare Town like (but less then) their own. They knocked down two hundred; took twenty; they broiled their carcases, and after also the prisoners. How many men they kill, so many hole they make in their visage, beginning at the nether lip, and so proceeding to the cheek, eyebrows, and ears. Some Portugals came to search for him, two of which, and some Negroes, were taken and eaten. He obtained leave to go to the Coast, having four to provide him victuals for nine or ten weeks, and so came to Bahia de todos los Santos, where he yielded himself to Michael jonas, a Portugal, and arrived in England in November 1586. nine years after his setting forth. §. III. Most ample Relations of the Brasilian Nations, and Customs by Master ANTHONY KNIVET. MAster Anthony Knivet hath written a Treatise of what he had seen and suffered in Brasil; He was one of Master Candishes company in his unfortunate voyage, Ant. Knivet, kinsman to the Lord Knivet. 1591. who after much misery sustained in the Magellan Straits, in their return was set on shore at St Sebastian's, where many of his company died with eating a kind of black venomous Pease. He saw there a great beast come out of the River, having on the back great scales, ugly claws, and a long tail, which thrust out a tongue, c Some say the Crocodile wanteth a tongue, which others deny, but confess in is very short. like a harping iron, but returned without harm. He found a dead Whale, which with long lying was covered with Moss, on which he yet lived a fortnight. His company were knocked on the head with firebrands, and he like to be eaten of the Savages, but escaped this and many other miseries; and was saved by the jesuits from being hanged by the Portugals. Where his calamities compelled him, with another Indian in like predicament of slavery, to escape by flying, swimming two miles over the Sea: and so they traveled seven and thirty days thorough a desert, meeting by the way (as he saith) Lions, Leopards, huge Serpents. Some Indians they saw with feathers of diverse colours, fixed on their bodies and heads with oil of Balsam, seeming as if they had been so borne, not leaving a spot bare, but on their legs. The Savages sell their children to the Portugals for toys. Some of them were so haunted with a Spirit which they called Coropio (like that which Lerius his Savages called Aignan Aignan. ) that some of them died therewith in much amazement. Many complained that they were possessed with spirits, which they called Auasaly, and commanded themselves to be bound hand and foot with bowstrings, desiring their friends to beat them with cords, wherewith they hang their beds; but most died notwithstanding. They have worms which creep into their fundaments which consume their guts: for remedy whereof they take slices of Lemons and green pepper, and put therein with salt water. He in diverse expeditions for war and Merchandise with the Portugals, and escapes from them, traveled thorough more of those Savage nations, than perhaps any other before or since Out of whole observations bought at so dear a rate, I have here mustered these many wild people before thee, with such rarities as he found amongst them. The Petivares Petivares. are not so barbarous as many other: they inhabit from Baya to Rio Grande, their bodies are carved with fine works: in their lips is a hole made with a Roe-Bucks horn, which at man's estate they cut bigger with a Cane, and wear therein a green stone; otherwise they esteem a man no Gallant, but a Peasant. They have no Religion: use Polygamy: but the women are tied to one husband, except he give her public leave. When they go to war, the wives carry all the provision. That wife whom he giveth his hunted prey, is his bedfellow that night: and she goeth to the water, and washeth herself: after which she lieth down in the net, and commandeth all the rest to attend on her for that day. When they are in travel, they go to the door, and being delivered, the father lieth down and is visited, as before is said. No Indian will kill any female creature whiles his wife is with child, thinking that would be the death of his child. They travel with great store of Tobacco, and have continually a leaf thereof along the mouth between the lip and teeth, the rheum running out at the lip-hole. They war against the Portugals, and all others, eating all, and take so many new names, as prisoners. They think man's flesh makes them valiant, Their houses are two hundred yards long without partition: they hang their nets on beams: wash every morning both men, women, and children: they part their grounds. They have Serpents amongst them with bodies like trees, which strike two fins out of their forequarters, * See infra. that kill whatsoever: they call them ᵈ jaboya. They have four legs and a tail (like an Aligator or Crocodile) which they hide when they lie in the woods for their prey. They have Monkeys as big as a water-dog, faced like a man, with long broad beards, which go twenty together on a tree, and one of them will always walk up and down with his hand on his beard, making a great noise, the rest harkening still, an hour's space. The Maraquites Maraquites. are between Fernambuc and Baya: other Indians call them Tapoyes, that is, wild men, which name, all but these, and the Vaanasses, which are like them, account a disgrace. The men are of good stature, the women very proper, and fight with their bows as well as the men. They have no dwelling, Religion, nor friendship with any Nation: yet he left them in peace with the Portugals. They have holes in their lips, but carve not their bodies: use Polygamy; are swift; never come into the field to fight, but keep in the Mountains: they eat man's flesh without ceremonies. The Topimambazes Topimambazes. inhabit from R. de S. Franc. to Baya de todos Sanctos, they are, and speak like the Petowares, but the women are of better complexion. The men let their beards grow long. From Baya to Eleoos are the Waymoores, Waymoores. men of great stature, and swift as a Horse: five or six of them will set on a Sugar-house with an hundred therein. I have seen one (saith our Author) take a man alive, and defend himself with this his prisoner, as it were with a Target. They have long hair; are without Towns or Houses, and care not where they come, presuming of their swiftness. They are greedy Man-eaters, and are always foul with dirt and dust, by lying on the ground and ashes. jarric writes that they are without Governors every one doing what seems good in his own eyes; only he is accounted most Noble, that hath slain most enemy, with whom for any of them to speak, is punished with death. They rove up and down in uncertain dwellings, and therefore cannot by war be conquered. This wandering is common to many of these Brasilian savages. The Tomomymenos Tomomymenos. dwell at Spirito Sancto: have settled Towns, with great stones set about like pales, of a good height, and within walls of clay and stone: they make the sides of their houses with loop-holes to shoot out at. They deck their bodies with feathers, and paint themselves black and red. One of these took the Portugal Captain, Martin de Sa, and in spite of all his company, carried him a stones cast, and threw him into a River, but he was rescued by Petummyen * This name signifieth long Tobacco, as he interprets. Lerius otherwise. another Savage. The Portugals took sixteen thousand, slew the tenth parf, and parted the rest, destroying the Country down the River Paraeyva. The Waytaquazes Waytaquazes. dwell on the North and South sides of Cape Frio. They are of greater stature than the Waymoores: we took thirteen of them, and whiles we searched for more, they burned their cords from their hands and fled. Their women war with bows and arrows. They lie on the ground like Hogs, with a fire in the midst: hold no peace with any, but eat all they can get. here the mountains were full of Crablice, which sticked so fast on their skins, that they were fain to take dry straw to singe themselves. Abausanga-retam Abausanga-retam. was Captain of a kind of Tamoyes, an hundred and twenty years old, which being taken, ran amongst the enemies, where being shot in one and twenty places, he fell; then desired Baptism, after which, within four hours he died: his haughty courage could not brook captivity. The Wayanasses Wayanasses. keep at Ila Grande: they are low, great bellied, cowards, not carved, glory not to eat man's flesh: the Women ugly, with big bodies, and are well faced, painted red with Vrucu, which grows in a cod like a Bean; the crowns of both Sexes are shaven like Friars, the rest of their hair long. The Topinaques Topinaques. have their dwelling at Saint vincent's: are of good stature and complexion: the women painted with diverse colours; eat man's flesh; adore nothing; only when they kill a man, paint themselves with a fruit called janipano, and with feathers on their heads, great stones in their lips, Rattles in their hands, dance three days together, drinking a filthy liquour, whereto they said Tobacco made them fresh. Among them is great store of Gold in many hills by the Sea. The Pories Pories: dwell an hundred miles within Land, are low like the Wayanasses, live on Pine-nuts, and small Cocos as big as Apples, with shells like Walnuts, but harder; they call them Eyrires: they war with none, eat not man's flesh if they have other meat: lie in nets of bark, have no houses, but two or three boughs tied together, covered with Palm-leaves: for a knife or comb, they will give five or six gallons of Balsam-oil. The Molopaques Molapaques. inhabit here the River Paradiva, are like Dutchmen in bigness, fair of complexion, bearded, civil, cover their privities: their Towns circled with walls of earth and great logs: have a King called Morivishann, which had thirteen wives. They have store of Gold, which they esteem not, nor use it but to tie on their fishing lines: this is in the River Para, fourscore leagues beyond Paraeyva. They take none but what the rain washeth from the Mountains, which are of black earth without Trees. The Women are goodly and fair like English women, modest, never seen to laugh, and of good capacity. They tie their hair about their middle with bark, and cover therewith their nakedness: their hair also is of diverse colours: and they which want long hair, use a fur to cover themselves. They eat man's flesh; observe meals at noon and night (a thing rare in those parts) use no Religion, so far as our Author could see in nine or ten days of his abode with them: they are very cleanly. The Motayas Motayas. met them with dancing and singing: the women sat about them and wept, and then set forth their victuals: they laughed at them for refusing man's flesh: they are small people and brown, wear their hair in fashion as we in England, frizling it round about, and in other parts of the body, pluck it away with a shell. The Lopos, Lopos. or Biheros, as the Portugals call them, live in the Mountains of Pineapples: they saw no houses, but boughs tied together with the pills of Trees: they would rob them of their goods, but not hurt their persons: here they found many mines of Gold, and many rich stones: no part of America is richer, but it is far within Land, and the Country populous, that neither Spaniard nor Portugal can inhabit there: they are brown & small, the women as shameless as beasts. The Wayanawasons Wayanawasons. dwell in small Towns by the side of a River, are the simplest of all other, would stand and gaze on us like herds of Deer, without speaking word. They are big, tall, clean made, lazy: here sixteen of their company died with eating a certain yellow plum, as big as a Horse-plum. The Roots of Mandioca had almost killed them all, but by a piece of Unicorn's Horn they were preserved. From hence he with twelve Portugals determined to travel to the South-Sea by Land: they came to many mountains where they found store of gold, and many precious stones, and had thought themselves in Peru: those stones they took up one day, they cast away the next to take up better. In this Country they traveled two months, till they came to the great Mountain of Crystal, for height seeming to tower up itself in the clouds, and was impassable for steepness: they saw it ten days before they came at it, and were not able when the Sun was aloft, to travel against it for the glistering reflection. They passed alongst it twenty days before they could find passage, and at last came to a River which ran under it. Then did they make them provision of great Canes, three yards and a half broad, and six long, and killing good store of tamandros, roasted them: and thus provided went into the vault, which made such a noise with the water, that it seemed to them an enchantment. They went in on a Monday morning, & came out again on a morning, they knew not whether one or two days after. The next Savages they encountered were a kind of Tamoyes, Tamoyes. which are as proper men as any in Europe, most of them fair, their heads set with feathers; the women tall, proper, slender in the waste, fair, fine-handed, comely faced, and breasts carved. They esteem of gold and gems, as we of stones in the streets. Here he lived eighteen months: but his twelve companions they slew and devoured. Him they spared, because he professed himself a Frenchman, with whom they sometimes had commerce. The Tocomans Tocomans. dwell between the River of Plate and Saint Vincent. They are sandy, small, but not so little as they say of the Pigmees, and dwell in Caves. The Cariyoghs Cariyoghs. for two or three Glasses and a Comb, with some Knives, would give the worth of four or five thousand crowns in gold or stones. Their women are comely & fair, the men die their bodies black. These Carigij d Hieron. Rodericus. (so Rodericus calls them) dwell in handsome thatched houses, sixty foot long: every house they call a Village. They have no superior; dwell in a barren soil; are very fond of every trifle and toy, and will travel laden with their wares for such trade thirty leagues to the Portugals, and sometimes sell themselves slaves. If they take an enemy alive, they commit him to the Boys of ten years old to be slain; five or six of which smite out his brains with clubs. And this is a kind of Knighthood or Gentility unto them; in sign whereof they cut the skin from the Ankle to the Neck, and fast many days, and observe a set Diet. They observe charms and sooth-saying. If any dye without children, all his substance is buried with him. The Tamoyes his last hosts, by his instructions (who was desirous to try if the Sea might yield him any succour) left their e They had so done before, or else could not have known the French. habitations, and 30000. of them adventured themselves to seek new. They came into the country of the Amazons, which the Indians call Mandiocusyams, but durst not war against them: they took a town of the Carijos, and ate three hundred of them: the rest fled to the River of Plate, and obtained Portugal succour, who took these Tamoyes captives, slew ten thousand, and shared 20000. amongst them for slaves. And thus came he again into his Portugal slavery, from which he had made an escape once before, and traveled nine months in the wilderness: five or six years he served the Portugals, and lived a year and eleven months with the Cannibals. He made another escape into Angola, and served as a drudge in Mafangana, the sickliest Country under the Sun, where the Portugals die like Chickens, gape for air like the Chameleons, live close, take Physic, every week let blood, observe certain diet and hours when to go abroad. But his hour to go abroad at liberty was not yet come. Back he was sent to Brasile: and long it was before his longing could be satisfied to review his Country and friends: some compassion of his passions, I think this tedious following him in this epitomised discourse of his disasters hath bred in you: wherein (as in the following also) are many things strange, some seeming doubtful, which if any reject, let them not blame me, who had rather believe more than this, then to adventure the search amongst those cruel Barbarians. §. IIII. Of the strange Creatures in Brasile. Friar's Treatise of Brasil. NO man hath written so absolute a discourse of Brasile, as was that taken from a Portugal friar, and by Francis Cook sold to Master Hakluyt. Out of him I could recite the names of other Brasilian Nations, Ararape, Apigapigtanga, Vintan, which he saith were by a Magician Priest of Portugal conveyed to Fernambuc) Tapuya is a general name, of which he reckoneth threescore and sixteen several Nations, most of them of sundry languages. Guaymares or Waymores, as K. and as Stad. Wayganna. The Guaymares have hard skins, and beat their children with thistles to harden them. They are swift and cruel, cut off the captives flesh with Reeds, leaving nothing but the bones and guts, and disbowel women with child, to eat the child roasted. The Camucuira have paps reaching almost to the knees, which when they run, they bind to their waste. The Curupetie eat not men, but carry the heads for show. The Winter begins in Brasile in March, and ends in August. The beasts of Brasil beasts of Brasil. he reckoneth Dear; Elkes like unto Kine or Mules, which dive and go (but swim not (under the water; Boars of two sorts, Coneys, Pigs, Ounces, Foxes with bags to carry their young under the belly. The Tatu or Armadilla, which digs as much as many men with Mattocks: the Conduacu or Porcupine of three sorts: the Hirara like Civet Cats, which eat honey: the Aquiqui, bearded Apes black, and sometimes one yellow, which they say is their King, having an Instrument from his gullet as big as a Duck-egg, wherewith he maketh a loud sound; so active, that they sometimes are said to catch an arrow with the hand, and redart it at the shooter; and so cunning, that they seek a leaf, chew it, and put the same into their wounds. There are of them many kinds. The Cuati are like Badgers, they climb trees; no snake, egg, or bird escapes him. There are others greater, as great Dogs, with Tusks, which devour men and beasts. There are wild Cats, which yield good Fur, and are very fierce: the lagoarucu; are Dogs of Brasile; the Tapati also bark like Dogs. The jaguacinia is a kind of Fox which feedeth on Sea-crabs and Sugarcanes. The Birataca, a kind of Ferret of such stinking savour, that some Indians have died thereof: yea Dogs, which come near, escape not: the scent endureth fifteen or twenty days in those things which he hath come near to: and causeth some town sometimes to be disinhabited. This cometh of a ventosity, which it voideth and covereth in the earth, or casteth it out, being in danger to be taken: it feedeth on birds Eggs, and Amber. Ten or twelve kinds of Rats, all good meat. Other beasts are before mentioned. Of Snakes Snakes. without venom, he numbereth the Giboya, some of which are twenty foot long, and will swallow a Dear whole, crushing it with the winding of his tail, and bruising it with licking to that purpose. The Guiaranpiaquana eateth eggs, goeth faster on the trees, than any man can run on the ground, with a motion like swimming. The Camoiama is all green, and liveth on like food. The Boytiapua eat Frogs; the Indians strike this Serpent on women's hips as remedy to barrenness. The Gaitiaepia smelleth so, that none can abide it: such is also the Boyuma: the Bam (so termed of his cry) is great and harmless; the Baicupeganga hath venomous prickles on his back. There are other venomous Snakes, as the jararaca, of which are four kinds, of musky sent, Master Knivet. one ten spans long, with great tusks, which they hide and stretch out at pleasure. The Curucucu fifteen spans long, which lieth on a tree to hunt his prey. The Boycimiaga which hath a bell in his tail, so swift, that they call it the flying Snake; there are two kinds thereof. The Ibiracua causeth by his biting, the blood to issue thorough all parts of the body, eyes, mouth, nose, ears, &c. The Ibiboca is the fairest, but of foulest venom amongst them all. The fields, woods, houses, beds, boots, are subject to the plenty of Snakes, which without help kill in four and twenty hours. There are also many Scorpions, which ordinarily kill not, but cause extreme pain for four and twenty hours' space. Lizards cover the walls of houses, and holes are full of them. Their fundament-worms are very dangerous, which Sir Richard Hawkins saith he saw like a long Maggot, green, with a red head, creeping in, and glewing himself to the gut, where it groweth so great, that it stoppeth the passage, and killeth, with cruel Colic torments. Master Knivet speaks of one Serpent which he killed, thirteen spans long, Friar's Treatise of Birds. with four and twenty teeth, great shells about the neck, black and russet, like a collar, less on her body, and dark green under her belly, all speckled with black and white, with four sharp feet, no longer than a man's finger, and a tongue like a harping iron. Her tail like a straight bull-horn, black and white listed. If they find fire, they beat themselves in it, till either the fire or themselves be extinguished. They use from a tree to fall on their prey passing by, thrusting their tail into the fundament. The Indians will not go (under five or six) to set upon one of them; this yet he killed with the helue of an axe. Of Birds, there are Parrots innumerable, more than Starlings or Sparrows in Spain: Fruits, Trees, and Herbs. the Guaminbig like Bees, which sleep six months; the Tangara which have the falling-sickness, the rest dancing about that which is fallen, with a noise, from which they will not be skarred till they have done, &c. Of Fruits, he reckons the jacapucaya, like a pot, as big as a great bowl, two fingers thick, with a cover in it, within full of Chestnuts: being much eaten green, it causeth all hair to fall off: Balsam trees pricked, excellent for cure and sent: oil-trees many; one as a Well or River, growing in dry places where no water is: it hath holes in the branches as long as ones arm, full of water Winter and Summer, never running over, but always at like stay: five hundred persons may come to the foot of it and drink and wash their fill without want: the water is savoury and clear. There are herbs which seem to sleep all night, and others which make show of sense, as we have before observed from Master Harcourt in Guiana. Of strange fishes in Brasil, he nameth the Ox-fish, Ox-fish. with eyes and eyelids, two arms a cubit long, with two hands, five fingers and nails, as in a man; and under the arms the female had two paps inwards like an Ox: it cannot be long under water: it hath no fins but the tail, which is round and close, two stones near the brain of great esteem; the innards of an Ox, and taste like Pork. Master T. Turner (who lived in Brasil, and was acquainted with Mr Knivet) saith the Jesuits told him the like. The Cucurijuba is a freshwater Snake, five and twenty or thirty foot long (the Mamma is a greater kind) toothed like a dog, with a chain striped along the back very fair: It catcheth a Man, Cow, Stag, or any other prey, winding it with the tail, and so swalloweth it whole: after which she lies and rots, the Ravens and Crows eating her all but the bones, to which after groweth new-flesh, by life derived from the head, which is hidden all this while in the mire (which therefore they that find, seek and kill.) They will sleep so being full, that they may cut off pieces (he tells an instance) from the tail, and they not awaken. They found one which was fifty spans or twelve yards and a half long, having two wild Boars in the belly. Thus much of the creatures in Brasile. Let us now take better view of their Wars, Religion, and other their Rites. CHAP. V. Of the Customs and Rites of the Brasilians. §. I. Of their wars and man-eating, and of the Devil, torturing them. Lerius Navig. THe Brasilians, for the most part as you have seen, exercise irreconciliable 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 throughly 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 an 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 slain friends, they enter into a fierce battle. Their captives they convey in the midst of their army home to their Territories, unto whom 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 frolicks 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 hang down his head, as men here going 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 boucaned and eaten: and what innumerable numbers of you Tovau Pinambausijs have these hands taken, this throat swallowed? Neither will the Margaiates suffer this my death unrevenged. Then they bring him stones, and bid him revenge his death. He hurleth them at those which stand about him, whereof there are some four thousand, and hurteth diverse: 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 Iwara Pernem, which is consecrated to this mischief by certain ceremonies of singing and painting. fatal club; and, Art thou not one of the Margaiates? saith he: and hast thou not devoured our kindred? the other answereth, O 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 Captives) 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 p Io. Stad. lib. 2. cap. 29. 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 the 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 q 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 humane flesh. I will therefore leave their shambles, 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, r Ler. c. 16. they tremble, and the remembrance breeds a compassionate amazement in the hearer, an amazed passion in the speaker, while he applauds our happiness free from such tyranny, and 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 piteous cry out, Hei, Hei, help, Aygnan vexeth me. Nor could this be counterfeit 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 sense) 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: Thevet tells otherwise of Toupan, as after follows. the foolish Indians reply, that he was then naught 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. §. II. Of their Priests or Magicians. 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 Cariabes forbade the women and children to depart 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 caribs, 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 Ouetacates s Ler. c. 5. (which dwell not far from them, and are 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. Somewhat 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 caribs 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 caribs lies, those Priests hated them exceedingly. Yet do they not adore their Maraca, or any thing else. Peter Carder t Pet. Carder. saith, he could observe no Religion amongst them, but the worship of the Moon; specially the New Moon, whereat they rejoiced, leaping, singing, and clapping of hands. Stadius u Stad. l. 2. c. 23. tells (as you heard) that they ascribed his taking to the prediction of Maraca. He tells of their consecration, that the x Lerius saith, That the caribs & 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 Earrings; he that breathes Petum on every Rattle, puts it to his mouth, shakes it, and saith, Nec 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. Then 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, &c. 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 Thevet y A. Thevet. Antarct. (which was in this Antarctic 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 forcible against him. He writes that they acknowledge a Prophet called Toupan, which they say makes it thunder and rain, but they assign no time nor place to his worship. They tell of a Prophet, which taught them to plant their Hetich or Root which they cut in pieces and plant in the Earth, and is their chief food; of which they have two kinds. The first Discoverers they much honoured as caribs or Prophets, and as much have distasted the Christians since, calling them Mahira, the name of an ancient Prophet, detested by them. But Toupan (they say) goeth about, and revealeth secrets to their caribs. Thevet adds, that they observe Dreams; and their Payges, or caribs profess the interpretation of them; which are also esteemed as Witches, which confer with Spirits, and use to hurt others with the poison called Ahovay, a kind of Nut. They do a kind of worship to these Payages, and will pray them that they may not be sick; and will kill them, if they promise falsely. In their consultations, they will provide a new lodging for the Wizard, with a clean white bed, and store of Cahovin (which is their ordinary drink, made by a Virgin of ten or twelve years old) and of their Root-food: into the which they convey him, being before washed, & having abstained nine days from his Wife. Then doth he lie on that Bed, and invocate, M. Knivet told me that one of them being tormented by the Spirit, he heard one of these Payges which spoke to him and told him this was contrary to his covenant thus to torment them (which death usually followed) & if he so continued, they would all go the White men and become Christians. Whereupon the Devil left that body presently, and he recovered. none being with him in the House, and raiseth his Spirit, called Havioulsira; which sometimes, as some Christians affirmed to our Author, appeareth so, as all the people may hear, though they see him not. And then they question him of their success in their enterprises. They believe the soul's Immortality, which they call Cherepiconare, with rewards to the valiant Man-eaters, in goodly Paradises, and agnan's punishments to others. But his boldness makes me the less bold in following him in these 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 hay 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 with 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, Maffaeus z Maff. l. 15. Pierre du jarric l. 3. ac. 22. ad finem. hath written somewhat, and Pierre du jarric, a jesuite, very largely; which is not so pertinent to our present purpose. Master Knivet (to whose Relations our former Chapter is so much indebted) telleth of a Rock in Brasill called Etooca, with an entrance like a door, where the Indians say (it is like they borrowed it of some fabulous Friar) that Saint Thomas preached. It is within like a great Hall: hard by it is a stone as big as four Canoes, supported by four stones like sticks, little bigger than a man's finger. The Indians say it had been wood, and by Miracle was thus altered. They show upon great Rocks many foot-prints of one bigness; and tell that the Saint called the fishes of the Sea, and they heard him preach. This smells of a Franciscan Cowle. The Portugal Friars Treatise Friar's treatise. mentioned in the former Chapter delivereth many things worthy our observation: They have some Tradition of the flood, in which they say all were drowned, one only escaping on a janipata with a Sister of his, which was with child, from whom they had their beginning. They have no knowledge of the Creator, nor of pain and glory after this life, and therefore use no Ceremonies of worship. Yet do they acknowledge that they have souls which die not, but are converted into Devils, and go into certain fields where grow many fig-trees alongst the banks of a goodly River, and there dance. They are greatly afraid of the Devil (whom they call Curupira, * Sup. c. 4. Taguain, Pigtanga, Matichera, Auchanga) insomuch that often they have died with the imagination of him. Yet do not they worship it, nor any other creature or Idol; only some old men say, that in some ways they have certain posts, where they offer him some things for fear, and because they would not die. Sometimes (but seldom) the Devil appears to them, and some few among them are possessed. There are Witches which use Witchcrafts, rather for health then devotion. Some Witches are called Carayba, or holiness, but (like his holiness of Rome) are of bad life: these would seem to do strange things, raising some to life which had feigned themselves dead: they are their Oracles for their husbandry and other affairs: sometimes causing them to die for hunger, whiles they promise to make the Mattocks work alone. §. III. Of other their Rites, and a new Mongrel Sect amongst them. THey have no proper name for God, but say Tupan is the Thunder and Lightning, which gave them Mattocks and food. Their Marriages are divorced upon any quarrel. In times past (they tell) no young man married before he slew an Enemy, nor the woman before she had her terms, which time was therefore festival. At Marriages also they used great Drink, and the Feast ended, they were laid in a clean Net, after which the Father took a wedge of stone, and did cut upon a stake or post, which (they say) was to cut the tails from the grand children, who were for this cause borne without them. After they were married they began to drink; (for till then their Fathers brought them up in sobriety of diet and modesty of speech) and then with a vessel the old men gave him the first a Their strong drink. Wine, holding his head with their hands for fear of vomiting, which, if it happened, was a sign he would not be valiant. They eat at all times in the night and day, and keep no meat long, being no niggards of their store (this name were the greatest disgrace you could offer them) and count it an honour to be liberal. They are patient of hunger and thirst: will eat Snakes, Feasts. Toads, Rats, and all fruits which are not poison: drink not ordinarily whiles they eat, but after meat will drink drunk. They have some particular Festivals, in which two or three days together they eat not, but drink, and go about singing, calling all to the like fellowship: sleep not, have their Musics, and sometimes fall to quarrels. They wash not before meat; they eat sitting, or lying in their beds, or on the ground. They go to bed betimes, and rise not early. In the morning one chief man makes an Oration Orations. to them lying in his Net, which continueth the space of an hour, about labouring as their forefathers did, with the substance and circumstances thereof. When he is up, he continueth his preaching, running through the Town. This custom they borrowed of a bird, which singeth every morning, by them called the King and Lord of birds. When a man speaks with a woman, he turns his back to her. They shave their hair with a half Moon before, which they say they learned of Saint Thomas. Being angry, they let their hair grow: women, when they mourn, or when their Husbands go a far journey, cut their hair. They go naked: and when any wear apparel, it is for fashion rather than honesty, as on the head, or no further than the navel. Some houses have fifty, threescore, or threescore and ten Rooms, and some are without partition: ordinarily in one House they are of a Kindred, and one is principal. In Childbirth, Childbirths. the Father or some other (whom they take for their Gossip) takes it up, and cuts the Navel-string with teeth, or two stones, and fasts till it falls off, and then makes drink. The women presently after travel wash themselves in their Rivers: give suck a year and half, without any other thing to eat; carrying the child on her back in a Net to the place of her labour: they rock them on the palms of their hands. They never strike their wines except in times of drinking, and sometimes will be willing to take this opportunity. Their children play without scurrility or quarrels imitating the voices of Birds and the like. They will spare a Captive that is a good Singer. Funerals. When one dyeth, they of that Kindred cast themselves upon him in the Net, sometimes choking him before he be dead: and those which cannot cast themselves on the bed, fall on the ground, with such knocks, that it seemeth strange, they die not also for company: and sometimes they prove so feeble that they die likewise. If the party die in the Evening, they weep all night with a high voice, calling their Neighbours and Kindred to society of their grief. If it be one of the principal, all the Town meets to mourn together, and they curse with plagues those which lament not, prophesying that they shall not be mourned for. They wash and paint the dead curiously, and then cover him over with Cotton yarn, and put him in a great vessel under the Earth, that no Earth may come to him, and covering this vessel with the Earth, make him a House, where every day they carry him meat. For when he is wearied with dancing, say they, he comes thither to eat. Thus for a certain time they go to bewail him every day. With him they bury all his jewels; if any had given him a Sword or other thing, now he challengeth his gift again. The mourners eat not but by night. This mourning lasteth a Moon, after which they make Drink: but many after this will forbear them. They rule themselves by the Sun, and go two or three hundred leagues thorough the Woods: no Horse will hold out with them: they fear no Sea, being able to continue a night and a day swimming. When they return from victory, their women receive them with shouts, and buffeting themselves on the mouth. The Keeper appointed to the Captive, is one given him to be as his Wife for bed and board. Some of these are so resolute, that they will not be ransomed, saying, it is a wretched thing to die and to stink & be eaten of Worms. Sometimes their Keeper will run away with them. When they kill a Captive at their Feasts, if he fall on his back, it is an ominous sign that the killer shall die, which presages they observe in other circumstances. The taker hath a new name, as a title of dignity added to him, and must be content to fill his fancy with this new Gentility, Gentilities. for nothing is left him to fill his belly, every one taking from him that which he hath. He stands all that day on certain logs of the Tree Pilan, with strange silence: he is presented with the head of the dead, the eyes pulled out, his pulses anointed with the strings and sinews, and cutting off the mouth whole, they put it in manner of a Bracelet about his arm. Thus lieth he down in his Net, fearing if all Rites be not accomplished, that the soul of the dead will kill him. Within few days after they give him the habit, razing his skin with the tooth of a Cutia, in form of some work, putting thereon Cole and juice of Broom-rape, he lying still certain days in silence, having water, meal, and fruits set near him. After this, they make a great Feast, and then may he lay aside his mourning, and cut his hair; and thence forwards may kill any without any painful ceremony. Abaetes, Marnbixaba, Moczacara, are names of Gentility amongst them. The Friars have obtained some good liking with the Brasilians, for teaching their children to write, read, and cipher: the jesuits will be of esteem every where: yet two and fifty of them sailing from Lisbon to Brasil, Anno 1570. by Frenchmen at b Vid. Epist. 2. Diazij & Henrici. Sea were taken and slain. In c Ler c. 17. Marriages they abstain (saith Lerius) 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 scrupulous. 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 the navel-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 one end of the bed, and herbs at the other, which are the Enemies his Son must be supposed to kill, and eat; chatting 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 whitling 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 d Stad. l. 2. c. 5. Carder speaks of more, which (as in ours) might well happen, some Towns greater, some lesser. 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 Master hakluyt's Discoveries. The jesuits e P. jarric. l. 3. & 5. first came into these parts, Anno 1549. which while they sought to reduce the Brasilians from their Man-eating Feasts, had like to have kindled a dangerous contention betwixt them and the Portugals: whereupon the jesuits sought to be permitted to speak with them whom they kept for the Boucan instructing & baptising them; but then also they complained, the flesh was distasteful (they said) unto them; so that the jesuits being forbidden that, by stealth with a wet cloth, following them to execution, would perform a kind of Baptism: and that also being espied was prohibited. Since which, by schooling their children, teaching them to read and write, they have most (though not much) prevailed with these Barbarians. Somewhat (as themselves write) they have been hindered in their Brasilian Conversions, by the perverseness of some covetous Portugals, who sometimes under colour of peace, would betray these silly souls, and seize on them to cruel slavery, sometimes would counterfeit jesuitical habits, and under pretence of Religion, persuading them to go with them, have betrayed Religion and Them together; sometimes would underhand, and closely threaten servitude to all such as believed the jesuits, with all promises of kindness to such as would follow them, which in effect proved, to the mines, or other offices of slavish drudgery; and sometimes by hostile violence have seized on such as the jesuit; have converted, Hieronimus Rodericus. and made slaves of them. Most strange is that which they write of certain Brasilians, within the Land, which either having seen the Religious Rites of the Portugals, or instructed therein by some Fugitives or Apostatas, had set up a new Sect of Christian Ethnicisme, or mongrel-christianity. This was about Anno 1583. They choose one Supreme in their unholy Holies, whom also they call Pope; other inferior Prelates they call Bishops: These ordain their Priests, which observe in an Apish imitation their Confession, Absolution; Beads to number their Prayers, great Gourds or Rattles in stead of Bells, to assemble them together; Free-schooles for instruction of youth; Books of Bark, bound in wood, and strange Characters therein written; a kind of Baptism also, but wanting the essential words and form; all the Men they name jesus, the Women, Marry: the Cross they have, but without veneration; their Priests vow Continence. They conceive a state of perfection in drinking the juice of the herb Petine, till they fall down distracted, as in the Falling-sickness, quaking, and stretching out their limbs with terrible gestures, the Devil speaking from within them, their mouths not open, nor their lips moved: after they have thus continued a while, they return to themselves, and are washed all over their bodies; he is judged the most sanctified Wight, that hath expressed most ecstatical gestures. The most transcendent degree of perfection they ascribe to the muttering of certain words over them by an Enchanter. They say, that their Ancestors, long since dead, will return by shipping, and deliver them from the Portugals, which all shall be slain by them; and if any shall escape, they shall be turned into fishes or beasts. Those of this faith shall inherit Heaven, and all the unbelievers shall be devoured of Birds or Beasts. In the year 1602. a jesuite was sent amongst these Sectaries; where their Great Father, or Pope, came to meet him, attended with many weaponed men, and Archers. He began a Song which the other Brasilians understood not, and when he had sung one Verse, the rest (as with us in the Choir) answered. Then did this Holy Father Catechise, or instruct them, with many idle words, often mixing and repeating Sancta Maria Tupama Remireco, that is, Saint Marry the Wife of God, &c. Kneeling, he lifted up his eyes and hands to Heaven, after the fashion of the Priests at Mass. He and the jesuite embraced each other; and then he told the jesuite that he lived in the Woods, as one that would not be seen of Men. The next night he caused a youth to be hanged that had been familiar with the jesuite. A conference was appointed betwixt him and the jesuite, where after much boasting of his sanctity, the jesuite interrupted him, and told him, he came to teach him the way to Heaven; but the other soon after conveyed himself away, and came no more. CHAP VI Of the Countries from the River of Plate to the Magellane Straits. §. I. The Nations inhabiting near the River. THis River we have already mentioned; the Indians a Botero. call it Parana: and john Dias de 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 dwell near this River, is Huldericus c Admiranda Navig. H. S. Schmidel; who sailed thither in the year 1534. and continued in those parts almost twenty years. He sailed thither with Peter d Herera tells of one of that name taken out of his bed by a Tiger, and devoured in a Cave. 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 curing of their wounded stomachs: and when such Medicines failed, three of them stole a horse, f These horses so multiplied in these parts, that now they are dispersed in wild troops, and they will hunt and kill them for the Hides, & 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 this 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 Indians of Carendies, Bartennis, Zeechuruas, 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 dyeth, returning homewards. The Curenda, the next people, are like the Tiembus. The Macuerendas 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 Saluaisco 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 sell; 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 fat such as they take in their 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, which Herera saith, hath four hundred Spanish households, and three thousand mestizos. The King of the Scherues, 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 then 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 Indians told the same things that Orellana told of, near that River, which hath received name of this supposition. The Spaniards with some of the Scherues 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 fruits which nature or husbandry had provided for their sustenance. Thus these martial and Venerean wars of the Spaniards, wanted food to hold out further toward the Amazons, if there were any such people, and that they were not, as before I said, the warlike Wives, or haply 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 jepori. 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 Indians had. They passed up through the Land into Peru. Between Peru g Botero. and these more Easterly parts, are the Hills Andi or Andes, which lift up their snowy tops unto the clouds, and reach unto the Magellane Straits. In them inhabit many fierce Nations, bordering upon the Nations of Brasill 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 & 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 do. 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 diverse means of shaving their heads, which, they say, they learned of one Paicume. In the women's lying in, the man keeps his bed, as is said of the Brasilians. general language. More towards the East dwell the Itatini people, which call themselves Garay, that is, Warriors; and others, Tapuis or Slaves. The language of the Varrai is common to all these Nations with the Brasilians, that as in the other World, Latin, Sclavon, and Arabic, 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, Brasill, 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. §. II. Of Giants, and other Nations near the Straits. THe Spaniards h Pigafetta ap. Ram. Of Mag. See Mariana l. 26. Osor. &c. which with Magellane first discovered the Straits, 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 i Ed cliff ap. Hakluyt. cliff, that wrote Master Winters Voyage, (who first of all others, returned out of the Straits by the same way homewards) because he saw on this Coast men of common stature, excepteth against that report of Giants, as a Giantlike report, exceeding the stature and measure of Truth. But (besides that some of our own k M. T. Candishes Voyage, ap. Hak. tom. 3. written by Fr. Pretty. at another time measured the print of men's feet eighteen inches in the Sands) Oliver l Navig. Ol. N. & Seb. W. in Additan. 9 par. America. 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 Straits 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 Straits 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 Tops, always covered with Snow; their very Summer, 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 Sun's 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 cloth themselves, and hold their leaves the surer. Those Giantly men m Th. Candish. M. A. Knivet. 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. Master Knivet writeth, that he saw footings at Port Desire as big as four of ours: and two men newly buried, one of which was fourteen spans long. He also saw one in Brasil, taken by Alonso Dias, a Spaniard, being by foul weather driven out of Saint julian's, which was a young man, and yet above thirteen spans high. They go naked, and are fair and well proportioned. At Port Famine in the Straits, He saith, they saw some dwarfish Savages, not above five or six spans high, which were thick and strong, with wide-mouthes (almost to the ears) they eat their meat a little scorched, besmearing their faces and breasts with the blood running out of their mouths: they lay young feathers to this blood, which glues them to their bodies. Four or five thousand traded with them at the Poles end. The cold is so extreme, that Henry Barwell became bald therewith, so continuing a year or two. One Harris a Goldsmith, blowing his frozen nose, cast it with his fingers into the fire: and our Author himself going on shore, and returning wet on his feet, the next morning pulled off his toes, together with his stockings, from his benumbed feet, which were as black as foot, without feeling, and were after cured with words or charms. Every day some died of cold. They saw there a kind of beast bigger than a Horse, with ears above a span long, and a tail like a Cow, called Tapetyweson: he saw the like in Manicongo. The Savages about the Straits feed (as both the same Author, and the Hollanders report) on raw flesh, and other filthy food, and are Man-eaters. §. III. Of the Magellan Straits. IT is no small credit to our Nation and Navigation, that these Straits have more enlarged themselves, and given oftener and freer passage to us, then to any other. Drake n See Hak to. 3. swam thorough; Winter both passed and returned; and so did Carder in the Pinnace, as before is said; 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 davies, 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 untrustie Straits. Some others have attempted, but not attained them, as Fenton and Ward, and the Voyage set forth in the year of our Lord 1586. by the Earl of Cumberland. The Land on Larbord side (saith Sir Richard Hawkins) is without doubt islands, low, sandy, broken: on Starbord 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 Straits are fourscore and ten o Herera hath 110. Acosta saith 100 of which 70. the North-Sea floweth in, and the South-Sea 30. l 3. c. 13 leagues thorough, of unequal breadth, in the narrowest place a league over. The mouth is in two and fifty degrees and an half, or as Sir Richard Hawkins observed p Sir Richard Hawkins. in 52. degrees, 50. minutes. His company killed a thousand Penguins a day: this is a Fowl like a Goose having no feathers on their bodies but down: it cannot fly, but will run as fast as most men, feeds on fish and grass, and harbours in Berries. Seals are many in these parts, which will fall dead with a blow on the snout (some affirm the same of the Crocodile) otherwise not easily pierced with a Sword, or fearing a Musket-shot. He saith they are like Lions, that they sleep on Land, and have ever one to watch: which is also reported of the Morse. He addeth of the Canoes of the Savages there, q Lopez Vaz. that they are made artificially of the rinds of Trees, sowed together with the fins of Whales, sharp at both ends, and turning up. When these Straits were first discovered, they named them the Straight of Victory, Narrat. d'un Portoghese ap. Ram. because the ship called the Victory first descried them; a name fitly ascribed both to the Straits and Ship; the one first obtaining the Marine victory, & encompassing the compass of the earth; the other still remaining the only known passage, whereby that Sea-victory can be achieved. But the name soon passed from the Ship to the General, of whom still it is called the Straight of Magaglianes, or Magellan. The Voyage of Sir Francis Drake so vexed the Spaniard, 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 vltra) brought them to a Plus vltra indeed, further than ever they had designed; diverse of the ships (which at first were three and twenty, with three thousand and five hundred men) perishing in the devouring jaws of the Ocean, and others in 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, r W. Magoths. ap. Hakluyt. who had maintained himself by his Piece, and lived in a house alone a long time, was taken by the Delight of Emanuell, two years after. The English gave a name fitting to this distressed City, calling it Port Pamine. 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 s john Iane. thought) and devoured by the Savages, near to Port Desire. The Savages here presented themselves, throwing dust in the Air, leaping, &c. and either had visards on their faces, like Dog's faces, or else their faces were Dogs faces indeed. I have seen a Copy t Ap. Hak. M. S. of a Discourse written by Master Candish himself to Sir Tristram-Gorges, whom he made sole Executor of his last Will: where he thus affirmeth; The running away of the Villain Davis', was the death of me, and decay of the whole action, and his only treachery in running from me, the utter ruin of all. He complains also of mutinies; and that by South-west, and West South-west winds, he was driven from shore four hundred leagues, and from fifty to forty degrees; that he was taken with Winter and storms in the Straits, and such Frosts and Snows in May, as he never saw the like, so that in seven or eight days forty died, and seventy sickened. davies in the Desire, and his Pinnace, left him in forty seven. The Robucke kept with him to thirty six. Captain Barker transgressing his directions, was slain, with five and twenty men, on Land, and the Boat lost; and soon after 25. others followed the like fortunes: ten others, by the cowardice of the Master of the Robucke, forsaken at Spirito Sancto, which stole away with six months victuals for an hundred and twenty persons, they being but forty six. At Sebastian's happened another mutiny by treachery of an Irish man (here Master Knivet and other sick persons were set on shore.) Intending again for the Straits, he beat, and was beaten up and down the frowning Seas, and came within two leagues of Saint Helena, but could not attain it; and professeth he had rather have put himself on an Island, if he could not attain it; and professeth he had rather have put himself on an Island, if he could have found one which the Charts place in eight degrees, than return: and now was scarce able to hold a Pen when he wrote this. He died homewards. Since that, Sir Richard Hawkins passed the Straits into the South Sea, of which his Voyage I have read a long Discourse written by himself. He fell into the hands of the Spaniards, which took him in the South Sea. Let me add this touching these Straits, that possession thereof was formally taken by turf and twig after the English manner, in the first Voyage, Captain Drake delivering the said seisin to Captain Winter, in the name of Queen Elizabeth and her Successors. This did Captain Winter himself relate to me at Bathe in the presence of many (desiring to have it published) this last September 1618. forty years after the performance, with many other particulars of that his Voyage. CHAP. VII. Of Terra Australis and Chili. AS for the Land on the Southern side of the Straits, it is called a Botero. the Land of Fire, either because the Discoverers saw fire thereabouts, or because that cold Climate so much needeth fire. More Easterly against the Cape of Good Hope, is the Land Terra di Vista. This Land about the Straits is not perfectly discovered, whether it be Continent, or islands. Some 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 fift place in order, and the first in greatness, in the division and parting of the whole World. Inquiries of Lang. and Relig. 4. 14. Master Brerewood our Learned Countryman (as is before observed) persuadeth himself that it is as large as the Eastern Continent, which containeth Europe, Africa, and Asia altogether. His reasons are, that touching latitude, it is known to approach near (if not on this side) the Aequator; and touching Longitude, to run along in a continual circuit about the Earth, fronting both the other Continents. Another reason, which he deemeth of more certain importance, is this; that the Land to the North side of the Line in the other Continents of the Old and New World, is at least four times as large as that part of them which lieth to the South. Now for as much as the face of the Sea is level (so he argueth) being therefore called Aequor & Aqua; and secondly, the Earth being equally poised on both sides of her own Centre; and thirdly, this Centre being but one to the Water, and the Earth, even no other than the Centre of the World: it followeth thereupon, that the Earth should, in answerable measure and proportion, lift itself, and appear above the face of the Sea, on the South side of the Line, as it doth on the North. And consequently, that what is wanting in the South parts of the other Continents towards the countervailing of the North parts (which is about three five parts of both the other Continents laid together) must of necessity be supplied in this Continent of the South. 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 800. leagues Westward, found certain islands in 11. 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 150. 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. Noua b Bot. part. 1. vol. 2. Herera. Guinea was discovered by Villalobos, sent from New Spain in the year 1543. going to discover the Moluccas. Herera saith, it was discovered by Alvaro of Saavedra, Anno 1527. and the islands of Solomon in the year 1567. by Lope Garcia of Castro, which are many and great, but eighteen principal; some of them 300. leagues in compass, two of 200. others of 100 and of fifty, and less: the Inhabitants, some black, some white, some brown: the greatest, named Saint Isabel, 150. leagues in length, and eighteen in breadth: Saint Nicholas 150. leagues in compass. The Inhabitants are black of hue and witty. The Spaniards have coasted it 700. leagues, and yet cannot tell whether it be an I'll or Continent. Hesselius Gerardus hath largely set forth the Petition or Memorial of c P. Ferdin. de Quir. Detectio Australis Incognit. Peter Ferdinandez de Quir, unto the King of Spain, about his discovery of those Southern unknown islands, for the Plantation of the same. I have since seen this his Supplication to the King in Spanish, with other memorials d By Walsingham, Grisley, &c thereof, wherein he saith that he was sent with two ships to discover the islands of Solomon, and taking his course about the height of the Magellan Straits, discovered a main Land, and sailed eight hundred Leagues on the Coast, till he came in fifteen degrees Southward from the Line, where he found a fruitful Country. He discovered a Bay, into which fall two great Rivers, where they purpose to settle a Plantation. Order was taken that he should presently be sent from Peru, with commission to take up 1200. men, with shipping and other necessaries, and as many the year after out of New Spain. He found out three and twenty islands, 230. leagues from Mexico; Taumaco, Chicayma (where are great Oysters with Pearls) Guaytopo (the people whereof are as white as the Spaniards) Tucopio, Fonofono, &c. They pray to the Devil, which hath conference with an Indian unseen, from a piece of wood; and to him and all the rest many times by night, he toucheth the face and breast with cold touches, but they could never learn what he was. He foretold of the Spaniards coming. This Pedro Fernandez de Quiros, fourteen years busied himself to no small endamagement of his state and person about this Discovery. 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 sorts of Roots. They have variety of Fruits, Cocos, Almonds of four sorts, Pome-citrons, Apples, Dates: there are also Swine, Goats, Hens Partridges, and other Fowls; and as the Indians report, Kine 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 another China, the air very wholesome and temperate. He took possession thereof, in the name of the King, and set up a Cross and 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 another sense e Mercurius Britannicus. one of our Countrymen hath wittily and learnedly (according to his wont) described this Country, and paralleled therewith the Countries of Europe, and hath let us see that we are acquainted in those Coasts too much, and need a Pilot or Guide to conduct us out of them. But let us come back to our Straits of Magellan, 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. Of Chil. 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. john Ellis, which was with Sir Richard Hawkins in his South-sea Voyage, reporteth, That being past the Straits, they sailed North-west, and by North, forty leagues into the Sea, and then due North, till they came at Mocha in 38. degrees 30. minutes, and thence held their course Northerly to Saint Maries in thirty six, and so to Val Paresa in thirty three: Where they made good purchase and prize, if they could have kept it. From hence they came as far as Arecca in two and twenty, and so passed the Line to Tacame, where they were taken. But our travel must be by Land (as was theirs after, against their will) where we first encounter with Chili. This name f Botero. some extend even to the Straits, where we have placed Chica, and the Patagones g G. Ens l. 2. c. 4 others straiten 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 Chili 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 h 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 i L. Apollon. hist Peru l. 1. Nighttime she can k The Rivers of Chili in the night time froz n. 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-troupe 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 l Earthquakes in Chili, and their effects. quaketh with fear, and in these i'll Fevers shaketh off, and loseth her best Ornaments. Arequipa, * Some reckon this town to Peru. It was vexed with Earthquakes. 1582. & 1586. one of her fairest Towns, by such disaster in the year 1582. 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 diverse 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 overlayed, 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 Indians which led him the wrong way. In passing the Deserts of Chili, the Air is so piercing (as before is observed) m 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 Horseflesh. The Horses also were found whole, as Apollonius n 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. o Nuno da Silua These killed two of Sir Francis Drakes men, and wounded himself: they destroyed also three and twenty Hollanders, of the company of Cordes: both which they did in detestation of the p 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 Indians, 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 Indians would try this argument in the field, and there the great Ordnance so well pleaded the cause, that they believed and subjected themselves. The Spaniards employed them in the mines, whence they gathered such plenty of Gold, that others had twenty thousand, but Baldivia himself had three hundred thousand pesos by the year. The Indians after perceiving the Spaniards to be but mortal men, rebelled: and whereas they had used to carry grass into the Fort for the Spaniards Horses, they conveyed in the same, Weapons, by which means being assisted by their fellows without, they won the Forts and when Baldivia would have recovered it, he lost himself, as you have heard. Ever since, q adam's and the Dutch Fleet lost many of their men in fight with the Indians 1608. about S. Marry. this hostility hath continued, and the araucan's are the Lists and Bars to the Spanish Conquests. Their Country (to consider Arauco by itself) is but small, about twenty leagues in length: neither could the Inguas 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, Anno 1599 they feasted the Spaniards with the like golden Cups poured hot down their throats: they r Oliu. de Noort. cut off the Images heads, triumphing over the Spaniards Gods as they termed them. They were then at the siege of Imperial, another Spanish City, having before taken Baldivia. They pluck out the hearts of the Spaniards which they kill, and drink in their skulls. Lately the Hollanders have not only taken the Bay and Town of All Saints, on the Eastern shore of Brasil, but are also reported to have done much harm to the Spaniards in Peru, the particulars whereof partly I have expressed in the second part of my Pilgrims after the Relation of the Amboyna Tragedy, partly have left to more full discovery by Time the Mother of Truth. Likewise since the last Edition of this Work, that Expedition of Mayre and Schouten round about the Globe hath been published (and in the second Book of my Pilgrims is extant) in which the Coasts of Terra Australis are best notified. But let (me give the Reader warning that Sir Francis Drake had discovered those Straits in 57 being forced by tempest, out of the South Sea thorough them: and named that Elizabeth's Island in Anno 1578. which these Hollanders called Barnevelts, as in an old Map in his Majesty's privy Gallery, dedicated to Queen Elizabeth is yet to be seen. CHAP VIII. Of the Conquest of Peru by the Spaniards, and of their Ingua's or Emperors. §. I. Of PIZARRO, his Discovery, and taking the King of Peru. FRancis Pizarro s Gomar. c. 144. vid. historia general del Peru Escrita por el Ynca Garcilasse de la Vega in 8. lib. was the Bastard son of Gonzallo, 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 Indies. In this Swinish education he had not so much as learned to read. He went to Vrava with Alonso de Hoieda; with Valuoa, to the Discovery of the South Sea; and with Pedrarius de Auila, Governor of Golden Castille, to Panama. In this City t Gom. c. 108. Benzol. 3. c. 1. L. Apol. l. 1. were diverse which affected Golden Discoveries. Pedrarius intended Nicaragua; but Diego di Almagro, Hernando Luche, or Luques, a rich Priest, and this Pizarro 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 Pizarro, in the year 1525. or (as Benzo hath it) 1526. set forward. Almagro and he parting company, Pizarro, offering to land his men, was wounded and forced to retire to Panama: Almagro in another place had better success, the Indians using him kindly, and giving him three thousand Ducats of Gold. But seeking to land in that place of Pizarro's misfortune, he was set upon by the Indians, and 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 another place, but a re repelled to their ships by the Inhabitants, and go to Gorgon, a little Island, six miles from the Continent, where Pizarro stayed, whiles Almagro went back for better supply. At his return Pizarro 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 cursed this Land and their Covetousness. Pizarro and his Company agree 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 Indians the great wealth of those parts, he set one Peter a Candian, on shore, who was kindly entertained of the Governor, that showed him a Temple dedicated to the Sun, wherein were unspeakable riches; which when he related to Pizarro 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 at last was excluded by his companions) agreed with Pizarro 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 Brethren, 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 Pizarro became friends, and agreed to communicate Purses and Titles. Pizarro 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, u Peru why so called. 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 Pizarro hold on his resolution; he passed over to Puna, where the Governor entreated the Spaniards well, till the abusing of their Wives caused the Indians to take Arms, and so made their riches become a prey to the prevailing Spaniards. There had Pizarro 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 eunuchs, or Keepers of his women. Pizarro sent to Tumbez six hundred Prisoners, which the Governor of this Land 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. Pizarro x 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 Caximalca: 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. Pizarro 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 Saint 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 Indians 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 Indians in rich pomp and magnificence. Vincentius de Valle Viridi, a Dominican * The Friars preaching. This Oration is expressed more at large by Vega, p. 2. l. 1. c. 22. divided into two parts. And Philipillus the Interpreter wanting fit words (which the Cuscan Language hath not) to express his Oration, falsified the sense as by their Quippos hath appeared. So for Trinity and Unity, he interpreted Four: for our sin in Adam, that on a time all men being assembled laid their sins on Adam. Nothing of the Divinity of Christ but that he was a great Lord, &c. and that their forces which they threatened were superior to those of Heaven: as if they had Gods not men to fight against. Whereupon Atahuallpa (so he calls him) fetched a deep sigh: and after made an answer far differing from this which Authors have related. But this was written by the Spaniards to the Emperor to clear themselves which had offered abuse to the Inga: neither would they suffer the truth to be written. His answer he relateth at large, and is worth reading. The Spaniards weary of his prolixity, made a rout and took him, no man resisting, Miguel Astete laying first hold (but Pizarro carrying the credit, such as it was) his Fringe or Diadem remained with Astete till 1556. When he restored it to the Inga Sayritupac. The Friar was after* a Bishop and lastly slain by the Indians. 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: Excellent Lord, it behoveth you to know, that God in Trinity and Unity made the World of nothing, and formed 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 Mary; and to redeem Mankind, died on a Cross like to this (for which cause we worship it;) rose again the third day, & after forty days ascended into Heaven, leaving for his Vicar in Earth Saint Peter, and his Successors, which we call a Gom. c. 113. Popes; who have b This he spoke according to the Bull of Alexander the Sixt, which had given the Southern and 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 ought 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 Pizarro, crying, He hath cast the Gospels to the ground: Revenge it, O Christians, seeing they will not our friendship, nor our Law: or (to use the words of a Spanish Captain there present in his relation c Rel. della conq. del Peru ap. Ram. tom. 3. Xeres ibid. thereof) Come forth, Christians, come forth, and come to these Enemies, Dogs that will not accept the things of God, and the Cacique hath cast our holy Law to the ground. Francisco di Xeres, who was Pizarro's Secretary, writeth, that the Friar would have opened the book, because Atabaliba could not, and he in disdain smote him on the arm, and objected to the Spaniards their abuses, and robbing of his Caciques, saying, he would not depart thence till all were restored. Pizarro commanded to bring forth the Standard and the Ordinance: 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 other, till at last Pizarro pulled him down from his Litter by the clothes. All this while not one Indian fought, because they had no commandment; or, as Xeres saith, for fear and amazement to see their Cacique so used; d Vega saith, Atahuallpa forbade them whose command was a Religion to them, & death to transgress: and there perished 5000. of which 3500. Soldiers, others of all ages and both Sexes which had come in great multitudes to hear and solemnize this Embassage of them which they took for Gods. and therefore no Spaniard was slain, and many Indians perished upon the thrust; for so the Friar had bidden them fight for fear of breaking their Swords: neither were any wounded, but only Pizarro by one of his own, thrusting at Atabaliba in his taking, and wounding Pizarro therewith in the arm. Thus are the Indians chased, their King with other great spoils remaining with the Spaniards: of which Xeres reckoneth 80000. Castilians in hold, and 7000. Marks (every Mark being eight ounces) in Silver of the household Plate of Atabaliba. And in Caxamalca they rifled houses full up to the roof of Garments, besides Armour and Weapons, of which some were Axes and Pole-, of Gold and Silver. §. II. The huge Treasures taken by 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. a Lordship 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, willt thou give us this house full of Gold and Silver thus high b Gomara saith that it was a great room, and they made a line about it: it was all of wrought metal in vessels, &c. ? lifting up his Sword, and making a stroke upon the wall. Atabaliba answered, that if they would give him liberty to send into his Kingdom, he would fulfil their demand. Whereat the Spaniards much marvelling, 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 c Gom. hath 252000. pounds of silver, and 1326000. pesos of Gold. ten Millions of Gold and Silver. That Spanish Captain in Ramusius relateth, that he promised to give them so much Gold as should reach up to that mark, a span higher than a tall man could reach, the Room being five and twenty foot long, and fifteen wide: and the Governor asking how much Silver he would give; he answered, he would fill up an enclosure which should be made there, with Vessels of Plate, for his ransom, which was promised him. This Captain was appointed Guardian of that Golden room, and saw it melted, and reckoneth up the parcels and particulars that were brought in Vessels and Plates of Gold and Silver. And the Governor sent to the Emperor his fift part, & parted the rest; to every d Xeres saith, they were 102. Footmen, and Horsemen. Footman 4800. pieces of Gold (which make 7208. Ducats) to every Horseman twice as much, besides the advantages that belonged to any: To Almagros company (which were 150. that came after the victory) he gave 25000. pesos, and gave 2000 to the Inhabitants of Saint Michael. Many other gifts he gave to Merchants and others: and yet after the Governor was gone, there was brought more Gold then that which had been shared. This also is affirmed by Xeres, that ten or twelve days after Pizarro was gone, the Spaniards which had been sent to Cusco, brought as much Gold (which was taken from the walls of a House, and Roof of a Temple in Cusco, being Plates of ten or twelve pound weight a piece, and other like) as amounted to two Millions and a half, and being molten, proved on Million 326539. pesos of fine Gold: and 51610. Marks of Silver. He addeth that Atabaliba was by sound of Trumpet freed from his promise; but was kept still under guard for the Spaniards security. Howbeit they killed him notwithstanding, e They baptised him before his death threatening otherwise to burn him alive, Vega l 1. c. 36. The gold & silver which Atabaliba paid came to 4605670. Duc. Blas Valeca hath 4. Millions 800000. Duc. a sum not now marvellous when every year 10. or 12. millions entreth the Guadalquibir: The natural strength of the country is such that had there not been contention betwixt the Brethren, &c. Peru could never have been subdued. 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 Atabalibas f Gom. c. 115. imprisonment, his Captains had taken his Brother Guascar, g The Spanish Captain in Ramus. calls Cusco, & saith he promised 4, times as much 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 deathbed 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 had heard that 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 of our Lord God 1533. He had before slain another of his Brethren and drunk in his Skull, as he had sworn to deal with Atabaliba. The Indians hereupon hid 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. Chilicuchima, one of Atabalibas chief Captains, which visited him in his imprisonment with great reverence (for he and the chief of his company laid burdens on their shoulders, and so entered into his presence, lifting up both his hands to the Sun, with thankes to him for this sight of his Lord, and then with much crouching, kissed his hands and feet) told the Spaniards, that Quisquiz h He kept Cusco with 30000. Indians. another chief Captain had conveyed away those Treasures of Guaynacapa, or Cusco, the elder, as he calls him: and being forced by torments of fire put to him, i They after burned him. confessed where Atabaliba had a Tent full of Plate and Treasure. The Spanish Captain which reports this, saith, that he saw a great house full of Vessels of Gold, and other pieces (as a Shepherd and his Sheep all of Gold as great as the living) which were not shared amongst them: and he saw 10080. pesos of the Emperor's fifth part, over and above that which Pizarro sent by his Brother; so that both Caesar and Soldier were deceived. He heard Atabaliba say, that in an Island in a River of colas was a very great House all covered with Gold; and the beams with all whatsoever in the house, was covered with plates of Gold, yea, and the pavement also. But in such a divided State, where were so many Indian Captains of the Two Brethren Inguas, the Spaniards being but a handful, and jealous of each other, the Country being so wide and rich, that they could not so much as see and take view of the same in short space: there was easy opportunity offered to convey away the greatest part of their Treasures: especially Religion adding a helping hand both to convey and to conceal from them which thus spoiled their Temples, Idols, and Altars. The Spaniards so abounded with Gold, that they would give k F. Xeres & P. Sancto. Of their treasures see inf §. 3. & c 9 §. 3 c. 11. § 1 &c. 1300. (one gave 1500.) Castilians or Pesoes for a Horse 60. for a small Rondlet of Wine; forty for a pair of shoes; likewise a Sword, and other things after the same rate: and Debtors sought out their Creditors, with Indians laden with Gold, from house to house to pay them: They carried into Spain one Vessel of Gold, another of Silver, each sufficient wherein to boil a Kow, besides a huge Eagle, and other like Images, as an Idol of Gold as big as a Child of four years old: drums of Gold: and at the conquest of Cusco, Xeres tells of many Images of women of Gold, and as great, which they worshipped, and diverse like of Silver; Sheep also in like portraiture, of fine Gold; all well wrought. §. III. The Kings of Peru, their original proceedings and treasures. THe quarrel between the 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, which 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 thorough 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 60000. of the Canari, destroyed Tumebamba, and conquered as far as Tumbez and Caximalca: he sent a great Army with Quisquiz 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 Philippillus 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 Pizarro 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, marvelled much (as before is said) that they having so fair a thing, would go so far for Gold. His Murderers died the like bloody ends; Almagro was executed by Pizarro; and he slain by young Almagro; and him, Vacca de Castra did likewise put to death. john Pizarro was slain of the Indians. Martin another of the Brethren was slain with Francis. Ferdinandus was imprisoned in Spain, and his end unknown; Gonzales was done to death by Gasca. Soto died of thought in Florida; and Civil Wars ate 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 Cominalties, or the advice 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 1000 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 Indians 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, Original of the Inguas. 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; He built a new Palace. Their Kings. In the time of Ingaroca, the Indians had Images of Gold. Yaguaraguaque succeeded Virococha, the next successor was very rich. Gonzale Pizarro with cruel torments forced the Indians to confess where his body was, for the report of the treasures buried with him: the body he burned, and the Indians 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 Yupaugui succeeded him, who was a great Conqueror, Politician, and Author of their Ceremonies; he reigned 70. years, and feigned himself sent of Viracocha, to establish his Religion and Empire. After him followed Guaynacapa the Father of Guascar and Atabaliba, which brought this Empire to the greatest height. The Indians 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. Mariana lib.. 26. Guaynacapa prophesied by revelation of his Oracles of the coming of bearded men, commanding at his death that they should yield subjection to them, having a better law, customs, &c. then they: as Atahuallpa in his answer to Valle viridi his oration ap. Veg. 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 Fishes 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 herbs, 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 Indians concealed (as is said) from the Spaniards. Xeres saith, he had three houses full of pieces of Gold, and five full of Silver: and a 100000. Plates or Tiles of Gold, every of which weighed fifty Castlins. What honours were done to him after his death, appears by that his golden Temple or Chapel where he was buried, where he had continual attendance of Dancers and Musicians, and such as stood with Fans to scar away the Flies. When any came to see the Cacique, they came first to perform their Ceremonies to this Image. He had 200. children by diverse women. Acosta o Accost. l. 6. c. 22. 23. saith, That he had (descended from his own loins) above 300. children and grand children. When his Sons Guascar and Atibaliba were dead, another of his Sons called Mangocapa, p His Son Sayri Tupac was baptised by the name of Diego Amaru was his Brother. continued the wars a while with the Spaniards, and after retired himself to Villa 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 q One of which hath written a general History of the Indies in two parts: in the former of the Perwian Antiquities & Acts: in the later of the Spanish: viz. Garcilasso de la Vega Natural of Cusco: his Mother was Palla Isabel daughter of Huallpa Topac Inga, one of the Sons of Topac Inga Yupangui and of Palla Mama Ocllo his lawful ife, His Father was Garcilasso de la Vega one of the Conquerors of Peru, a Captain, who went thither with Pedro de Aluarado 1531. and there continued till his death 1559. Francisco de Toledo being Viceroy entered Process against the Ingas and all the Mestizoes of that blood: but would not execute them. Instead whereof he sent and dispersed them (lest by their Father's conquests or mother's blood they should challenge that Empire) into Chili, Pinama, New Granada, Nicaragua, and into Spain. 36. Indians of that blood they sent to Loy Reyes there to remain, of which 35. died in little more than two years with grief, &c. Others also elsewhere died. Don Carlos had a Son in Spain which there died 1610. of grief: and soon after a little Infant which he left, and so all Guaynacapa's prophesy touching his Posterity was accomplished. In Mexico they took not that course, because the Kingdom passed by Election, not Succession. The present Inga they presently sentenced to lose his head: who desired to be sent into Spain, protesting his innocency; & that if his Father could do nothing against 200. Spaniards in Cusco with 200000. Indians, what could they fear of him so poor? He appealed to the King and to Pachacamac: was baptised also by the name of Philip his Inga as he called him: moved pity in the Spaniards, who would have besought for him to be sent into Spain, there to remain exiled, but might not be suffered on pain of death to speak to the Viceroy. Thus was Amaru or Philip brought forth on a Mule, his hands fastened (the Crier proclaiming him a Tyrant and Traitor) with a halter about his neck. 300000. were gathered together in the streets and ways to this sad spectacle with much tears and cries, the Priests desired him to enjoin them silence, whereupon he lifted up his hand, and laying it on his ear, and thence by degrees to his thigh, there followed such silence as if there had not been a man in the City. And thus with protestation of his innocency he sustained their cruelty with great magnanimity: the last of that race, which had continued as Blas Valera reckons almost 600. years in that Sovereignty. After his death followed that dispersion before related of his children and kindred. The Viceroy returned with 500000. pesos gotten in his government, which was arrested, and himself discountenanced by the King, who told him that he was sent into Peru to serve Kings, not to kill Kings: wherewith aggrieved he died in few days. Garcia Loyola which took Amaru, married his Niece the Daughter of Sayen Tupac, and was made Governor of Chili: who one night was slain with all his Company by the Araucos. He left only one Daughter which was married to Don juan Enriquez de Boria in Spain, whom the King entitled marquess of Oropesa a Town founded by Toledo in Peru. christened. The other Family of the Ingua's, which descended of the first Mangocupa 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, Economical, and Political Observations. §. I. Of the Scite, Winds, Hills, Plains; Lakes, Raines, Seasons. THe Kingdom of Peru extendeth b P de Cieza 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 c Accost. l. 3. c. 20 numbereth diverse strange specialties, excepted from the general Rules of Nature's wonted course. The first, The winds and weather. that it blows continually on all that Coast with one only wind (and that also differing from that which usually bloweth between the Tropics) namely, the South and Southwest. The second, that this wind (in other places unhealthful) is here so agreeable, that otherwise it could not be habitable. The third, that it never rains, Thunders, Snows, nor Hailes 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 1000 leagues: & yet on the one part are great Forests, The Hills. and it rains the greatest part of the year, being very hot; the other is all naked, & bare, and very cold. So that Peru is divided into three parts, which they call Llanos Sierras, and Andes: the first run 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 sometimes it be more clear there then other. The Sierra in the midst 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 sheep-asses, profitable for fleece and burden: the Andes yield Parrots, Apes, and Monkeys. Some d 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 e Cieza p. 1. c. 72 strange 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 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. f Accost l. 3. c. 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 gray veil 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 los Reyes, are by this dew beautified with grass & flowers. In some places they water their fields out of the rivers. Lakes. 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 calas, where there are many Rivers and great store of fertile pastures. There g Acost. ib. c. 16. Cieza p. 1 c. 103. is also the great Lake of Titicaca, which containeth fourscore 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 cannot 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 Raines or Snowes, 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 Metal Mils. No rain: the cause. 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 least 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 h Tellus Nubibus assiduis plisuiaque madescit ab Austro. Ouid. accounted a causer of Rain, which here reigneth without raining. As strange is the difference of seasons, after the Indians account. For in the i Cieza c. 59 Sierras 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 like is noted in the East Indies at the Hills of Balegate, where that Ridge parteth Winter and Summer in the same nearness to the Sun, at the same time, and a few miles distant.) 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. Yea in some places (saith Alexandro Vrsino) within six miles' space both heat and cold are intolerable, and enough to kill any man. From Saint Helen to Copiapo it never raineth, which Coast extends forty miles, in some places fifty, in breadth, and twelve hundred leagues in length. §. II. Of the first Inhabitants, their Quippos, Arts, Marriages. ABout the point of Saint Helena in Peru, they k 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 l The like doth Apolodorus, and the Poets tell of Typhon, and other Giants. Ap. de Ded. Orig. l. 1. & Hyginus fab. 152. causes. These Giants were addicted to Sodomy, and therefore as the Indians report, were destroyed with fire from Heaven. Whether this be true or no, in those parts are found huge and Giantlike bones. Cieza writes that john di Holmos at Porto Vicio digged and found teeth three fingers broad, and four long. Contrariwise, in the Valley of Chincha m Cieza. c. 74. they have a Tradition that the Progenitors of the present Inhabitants destroyed the native people, which were not above two Cubits high, and possessed their rooms: in testimony whereof they allege also that bone-argument. Concerning the Indians 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. n Accost. l. 1. c. 25 They have another Legend, that all men being drowned, there came out of the great Lake Titicaca, one Virococha, which stayed in Traguanaco, 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 fain that the Sun hid himself, and so was preserved: o Cieza. p. 1. c. 103. and for this reason they made 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 p Accost. ibid. learned men are of opinion, that all which the Indians 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 Quippos. Quippos. These Quippos are Memorials or Registers made of cords, in which there are diverse knots and colours, signifying diverse things: these were their Books of Histories, of Laws, Ceremonies, and accounts of their 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 red, 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 with 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 maize, with which they will cast hard accounts, which might trouble a good Arithmetician with his Pen in the Divisions. They were no less witty, q Id. ibid. c. 26. if not more, in things whereto they apply themselves, than 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, another 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 Goldsmiths, Painters, Potters, and Weavers of curious works for Noblemen, 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 that in 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, and 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 Yapangui, the Father of Guaynacapa 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 Noblemen also to marry their Sisters by the Father 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 Posts. in Peru, which were to carry tidings or Letters: for which purpose they had houses a league and a half asunder, and running each man to the next, they would run fifty leagues in a day and night. §. III. The Regal Rites, Rights, Works, and of RUMINAGVI and ALVARADO. WHen the Ingua was dead, his lawful heir borne of his chief Wife succeeded. And if the King had a legitimate Brother, he 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 maintenance 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 Red Roll of Wool finer than Silk, which hung on his forehead, which was a Diadem that none else might wear in the midst of their forehead; at the ear the Noblemen men might. When they took this Roll, they made their Coronation Feast, and many Sacrifices with a great quantity of vessels of Gold, and Silver, and many Images in the form of Sheep of Gold and Silver, and a thousand others of diverse colours. Then 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 the 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 day long Causeys 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, another over a hundred, and another over a thousand, and over ten thousand another. 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, and who were either borne or dead. At the Feast called Raymar, the Governors brought the Tribute of the whole Realm to the Court at Cusco. All the Kingdom r Cieza pag. 1. cap. 29. was divided into four parts, Chinchasuyo, Collosuyo, Andesuyo, and Condesuyo, according to the four ways which went from Cusco, East, West, North and South. When s Accost. l. 6. c. 15 the 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 all 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, and 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 Mines: 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; none so little (saith Sancho) in some buildings there, as three Carts might carry, and some thirty spans square. john Ellis which lately was there, saith some of them are twenty ton weight, strangely joined without mortar. 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 by 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 Ruminagni fled with five thousand Soldiers; when Atabaliba his Master was taken by the Spaniards, and slew Illescas his Brother, that withstood his Tyrannical proceedings, flayed him, and made a Drum of his skin; slew two thousand Soldiers that brought the body of Atabaliba to Quite to be interred, having in show of Funeral pomp and 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, Cartagena, and other their Habitations in hope of Perwian 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 four hundred Spaniards, but was forced to kill his Horse, to feed his famished Company (although at that time Horses were worth in Peru above a thousand 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 two hundred and forty miles about (with terrible Thunders and Lightnings, which Pluto had seemed to steal from jupiter, and here to vent them) and after with Snows on the cold Hills, which exacted seventy Spaniards for Tribute in the passage, found many men sacrificed by the Inhabitants, but could find no Gold, till Pizarro bought his departure with an hundred thousand Ducats. He gave, Thanks, (he said) to God for his deliverance, by 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) and asked where he was most pained, said, y Benzo. l. 2. c. 17 in his Soul, as guilty to himself of his former cruelties and covetousness. This is the profit of unsanctified and ill-sanctified Gold: the one whereof we see in these Perwian Temples thus spoiled by the Spaniards, who (in the other respect) were more spoiled by this spoil and purchase. What golden days these were to the Spaniards, this History in diverse places showeth. From one Palace of Cusco (saith Xeres) they took seven hundred plates of Gold, each whereof weighed five hundred Castlins: from another House the weight of two hundred thousand. Two Houses of Gold he speaks of, the very thatch being counterfeit in Gold, the straws with the ears artificially wrought. z F. Xeres. Ortel. Theat. But every where are these Relations wrought and embroidered with Cusco Gold. Aluarados Army, which he brought into Peru, had perished, as Cieza relateth, with drought, but for certain Canes as big as a man's leg, which between the knots contained a pottle of water, Strange Canes extracted from the dews; for there fell no rain in those parts. 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 mines, to their Minds, which for heavenly things were as full of dross, as the other were of purer Metals. CHAP. X. Of the many Gods of Peru, their opinions of the Creation, Flood, and end of the World. §. I. Of their Gods. THe Perwians acknowledged a Supreme Lord and Author of all things, a Accost. l. 5 c. 3. Viracocha. which they called Viracocha, and gave him names of great excellency, as Pachacamas, or Pachayachachis, 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 Culcan 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, and therefore are forced to use the Spanish name Dios. c Which they pronounce Tius wanting the letter d in their Language, Veg. l. 1. c. 40. 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 d Benzo. l. 3. c. 21 allegeth another cause of that name given to the Spaniards. It signifieth (saith he) the froth of the Sea ( e Vega saith they called the Spaniards Viracah because they resembled a spectrum which appeared to Inga Viracocha with a beard, &c. They therefore thought them sent from Heaven to do justice on Atabaliba for his tyranny. And were further confirmed in this error by their Harquebusses and Ordnance which they called Yllapa, thunder, and Hatun Yllapa great thunder, the proper weapons of the Sun. They called them also Inca or Ingua. But after experience of their wickedness they forbear to call them so any longer: & called them Cupay 1. Devils. The people were so loyal and subject, as they held the Spaniards their conquerors as Gods, and observed them as they used their Idols. Vira is froth, Cochie the Sea) because they thought them engendered of Sea froth, and nourished therewith, in regard of their 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 sent such a cursed brood into the Landlord. (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 Viracochi. In this they agreed with the ancient Grecian Ethnikes, which termed the most inhuman Monsters of humanity, and the cruelest Tyrants, the Sons of Neptune, as procreated of the Sea. Such were f A. Gel. l 15. 21. I. Hygin Fab. Procrustes Polyphemus, and others. 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 humane to be in them; and that which at first they gave for honour, 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 g See c. 12. for some especial Sea Rites observed in his honour, or for the same cause that the Mythologians ascribe to Venus h Orta salo, suscepta solo, patre edita Coelo-Venus. Ansonius. her Sea-generation. For they pictured Venus swimming on the Sea (as Albricus i Albricus de Imag. deorum. 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 Phornutus: k Phornuti de Nat. dier. Speculum. Vid Im. de. i Dai. Vinc. Sartan. Venus è Mari nata perhibetur, quòd ad omnium generationis causam motu & humiditate opus sit, Et fortè quòd spumosa sint animantium semina: therefore (saith l Fulgentij Mytholog. l 2. Fulgentius) she is called Aphrodite: for Aphros is Froth; and so is Lust, in regard of the vanity, and so is Seed in regard of natural quality. Perhaps also the first Master of Viracochas Mysteries, which taught them first in Peru, came thither by Sea. But to return to Acosta, m 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 Viracocha Pachayachachia, which signifieth universal Creator: promising also that he would send men invisibly to assist him against 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 thenceforth they set his Image highest: yet did he not dedicate any thing to him, n 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 them. He called them Pururaucas, 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 both their Idols and Temples) was General to all the Indians 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 Gauntlet or Glove upon their hands, when they lifted them up to worship them. They worshipped the Earth in the name of Pachamama, and esteemed her the Mother of all things: the Sea also, and called it Mamacocha: and the Rainbow, which with two Snakes stretched out on each side, were the Arms of the Inguas. They attributed diverse offices, to diverse Stars, and those which needed their favour, worshipped them: so the Shepherd sacrificed to a Star, by them called Vrcuhillay, which they hold to be a sheep of diverse colours, and two other Stars called Catuchillay and Vrcuchillay, which they feigned to be an Ewe and a Lamb: others worshipped a Star which they name Machaevay, to which they attributed the power over Snakes and Serpents, to keep them from hurting them. To another Star called Chugninchinchey (which is as much as Tiger) they ascribed power over Bears, Tigers, and Lions. They have generally believed 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 o Accost. l. 5. c. 5 acosta's 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 and Lallatrecas (which they kissed and 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 cross ways on the Hills and tops of Mountains, old shoes, feathers, and Coca chewed. And when they had nothing else, they cast a stone as an offering, that they might pass freely and lustily; hence it is, that they find in the high ways 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, p Gom. 1●1. 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. 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 B shops, but the Indians 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, preserving 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 seventy eight years. There also the Spaniards found his Servants and Mamacomas, which did service to his memory. In some Province q Cieza. c. 50. they worshipped the Image of a Bull, in another of a Cock, and in other, others. In the Principal Temple of Pachicama, they kept a she Fox 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, r Gom. hist gen. cap 122. Apollon. l. 1. 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 fruits and bread, and other things necessary for humane life. But being offended with some, he countermanded all 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 it rains not) only leaving them the Rivers, of pure compassion, that they should maintain themselves with labour. Afterwards s Calueto in Benz l. 3. c. 28. 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 Indians, 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, Cieza c. 72. and named the Province four leagues from Lima of his name. He ᵗ continued till the Christians came to Peru. He was their great Oracle, and as some Indians 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 u Gom. vbi sup. also, that on a time it rained 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 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: x This is like Guids tale of Tithon, &c. Mel. 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 as we shall more fitly see when we come to their Burial Rites. CHAP XI. Of the Religious Persons, and Places, Confessions, and Sacrifices in Peru. §. I. Of their Priests, Oracles and Temples. NO man might come to the a Apollon. l. 1. Guacas, or Idols, but Priests. These were clothed in white, and when they came to worship, they prostrated 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 consecrate 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 advice. They also without fear or flattery, declared unto them what they had received from their Oracles. The manner of their Devil's 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 c Leu Apoll. l. 1 speaks of two mighty Princes, 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. Cieza writeth, that the doors of their Temples were Eastward: that in every Temple were two Images of the bigness and likeness of Goats, before which they burned sweet wood: there were also Images of Serpents. Every profession had their several God. In some Temples were hanged the dead carcases of men sacrificed. 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 Collao, 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 cap. 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 became of it. Yet did he find there some quantity of Gold and Silver remaining. They sacked the Sepulchers 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 Pantheon 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 Pinchao, 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 cast 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 Pinchao, and lost the same in a night at play, whence grew a Proverb of Gamesters in Peru. They play the Sun before Sunrising. This Temple towards the East (if our Spanish Captain in Ramusio deceives not) was covered with Gold, which the Spaniards (Religion forbidding Indian help) took away. There were many boiling pots and other Vessels of Gold. In the houses of the City was great store of Gold. In one house or Temple where they sacrificed, was a seat of Gold which weighed nineteen thousand Pesoes, in which two men might sit. The house wherein old Cusco g Guaynacapa. lay buried, the pavement and walls were covered with Gold and Silver, many Pots and jarres were covered with like metal. Xeres also reporteth the same, who was Pizarros Secretary, and his Relation subscribed by Pizarro, and other Chieftains: that this Temple was on the pavement, walls, and roof, covered with plates of Gold and Silver, wrought one into another: and that there were twenty other houses in that City, the walls whereof within and without were covered with plates of Gold. Both these Authors, eye-witnesses, report, that at Caximalca was a Temple of the Sun, (into which they entered unshod) walled and planted with trees round about: the like is also in every great Town: here were many other Temples besides. In the midst was the stately Place of Atabaliba, with pleasant Gardens and Lodgings, in one of which was a Golden Cistern, whereto were by two Pipes from contrary passages brought both cold water and hot, to use them mingled, or asunder at pleasure. The Town had about two thousand houses, severed by streets as straight as a line, about two hundred pases long, with walls of stone. Ten days' journey from hence, Atabaliba told the Spaniards, that in the way toward Cusco, was a Temple general to all the Country, which was very rich with Offerings of Gold and Silver, much honoured by his Father and himself: other Temples had their particular Idols; this Idol was general, and that the custody thereof was committed to a wiseman, which they thought could foretell things future, by revelation of the said Idol. The City of Pachacama was famous for Perwian devotions. Their Idol was placed in a darksome painted Room, stinking and close shut, made of filthy wood, having at his feet many Offerings of Gold: none but the Ministers of his Holies durst enter, nor touch the walls of the House. Three hundred leagues they came thither on Pilgrimage with rich Offerings: first speaking to the Doorkeeper, who went in and consulted with the Idol concerning them, and returned his answer. His Priests were of his own appointment, and might not approach to him without preparations of fasting, and abstinence from their wives, Thorough all the streets of the City, and on the principal Gates, and round about the Temple, were many Idols of Wood which they worshipped. All the Country about paid a yearly tribute hereunto. The Spaniards told them this their God was a Devil, and taught them to defend themselves from him with the sign of the Cross. near to this Temple was an House or Oratory of the Sun, on an high place, engirt about with five walls. At Tichicasa was a Temple and Oracle of the Sun, which had above six hundred men and a thousand women that did service therein, and made Chica there. Much Gold and wealth was here offered. In some part of Peru, h Cieza. c. 64. Sodomites. as at Old Port and Puna, they used the detestable sin against Nature: yea, 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 a tired like women, even from the time of their childhood, and spoke like them imitating them in every thing. Under i 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 Carcase. At Ganada in k Cieza. c. 77: & 80. Caximalca the Inguas built a Temple in honour of the Sun. There were Virgins kept, which intended nothing but to wove, and spin, and die clothes, 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 Indians for the service thereof. The service which most of them did, is like to be the tilling of the ground, feeding of Cattles, and such like before mentioned, which they were bound to do for the Inguas, and also for the Guacas, that is, Idols, and Idol-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. §. II. Of their Nuns, Sorcerers, Confessions and and Penances. Gomara l 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 into 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, m Accost. lib. 5. cap. 15. (but not any for men, except for the Priests and Sorcerers) at the least 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 Aclaguagi, 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 diverse things needful for the life of man, and in the Customs and 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, and Idol-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 n The young Virgin Nuns. Aollas were found to have trespassed against their honour, it was an inevitable chastisement to bury them alive, or to put them to death, by some other cruel torment. The Inguas allowed a kind o Accost. l 5. c. 26 Sorcerers. of Sorcerers or soothsayers, which (they say) took upon them what form and figure they pleased, flying far thorough the Air in a short time. They talk with the Devil, who answered 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 up themselves up into a house and became drunk, till they lost their senses: a day after, they answered to that which was demanded. Some affirm they use certain unctions. The Indians 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 Mayz) and therewith make themselves drunk, that they may be fit for the Devil's 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 p Idem. c 25. Confessions like the Popish 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, killing 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 of, 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. Other that confessed, used likewise those Baths. When any man's children died; he was holden for a grievous Sinner, saying, that it was for their sins, that the Son died before the Father. Such therefore, after they were confessed, were bathed in the said Bath, 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 die, 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. §. III. Of their Sacrifices. THe Sacrifices of the Indians may be reduced q Gom c. 121. Accost. l. 5. c. 18. 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 Mayz, Feathers, Gold and Silver, in figures of little Beasts, or in the form of that which he sought for: also of sweet Wood, and diverse other things, Sacrifices and Offerings. whereby their Temples became so rich. They made these 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 Camel-fashioned sheep) with curious observation of the numbers, colours, and times. The manner of killing their Sacrifices is the same which the moors now use, hanging the beast by the right fore-leg, 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 gray, 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 red Wastecoate, 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, and 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 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, lest the Ingua should be hurt with Poison. And for this cause they r Fasting. fasted from morning till the Stars were up, and then glutted themselves. This was fitting to withstand their Enemies 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 s Gom. quo sup. saith, that their Priests married not, went little abroad, fasted much, although no fast lasted above eight days; and that was in their Seedtime, 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 t 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 u Accost. quo sup. 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 Fountains, and Rivers which ran by their Cities and Farms. 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 Mayz, 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 Lord. 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 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 another. 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 Son to the Sun, or Viracocha, desiring him to be so content, and spare the Father's life. Xeres Xeres. relateth that they sacrificed their Children, and with their blood anointed their Idols faces, and their Temple-doors, and sprinkled the same also on the Sepulchers of the dead; and that those which are sacrificed, go thereunto voluntarily with Dances, Songs, and Mirth. When they sacrificed, they y Gomara. observed the heart, and other the inward parts for divination, and if they saw a good sign (after their bad construction) z Sansovin. & Selua, p. 5. 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 humane 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 Paucura, which fat, Sacrifice, and eat their Captives, and every Tuesday offer two Indians to the Devil: and the drunken Province of Carapa, 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, wove, 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. 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 Feasts, Sepulchers, and other Perwian Superstitions. §. I. Of their Calendar and Holidays. BEfore we speak of the Perwian Festival times, it is not amiss to take some more general view of their Calendar. They a Accost. l 6. c. 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 year certain, they used this industry: Upon the Mountains 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 january: 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 Sun's 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 Sun's course was for the year, and the Moons for the Month. They observed in Peru two kinds of Feasts: some ordinary, which fell out 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 100 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 guara's 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 Ingua. 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. Accost. l. 5. c. 23. The Mamacomas or Nuns of the Sun made little loaves of the flower of Mays, died and mingled with the blood of white Sheep, which they did sacrifice that day: b A rare resembling the Christians Communion in a Devilish Apishness. Then 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, 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 ought, would discover them. They carried these small loaves in great Platters of Gold and Silver, appointed for that purpose; and all did receive and eaten 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 Perwian Numa, till the Spaniards substituted in place thereof their Mass, a mass of c Corruptio optimi pessima. more monstrous absurdities (in their Transubstantion, Bread-worshipping, God-eating, which they can also use to combine Subjects, not to their Inguas or lawful Princes, but against them, as our Powder-traitors Powder-traitors. did) then the former, notwithstanding the fairest pretexts of Christian and Catholic Titles. Vega pag. 2. lib. 8. c. 1. tells of the Corpus Christi Solemnities in Cuzco observed by the Spaniards carrying in Procession sumptuous Hearses with Images in them of Christ, our Lady, &c. attended by the Indians, their Caciques and Nobles honouring the Feast after their wonted Pagan Rites: viz. Some clothed with Lion's skins, their heads enclosed in those of the beasts, because (they say) the Lion was beginner of their stock; others with the wings of the great Bird Condore or Cuntur (as Angels are painted) from which they suppose themselves descended; Others with other devices, painted with Rivers, Fountains, Lakes, Hills, Mountains, Caves, because their first Progenitors came forth of such. Others with strange devices of apparel plated with Gold and Silver, others with Garlands thereof, others in monstrous shapes with vizors with skins of diverse beasts with strange gestures, and feigning themselves Fools, &c. One counterfeiting Riches another Poverty: and every Province with that which seemed to them the best invention with greatest variety they could imagine to give content. Thus had they used to solemnize the Feasts of their Kings, and thus in my time, saith Vega, they solemnised the Feast of the most holy Sacrament, the true God our Redeemer and Lord, every division of the Indians singing in their own Languages and not the general of the Court with Flutes and Musical Instruments, some having their wives also to help them sing praises, to God and the Spanish Priests and Seculars for their Conversion: after they ascend seven or eight steps to worship the Sacrament, each squadron division or company severed from the rest ten or twelve pases, descending another way, each Nation according to their antiquity, as they had been conquered by the Ingas, the last first, and the Ingas themselves last of all. These went before the Priests in the least and poorest company, as having lost their Empire and Inheritance. These squadrons being gone, the Canaries succeeded in a squadron with their Hearses, &c. The Ingas and they being ready to quarrel, and the Spanish Officers forced to quiet them, by reason the Canary carried a head of an Indian which he had slain in a Duel, in a battle betwixt the Spaniards and the Indians, which the Inga said was not by his own force but by the power of our Lord Pachacamac here present, and the Spaniards blessing, &c. The justice was fain to take away the head from the Canaries, the other crying Auca, Auca, against them. The Covent of Saint Domingo in Cuzco, was sometimes the Temple of the Sun: of a Procession from thence on Saint Marks day with a tame Bull. See cap. 2. seq. which took up an excommunicate person, and cast him forth of the Church, &c. 1556. The Indians called the Sacrament Pachacamac. But to return to our Capacrayme, it is strange, that the Devil had not only brought in an Apish imitation of Christian Sacrments, but of the Trinity also in their Pagan Rites. For the Father, Son, and Brother, called Apompti Churunti, and Intiquacqui, 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 be thunders, rains and Snows. They had one Guacs, 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 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 gray, with many other things. In the sixt month they offered a hundred Sheep more, of all colours: and then made a Feast; bringing Mayz 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 Mayz may long continue. They put a quantity of the Mayz (the best that groweth in their Farms) in a thing which they call Pirua, with certain Ceremonies, watching three nights. Then 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 Mayz of their Inheritances, and that by this means the Mayz 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 continue 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 another Pirua as before: and this foolish vanity still continueth. In the seventh month they made the Feast Intiraymi, and sacrificed an hundred Guanacoes in honour of the Sun: they made many Images of Quinua-wood carved, all attired with rich garments, they danced, and cast flowers in the highways, and thither came the Indians painted and singing. In the eighth month they burned an hundred Sheep, all gray of the colour of Viscacha, with the former Solemnities. In Yapaguis their ninth month, they burned a hundred Sheep of Chesnut colour; and likewise a thousand Cuyes (a kind of Rabbit) 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 Situa 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 Panconcos. 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 Situa remain still, with the Ceremonies a little different, but very secretly. In the eleventh month they offered also three 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 rained. Chica, what it is. This e Accost. l. 4. c. 16. Chica is a drink or wine made of Mayz, steeped and boiled, and will sooner make one drunk then Wine of Grapes: they have another 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 Rayquis. 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 turnings, which they commonly do, when it raineth too much, or too little, and in the time of Plague. Among the extraordinary Feasts Feasts extraordinary. (which were many) the most famous was that which they call 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 another. 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 used one which is somewhat like this, called Ayma, with Garments only serving to that end, and make Procession with their Dummes, having fasted before, concluding with good cheer. And although the Indians forbear Sacrifices because of the Spaniards, yet they use many Ceremonies still, which had their beginning from their ancient Superstitions. §. II. Of the Funerals in Peru, and the places adjoining; and somewhat of the present estate of those parts. THe Indians g Accost li. 5. c 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 Women he loved best were 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 another. This cruelty is common through a great part of the East and West Indies, as in their places this History doth show you: wittily avoided once by a i Witty escape Portugal, 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 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 Indians 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 clothes, meat, and drink. Pedro de Cieza k Cieza, p. 1. c. 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 was found in the Graves. juan de la Torre took forth of one Sepulchre l Rich Sepulchers. more than five hundred thousand pesos. 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! Purgatory. Alas, the Devil was confined to the Indies, and would never have been so good a Purveyor for the Popes Kitchin. 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. Worse Sepulchers than the former (to return to our American History) were those which Herera mentions within fifty leagues of Popayan, where the Husband hath been seen to eat the Wife; Father and Son, Brother and Sister have renewed a nearer proximity and butcherly incorporation: where Captives are fatted and brought forth with Songs; his members by piecemeal cut off and eaten, whiles himself liveth and seeth it. Since the inhabiting of Saint james of Arma, they have eaten more than eight thousand Indians and some Spaniards. This our Author testifieth (let us a little view the present state of Peru) that Los Reyes in twelve degrees consisteth of three thousand households: it is one of the best Climates in the World, not subject to plagues, hunger, rain, thunder, but always clear. It is the Seat of the Viceroy and Royal Council and Inquisition. john Ellis, which was partaker of Sir Richard Hawkins his Aduentre s, saith, that Lima is near as big as London within the Walls: the Houses are of Lome there are nigh an hundred thousand Negroes: it raineth not there, but it doth within twelve leagues. There are maintained a hundred m 1000 Ducats a yeere a piece. Horsemen, and an hundred Carbines. At Paricavo it is as cold as in England, in Winter. They passed to Cusco in those ways before mentioned, made by Guainacapa. Cusco is now without a Wall, as large as Bristol. At Potossi there work near an hundred thousand Indians, brought in courses thither to the mines by the Casiques. Between Cusco and Potossi is continual Trade; the Lords by the way will entertain men with abundance of Plate, and Guard (if they like) them with three or four hundred Indians. Imperial Village of Potosi is in nineteen degrees, it hath five hundred households of Spaniards, and about fifty thousand Indians going and coming. Alexandro Vrsivo, Al. Vrsivo. who saith he lived in Peru thirty and four years, and had traveled thorough all the Kingdom, hath written, that in Potosi and Porto are three hundred mines of Spaniards, and five thousand of Indians; and that the King's part there is two Millions of Silver; in Chili one, and one and a half of Gold; all the Gold and Silver which yearly comes to Lima is twelve Millions. This Lima is the same n Ortel. Theat. with Los Reyes before mentioned, and is an Archiepiscopal See; and hath under it the Bishops of Quito, Cusco, Guamanga, Arequipa, Pax, Plata, Trugillo, Guanuco, Chachapoia, Portas Vetus, Guaiaquil, Popaian, Carchi, Saint Michael, and Saint Francis. §. III. Observations of American Rites out of JERONYMO ROMAN. IEronymo Roman a Spanish Friar, De la Repub. de las India's Occident l. 1. c. 2. He hath written 3. whole Books of American Rites and customs. hath written somewhat largely of the Indian Ceremonies, in his second Tome of the Commonwealths of the World; especially of New Spain and Peru: but therein and in other his Relations differs from other, perhaps more understanding Writers. From Florida to Panama, he affirms, there was little Religion or Polity; that they acknowledged One True God Immortal and invisible, reigning in Heaven, whom they called Yocahwaguamaorocoti: which, they said, had a Mother named Atabex, and a Brother called Guaca. He tells of their Images, that an Indian, going through a Wood, saw the tree shake, which striking him in fear, he approached to that which made most noise, and asked what he would have, and who he was. The tree (the Devil, or the Liar) made answer, That he should first go call a Bohique or Priest; which coming to the tree demanded, Why he was sent for; and was by the tree instructed how to make thereof an Image and Temple, and ordained Sacrifices and Ceremonies; which by cutting of that tree was presently effected, and the Dedication yearly solemnised. The truth of the History I know not; of the Mystery is plain, that they which make them, are like unto them; and such Blocks may best be taught of Blocks their blockish Devotions. In New Spain the Sun (he saith) was their chief God, and they erected to him the most sumptuous Temples in the World; besides other artificial Deities innumerable, in matter and form infinitely diversified like Birds, Beasts, Serpents (one kind like the Picture of Eve with the Serpent) like the Grecian Bacchus, like their mitred Bishops, like Frogs, Degrees of Priests. In Cholola was a Metropolis which had as many Temples as were days in the year: One the most famous (he saith) in the World, the foot or foundation of the Spire containing a Crossbow shoot in breadth and much more in height, the Spire itself being a league or a Lie, in height, &c. or other natural or imaginary forms. Any thing which could either hurt or benefit them, they observed as Gods. In Mexico they had (he saith) diverse degrees of their Priests: the first of the High Bishop or Pope, in the Mexican Language called Ilchuatecotl, in the Totona tongue Papa (as also we have before observed) the second was as a Bishop, and had other inferior Priests subordinate. When the Spaniards erected their Devotions in Mexico; they did not pray for the Papa (lest they might be interpreted of this Ethnic Pope) but called him the High Bishop. Their Bishop they called Hupixe, which signifies the Great Minister of God; Their Priests Tetuy Pixque that is, God's Officers. Other Functions bare name of their particular Offices, Treasurer, Vestry-keeper and the rest. Some Provinces in New Spain had six Priests, which were as it were Patriarches or Archbishops, all under the Pope aforesaid: all addicted to Abstinence and Chastity, not drinking strong drink, and casting their eyes to the ground if they saw a woman; professing much gravity and mortification; esteemed as Saints, and of great authority and sway in the S ate. The eldest Sons of Lords succeeded in their temporal estates, the second was made a Priest; and the Pope was Son to the King or some chief Lord in the Country: after whose death the most Ancient succeeded, being solemnly anointed by the Priests, with an Ointment mixed with the blood of circumcised Infants. The Temples were all called Tehutlamacax, a word compounded of Tehu, which signifies God and Tlamacax, a House or Mansion. Many inferior Offices in the Temple were executed by Citizens or honourable persons, and others which lived near the Temple, under a special Master of Ceremonies called Telpuchitlato. Many other things he writes of the Religion of New Spain, partly agreeing with our former Relations, partly diverse, or contrary. The like also of Peru: where the chief Priest (he saith) was styled Vilaoma: the Temples were most magnificent, which they erected on high grounds or Hil tops, making four round Mounts of earth, higher each and lesser than the former; in the midst building the Temple in four squares like Cloisters of Monasteries, within which were Altars, and in the most eminent place the rich and pompous Image of the Sun. Their Temples had two doors, to which they ascended by thirty steps. They were rich on the inner side, being for the most part Gold, Silver, or other rich Metals. On the Eastern part was an Oratory or Chancel against the Sunrising, ascended by six steps with a thick wall, and a hollow part therein, which contained the Image of the Sun with rays of Gold (as we paint it) by reflection of the Sunbeams yielding a Sunlike lustre. Of all their Temples those of Pachicama and Cusco were most famous: to which were Pilgrimages from the Provinces (as to Saint james, our Lady, and other famous Holies in Christendom) three hundred leagues distant. If I should follow this Friar in his large Observations of the American Rites, I might soon outgo your patience, and somewhere perhaps the Truth: contenting myself therefore with that before observed out of the most indicious Authors (if your Author be judicious) I remit those that would further know his Relations to himself; having chosen a little, and that here by itself inserted. And thus we take our leave of this Continent, and must into the adjoining Sea, to observe matters of principal note we shall there find. CHAP XIII. Of the Seas and islands adjoining to America. §. I. Of the Ladrones, Margarita, and Cubagua, and the Seas betwixt them. a Ben. l. 3. c. 22 ANd now I must obey the Spaniards Law, which will 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 another World, b To Leigh & London too. Siluest. in Du Bartas. willing to look homewards; and therefore am now embarked on the Perwian Coast, 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-bark, I may both direct my course homewards, and yet walk, as intending another contrary, or diverse Voyage. And even as those Heavenly Planets c Planeta signifies 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 d Ithaca was the place where Vlysses 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, lest the Ocean (by secret undermining, or by violent and tempestuous force) should be too busy an encrocher. The Earth also on this e The Tides are stronger on the South Sea, then on the North and higher by many degrees. Pet. Mart. Dec. 3 lib. 2. side, finding herself more strongly assailed then on the other, hath summoned them all home to her borders, and placed them for her better defence in stations near her, not suffering them to stay abroad, as in other Seas is usual: so that there are almost no islands in this widest 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 Solomon and New Guinea, with their Neighbours, they are reckoned to f Terra Australis. another Continent, if they be not continent themselves; and for the Arcipelago of Saint Lazaro, these islands may be reckoned unruly Borderers, which, while it 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 g The Ladrones or islands of thieves. Thiefs; a name fitting their nature and disposition. Thus did Magellane h A Pigafetta. Pet. Mart. Dec. 5. lib 6. find them, from whom (besides other things) they stole his Boat, which by force he was forced to recover. Such did our Countrymen i Navig Thom. Cand sh ap. Hak. in Master Candishes 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 k Navig Ol N. in Additament. 9 p. Americ. Oliver Noort find them, who came crying about him, Iron, Iron, offering him, Fruits in exchange for pieces of Iron; and if any opportunity offered itself, stealing closely, or openly, any thing they could lay hold on. They shot at them in vain, so active were they in diving under the water, and continuing there, as if they had been fitted alike to both Elements. The women also, no less than the men. They are a beastly people, polluting themselves in promiscuous lusts, and branded (many of them) with the marks of their intemperance; the Pocks having eaten their noses and lips. They are brown, fat, long of stature: the men go naked; the women wear a leaf before them, so that they bear some resemblance to the Pictures of Adam and Eve. Their Boats are twenty foot long, and but a foot 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 out. But lest these Thiefs rob us of our intended Devotions, and our Reader of patience in longer stay here, we will look back towards the Straits, 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 agree with the Perwian Rites, wherewith you were last tired. In the Straits are some islands of small quantity, of smaller dignity: and who would stay there, where the Pengwins l Certain 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 Straits, but Seals, who all can yield but an inhospital hospitality. Neither hath provident Nature in all those Coasts of Chica, or Brasill, been prodigal of her Island store, foreseeing that they would, either be usurped by Seals and Sea Monsters, or other more unnatural and monstrous inhuman shape, of Devilish inhumanity, from the Landlord. 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 furrowed, that she might in the great Bay more bountifully impart her plenty, and show her excellence 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 stretched 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 unite them to herself. Easily can they unfold this Mystery, that are acquainted with the scite of the Earth, m Pet. Mart. Dec. 3. l. 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 Paria: (for of Orenoque and his mouth full 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 n Mundus muliebris. World of Pea●les to adorn her, but wanteth water to satisfy her thirst: store of Pearls she can communicate of her plenty; water she is fain 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-hospitality, 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 sometimes was so rich, notwithstanding all her Pearls she pawned for her diet (in so much that the King's o Botero del Isole, l. 3. fift amounted ordinarily to fifteen thousand Ducats a year) yet now seems almost beggared, her Pearl-fish, and Pearlefishers, most of them gone; and now it is time for us to be gone from her too. Yet let us hear this Relation of Herera p Description of the Indies. before we go, of an Earthquake which happened there the first of September 1530. which raised the Sea four fathom, overthrew the Fortress, opened the Earth in many places, whence issued much Salt-water, as black as Ink, stinking of Brimstone. The Mountain of Cariaco remained open. Many died of fear, and some were drowned. Captain William Parker Anno 1601. having taken Puerto Bello, and Melendes the Governor, landed in Margarita, and received five hundred pound in Pearl, for ransom of Prisoners: took a ship which came from Angola with three hundred and seventy Negroes. Ouiedo hath written in his nineteenth Book of the Island of Cubagua. It hath no trees, and but little grass. There is a Fountain on the East part thereof, near the Sea, which casteth forth a bituminous substance like Oil, which is said to be profitable for medicine, and may be found two or three leagues floating in the Sea. §. II. Of the Cannibal islands; the Whale, Thresher, Swordfish, Shark, and other fishes, and Observations of those Seas. 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 north-west 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 q Pet. Mart. Dec. 8. 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 Indians 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 ears 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 continue 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 Expedions) the women manfully defended the Coast against their Enemies: and hence it is in Martyr's r Pet. Mart. Dec. 3. l. 9 judgement, that the Spaniards tell of islands inhabited only with women: which may be s Palephatus 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 t Pet. Mart. Dec. 1. l. 2. Ouied. ge. hist. l. 3 would war upon the Cannibals, but on the Island of Guadalupea, his women were taken, his men slain, himself forced to depart from that, both place and enterprise. Columbus in his second Voyage landed on this Island, where he saw their round houses, hanging beds 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 prey on Hispaniola, and Saint john's islands, 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. Master Percy saith in Guadalupa they found a Bath so hot, that it boiled them piece of Pork in half an hour. In Menis also they found a Bath like ours in England. In Mona they killed two wild Boars, and saw a wild Bull, which was an ell between the horns. Three leagues from thence is Monetta, where the Fowls flew over them as thick as hail, and made them deaf with their noise: they cannot set foot on the ground, but shall tread on Fowls or Eggs, wherewith they laded two Boats in three hours. Master Challenge M H. Challenge. saith, that in the seven Antiles of Saint Vincent, Granado, Lucia, Matalina, Dominica, Guadalupa, and Ayscy, are not above one thousand Indians. They brought away a Friar, named Blaseus, which had been sixteen months Slave in Dominica, whom they saved, his fellows being slain, because he taught them to make Sails. A little before Master Hawkins was there, in the year 1564. u Nau. M. john Hawkins ap. Hak tom. 3. a Spanish Caravell coming to water at Dominica, 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. Master George Percy relateth of the Dominicans (which they visited in their Virginia Voyage) that they paint themselves to keep off the Muskitas: that they wear the hair of their heads a yard long, plaited in three plaits, suffer none on their faces, cut their skins in diverse Works or Embroideries: they eat their Enemies; lap spital spit into their mouths like Dogs; worship the Devil; poison their Arrows. When they were here, they had sight of the chief game which Nature yieldeth, the fight of the Whale with the Sword fish and Thresher, which killed him in two hours' fight. The Swordfish is not x S R. Hawkins. great, but strong-made: his Sword groweth upright out of his neck, like a bone, four or five inches broad, and above a yard long (sometimes they are greater) with prickles on both sides. The Thresher hath a broad and thick tail. Both these hold a natural conspiracy against this Grant of Nature, the one on the top y The like Sea-hawking is between the flying fish (which hath as it were Bats wings) & the Bird Alcatraz, and the Bonito, the one in the Air, the other in the Sea, pursuing him. of the water threshing him upon the head with violent blows, that sound as a piece of Ordnance, and may be heard two leagues; forcing him to hide his head in his Mother's lap, which yet betrayeth him there to the Swordfish, who is ready to receive him on his Natural Blade, and staineth the Sea with his blood. The Whale hath no remedy, but with bellowing groans, heard further than the Thresher's blows, to seek to the shore, and there embayed to make his part good without danger of an Vnderminer: otherwise becoming prey to these his Adversaries. Thus we see Greatness not always exempt from dangers, yea perishing by fine force of weaker Enemies. This our Author (for we cannot pass from Island to Island but by Sea, and may not be wholly idle by the way) telleth, that betwixt the Tropics, they were attended continually with three kinds of Fishes, Dolphins, Bonitoes, and Sharks; the first like to the Rainbow, his head differing from other fishes, being half a span straight up erected from his mouth, the greatest four foot long: a school of these followed them near one thousand leagues, known to be the same, by some hurts wherewith they had marked them. The Bonitoes are like Mackrils, but greater, some as big as a man could lift. The Sharks have their mouths under their bellies, that they cannot bite their prey without a half turn, and the help of his tail. These are the most ravenous, and some hold, ominous: they have found in their bellies, Hats, Caps, Shoes, Ropes ends, and whatsoever hanged by the Ships sides: they have thirteen rows of teeth: They spawn not, but whelp, like the Dog, or Wolf, and at night or towards storms, receive their young into their mouths for safety. I have seen them (saith Sir Richard) go in and out, being above a foot and half long. Little fishes always accompany them, and feed on the scraps: they are less than a Pilchard, streaked black and white (as in coloured Liveries) keeping on the head, fins, and back of the other. Another observation of this our Author, is the Scurvy or Scorbute, a Oranges, Lemons, and the like are excellent remedies to this disease, whereunto they are much subject in Navigations near the Line; the cause he ascribeth, the weakness of the stomach in immoderate heat; salt meats, specially fish, Calms and the Sea-water, which could not but infect the World, if it were not otherwise affected and moved with Winds, Tides, and Currents: an instance whereof he showeth in the Queen's Navy, in the year of our Lord 1590. at the Asores many months becalmed, the Sea thereby being replenished with several sorts of Jellies and forms of Serpents, Adders, and Snakes, Green Yellow, Black, White, and some particoloured, whereof many had life, being a yard and half, or two yards long. And they could hardly draw a Bucket of water, clear of some corruption withal. In twenty years, wherein he used the Sea, he could give account of two thousand consumed with this disease. In this Voyage, they were forced for want of fresh Water, to distil Sea-water, which they found wholesome and nourishing. I might follow our Author in his Observations of these Seas (which he saith, under the Line, is best to cross in january, February, and March) and of the islands of Cape Verde b The flames of Fuego, he saith, are seen twenty leagues in the Night. (elsewhere by us observed) being in the height of these islands, where now we are discovering: which he saith, are the most unwholesome in the World, and had half his people on this Coast sick of shaking, burning, frenzy-fevers: a man can scarcely go on the Earth, though well shod, when the Sun shineth: and the Breeze, which in the afternoon cools them from the North-east, pierceth them also with sudden cold; so that the Inhabitants go thick clothed with Caps and Kerchers, besides their Hats, their Suits of thick cloth, and Gowns well lined or furred to prevent danger. Sleeping in the open Air, or in the Moonshine, is there very unwholesome: The Moon shining on his shoulder on the Coast of Guinee, left him with such pain, that for twenty hours' space he was like to run mad. But what Moonshine hath made me lunatic, to run from these American islands, to those, and the Coast of Africa? Patience, Reader, and I will bring thee back in a fresher pursuit. In Dominica (where we were last on shore) it is related by one which wrote the Earl of Cumberland his Voyage to Port Rico, that they have their several Houses to other uses private, but have a common Hall or Diet for to eat in together, as Lycurgus instituted to prevent Riot, amongst his Spartans. The Maids in this Island are said to wear no Garters, and the first night of their Marriage they tie them so hard, that the flesh hangs over. In Tortuga they tolled certain Spaniards ashore, under pretence of Traffic, and then ate them. §. III. Of Boriquen, jamaica, Cuba, and the Lucayaes. BOriquen c Botero, vol. 2. or Saint john's is three hundred miles long, and seventy broad, traversed with a rough Mountain, which yields many Rivers. The Spaniards have there some Towns. The Earl of Cumberland in the year 1597. having by his Sea forces stayed the going of five Carikes to the Indies, whereby the King of Spain lost three Millions, and the Merchants four times as much; sailed to Saint john Port Rico in this Island, and took it with diverse Forts; here was a Bishops See d Ouied. l. 6. c. 1. mentions this Bishopric & Monastery. and Cathedral Church with a Friary, four hundred Soldiers in pay, besides three hundred others: It was accounted the Maiden Town and invincible, and is the Spanish Key and their first Town in the Indies. He brought from thence near fourscore cast Pieces, and much other wealth. This Island was first conquered by john Ponce and by him inhabited: the Naturals were altogether like in Religion and manners to the Inhabitants of Hispaniola: and so were the Plants and Fruits also. Ouiedo hath written hereof largely in his sixteenth Book. There grows the Tree called Legno Santo, more excellent than Guaiacan for the Neapolitan and many other diseases: there is also white Gum good for Ships in stead of Pitch, and there are Bats, which the Inhabitants did eat. 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 Summarie of all the other. jamaica is almost as large as Boriquen. e Of it read Ouied. l. 18. 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 Land, and bring with them a most dreadful and horrible confusion. They reign, or tyrannize rather, in August, September, and October. f Mar. Dec. 1. l. 2 The Inhabitants are of quicker wits than the other islands. Cuba is more Northerly, and g Of this Island read Ouied. l. 17 part. tot. extendeth itself three hundred leagues in length, and twenty in breadth, full of Mountains, Woods, Fens, Rivers, Lakes, both salt and fresh. This h Ortel. Thea. Island hath had many names given by the Spaniards: Fernandina, joanna, Alpha and Omega. The Woods are replenished with Swine and Kine; 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 the Indies. 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 Prerogatives of the King's Table. Columbus i Mar. 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 Canoa 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 k Botero. spotted with white and black, and others all black. An old man of fourscore years being a Governor in Island, came to Columbus, and with great gravity saluted him, and counselled 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 Lucatae or jucatae, the greatest thing is their great number, which some l P. M. Dec. 7. 1. esteem above four hundred. Lucaio is a general or collective name, as Zealand, Lequio, Malucco. The Spaniards have carried the Inhabitants, as Martyr signifieth, 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 ware nothing till the time of their menstruous purgation, at which time the Parents made 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, m Dec. 7. 8. being wasted in the Mines 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:) n Dec. 1. l. 2. Columbus in one Voyage gave names to seven hundred islands; of which I can report little fitting this our Pilgrimage. Hispaniola is the 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. §. I. The Names, natural Rarities, and Creatures thereof. HIspaniola or Spagniola o Ortel. Theat. is Eastward from Cuba, it was of the first Inhabitants called Quisqueia, afterwards Haiti, and by Columbus p Columbus called it Cipanga, thinking it to be that Island which Marcus Paulus calls 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, and also Saint Dominike or Domingo of the chief City an Archiepiscopal See. It containeth in compass five hundred and fifty leagues. They called the Island Quisqueia, which signifieth Great and All, thinking that the Sun gave light to no other World than this, and the other islands adjoining. Haiti signifieth Craggie, and such is the Island in many places, with high Craggie Hils, 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; Nabiba, 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 breathe: 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. Dec. 7. 8. Andrea's 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 dear his ears, that when with labour he had gotten out, he seemed to have escaped the barkings of Cerberus, & the obscure Vaults of Hel. 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 Northside, are two hundred fresh-springs. It is thought to have a large intercourse with the Ocean, because they 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 fishes, 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 120. miles in length & breadth, between 18. and 25. There is another Vale 200. miles long, and broader than the former: another as broad as that, which is 180. miles long. Bart. de las Casas telleth of a Kingdom in Hispaniola, called Magua, which signifieth a Plain, compassed about with Hills, which watered the same with 30000. Rivers and Brooks; twelve of them were very great: and all which come from the West (twenty thousand in number) are enriched with Gold. Cotobris a Plain on the top 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 mines, otherwise unfruitful; a thing common in Nature, that great mines 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 q Dec. l. 4. was yearly brought four or five hundred thousand Ducats of Gold. 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 I'll Arethusa. L. 6. C. 12. Ouiedo mentions a little Island between this and jamaica, called Navazza, half a league from which are many Rocks in the Sea about five foot covered with water: out of which issueth and spouteth, above the water of the Sea, a spout of fresh water as great as a man's arm, that it may be received and taken sweet and good. This was seen by Stephano della Rocca a man of good credit. The I'll r R. Tomson. ap. Hak. tom. 3. of Hispaniola is much infested with Flies, or Gnats, whose pricking causeth wonderful swelling: also there is a Worm called Nigua, 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 s Mart. dec. 7. 9 Ouied. l. 15. c. 8. 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 and write Letters by the light of one; and many of them seem as so many Candles. They had but three sorts of fourfooted Beasts, and those very little. Now men are exhausted, and Beasts multiplied, in so strange manner, Increase of Kine & Dogs. that one which was 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 Kine for the Hides: five and thirty thousand were transported to Spain when Acosta returned, in the year of our Lord 1587. Aunt's hurtful. Ouied. l. 5. c. 1. 1 Ants have been as noisome to Hispaniola, as Grasshoppers in many parts of the World: in the year 1519. and two years after they ruined their Farm-houses, and spoiled their Oranges, Cannafistula, and their fruit-trees. They could keep nothing in their houses which was fit to be eaten, from them: and if they had continued in like quantity, they would have dishabited the Island and left it desolate. But they chose by lot a Saint, to whose tuition they might commit themselves in that extremity, which fell upon Saturninus, who was fain to become their Patron against the Pismires. These Ants were little and black: another sort were enemies to these, and wrought against them and chased them out of their holds, and were not hurtful, but as good Benefactors (if Ouiedo say true of them) as I can believe of Saturninus. Other sorts there are many of which some become winged and fill the Air with swarms: which sometimes happens in England. On Bartholomew day 1613. I was in the Island of Foulness on our Essex shore, where were such clouds of these flying Pismires, that we could no were fly from them, but they filled our clothes; yea the floors of some houses where they fell, were in a manner covered with a blakee Carpet of creeping Ants; which they say drown themselves about that time of the year in the Sea. Ouiedo tells of other Ants with white heads, which eat through walls and timbers of houses and cause them to fall. There are some Caterpillars a span long, and others less, but more venomous. There are Worms which do so much harm in Timber, that a house of thirty years in this Island would be ruinous, and seem as old as one of a hundred in Spain; and those which could not be old when he wrote this, seemed as if they had stood 150. years. Many other small creatures this our Author mentions, but my Relations would be too great if I should follow him. §. II. Of their Idols, Songs and Dances, Priests, Oracles, Superstitious Opinions and Customs. BEfore the Discovery of this Island by Columbus and the Spaniards, these Islanders of Hispaniola were forewarned thereof by Oracle. Their t Mar. dec. 1. l. 9 Ouied. gen, hist. lib. 5. Cacikes and Buhiti (that is, their Kings and Priests) reported to Columbus, that the Father of Garionexius, the present King, and another Cacike, would needs be importunate demanders 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 Areito, which on some solemn days they used to sing. Their Priests were Physicians and Magicians, or Divinours. Ouiedo saith, that they danced at singing of their Areiti or Ballads, which word I use because it hath that derivation which argueth dancing as well as singing. These dances are general thorough America. In this Island they danced, sometimes men alone, and sometimes women alone, but in great Solemnities they were mixed, and danced in a circle, one leading the dance; the measures whereof were composed to the Areito, of which one sang a Verse, and all the rest followed singing and dancing, and so thorough every Verse of the same till it was ended, which sometimes continued till the next day. Anacaona the widow of the Cacique Caonabo, entertained the Spaniards with a dance of three hundred Maids. Thus these Areitoes were their Chronicles and Memorials of things passed, as we read of the Bards in these parts. They used sometimes Drums or Tabers to these dances, made only of wood, hollow, and open right against that place where they did strike. In some places they covered them with Dear skins, but here were no beasts in this Island that could yield any for such purpose. They had Tobacco in Religious estimation, not only for sanity, but for sanctity also, u Non solamente cosa sana, ma santo ancho. as Ouiedo writeth, the smoke whereof they took in at the Nose with a forked Pipe fitted to both nostrils, holding the single end in the smoke of the herb burning in the fire, till they became senseless. Their Priests most used this, which coming to themselves after this sleepy fume, delivered the Oracles of their Zemeses or Devils, which sometimes spoke by them. Now concerning the Zemes (which could foretell that which they could not avert) and the Superstitions of Hispaniola, x Mart. ibid. the Spaniards had been long in the Island before they knew, that the people worshipped any thing but y They worshipped the Sun. and prayed to it at Sunrising. 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 Cotten 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, jocanna, and Guamanomecon, as their Predecessors taught them affirming, That he hath a Father called by these five names, Attabeira, 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 tran e, 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 loose 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 band, and was found a furlong off, without any harm. He had another Zemes called Epileguanita, made of wood, being in shape like a fourfooted Beast, which went often from the place where he was honoured, into the woods. When they perceived that he was gone, 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, & 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 a Mart. Dec. 2. lib. 6. an accident in Cuba. A Mariner being sick, was there left on shore, who recovering, grew into favour with the King, and was employed in his war's with great success against the Enemy. He attributed his victories to the Virgin Mary, 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, Aue Maria, Aue Maria; further they could not say. They beset 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 hands, 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 b Dec. 7. 10. to their Zemes, whereunto the Kings summoned their Subjects by public Criers: and they, neatly dressed after their manner, 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, Sacrifices. 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 (in manner as is before expressed) the praise of their Zemes, and offered Cakes in baskets, concluding with Songs in praise of their ancient Kings, and 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. In this Island they had c Ouied. gen. hist. l 5. c. 3. as many wives as they were able to sustain: the Cacique Beheccius had thirty, two of which were buried with him perforce. Some of them were addicted to lusts of Sodomy, and others more (if more may be) unnatural. Generally they were very luxurious, both men and women: yet they abstained from Mother, Sister, and Daughter (other degrees they spared not) thinking that such Incest would bring them to an evil death. In their buying and selling they weighed not the worth of things, but only their own fancy, as we see in Children. Thiefs they cruelly punished, empaling them on sharp stakes alive. 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 least sort out of the least Cave: this Cave they name Amaiauna, the greater, Cazibaxagua. Before men might come out of the Cave, the mouth thereof was kept and watched nightly, by a man whose name was Machochael, 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 Sun's 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 Mathinino, 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 Vagoniona, he by special privilege was not transformed: wandering in diverse 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 jovanaboina, adorned with Pictures of a thousand fashions. In the entrance were two graved 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 as Religious concourse to these Caves, as they which 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 cleanliness 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 patient; sometimes also saying that the Zemes is angry for not erecting a Chapel, or dedicating to him a Grove or Garden, or the neglect of other holies. And if the sick party die, his Kinsfolks 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 Cassavi-bread. Hispaniola is (saith Herera) in 19 degrees and an half, hath ten Spanish Towns, and hath sometime had in it fourteen thousand Castilians. Ouiedo reporteth of a Huricano or Tempest, which, 1508. threw down all the houses, except some which were built of stone in Domingo: and the whole Town of Buona Ventura changed his name into Mala Ventura, being hereby quite overthrown. Twenty Sail and more were lost in the Harbour of Domingo. Many men were lifted up and carried in the Air many Bowshots, some being thereby miserably bruised. In july the next year happened another more terrible than the former. But now, saith he, these Huracanos are nothing so fierce since the Sacrament is placed in the Churches. §. III. Of the Bermudas, or Summer's islands. Having thus wearied you with this long stay in Hispaniola (by which ye may guess of the neighbouring islands) we will haste homeward, and not touching in any Island by the way (for we could but touch and away) we may adventure, notwithstanding the wonted 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 subjected by our Nation. It was called Bermuda, as d Ouiedo lib. 2. del. Hist. Ind. Ouiedo saith, of jobn Bermudez which first discovered it, and Garza, of the ships name wherein he then sailed: Ouiedo writeth that he was just by it, and had thought to have sent some Hogs on shore there to have multiplied, but by force of tempest was driven thence: and others either of like purpose, or by force of shipwreck have since done it. It e Botero. is also called the Island of Devils, which they suppose inhabit there; and the Enchanted Island: but these are enchanted conceits. job f job Hortop ap. Hak. Hortop relateth, That in the height of Bermuda they had sight of a Sea-monster, which three times showed himself from the middle upwards, in shape like a man of the complexion of a Mulato or tawny Indian. But this name was given it not of such Monsters, but of the monstrous tempests which here they have often sustained. Sir G. Summer 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-bargain. Before, Anno 1593. Henry g 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 h 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) diverse Fruits, Mulberries, Silkworms, Palmitoes, Cedars, Pearls, Ambergrise: 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 Summer 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 make 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. William Strachie W. Strachie. in a large Discourse, with his fluent and copious pen hath described that tempest which brought them to this Island, affirming that there was not an hour in four days, in which they freed not out of their almost captived Ship, twelve hundred Barricoes of water, each containing six gallons, and some eight: besides three Pumps continually going: every four hours they bestowed an hundred tuns of water on the cruel Sea, which seemed the more hungry after their bodies, or thirsty for their blood from Tuesday noon till Friday noon, they bailed and pumped two thousand tons, and were ten foot deep; nor could have holden out one day longer, when they first had fight of the Bermudas. These (he saith) are an Archipelagus of broken islands, not fewer than five hundred, if all may be so called which lie by themselves: the greatest (which lieth like an half moon) is in 32. degrees 20. minutes. At their first landing they killed with Bats seven hundred Fowls, like to Gulls, at one time. The islands seem rent with tempests of Thunder, Lightning, and Rain, which threaten in time to devour them all: the storms in the full and change keep their unchangeable round Winter and Summer, rather thundering then blowing from every corner, sometimes 48. hours i My friend Master Barkley a Merchant, reports better of the Bermudas seasonableness, &c. and the Plantation itself testifieth the health and wealth thereof. together; especially when the Halo (or circle about the Moon) appeareth, which is often, and there four times as large as with us. The North and north-west winds cause Winter in December, january, and February: yet not such, but then young Birds to be seen. Without knowledge a Boat of ten tuns cannot be brought in, and yet within is safe harbour for the greatest Ships. They found there for their sustenance wild Palmitoes, the tops of which trees roasted did eat like fried Melons, sodden, like Cabbages: with the leaves they covered their Cabins: Berry's black and round, as big as a Damson, ripe in December, and very luscious: in the Winter they shed their leaves. No Island in the World had more or better Fish. Of Fowls was great variety. They killed a wild Swan. Some there are which breed in high islands in holes, to secure them from the Swine. They have their seasons, one kind succeeding another. Besides this relief of Fowls, they had plenty of Tortoise Eggs, which they lay as big as Goose Eggs, and commit to the Sun and Sands hatching nursery. They had sometimes five hundred in one of them. Even here (lest the Island should lose that former name of Devils) some entered into Devilish conspiracy three several time. Some were banished, and after reconciled. Henry Paine was shot to death. Some fled to the Woods, but all reduced, except Christopher Carter k He continued there till the Colony was planted. and Robert Waters. But these islands have now been possessed diverse years by an English Colony; and my friend Master Barkley (which hath been there, and is now l Anno 1614 onwards on a second Voyage thither) seemeth ravished with the natural endowments, both for health and wealth, of these islands: which now are to be shared amongst the Adventurers, and fortified against all invasions; Nature itself being herein ready to further their security against the greatest foreign force, mustering winds (which some say are violent further off, but calmer near the islands) and Rocks many leagues into the Sea, for their defence: which now yet they are gone to strengthen, both with men and munition. The Colony that is there, have not only sent verbal, but real commendations of the place: as may appear by a Treatise m News from Bermudas, or Summer Island. There is report of some English this Winter come home, which came from Bermuda to Ireland in a little Boat, &c. which I write not, for want of certain intelligence neither (for that cause) of the present state of the Colony, which (some say) are near 701. English, &c. thereof lately set forth by one, which in the Ship called the Plough, sailed thither Anno 1612. wherein is declared the Commodities there found, as Mullets, Breames, Lobster's, and Angel-fish, Hog-fish, Rock-fish, &c. as before is said. The Air is very healthful, as their experience (the best argument) hath found, and agreeing well with English bodies: the ground as fertile as any (they say) in the World: Ambergris, Pearl, Cedars and other unknown Timbers: store of Whales and other Commodities, which would be tedious to rehearse: which I hope and pray, may further prosper, to the profit of this and the Virginia Plantations. 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. XV. Of the Spanish cruelties in the West Indies: and of their perverse Conversion of the Indians unto Christianity. FOr as much 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-heresy hath made new Rome to tremble now, no less than Hannibal did her Pagan-mother, they have a new a Alan. Cop. vel potius N. Harpsfield, Dialogi, vt testatur Io. 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. Ecclesia, lib. 4. Costeri Enchirid. Possevin. Apparat. l. 16. c. 6. Hill. Reason 5. the trueness and Catholicisme of their Church, which hath gained (if Possevine lie not) an hundred times as much in the New World towards the West, South, and East, by new Converts, as it hath lost in the North parts by Heretics: where through both the Hemispheres (saith Hill) these thousand years, nay as far as the Sun shineth, there is no tongue, nor people, nor climate, which hath not in some measure (such a measure perhaps as he measured his truth and wit withal in this assertion) the Catholic Roman Religion: I would we could borrow the height of this Hill, whereon to stand and overview so many parts of the World yet unknown, and learn of this Giant Atlas (how easily may this Mute become a Liquid?) which beareth thus the Hemisphere of his Roman Heaven on his mounting shoulders, Archbishop Abbot. a new Geography. But his impudency is already sufficiently whipped and exposed to the World's derision, by Him, the nearness of whose presence doth now so much glad me after so long and far a Pilgrimage. His learned Pen hath showed the like bold brags of Bristol and Stapleton his Masters, and proved them Fables. For further confutation whereof, it shall not be amiss to observe the proceedings of the Spaniards in these parts. And herein we will use the witness of men of their own Romish Religion. josephus c Acosta l. 4. de procurand. Ind. salute, c. 3. Acosta, a jesuite, writeth, that the Indians conceive an implacable hatred against the Faith, by the scandal of the Spaniards cruelties: and that they have baptised some by force. Vega d And. Vega de f. & operibus. quast. 3. accuseth them of baptising without making them know the faith, or taking knowledge of their life. And how could it otherwise be, when * Ed. Brerewood of Religion and Lang. c. 10 & lit. Mart. de Valentia. N. di G. ap. Rev. 3. Ouied. lib. 17 c. 9 we find it recorded of sundry of their Preachers, that baptised each one of them above an hundred thousand, and that in few years? In so much that (as is storied by Surius) it is to be found among the Records of Charles the fift, that some old Priest hath baptised seven hundred thousand, another three hundred thousand. Some of these were so good Christians, that they still continued (as Nunno de Guzman writeth to the Emperor) the Sacrifices of humane flesh. Ouiedo writeth, that they have but the name of Christians, and are baptised rather because they are of age, then for devotion to the faith; and none, or very few of them are Christians willingly. 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 e F. Damiano Fonseca del giusto scacciamento de Moreschi da Spagna. which are also expressed in the King's Proclamation to be Heresy, Apostasy, Treason, conspiring with the Turk, &c. friar Fonseca, in defence thereof. But for the poor Indians, Bartholomaeus de las Casas, a f Bar. Cas. Hispan. Crudelitat. 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 proceedings in the New World, the sum whereof is this, That the Indians 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 Anno 1542.) but blood and slaughter, to satisfy their Avarice and Ambition: insomuch that of three Millions of people, which were contained in Hispaniola of the Natural Inhabitants, there scarce remained at that time three hundred, and now as Alexandro Vrsino reporteth, none at all: only two and twenty thousand Negroes, and some Spaniards reside there. Cuba, and the other islands had endured the like misery, and in the firm Land ten 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 Indians 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 Indians 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 hang 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 continue 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 Indians, thus provoked, would kill a Spaniard, if they found opportunity, they made a Law, that a hundred of them should for one Spaniard be slain. The King of Magua offered to till the ground for them fifty miles' 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) so many thousand Crowns as in the first Chapter of the eight Book is mentioned. 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 eyewitness affirmeth, that the Indians 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. Here 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 lest 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 Indians hang themselves (which two hundred did, by the occasion of one man's cruelty:) and one other Spaniard seeing them take this course, made as though he would hang himself too, and persecute them in the Regions of death; which fear detained some from that self-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 spoiled the shores, and the Inland Countries of people. From Dariena to Nicaragua, they slew four hundred thousand people with Dogs, Swords, Fire and diverse tortures. Their course h Mark this way of converting Infidels. of Preaching was, to send, under pain of confiscation of lands, liberty, wife, life, and all, to acknowledge God and the Spanish King, of whom they had never heard. Yea, they would steal to some place half a mile off the City, by night, and there publish the King's Decree in this sort, being alone by themselves: Ye Caciques and Indians of this place, 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, while they were asleep, fired their houses, and slew and took Captives at their pleasure, and after 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 send home for a further addition of 3000. 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 Indians, employed by the Spaniards, failed under their heavy burdens, or fainted for want of necessaries, lest they should lose time in opening the Chain wherein he was tied, they would cut off his head, and so let the body fall out. The Spaniard robbed the Nicaraguans of their Corn, so that thirty thousand died of Famine, and a Mother ate 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. here did Vaschus i P. Mart. dec. 3 l. 2. Cortes accustomed himself to have 4. King's attend on him. Dec. 8. lib. 3. He burned 60. 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 eighty 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 remain. In Guatimala, from the year 1524. to 1540 they destroyed above four or five Millions under that Alvarado, who dying, by the fall off his Horse, as is before said, complained (when he was asked where his pain was most) of his Soul-torment: and his City Guatimala was with a threefold deluge of Earth, of Water, of Stones, oppressed and overwhelmed. He forced the Indians to follow him in his Expeditions, in Armies of ten or twenty thousand, not allowing them other sustenance, than the flesh of their slain Enemies, maintaining in his Army Shambles 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 bent to his breast, and on the other hand another with Dogs; of these tortures he died. They forced the Indians 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 Indians to cast away their Images, the Spaniards brought them some from other places to fell them. In the Province of Saint Martha, they had desolated four hundred and fifty miles of Landlord. 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 〈◊〉 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 nose and hands of men and women, that lived in peace with them? Selling the Father, Mother, Child, to diverse 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 Masters. How may we admire that long suffering of God, that rained not a flood of waters, as in Noah's time; or of fire, as in Lots, or of stones, as in josuas; or some vengeance from Heaven upon these models of Hell? And how could Hell forbear swallowing such prepared morsels, exceeding the beastliness of beasts, inhmanity of wonted Tyrants, and devilishness, if it were possible, of the Devils? But these you will say were k Nulla fidei pietasque viris qui 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 Indians by their word and works. Ask Colmenero, a Priest of Saint Martha, who being asked what he taught the Indians, said that he devoted them with curses to the Devil, and this sufficed, if he said to them, Per signin Santin 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. 4. 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 Indians are forced to it against their wills: and a sincere and m Io. Metal. Seq. praefat. in Osor. upright judge was wont to say, that if he came into Spain, he would persuade the King to send no more Priests into America; such is their dissoluteness. They had then indeed three Archbishoprics; that of Dominico, which had six Suffragan Bishops, the second of Mexico, which had 7. the third of Los Reyes, to which were subject three Bishops: yet these teach the people vices, by their practice and ill example; insomuch that the Indians (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 Indians to hear a Sermon, thinking it makes them idle (as Pharaoh said n Exod. 5.8.17. of the Israelites) and captious: they learn them Usury, lying, swearing, blasphemy, and things repugnant to their nature. Thus did a Cacique o Benzo, l. 2. c. 16 describe a Christian to Benzo, by the unchristian course of the Spaniards. Christians! (saith he, looking Benzo on the face) what are Christians? They imperiously demand Maiz, Hony, Silk, Raiment, an Indian woman to lie with them; they call for Gold and Silver, they will not work; are Gamesters, Dicers, Wicked, Blasphemers, Backbiters, Quarrellers: 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 seventy 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 Viracochie. 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. q Cap. 18. 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 cacique's 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 dice, 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 Indies, 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 Indians, save a little washing and some cold Ceremonies, know nothing of our Religion. You have heard what Commerce and conference many of them were wont to have with the Devil: and r Vid. ap. Hak. how the Spaniards have taught them, now to scare him away with the sign of the Cross. And this is the report of a certain Spanish Treatise of Prelates, that the Devil is now frayed away with the presence of the holy Sacrament of the Eucharist, and of the holy Cross: weapons spiritual in pretence, carnal in the invention, but neither prevailing like the spiritual which s 2. Cor. 10.4. Paul mentions, nor effecting so much as some say t Zanch. de Op. Dei, p. 1. of those which are indeed carnal and wholly material: Yea these thus used (with denial of the power of the Cross and godliness) are the Sceptres of his Empire amongst them. And for those carnal weapons which Paul disclaimed, the Spaniards do not only acknowledge, but glory off. Nunno u Ap. Ramus. vol. 3. di Gusman averreth in a writing to the Emperor, that howsoever some find fault with their wars upon the Indians so to bring them to the faith, yet he accounts it a most worthy & holy work, & of so great merit, that in the service of God none can be greater. The Indians have lived at more quiet with the Spaniards, since the King proclaimed them free; yet still hate them: and for their christianity, Franciscus x F. à Vic. Rel. 5 De Indis. à Victoria protesteth, that it doth not appear to him, that Christian Religion had been propounded in meet sort to the Indians: 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 Proselytes 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 y. against the jesuits. tell you: he saith, that they have indeed wrought Miracles amongst Indians: among which he reckoneth converting the Pagans, by butcherly subverting and rooting them out. In Hispaniola, by keeping the husbands and wives in diverse 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 Pearl-fishing exposed them to the ravening Sharks, themselves more dogged and sharking then the brute creatures; by fire and Sword consuming 20. 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 into America the Inquisition (his fair Daughter much resembling his accursed presence) I know not: our Countrymen z Miles Phil. joh. Hort. ap. Hak. Philips, Hortop, and others, knew it 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 Pizarro and Almagro; and after that, that nearer conjunction of the head and body of Almagro, a See Gomara, Apollonius, Benzo. &c. of these civil wars in Peru. revenged in the persons of all the Pizarri, 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, halters, 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 subjected 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 Indians, 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 work-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 Indies: or if since, our Catholic Preachers had prevailed in their Powder-projects, Powder-treason. 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 Sulphurous breath, the smoke whereof might darken the Heavens; the fire might rend the trembling and ashonished 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-brightness. 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 Hel-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 Earth's womb in her fiery travel, would have sent that way into the World (to attend the Babe) all the blackguard of Hell, Treason, Superstition, Atheism, Ignorance, Fire, Sword, and all confusion, in a revolution of a worse Chaos than that ᵇ Tohu and Bohu of old could have effected. The words of Moses, Gen. 1. interpreted, without form and void. Then 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, and 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, nor could learn others, before 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 red 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-catholic 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 Day, c November 5. on this day this in the first Impression came in due order (without any special appointment) to the Press. wherein those things should have been effected) justly demandeth my 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, d 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 Defender 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: e Matth. 17.4. It is good for us to be here, in the true Church and Suburbs of the true Heaven:) here then, 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. TWO RELATIONS, ONE OF THE NORTHEASTERNE PARTS, EXTRACTED OUT OF SIR Jerome HORSEY KNIGHT, HIS many years observations and experience in his frequent and Honourable Employments to and from the Muscovite Emperors and the adjoining PRINCES. THE OTHER, OF THE SOUTHEASTERNE Parts, viz. GOLCHONDA, and other adjacent Kingdoms within the Bay of Bengala: Written by Mr. William Methold. printer's device of William Stansby, featuring a boy with wings on one wrist, in the other hand a weight (McKerrow 393) MOLLIA CVM DURIS LONDON, Printed by William Stansby for Henry Fetherstone, and are to be sold at his shop in Paul's Churchyard at the sign of the Rose. 1626. To the Reader. REader, I here present unto thee in a later service, that which deserved a fitter place in another Work; and which I had sought with much industry before, without success. I am ashamed again to tell thee with what little effect my Russian labours for Intelligence were seconded: but since my PILGRIMS published, Sir Jerome Horseys kindness offered me (without seeking) better Intelligence than any others could have given; for the times of juan and Feodore, with the politic preparations of Boris unto the Muscovian Empire: a Story whereof I was so much more desirous, to publish, because our Age (if ever so short a time in any Age or any State) can hardly parallel the like practices of humane Policies, to covetous, cruel, ambitious ends, ended in the Authors and Actors own Tragedies; God taking the wise in their craftiness, and justly spoiling the unjust spoilers, of their spoils, lives, states, yea, rooting out their whole Families, the greatness and glory whereof they had sought to advance by such wicked courses; and withal punishing the wickedness of the people by so frequent foreign Invasions and intestine Combustions: that we may out of others evils learn this good, Discite iustitiam moniti, the true use of all History. I had out of Alexander Gwagninus, Paulus Oderbornius and others collected some Relations of juan Vasiliwich and his Sons, but those could see but the outsides of things, and give us but husks, shells, and rumours, See my Pilgrims, Part. 3. l. 4. c. 9 (which often are uncertain, sometimes false) but here we present an Eyewitness, which took not up News on trust by wonted Bills and Tales of Exchange, but was admitted unto the Mysteries of that State, in the History of the Imperial Acts written in their Records; and in his own personal and honourable Employments betwixt Queen Elizabeth of glorious Memory, and the Russian Emperors. And indeed want of the Languages of remote Regions hath hatched many imperfect Histories, the blind leading the blind into error; wherein as I have ever loved truth, so was I glad to rectify our Russian Relations by opportunity of so worthy a Guide; whose Papers had before furnished Doctor Fletcher with the best pieces of his Intelligence. See Purchas his Pilgrims, Part. 3. l. 3. c. 1. Even here also I was straightened in time, the Press pursuing me so fast, that I had not leisure to transcribe at large the Authors Danish, Polish and German Relations; nor to add form or beauty from Art: and perhaps this native nakedness in a journal or Travelling Method will be to some most acceptable. The Author and matter adds better lustre to the Work then my words can; the one so full of variety and weight, the other an experienced and Religious Knight, employed in many and honourable Services of State, and honouring the Name and Family of the Horseys, with his Acts, Arts, and good Parts. Who had long since also dedicated this Work to that Honourable Patriote Sir Francis Walsingham. Now for Master Methold, I had spared some of Frederikes, Balbies, and Fitches Relations, if these had comen in time, which so many times I had both by messages and in person sought, and by reason of the Authors absence or businesses was frustrate. But the Reader will find his labour and cost recompensed in the Rarities of matter, and style also travelling beyond the wonted pace of a Merchant-traveller. The Relation is correspondent to the Subject, it entreats of a Mine of Diamonds, and is a Mine of Diamonds itself. Gems may be put on after the whole body (so I call my former large Work) is attired and after that full repast, as Indian Drugs used in second Services, it will second thee with a new, and refresh thee with a fresh Indian appetite, and present unto thee (like Spectacles after great Feasts) such a muster of Indian Elements, affairs, men, arts, Religions, customs, and other varieties, as before we were not able to bring on our Stage. Vale & fruere. EXTRACTS OUT OF SIR Jerome HORSEYS OBSERVATIONS IN SEVENTEEN YEARS TRAVELS AND EXPERIENCE IN RUSSIA, AND OTHER COUNTRIES ADJOINING. Having before seen FRANCE and the Low Countries by Sir EDWARD HORSEYS means, and in the company and charge of Master William Mericke Agent for the Company. I Arrived in Muscovia, A. 1573. and having some smack in the Greek, by affinity thereof in short space attained the ready knowledge of their vulgar speech, the Sclavonian Tongue, Large extent of the Sclavonian tongue. the most copious & elegant Language of the World; with some small difference of (Dialect) coming near the Polish Lettois and Transyluanian, and all those Country's adjacent, being used by Merchants in Turkey also, Persia, & in India. I read their Chronicles written and kept in secret by a great Prince of that Country, Knez Misthislofskie; Russian Chronicles. who out of his love and favour imparted unto me many secrets observed in the memory of his fourscore years' time, of the nature and government of that State. Vasily or Basilius, great Duke of Russia. To omit things of former ages, Vasily Andreowich having enlarged his Dominions upon the Pole and Swethen, and specially on the Crimme Tartars, left his people strong and rich, his Countries divided into four parts; and two Sons, the eldest of five years called Volica Knez juan Vasilliwich which reigned after him; the other of two years' Duke of Vaga. juan grew up comely in person, endued with excellent gifts. His two Sons, juan & Andrew juan succeedeth. At twelve years' age he married Nastacia Romanova, which became so wise and virtuous, that she was much loved and feared, a long time carrying the whole sway. Her Husband being young and riotous, she ruled with admirable wisdom, so that he cast off the yoke of homage to the Crym, conquered diverse Tartarian Princes, the Empires of Casan and Astracan 2700. miles down the Volga from Moscow, and by a general Council of his Princes, Prelates, Entitled Emperor. and Nobles was crowned and styled the Emperor, and Great Duke of Volladamiria, Muscovia, Cazan and Astracan, &c. His Conquests grew with his years. He took from the King of Poland the famous City of Pollozca, the great City of Smolensca, Doragabus, Vasma, and many other Towns with much riches, and infinite numbers of captives, seven hundred miles within their confines, Lituania and Bela Russia, goodly Towns of Traffic, and Country's yielding Wax, Flax, Hemp, Tallow, Hides, Corn and Cattles in abundance. He grew puissant and proud, overmightie for his next Neighbours, and bloody in all his Conquests. When his good Queen Nastacia died, Nastacia the Empress made a Saint. Second Wife a Tartar. she was canonised a Saint, and to this day worshipped in their Churches. By her he had two Sons juan and Theodore. The Emperor after this married one of the Chircas by whom he had no issue that he would be known of. The manner of this Marriage was strange and heathenish, which I forbear out of their own History to relate. By this Marriage he was much strengthened by the Tartars better Soldiers than the Natives, of whom he made use to curb his Princes and Nobles which were discontent with his cruel robbing, and incessant murdering of his Nobility. He set forward with 100000. Horse and 50000. Foot with provisions of Cannon and Munition towards Livonia and Swethia, kills men, women and children in his way to Novogrod and Plesco the two greatest Towns of Traffic in all the East, with the narve, which three stand triangle wise at the end of the Baltic Sea within the Sound. In this last he built a Castle called juan Gorod, and caused the eyes of the Architect to be bored out. Thence he enters the Confines of Livonia, Nerve Castle. Architect blinded that he might not do the like to others. sends Knez juan Grinscoy, to besiege Newhous, which was taken with all the Towns in the way to Dorp. This also yielded, and the Tartars carried away eight thousand Captives, the Merchandise and Treasure was sent to Nogrod for the Emperor's use. He proceedeth, deuideth his Army into four parts, ten thousand are appointed to draw the Ordnance over the frozen Lakes, takes all in his way, thirty walled Towns and Castles near the Eastern Sea within two hundred miles' compass, drowning, Cruelty. burning, ravishing Maids and Wives, stripping them naked notwithstanding the cold, tying them by two and three at their Horse tails, and dragging them some alive, some dead, the ways and streets lying full of carcases of every age and sex. These Livonians are accounted the fairest people in the World. Infinite numbers were sent into Russia with infinite treasure. Six hundred Churches were rob and destroyed. He and his Tartars at last came to Revel, besiegeth and batters it with twenty Cannons. The Inhabitants by night make up the breaches by carrying and casting hot and cold water which froze so thick, Ice-fortification. that after six weeks' siege, and 20000. Cannon shot spent with loss of 7000. he hasted away, the sudden thaw also making him to leave much of his Artillery behind, with former booties, baggage, and 30000. men, in his retiring. Enraged with fury for this repulse and loss he comes back to the narve, spoils the Town of all the Riches and Merchandise, kills men, women, and children, and gives the spoil to his Tartars, which bred no small emulation in his Ruff Captains. Thence he marcheth to Plescove (alias Vobsco) where he intended to do the like, easily believing those which reported that these two Towns and Novogrod had practised against him, that by their means he had sustained his loss at Revel. Plesco by a Magician delivered. But there met him a Magician Mikula Sweat which that Town held their Oracle, who with bold Imprecations and Exorcisms calling him Bloodsucker and Devourer of Christian flesh, swore by his Angel that he should not escape death by a present Thunderbolt, if he or any of his did touch the least child's hair in that City, which God by his Angel did preserve for better purpose than his rapine: that therefore he should get him thence before the fiery Cloud of God's wrath were raised which he might behold hanging over his head, it being a very great and dark storm at that instant. The Emperor trembling at these words, desired Prayers for his deliverance, and forgiveness of his cruel thoughts. I saw this Impostor, a foul creature: he went naked Winter and Summer, enduring extreme frost and heat. His Holiness could not endure me. He did many strange things by Magical Illusions, and was much followed and feared there of Prince and people. Novogrod spoiled with horrible cruelty. The Emperor returning to Novogrod, where all his Captives and Prisoners remained, in exceeding discontent he chargeth it with 30000. Tartars, and 10000 Gunners of his Guard, who without respect ravished the women and maids, rob and spoiled all that were within it: murdered young and old, burned the household stuff and Merchandises with Warehouses of Wax, Flax, Cordage, Tallow, Hides, Salt, Wines, Cloth of Gold, Silks, Furs, all set on fire. The Wax and Tallow melted ran down the Kennels of the streets together with the blood of 700000. men, 700000. slain. women, and children, as some affirmed, besides beasts: insomuch that with blood and carcases the River Volca was as it were stopped. He vaunted that this Massacre should exceed those of Ninive and jerusalem. The City being thus destroyed and desolate he returned towards Musco, and in the way employs his Captains to take the people in the Towns and Villages within a hundred miles' compass, Gentlemen, Another cruelty added. Peasants, Merchants, and Monks, old and young, with their Families, Goods, and Cattle to go and inhabit this ruined Novogrod, exposing them to a new slaughter. For many of them died with Pestilence and poison of that infected place, which could not be replenished to any purpose. Not long after God empties the Emperor's Kingdom and chief Cities of his people by Pestilence, Famine, Fire and Sword: and this his cruelty bred such discontent, that many practised to destroy him, which were still discovered. He countenanced the Rascality and the most desperate Soldiers against the chief Nobility. He settled his Treasures in Moscow and the principal Monasteries. Many of the Nobility he put to shameful deaths and tortures: and now suspecting his Chercas Tartars also, The Crimme invadeth Russia. he placed them in his new Conquests of Leefland and Sweathland. The Crim Tartar his ancient Enemy invaded him, incited by his Nobility as he found out: against whom he levies out of remote Provinces a huge Army of strangers; with his own hundred thousand horse, and fifty thousand foot. He discards his Chercas wife, and puts her in a Monastery, and among many of his own Subjects, juan's third Wife. chooseth Natalia Daughter to Kneaz Pheodor Bulgalove a great Commander in his wars, who soon after lost his head, and his Daughter within a year was shorn a Nun. News came of his Enemy's approach (God suffered this wicked people who lived and wallowed in the height of their wickedness and lust of crying Sodomitical sins, to be thus punished both by so bloody a King, and this Scythian Enemy) who came with two hundred thousand Horsemen within fifty miles compass on the River Occa near Circapoe, and upon secret intelligence, as was thought, he passed the River without repulse of the Emperor's Army, who durst not on pain of death stir beyond their bounds upon whatsoever advantage. The Enemy approaching the great City of Musco, the Ruff Emperor flies with his two Sons, Treasure, Servants and his Guard of twenty thousand Gunners towards a strong Monastery Troiets, or the Trinity sixty miles off. Upon Ascention day, the Enemy fires the high steeple of Saint john's Church, at which instant happened a tempestuous wind, whereby all the Church's Houses, Monasteries, and Palaces within the City and Suburbs thirty miles' compass, 1571. built most of Fir and Oak were set on fire and consumed in six hours' space with infinite thousands of * D. Fletcher expresseth this number to be 800000. which may seem credible not only by the multitudes of Inhabitants at that time, but also the Neighbour Villages and Countries fleeing thither for refuge. Musco never recovered that loss. Simon Monasts Men, Women, and Children burnt and smothered to death by the fiery air; few escaping, without and within the three walled Castles. The River and Ditches about Musco were stopped and filled with multitudes of people laden with Gold, Silver, jewels, Earring, Chains, Bracelets, Rings and other Treasure, which went for succour to save their heads above water. All which notwithstanding, so many thousands were there burnt and drowned, that the River could not with all means and industry that could be used, be in two years after cleansed; those which were left alive, and many from other places being daily occupied within great circuits to search and drag for jewels, Plate, bags of Gold and Silver. I myself was somewhat the better for that fishing. The streets of the City, Churches, Sellers and Vaults lay so thick and full of dead carcases as no man could pass for the noisome smells long after. The Crim and his Army beheld this fire, solacing himself in a fair Monastery four miles off, and took the spoil of such as fled from the fire, besetting all the ways about the City, and returned with much Treasure, and store of Captives passing over the River the same way they came. The Ruff Emperor fled further to Vologda, five hundred miles from Moscow, accompanied with his Clergy, in whom he had most confidence. He summons a Council Royal, dissolves his Army which fought not a stroke for him, examined, racked and tortured many of his chief Captains; executes, confiscates, destroys their Race and Families: A strange Ambassador from the Crim. takes order for cleansing, repairing and replenishing Musco. In the midst of this Parliament Chigaly Mursoy sends an Ambassador attended with many Mursoys, (in their account Noblemen) all well horsed, clothed in sheep's skin Coats girt to them with black Caps of the same, having Bows and Arrows with curious Scimitars by their sides. They had a Guard to keep them in dark Rooms; stinking Horse flesh, and water was their best diet, without Bread, Beer, Bed, or Candle. At the time of their audience bad usage was offered them which they puffed at and scorned. The Emperor sat with his three Crowns before him in great Royalty, his Princes and Nobles attending, richly adorned with jewels and Pearl. He commanded the Ambassadors sheep skin Coat and Cap to be taken off, and a Golden Robe and rich Cap to be put on, who laughed aloud thereat, enters the Emperor's presence, his followers being kept back in a space grated with Iron. The Ambassador chases with a hollow, hellish voice looking fierce and grimly on the Emperor, being otherwise a most ugly Creature. Four Captains of the Guard bring him near His seat, and then without reverence he thunders out that his Master and Lord Chigaley great Emperor of all the Kingdoms and Chams that the Sun doth spread his beams over, hath sent to him juan Vassilliwich his Vassal and great Duke over all Russia by his permission, to know how he liked the scourge of his displeasure by sword, fire, and famine; and withal had sent him for remedy, a present of his indignation (pulling out a foul rusty Knife) to cut his throat with all. This done, he hasted out of the Room without answer. They would have taken off his golden Gown and Cap, but he and his company striven with them, and would not permit it. The Emperor fell into an agony, tore his hair and beard, sent for his Ghostly Father. The chief Captain desired leave to cut them all in pieces, but he gave no answer. After he had detained him some time, his fury being allayed, he sent him away with better usage and this Message: Tell the Merchant and unbeliever thy Master, it is not he, it is my sins and the sins of my people against my God and Christ: he it is that hath given him a limb of the Devil this power and opportunity to to be the instrument of my rebuke, by whose pleasure and help I doubt not of revenge, and to make him my Vassal, The Tartars have no Cities, &c. though he be now but a runagate, and hath no place of abode to be found out in. He answered, he would not do him so much service to speak so arrogant a message from him. Whereupon, not long after, he did address a Noble Gentleman Alfonasy Phedorowicz Nagoy in that Embassy, who was there detained and endured much misery for seven years' space. The Emperor was loath to come to Musco, but sent for the chief Merchants, Handicrafts and Tradesmen from all other Cities and Towns within his Kingdom to build and inhabit there: and further to draw Traffic thither, took away all Impositions, and granted freedom of Customs; set seven thousand Masons and Workmen to build a fair stone Wall round about the Musco, Stone wall about Musco. which was finished in five years' space, strong and beautiful, and furnished with fair brass Ordnance: he also settled his Offices and Officers of justice therein as before. Himself kept much at Vologda, on the River Dwina, Vologda on Dwina. the Centre and safest place of his Kingdom. He conferred much with one Elesius Bomelius, Bomelius. a Mathematician comen out of England. He also sent for skilful Architects, Carpenters, joiners, Masons, Goldsmiths, Physicians, Apothecaries and such like out of England. He builds a Treasure-house of stone, great Barks and Barges to convey and transport Treasure upon any sudden occasion to Sollavetzcoy Monastery standing on the North Sea, the direct way to England. He fleeced his Merchants by taking their Commodities to exchange with Merchant Strangers for Gold, rapacity. Dollars, jewels and Pearls which he took into his Treasury, paying little or nothing, he borrowed great sums of Cities, Towns, and Monasteries, exhausting all their wealth by great Impositions and Customs, to augment his own Treasure, which he never would diminish upon any occasion whatsoever; whereby he became so odious that in a desperate resolution he devised to prevent and alter his estate, to annull and frustrate all these engagements of his Crown. Strange policy to frustrate debts by resigning his Empire. He made a division of his Subjects, calling the one Oproswy, and the other Soniscoy, and established a new King or Emperor named Char Spinon, Son to the Emperor of Cafan, transferring on him his stile and Crown with the authority incident, but crowning him without any solemnity or consent of Peers. He causeth his Subjects to address their persons, suits, and affairs to him & in his name, all Privileges, Charters, and Writings to be called in, and new to be granted in this Emperor's Name and under his Seal: in his name are all Court pleadings, Coins, Customs, Fines, Revenues for the maintenance of his House, Officers and Servants. He sits in Majesty and is liable to all debts and matters concerning his Treasury. The old Emperor and his Sons prostrate themselves and his Bishops, Nobility, and Officers are caused to do the like: Ambassadors also to resort to him (which some refused) and he further married him to the Daughter of a Prime Prince of the blood Royal, named Kneaz Misthisloskoie. Now would the old Emperor take no notice of debts owing in his time, Letters Patents and Privileges of Towns and Monasteries are made void, States of Inheritance for want of confirmation and other things are at a stand. His Clergy, Nobility and Commons for remedy hereof, after a years discontinuance must petition juan Vassilewich, that he will be pleased to resume the Crown and Government upon many conditions and authentical instruments confirmed by Act of Parliament in a very solemn new Inauguration. He being content, infinite Gifts and Presents of worth were sought to bestow on him, his old debts and former encumbrances discharged. Now he is again invested in statu quo prius, regrants Privileges to Towns, Monasteries, Noblemen and Merchants, upon new compositions, whence a portion is made for his Niece, daughter to Knez Andrew his late Brother, who in jealousy (as was thought) of the people's love to him was made away, in pledging the Emperor in a Cup of Mead which he had drunk to him. Emperor's Brother made away. This his daughter was married to Hartique Magnus' Brother to Fredrick King of Denmark, borne before his Father Christianus Duke of Holst was elected King of that Country. To pacify dissension betwixt them, King Fredrick was content to exchange for the Dukedom of Holst all his Towns, Castles and Lands during his life which he had in Liesland. This Emperor makes up the Match, and marries them in Moscow, gives him in dowry with his Niece Elona, all the interest he had in the Towns and Castles conquered by him in Livonia, King Magnus. A Roble is about a Mark English, three Dollars. establishing him therein, and styling him Coral, that is, King Magnus, gives him a hundred good Horse well furnished, 200000. Robles in Gold, Silver, Plate, jewels, and rich apparel, with liberal gifts to all his Followers, sends 2000 horse to see this King and Queen settled in their estates at the City of Dorp. But in steed of expected amity, wars follow from Denmark and Swethia, those two Kings joining with Stephanus that valiant King of Poland, who not long after got from him the narve, and besieged Plescove. The Dane and Swethen are also competitors with him in certain Territorites on the North Coast, Wardhouse, Cola, Sollaversca, V●rsague, &c. Put him from his Customs and Traffic there, offering also to debarge the English Merchants in their passage for fishing on those Coasts, and trading with them at Saint Nicholas and Colmogro. The Emperor notwithstanding these incursions, sends for all his Nobles and gentlemen's fairest daughters (Virgins) thorough his Kingdom, out of whom he chooseth a wife for himself, and another for his eldest Son Charewich juane. Her name was Nastacia, daughter to juan Sherimitten a Viovod of a good Family. The Emperor liveth in fear, His fourth Wife. * Necesse est multos timeat, quem mu'ti timent. daily discovers Treasons, and spends much time in torturing and execution. One Knez Pheodor Curakin Governor of Wendon in Livonia, when King Stephanus came to besiege it, and found drunk (as was pretended) was stripped naked, laid in a Cart, whipped thorough the Musco with six whips of Wire (which cut his back, belly, and bowels) to death. juan Chiglicone was hanged naked by the heels on a Gibbet, I saw it. the skin and flesh of his body from top to toe cut off and minced with Knives by small gobbets. Four Pallarinkes were Executioners, one of which thrusting his Knife too far (it seems, purposing to dispatch him) was presently had to a block, and that hand cut off, whereof (not well seared) he died the next day. Many other were knocked on the head, and cast into the Pools and Lakes at Slobida, their flesh fed on by overgrown Carp, Pikes & other fish, whose fat was such that hardly any thing else could be seen on them. Knez Boris Telupa, a great Favourite, Fish fed sat on man's flesh. was set on a long sharp stake entering at his fundament, and coming out at his neck, on which he languished fifteen hours, and spoke unto his Mother the Duchess which was brought to behold that woeful spectacle: after which sight she was given to a hundred Gunners of his Guard, which one after another defiled her to death. Her body swollen and lying naked in the field, open to the view of all which passed by, Abominable execution. he commanded his Huntsmen to bring their hungry Hounds to devour her flesh, and bones dragged up and down. The Emperor at this fight said, such as I favour I have honoured, and to such as be Traitors I will do thus. I could enumerate many more like Objects, but I forbear; his chief exercise being to devise and execute new torture, especially on his Nobility best beloved of his Subjects. But his estate still growing daily more dangerous, he inquired of Elysium's Bomelius Doctor of Physic, a rare Mathematician or Magician, and of others of Queen Elizabeth's years, and what hopes there might be if he should be a Suitor unto her for himself: notwithstanding that he had three wives then living, and many Kings could not prevail in that Suit. Presently he puts his last wife into a Nunnery, and thinking to make England in case of extremity his safest refuge, built and prepared many goodly Barks, large Boats, or Barges at Vologda, and brought his richest Treasure thither to be embarked in the same to pass down the River Dwina, and so into England by the English ships upon a sudden, His purposes for England. leaving his eldest Son Charrewich juan to govern and pacify his so troubled estate. To this purpose he experimented a rare project, which increased his treasure and hatred together. He calls for the principal Priors, Abbats, Archimandrites and egomen's of the richest Monasteries of his Kingdom, which were very many, and told them that what he had to say was best known unto themselves. He had spent the most part of his time, wits, New Policy. vigour and youth in warfaring for their wealth and safety, who had received increase by that which had exhausted his treasure and safety (by his danger) from foreign Enemies and disloyal practisers: nor could he or they longer subsist without assistance. Their Prayers prevailed not whether for his, their or his people's sins; supply out of their infinite abundance must be the trial of their fidelities, which urgent necessity of the time exacted, the souls of their Patrons and Donors (Saints and Wonderworkers) for redemption of their sins and souls command, and they must prepare their best thoughts without sophistical refusals. Upon these Rhetorical threats at the Provincial Convocation called in the great Consistory of the Holy Ghost, the Oath of Sovereignty was ministered in the City of Moscow. Some fear there was that he did aim at all. After many disputes and allegations (which appear in the Original) prepared for the King's audience, he having intelligence by privy Spies from their Register, framed delays of audience, mean whiles thundering threats to be carried by his Instigators to their ears. He calls forty of the most pragmatical, tells them, he understands of their consultations and that they were the principal, whom his mild Relation of his disadventures, and the people's miseries had not mollified. What shall we render you for reward? the Nobility and people cry out that you have got all the treasure in the Land, by trading in all kind of Merchandises, taking the benefit of all other men's travels, being privileged to pay no Custom to our Crown, nor charge of wars: and by terrifying the best sort of our Subjects, You have gotten by due computation the third part of the Towns, Royalties, and Villages of this Kingdom into your Possessions, by your Witchery, Enchantments and Sorcery. You buy and sell the souls of our people, you live a most idle life in all pleasure and delicacy, commit most horrible sins, Extortion, Bribery and excessive Usury. You abound in all the bloody and crying sins, Oppression, Gluttony, Idleness, Sodomitry, and worse (if worse may be) with beasts. We have much to answer before God to suffer you to live, and so many more worthy to die for you. God forgive my taking part with you. Did not the Pope of late by his Nuncio * Ant. Posseuinas. earnestly persuade to have the Supremacy over you, and to dispose of all your Places and Revenues? Hath not the Greek Church often solicited us for the change of your Metropolitan Sea, by mediation of the Patriarch of Alexandria? Yea and often I have been moved for your dissolution to the reparation of thousands of my ancientest and poorest Nobility, from whose Ancestors most of your Revenues came, and to whom it most justly belongs; that have spent their liuings and lives for your safeties and enrichings, and my rich Subjects are impoverished thorough your rapine and devilish Illusions. A fair Example we have of that valorous King of England, Henry the Eighth; your Revenues being much more, besides your standing treasure, than your prodigal and luxurious maintennence can expend. By which means our Nobility and serviceable Subjects are decayed and our treasure so exhausted, that we are enforced by the secret inspiration, by the Souls and holy Saints, the holy workers of Wonders, from whom you profess to hold that infinite treasure, not yours, that lies as a dead talon in your custodies, put to no Religious use. In their names and all the Donors and Benefactors we conjure and command that by such a day, lest you be all then through the plague of God's just wrath devoured by wild beasts of the Forest (who attend the execution of your judgement with a more sudden and fearful death than befell the falsehood of Ananias and Saphyras denial) you bring us a faithful and true Inventory what treasure and yearly Revenues every of your Houses have in possession. Necessity will not permit delay nor excuse for the contrary. By that time we intent to call a Parliament Royal to be judges of our urgent necessity for defence of our Realm against the Kings and Princes of Poland, Swethia, Lituania, and Denmark, all combined, and our Rebels confederated with the Crimme, and to be witnesses also of the discharge of our duty to God and his Angels (to incite you in their name) and his poor distressed people, for whose necessities and preservation of you all we are thus earnest, their so miserable estates lying yet in your hands and power, in time to remedy and sustain. The chief of the Clergy often assembled and dissembled, devising with the discontented Nobility to make war and resist. But they wanted sufficient Commanders, and were otherwise unprovided of Arms. Hereof the Emperor took advantage, and proclaimed the heads of those Houses to be Traitors, endites twenty of the principal, and chargeth them with Treasons and other odious crimes, having fitted pregnant proofs to manifest the same to be true. Execution by Bears. He commands his great wild Bears to be brought out of their dark Caves, kept of purpose for such pastimes at Slobida Velica. Upon Saint Izaies day, in a spacious place walled about, seven of the principal fat bellied Friars were brought forth one after another, each with his Cross and Beads in one hand, and (through the Emperor's great favour) a Boar-spear of five foot in length in the other hand for his defence. A wild Bear was let loose, which ranging against the wall, scented the Friar and made more mad with the people's shouting and cry, runs at him fiercely, and crusheth his head, body, bowels, legs, and arms as a Cat doth a Mouse, and having thus devoured or torn the Friar, was shot and killed by the Gunners. Then was another Friar and a fresh Bear in like sort committed and likewise served, and so the rest, of which only the last had so much skill and agility that setting the end of his Spear in the ground, and guiding it to the breast of the Bear, he ran himself thorough on it, The Friar killeth the Bear with his Spear, and is killed by her. and both died in the place. This Friar was canonised for a valiant Saint by the rest of his living Brethren, of Michalla Swett in Susdal. Seven other Friars were condemned to be buried alive. Hereupon the Metropolites Bishops, Monks, and Friars of all Houses resorted with Petitions and Prostrations to pacify the Emperor, not only suffering his Ghostly Father to absolve him, but acknowledging the others to have suffered justly, hoping that it would be example to all which professed holy Orders. They all, their Treasurers, and Heads of all the chief Monasteries and Nunneries did in the name of themselves and the souls of their holy founders present a true and perfect Inventory of all their Treasure, moneys, Towns, Lands, and Revenues particularly belonging to any Saint which commended the same to their trust and custodies successively for the everlasting maintenance of those holy Seminaries and Sanctuaries, hoping and assuredly believing that his sacred Soul in commemoration of all others, will not suffer any violation in his age, which must pass away with accounts before the Trinity of things in all Ages done: if otherwise, that it would please him to give them some authentical discharge to remain to Posterity. I have with my best skill translated thus much verbatim out of the Original. These Enchantments prevented their dissolution, but prevailed not against the Emperor's resolute demand of 300000. Marks sterling brought speedily in Coin unto his Treasury, besides the resignation of many Precincts, Townes, Lands, Villages and Royalties, at lest as much more worth, to dispose of (though with great grudge) to the discontented Nobles, whose Houses were thereby made to serve his turn in all his designs. Here hath he raised a new treasure without diminishing any part of his old, being most prepared for England. But neither his Ambassador Andrew Saven, nor Master Authenie jenkinson did so thoroughly express his mind, being darkly and cautelously made known to them, or else Queen Elizabeth would not apprehend the message. But this secrecy notwithstanding, his eldest Son and Favourites took knowledge of it, which bred such jealousy in the Emperor, that he was fain to dissemble his affection, and cover his purpose therein with a new Marriage at home, one Feodor Nagois daughter a Subject of his own, juan's fifth wife, mother of Demetrius. by whom afterwards he had a third Son called Demetrius. He spends now his time in pacifying his discontented Nobility and people, kept two Armies on foot with small charge (his Princes and Nobles going most on their own charge, the Gentlemen and Sinobarskeys having portions of Money, Corn and Land, certain Revenues being put a part for that purpose, besides Escheats, Robberies, and Customs paid them whether they go to war or no) without diminution of his Crown Revenue, or great standing Treasure. The one Army consisted most of Tartars employed against the Pole and Sweden which sought to recover Livonia. The other Army consisted commonly of 100000. Horse, most his own Subjects, some few Poles, Swedens, Dutch and Scots, employed against the Crimme, which commonly doth not last above three months, May, june, and july every year. His Tartars notwithstanding King Stephins prevailing, Livonia commended. bring away many Captives out of Liefland, the fruitfullest Land in all the East, flowing with Milk and Honey, the fairest women and best conditioned people in the World to converse and commerce with, but given much to Luxury, Idleness and Pleasure: for which sins they themselves say that God hath thus plagued and rooted them out, and planted Strangers in their Country. It was my fortune, by special favour, to buy and redeem diverse men, women, and children of these Captives, for small sums of money, some being Merchants of good quality; and got leave to convey some to Liefland again, some to England, some to Hamborow and Lubeck. Amongst them were taken some Dutch, French, Scots, and English, which had served under Pontus a French Captain, who were placed about the Suburbs of the Musco, & by my mediation had leave to build a Church. I contributed well thereto, English & Scots. and got them a Learned Minister, their Assembly were at least two thousand every Sunday, their Rites after the Lutherane fashion. Of these eighty five were Scots Soldiers left of seven hundred sent from Stockholme, and three English in their company. Capt. Silk of Bristol. I got them well housed at Boluan near the Moscow. I appeased the Emperor's fury against them, causing to be told him the difference of these remote Adventurers (ready to serve any Christian Prince for pay) and the Native Swedens; and that they would be of good use against the Crimme Tartar. Some use was after made of my advice, and 1200. of them did better service against the Tartar, than 12000. Russes, with their short Bows and Arrows. The Tartars (not knowing before the use of Pistols) were struck dead off their Horses with shot they saw not, and cried, away with those new Devils that come with their thundering puffs of fire: whereat the Emperor laughed and wished for more of them: and they had Pensions and Lands allowed, and married with the Livonian women increased into Families. I was glad he took no notice of the English, which might have yielded him an opportune quarrel to myself, and to the Merchant's goods in his Country worth 100000. Marks. M. T. Glover father to Sir Th. Glover the Ambassador into Turkey. A little before he had sold Master Thomas Glover a chief Agent for the English Company, a Wife borne of a Noble House in Poland, Basmanava, taken Captive with her Sister at Pollotzca, for 10000 Hungarian Ducats in Gold: and yet shortly after on displeasure, took from him 16000 pounds more in Cloth, Silks and other merchandise, and sent him with his Wife empty out of his Landlord. The Emperor expecting some return and answer of his Letters out of England, the Queen addressed one Daniel Sylvester there with, who arrived at Saint Nicholas, passed up to Colmogro, and there making Clothes for his passing up to the Emperor, Daniel Sylvester sent from Q. Elizabeth, he could well speak the Language. His death. july 15. 1575. whiles the Tailor was putting on him his new Suit in the English house, a Thunderbolt strooke him dead, piercing down his neck and collar in the inside of his new Coat, not outwardly seen. A flash of Lightning killed also his Boy and Dog by him, burned his Desk, Letters and the House at that instant: at which news, the Emperor much perplexed, said Gods will be done. But raging and in desperate case, his Enemy's besetting three parts of his Country (the Pole and Sweden Eastward, and Crimme Southward) King Stephen threatening also shortly to visit the Moscow: He made preparation, but pretending that he could no way he furnished of Powder, Saltpetre, Lead and Brimstone, the narve being shut, but out of England, he sent for me and told me he had a message of honour, weight, and secrecy to employ me in, to the Queen's Majesty; Perceiving that I had attained the familiar knowledge of his Language the Polish and Dutch Tongues, juan's discourse with the Author. be questioned me of diverse things, liked my answer, asked if I had seen his great Vessels at Vologda. I told him I had. What Traitor hath showed them you? I ventured in company of thousands more (I said) to behold their beauty, &c. He said, You shall see double the number ere long, but much more to be admired, if you knew what inestimable treasure they are inwardly to be beautified with. It is reported that your Queen my Sister hath the best Navy of Ships in the World. It is true said I, and entered into a large discourse and description of them. Sir jerom Horsey sent from the Emperor to Q. Elizabeth. He gave me charge to prepare myself and to be silent and secret, and to attend every day till he were prepared for my dispatch, he commanded his Secretary to take in writing of me a description of the Queen's Navy Royal, to which I added the Picture of a Ship with all her glorious and Martial accoultrements. About this time, the Emperor was much busied in searching out a Treason against him plotted by Bomelius and the Archbishop of Novogrod with some others, discovered by their Servants on the Rack, Letters sent in Ciphers three sundry ways to Swethen and Poland. The Bishop confessed all, and Bomelius denied all: But being racked, Bomelius roasted his back and body cut with wire whips, he confessed more than the Examiner's were willing the Emperor should know. He sent word they should roast him, being taken from the pudky and bound to a wooden Spit, which being done till they thought no life left, they brought him in a Sled thorough the Castle, where I with others saw him, and he espying me, called upon Christ. They threw him into a Dungeon, where he miserably ended his life. He had lived in pomp, and been Author of much mischief, had conveyed much treasure out of the Country, by way of England to Wesel in Westphalia where he was borne, though brought up in Cambridge; an Enemy always to our Nation. He had deluded the Emperor with tales of Queen Elizabeth's youth and hopes (by his Calculations) of obtaining her. (But the Emperor, out of hope hereof, heard that there was a young Lady of the blood Royal, the Lady Mary Hastings, daughter to the Earl of Huntingdon, whom he now affected.) The Bishop of Novogrod was condemned of coining and sending money to Swethen and Poland, of keeping Witches, buggering Boys and Beasts, confederating with Bomelius, &c. All his goods were confiscated, and himself thrown into a Dungeon with Irons on his head and legs, where he made painted Images, Combs and Beads, lived with bread and water. Eleven of his confederate Servants were hanged in his Palace gate at Moscow, and his women Witches shamefully dismembered and burnt. I beheld all this. The Emperor passed over those which had been accused, and now consulted about marrying his second Son Chariwich Theodor, being of great simplicity, the eldest having no issue. But having his Prelates and Nobles together, could not but evaporate some of his conceits from the former confessions of their Treasons, being Ascension day, on which before Musco had been burned. He spent some hours in Rhetorical enlarging the dismalness of that day with great eloquence, darting still with his eye at many Confederates in the late Conspiracy, protesting to leave them a naked disloyal and distressed people, and a reproach to all Nations of the World. The Enemies are at hand, God and his prodigious creatures in the Heaven's fight against us, Scarcity and Famine witness it, and yet no judgements move remorse in you. The Original is too long to recite. Little was done, but all prostrating themselves to his Majesty, Theodore marrieth Irenia sister to Boris, whose Story followeth. Bewitched. and mercy desired God to bless his holy purpose for the marriage of his Son, for whom he chose Irenia, daughter of Theodor juanowich Godonove, and after the solemnisation of the marriage with great Feast dismissed the Nobles and Prelates with better words and countenance, which was taken for a reconciliation. But the Nuptials could not be performed by usual cohabitation, which much distempered the King; it is not decent to write the courses taken therein. The Emperors Letters & Instructions were ready, himself & his chief Secretary Savelly Frowlow (whiles I was present) closed them up in one of the false sides of a wooden Bottle filled with Aquanitae to hang under my Horse-mane not worth one penny: Letters sent to the Queen enclosed in a Bottle, by, Sir jeroma Horsey. appointed me four hundred Hungarian Ducats in Gold to be sowed in my boots, and quilted in some of my worst garments. He said, he forbore to tell me of some secrets of his peasure, fearing left I passing thorough his Enemy's Country might be enforced to discover what he would not have known. The Bottle you carry with you shall declare what you shall say to Queen Elizabeth my loving Sister, of which you must have care as of your life, until you come in safe place to open it. In mean while, and always, be thou my sweet Sunshine, Eremiska, trusty and faithful, Eremiska, is their name for Jerome. and thy reward shall be my goodness and grace from me hereafter. I fell prostrate, laid my head on his foot with a heavy heart to be thus exposed to unavoidable danger. Doeafie Vlanon a Gentleman of good rank, and daily Waiter on the King attended me; my Sled and Horse and twenty Servants were ready at the postern gate. I posted that night to Otuer ninety miles, where victuals and fresh Horses were prepared, and so to Novogrod and Plesco, 600. miles in three days, where entering into Livonia, my Gentleman and Servants took their leaves, By miles understand Russian miles, which are about three quarters of ours. and desired some token to the Emperor of my safe coming thither. They left me with a poor guide only. Within three hours after, the Sentinel took me upon the borders, and brought me to New house into the Castle before the State-holder or Lieutenant, who straightly examined and searched me, suspecting me as one coming from their enemy's Country. I said I was glad to come into their hands out of the veil of misery the Moscovites Country, not without loss. On the third day upon some mediation, they appointed me a Guide, and suffered me to pass. The Guard expected gratuity, but I excused, as pinched by the Ruff. I passed three days by Land and frozen Meres to Osell in Liefland, an Island large and spacious under the King of Denmark, Ragamuffin Soldiers took me and used me roughly, Osell an Island in the Baltic Sea in 59 deg. and carried me to Sown Burgh, and so to Orent Burgh, the chief Towns and Castles in those parts, and there delivered me to the state-holder's Lieutenant. I attended his pleasure kept hardly as a Spy, the Snakes creeping in my Lodging, on Bed and board, and Milk pans: the soil was such they did no harm. I was called before the chief Governor (a grave Gentleman in good favour with the King, many Halberds attending) who examined me with many questions. I answered I was a Subject of the Queen of England, who had peace with all Christian Kings, specially with the King of Denmark: but was committed again to custody, whence (having dismissed his company) he sent for me again by his Son and being private, holding a Letter in his hand, said, I have received sundry Letters from my friends, and one of late from my daughter, captive in Moscow, which showeth of much friendship she hath found at an English Gentleman's hand, which negociates in that Court for the Queen of England. My Lord, said I, is your daughter called Magdalen Vrkil: yea Sir, said he. I answered I was the man, & that within these ten days she was well. He said he could not procure her ransom, and clasps me about the neck, crying as did his Son likewise: God's Angel hath brought your goodness thus to me, how ever disguised in this turbulent time, that I might render you thankes and furtherance. I desired free pass and safe conduct. He feasted me joyfully, and made ready his Letters and Passports to Captains of Towns and Castles, gave me a fair German striking Clock, offered his Son and Servants armed to guard me out of danger, which I could not accept of, and commended his daughter to me. I passed on to Pilton a strong Castle where King Magnus lay, who used me roughly, Pilton. because I could not drink with him excessively. He had riotously spent and given most of his Towns and Castles, jewels, Plate, &c. to his followers and adopted daughters, which he received in Dowry with the Emperor's Niece, and not long after died miserably, leaving his Queen and only daughter in very poor estate. I road thorough the Duke of Curlands Country, and Prussia to Konninsburgh, Meluin and Danzike in Polond, Gratitude. Pomerania and Mickelburgh to Lubeck, where I was known and honourably entertained. I had now gotten four or five Servants Dutch and English. The Burgomasters sent me a Present of Fish, Flesh, and Wines, taking notice of the favours I had done to them and theirs: diverse came with thankful acknowledgement of their Redemption by my means and Purse, from Moscovite and Tartarian Captivity, and presented me with a Boll cover guilt, in it Ricks Dollars, and Hungarian Ducats, which Coin I returned again. They brought me their Town Book, and prayed me to write my Name and place of Birth and abode, that they and their Posterity might honour my Name in Record for ever. At Hamburgh likewise, they for like cause presented me their thankes, and Present, and the Burgomasters feasted me. I landed at Harwich, opened my Aquavitae Bottle (which had been girt close under my Caffocke by day, and my best Pillow by night) and took thence the Emperor's Letters, which I sweetened as well as I could. But yet the Queen smelled the Aquavitae-savour. I had access three or four several times, and some discourse by means of my Lord Treasurer, Sir Francis Walsingham, and some honourable countenance of my Lord of Leicester, by Sir Edward Horsey my Kinsman his means. I was well entertained by the Muscovie Company, to whom the Queen had given command to prepare those things for which the Emperor had given directions. With which, and her Majesty's Letters & gracious favour (sworn her Servant, Esquire of the Body, giving me her Picture & Hand to kiss) I departed in company of twelve tall Ships. Sir jer. Horseys return into Russia. We met with the King of Denmark his Fleet of Ships and Galleys near the North Cape, fought with them and put them to the worst, and after arrived at S. Nicolas. I posted over Vaga, and came to Slobida Alexandrisca, where I delivered the Queen's Letters to the Emperor, with her pleasure, by word of mouth short of his expectation. He commanded my silence, commended my speed and business done for him, gave me allowanances and promised his goodness for recompense of my service. He commanded also that those Commodities should be brought up to the Musco, and received into his Treasury, viz. Copper, Lead, Powder, Saltpetre, Brimstone, &c. to the value of 9000. pounds, and ready money paid for them. He came to the City of Musco, and cast, his displeasure upon some Grandes: he sent a Parasite of his with 200. Gunners to rob his Brother in Law Mekita Romanowich our next Neighbour, The Emperor's excesses. This Mekita was Brother to Nastacia the Emperor's first Wife, and Grandfather to the present Emperor. which took from him all his Armour, Horses, Plate, Money, Lands and Goods to the value of 100000. Marks sterling. He sent the next day to the English House for as much course Cotton as would make himself and his children Gowns to cover them. The Emperor sent likewise Simon Nagoy another of his Instruments, to squeeze or sponge Andrew Shalkan a great bribing Officer, who brought his fair young Wife Solumaneda out of her Chamber, defiled her, cut and gashed her naked back with his Cemitar; killed his trusty Servant juan Lottish, took all his Horses, Goods and Lands, and beat out of his shins 10000 Robles or Marks sterling in money. At that time did the Emperor also conceive displeasure against the Dutchmen and Livonians before mentioned (to whom a Church and liberty of Religion had been given by my means) and appointed certain, Captains with 2000 Gunners in the night to take the spoil of all they had, who stripped them naked, ravished and deflowered the women and virgins, carrying away diverse of the youngest and fairest to serve their lusts. Some escaping came to the English house, where they were clothed and relieved not without danger of displeasure, amongst whom was that daughter of the Governor of Osell in Liefland commended to my favour, whose freedom I also afterwards procured and conveyed her to her father. The Emperor striketh his Son; some say with his staff on his head. His cruelty grew now ripe for vengeance; and he not long after falling out with his eldest Son for his commiseration to those distressed Christians, and for grieving at his Uncle's wrongs, jealous also of the people's affection to him, gave him a box on the ear (as it was termed) which he took so tenderly that he fell into a burning Fever, and in three days departed this life. Whereat the Emperor tore his hair and beard, like a mad man, lamenting too late for that irrecoverable loss, not to himself so much as to the Empire, whose hopes were buried with him; being a wise, mild and worthy Prince of three and twenty years. Death and burial of young juan. He was buried in Michala Archangel Church in the Musco with jewels and Riches put in his Tomb valued at 50000. pounds; watched after by twelve Citizens in course, every night devoted to his Saint john and Michael, to keep both body and Treasure till his Resurrection. Now was the Emperor more earnest to send into England about his long conceited match, his second Son being weak of wit and body, without hope of ability for government, and the third not only young but disallowed in Sanctity, and according to the fundamental Laws illegitimate, borne out of Wedlock of the fift unlawful Wife, not solemnised with the Rites of their Church, but in the Churchyard by a deprived and excommunicated Prelate, So saith the Original. in which respect neither she nor her Issue were capable of the Crown. The Emperor peruseth the Queen's last Letters, and addresseth one of his trustiest Servants in Embassage Theodore Pissempskeie a wise Nobleman about the Lady Mary Hastings aforesaid, and that her Majesty would be pleased to send some Noble Ambassador to treat with him therein. Ambassador to the Queen for Lady Mary daughter to the Earl of Huntingdon. This Ambassador took shipping at Saint Nicolas, and arriving in England, was magnificently entertained and admitted audience. Her Majesty caused that Lady to be attended with diverse Ladies and young Noblemen, that so the Ambassador might have a sight of her, which was accomplished in York House Garden. There was he (attended also with diverse men of quality) brought before her, and casting down his countenance fell prostrate before her, and rising ran back with his face still towards her. The Lady with the rest admiring at this strange salutation, he said by an Interpreter; it sufficed him to behold the Angelical presence of her, which he hoped should be his Master's Spouse and Empress, seeming ravished with her Angelical countenance, state and beauty. She was after that by her familiar friends in Court called Empress of Mosconia. Sir William Russell, third Son to the Earl of Bedford, a wise and comely Gentleman was appointed her Majesty's Ambassador to the Moscoune: but he and his Friends considering of the business, and not so forward thereto, the Company of Merchants entreated for Sir Jerome Bowes, moved theretowith his presence and tall person. He was well set forth, most at their charge, and with the Russian Ambassador arrived at S. Nicolas. Sir jer. Bowes Ambassador into Russia. You have his Voyage, &c. in M. Hakluyt. The Emperor's Ambassador posted over land, and delivered his Letters with the accounts of his Embassage which was joyfully accepted. Sir I. B. passed slowly up the Dwina 1000 miles to Vologda. The Emperor sends a Pensioner Michael Preterpopove well attended to meet him and make his provisions. At Yeraslave another, Equerry of the Stable, met him. At Musco he was honourably entertained. Knez juan Suetzcoie attended with 300. Horse brought him to his lodging. Savelle Frollove the Secretary was sent to congratulate his welcome with many dishes of dressed meat, and promise of best accommodating. The next day, the Emperor sent a Noble man Ignatie Tatishove, to visit him with fair words and promise of speediest audience, which was on Saturday following. About nine of the clock the streets were filled with people, and a thousand Gunners attired in yellow and blue Garments set in ranks by the Captains on Horseback with bright Harquebuses in their hands from the Ambassador's door to the Emperor's Palace, Knez juan Sitzcoie attended him mounted on a fair Jennet richly bedecked, with a fair Gelding well furnished for the Ambassador, attended with three hundred Gentlemen gallantly adorned. The Ambassador being displeased that the Duke's Horse was better than his, mounted on his own Horse, and with his thirty men liveried in Stammel Cloaks well set forth, each having a part of his Present (being most Plate) marched onward to the King's Palace, where another Duke met him, and told him that the Emperor stayed for him. He answered, that he came as fast as he could. By the way the people guessing at the unpleasingness of his message, cried Carenke, (that is, Cranes-legs) in mockage of him, whereat he stormed much. The passage, stairs and Rooms thorough which he was conducted, were all beset with Merchants and Gentlemen in Golden Coats. His men entered before him with their Presents into the Room where the Emperor sat in his Robes and Majesty, with his three Crowns before him, four young Noble men called rinds, shining in their Cloth of beaten Silver, with four Sceptres, or bright Silver Hatchets in their hands, on each side of him, the Prince and other his great Dukes and Nobles in ranks sitting round about him. The Emperor stood up, and the Ambassador making his courtesies, delivers the Queen's Letters, which he received and put off his Imperial Cap, asking how his loving Sister Queen Elizabeth did. His answer made, he sat down on a side form covered with a Carpet, and after some little pause and mutual view, was dismissed in manner as he came, and his Dinner of two hundred dishes of dressed meats sent after him, by a Gentleman of quality. I was forewarned by my secret and best friends not to intermeddle in those businesses. Some secret and public conferences passed, but good note was taken that none of the great Family of the Godonoves were consulted with therein. The King feasts the Ambassador, grants great allowance of daily provision, and nothing would please him: yea he made great complaints about frivolous matters. The Merchants and the Emperor's Officers were reconciled in their accounts, grievances remedied, Privileges granted, and an Ambassador to the Queen resolved on; if Sir I. B. could have conformed himself to the time, any thing might have been yielded: yea, he promised, that if his Marriage with the Queen's Kinswoman took effect, her issue should inherit the Crown; But England was not so happy. for assurance whereof he had a mass of ready treasure presently to be transported with his Ambassador unto Queen Elizabeth's trust. The Clergy and Noblity (especially the nearest allied to the old Empress, the Prince's wife and her Family of the Godonoves found means to cross all these Designs. The King much distracted in fury caused many Witches, Magicians, or Worse presently to be sent for out of the North, where there are many between Colmogro and Lappia. Threescore of them were brought post to Musco, where they were guarded, juan consulteth with Witches. Bodan Belscoy the Emperor's Minion. 1584. dieted and daily visited by the Emperor's great Favourite Bodan Belscoy to receive from them their Divinations or Oracles on the Subjects given them in charge by the Emperor. (Note that a great blazing Star and other prodigious sights, were seen a month together, every night over Musco that year.) This Favourite now sought to serve the turn of the rising Sun, wearied with the wicked disposition of the Emperor. The soothsayers tell him that the heavenly Planets and Constellations would produce the Emperor's death by such a day. But he not daring to tell the Emperor so much, said to them that on that day they should be all burned. The Emperor began grievously to swell in his Cod (wherewith he had offended so long, boasting that he had deflowered thousands of Virgins, and a thousand children of his begetting destroyed) was carried every day in his Chair into his Treasury. One day (two days before the Emperor his death) the Prince beckoned to me to follow, and I adventurously stood among the rest, and heard him call for his Precious Stones and jewels. He then held discourse to the Nobles about him, directing his eye and speech most to Boris Godovona, of the nature and properties of his Gems: of the World compassing Loadstone (causing the Waiters to make a Chain of Needles therewith touched) of the Coral also and Turkess, whose beautiful colours (said he) laid on my arm poisoned with inflammation, you see are turned pale, Vasiliwich his discourse of Gems. An Unicorn's Horn cost 70000. Marks. and declare my death. Reach out my Staff Royal (an Unicorn's Horn garnished with very faite Diamonds, Rubies, Saphires, Emeralds and other Precious Stones, it cost 70000. Marks sterling, bought of David Gowell of the Fulkers of Ausburge) seek out some Spiders; caused his Physician johannes Eiloff to scrape a Circle thereof upon the Table, and put within it one Spider, and after another, which burst presently, others without the Circle running away from it alive, It is too late, it will not preserve me. Behold these Precious Stones, the Diamond most precious of all other, I never affected it; it restrains Fury and Luxury, the powder is poison. Then he points to the Ruby; this comforts the Brain and Memory, clarifieth congealed blood. That Emerald of the nature of the Rainbow, is enemy to all uncleanness, and though a man cohabit in Lust with his own Wife, this Stone being about them will burst at the spending of Nature. The Sapphire I greatly delight in, it preserveth and increaseth Nature and Courage, rejoiceth the heart, is pleasing to all the vital Senses, sovereign to the Eyes, strengthens the Muscles. He takes the Onyx in hand, &c. All these are Gods wonderful gifts, secrets in Nature, revealed to man's use and contemplation as friends to grace and virtue, and Enemies to vice. I faint, carry me away, till another time. In the afternoon he peruseth over his Will, and yet thinks not to die. His Ghostly Father dares not put him in mind of anointing in holy form. He hath been witched in that place, and often unwitched again. He commands the Master of the Apotheke, and the Physicians to prepare a Bath for his solace, inquires the goodness of the Sign, sends his Favourite to his Witches to know their Calculations. He tells them, the Emperor will bury or burn them all quick for their Illusions and Lies, the day is comen, he is as heart-whole as ever he was. Sir (they answered) be not so wrathful, you know the day is comen, and you know it ends with the Sunsetting. He hasts him to the Emperor, made preparation for his Bath about the third hour of the day. The Emperor therein solaced himself, and made merry with pleasant Songs after his use, came out about the seventh hour well refreshed, sat down upon his Bed, calls Rodovone Birken a Favourite of his to bring the Chessboard, sets his men, his chief Favourite and others with Boris Federowich Godonove, being then about him. He in his loose Gown, juan Vasiliwich his death. Shirt and Linen Hose, faints and falls backward. Great was the stir and outcry; one sends for Aquavitae, another to the Apotheke, for Vinegar and Rose-water, with other things and to call the Physicians. Mean time he was strangled * Supposed the act of Belskoy and Boris. and stark dead. Some show of hope was made of his recovery to still the outcry. Bodan Belscoy and Boris (to whom the dead Emperor had bequeathed, as the first of four Princes, to take charge of his Son and Kingdom, being Brother to the Successors Wife) go out on the Terras accompanied with so many of the Nobility his familiar friends as was strange so suddenly to behold. They called out to the Captains and Gunnera to keep their Guards strong, and the Gates sure with their Pieces and Matches light: whereupon the Gates of the great Castle were presently shut with watch and ward. I offered myself, my Men, Powder and Pistols, to attend the Prince Protector. He accepted me among his Familiars and Servants, passing by with a cheerful countenance towards me, speaking aloud, Be faithful and faint not Eremiesca. The Metropolitans, Bishops, and Nobility flocked into the inner Castle, holding it a day of jubilee for their redemption, pressing who could first, to the Book and Cross to swear to the new Emperor Feodor juanowich. Theodore or Feodore Emperor. Boris Protector It was admirable what dispatch there was in six or seven hours; The Treasury sealed up, and new Officers added to the old, twelve thousand Gunners with their Captains set for a Garrison about the Walls of the great City of Musco. A Guard was given me to keep the English House. The Ambassador S. I. B. trembled, and expected hourly nothing but death from the rage of the Nobility and people. His gates, windows and Servants were shut up, his former plentiful allowance taken away. Boris and three others of the greatest Peers joined assistance with him in the Emperor's Will for the Government of the Kingdom (viz. The Protector and chief Commissioners course of government. Knez Misthisloskie, Knez juan Suskoy, and Mekita Romanowich) began to manage and dispose of all affairs: they proclaim the Emperor Feodore in his late Father's stile thorough all the Kingdom, take Inuentories of all the Treasure every where, Gold, Silver, jewels, which was infinite; make a survey of all the Officers and Books of the Crown Revenues. New Treasurers, Counsellors, and Officers in all Courts of justice are made, new Lieutenants also, Captains and Garrisons in all places of charge and importance; most out of the Family of the Godonoves, best to be trusted for attendance and service about the King and Queen, by which means the Protector became strong. He was with great observation magnified of all, and so be haved himself to the Princes, Nobility and people as he increased their love. After some pause I was sent for, and asked what they should do with S. I. B. his business being at an end he was not now (said they) to be reputed an Ambassador. I answered, it stood with the honour of the King and Kingdom to dismiss him with honour, and safely according to the Law of Nations; otherwise the Queen whose Servant he was would take it ill, &c. They shook their heads, reviled him, saying he had deserved death by the Law of Nations, practising so much mischief in a State. They would have sent a message to him by me to prepare his present dispatch with some other terrible words of displeasure. I be sought that I might not be the messenger, which somewhat offended them. The Lord Protector sent for me at Evening, whom I found playing at the Chess with Knez juan Gemskoy a Prince of the blood, and taking me aside said, I wish you to speak little in defence of Bows, the Lords take it ill. Go show yourself from me, and pacify such and such. Your answer was well considered of, but many persuade revenge upon him for his ill behaviour. I hope, said I, your greatness and wisdom will pacify their furies. I'll do my best (he said) to make all well, and so tell him from me. I went to those Noblemen accordingly, which complaining of their sufferings for his arrogance, willed me to be quiet in the business. Yet did not I leave to deal effectually under hand for him, entreating he might be sent for and dispatched, being cooped up and kept close as a prisoner, and allowances taken from him. At last he was sent for, attended but with a mean messenger, lead into a with drawing Room, where the Lords used him with no respect, charged him with heinous matter practised against the Crown and State; would not spend time to hear his answer, railed on him (especially the two Shalkans great Officers, and some others who had suffered displeasure & beatings from the Emperor through his complaints) saying it were requisite to make him an example, cutting off his Crane-legs, and casting his withered carcase into the River (pointing out of the window) under him: but God hath now given us a more merciful Emperor, whose eyes he should see for Queen Elizabeth's sake. But put off your Sword (which he refused to do, saying it was against his Order and Oath) they would enforce him else, coming into the presence of so peaceable a Prince; whose soul being clothed with mourning, was not prepared for the sight of Arms. And so he put on patience, and was brought single to the presence of the Emperor, who by the mouth of his Chancellor commended him to Queen Elizabeth. Wherewith Sir Jerome Bowes was conveyed to his Lodgings, three days given for his departure out of Musco; perhaps he should have a Letter sent after him. He had now little means, less money, and none to supply him but myself, who made means to get him thirty Carts to convey his and his Servants Stuff, and as many Post-horse; for he could be allowed none of the Emperor's charge. I asked leave of the Lord Protector to speak with him, and to bring him out of the City. Watch and ward was appointed in the streets that the people should not stir at him. A mean Sinoboarscoie was appointed to conduct him, who used him with small humanity, and much against the height of his mind to endure. I with my Servants and good friends accompanied him well mounted out of Musco, caused my Pavilion to be pitched by a River's side ten miles off, and with my provisions of Wines and Mead, took leave of him and his company. He sadly prayed me to have an eye an ear to his safety, doubting of some treachery & much perplexed with fear, as were the Gentlemen with him. I procured the Lord Protector to send his Letters after him to the Queen, & a Tunber of Sables a gift from himself. When he came to Saint Nicolas aboard the Ship, he used intemperate words to the Gentleman that conducted him, for him to telle be Emperor and his Counsel, cut his Letters and Sables in pieces, &c. The Nobility hearing hereof after he was gone laid much blame on me, especially the Shalkans. Now was the Government much altered having put on a new face, Russian government under Theodore. The great treasure which Basiiwich gathered See Doctor Fletcher's Tract in my Third Part, l. 3. c. 1. justice administered and every man living in peace. Man's capacity cannot comprehend how the infinite treasure which the former Emperor left behind him could be gotten together, and much less how it should be so soon consumed and this Kingdom, Princes and people so ruined. His standing Revenues and my Collections out of their own Records in my Description of the Ruff Commonwealth may be worth reading. The traffic attracting many Nations, Persians, Armenians, Turks, Italians, Germans, French, Dutch, English, Polonians, which bring store of Gold and Silver Coin, Precious Stones, jewels, and Pearls, which are taken into his Treasury for the Commodities of that Country, by him taken from his Subjects to serve his turn at easy rates, leaving them their traffic besides for Cloth, Silks, Velvets, Ounce-gold, Tissue, Cloth of Gold and Silver, Wines, Fruits, Spices, Sugar, Copper, Lead, Tin, Paper, Indigo, Brasill, Calicoes, &c. which that Country most needs: This course of traffic and treasure with the surplusage of his Revenues, amounting yearly unto 1300000. Marks sterling, besides all charges for his house and ordinary Salaries of his Soldiers. This hath he continued to lay up near sixty years, besides the great treasures left him by his Predecessors, never exhausted nor diminished. Myself have seen many thousand bags rotten, of old Silver and Gold Coin, and Plate in great barred Chests, piled up in many Vaults, Sellers, and Stone Houses, and many trusty Merchants continually weighing, numbering, and new bagging up the same: so that I am confident (having conversed much and many years with those Nations) that all the Kings in Christendom have not like Riches and quantity of treasure. Now to add some thing of his Acts, Conquests, and conditions. He conquered Casan, juan Bas. his conquests. Astracan, the Nagays, and Chorcas Tartars and many others of that kind inhabiting above two thousand mules on both sides the Volga, Southward to the Caspian Sea. He freed himself from Tartacian homage. He conquered Pollotzka, Smolensca and many Towns, and Castles seven hundred miles South-west from Moscow into the Countries of Bela, Russia, Lituania, &c. belonging to the Crown of Poland: as much and as many Towns and Castles Eastward in Linonia and the parts belonging to Swethan and Poland, the Kingdom of Siberia also, bringing away the King (whom I saw in Musco) and the adjacent Countries Northward 1500. miles. His Acts for justice. He reduced the Ambiguities and uncertain Rules of their Laws and pleadings into a more perspicuous and plain form of a written Law for every man to understand and plead his own cause without any Advocate, and to challenge (under great penalty and mulct to the Crown) judgement without delay. His Acts Ecclesiastical for Religion. He established and published one uniform confession of Faith, Doctrine and Discipline consonant to the three Symbols or Creeds; professing the Religion of the Greek Church, deriving their antiquity from their: Apostle Saint Andrew, and their Patron Saint Nicolas: and in regard of later dissensions in doctrine and Ceremony in that Church, he hath acquitted the See of Musco from that Society, and the Synodals and Oblations * Twelve thousand Robles annually. heretofore contributed to that Church, the Patriarch jeremy resigning the Patriarchship of Constantinople to the Metropolitan of Musco. He utterly disclaims the doctrine of the Pope, holding it the most erroneous, marvelling that any Christian Prince would yield him any Secular authority; which he caused his Clergy to declare to Friar Anthony Possevinus the Pope's Nuncio at the Church door at Prechesta. 1582. He hath built in his time forty fair stone Churches richly adorned within, and the Turrets all gilded with fine pure Gold without. He hath built and dedicated above sixty Monasteries and Nunneries, and endowed them with Bells, Ornaments and maintenance to pray for his Soul. He built a goodly steeple of hewn stone in the inner Castle of Musco, called Blanasenia, Collacalitza, with twenty greatsweet sounding Bells in it, which serve to all the Cathedral Churches standing about it, ringing all together every Festival day (which are many) and every midnight Prayers. His charity. One deed of his Charity I may not omit. A great Famine followed the Pestilence of the better sort of people. The Towns, streets, & ways were pestered with Rogues, idle Beggars, and counterfeit Cripples: 1575. nor could any riddance be made of them, Proclamation was made that they should resort to Slobida Alexandrisca, to receive the Emperor's great alms on such a day. Out of some thousands that came, seven hundred of the vilest and most counterfeit Rogues were all knocked on the head, and cast into the great Lake for the fish to receive the dole of their carcases, the rest were dispersed to Monasteries and Hospitals to be relieved. His Castles & Colonies. He built above 100 Castles in his time, in diverse parts of his Kingdom, and planted them with Ordnance and Garrisons. He built 200. Towns in waist and dishabited places thorough his Kingdom to replenish those parts, being a mile or two miles in length called Yams, giving every Inhabitant a portion of Land and Money, to keep so many speedy Horses for his use and for Posts. He built a goodly strong stone Wal about the City of Musco, and planted it with Ordnance and Garrisons. His person described. His burial. He was a goodly man of presence, well favoured, of a high forehead, and shrill voice, a right Scythian, full of ready wit and wisdom, cruel and merciless: his own experience ruled State causes and affairs public. He was sumptuously entombed in Michael Archangel Church, where his memory is still dreadful, though guarded day and night, they which pass by or hear his name crossing and blessing themselves from his Resurrection again. The Empress Anna fifth wife to the late Emperor, with her young Son Chariwich Demetrius, and their Family Nagais were confined to Onglets, to reside in that Castle at the Emperor's pleasure with Royal allowance for their maintenance. New Ambassadors were chosen by Boris the Protector, such as he best affected, to illustrate his greatness, to be sent from the new Emperor to all Kings and. Princes his Allies. The Coronation was first solemnised, whereof I was an eye and ear witness (as Master hakluyt's and Doctor Fletcher's Discourses, in this and other Relations of that State and Commonwealth procured at my hands, Sir I. Horsey sent Ambassador from the Emperor to Q. Elizabeth. declare) Myself was nominated to be sent to Queen Elizabeth. The substance of our Embassies was much alike to make known, that by the Providence of God Feodore juanowich was crowned and settled in the Imperial Throne of his late Father juan Vasilowich of famous memory: who thought good out of his tender care of peace to make known to their Princely wisdoms, how desirous he was of their alliance and brotherly amity, promising all correspondence, trade and commerce with them and theirs. Letters also and Commissions to treat of such other matters as fell properly in question for the good of both sides. I was dispatched with extraordinary grace, terms and titles from the Emperor, but especially from the Protector in private and public, and with Instructions and Commissions apart. Having taken my leave of the principal Princes and Officers I set forth well attended and accommodated in the reputation of an Ambassador wheresoever I came. My journey was over-land from Musco, the twentieth of August, six hundred miles to Vobsee. 1584. and thence to Dorp in Liefland, Perno, Libo, Wendon in Curland, and so to Riga chief City of that Province: where my Commission was to treat with Queen Magnus (the next heir to the Russian Crown) she being now in great distress and having small allowance issuing from the Crown treasure of Poland. She was kept in the Castle of Riga, whereby leave of the Cardinal Ragavile very hardly obtained, I spoke with her, found her dressing her daughter's head, both of them in old Garments of cloth of Silver. I told her, her Brother (so Cousin Germane call) the Emperor Feodor had taken notice of the distress wherein she and her daughter lived, and desired her return into her native Country, there to hold her estate according to her birth. And the Lord Protector Boris Fedorowich with due remembrance of his service doth vow the performance of the same. King Magnus his Widow seduced by Boris his policy. I was interrupted and hasted away by the Lieutenant, and got leave a second time. She complained of her small allowance not a thousand Dollars a year, which I said she might remedy if she pleased. She said she had no means to escape, the King and State minding to make use of her birth and blood, & knowing their fashion, in Russia, she had small hope there to be otherwise dealt with, than they use to do with their Queen Widows, which is to shut them up in a Hellish Cloister, to which I prefer death, I answered, her case was different, and times had altered that course, none that hath a child being thereunto enforced. After other words and promise of means to effect her escape, within two months I left with her a hundred Hungarian Ducats, and your Grace (said I) shall receive four hundred more this day seven weeks or thereabout. Her Highness received them very thankfully, and her daughter (then ten years old) twenty more, and I took my leave. The next day as I passed out of the Town Gates, a Gentlewomanlike Maiden in her pleated hair, presented me a curious white wrought Handkerchief, in the corner whereof was a little Hoop-ring set with Rubies, but told me not from whom. I hied out of the Cardinal's jurisdiction thorough Curland, Prussia, Meluin, Danzike, whence I sent one of my Servants to the narve with my Letters, Handkerchief and Relation to the Emperor and Protector, all sewed up in his quilt doublet. He passed so speedily and safely, that this Queen and her daughter were sent for, stolen away very secretly, and posted with thorough Livonia before she was missing. The Lieutenant sent diverse Horsemen after her but too late, and was therefore displaced. At her first coming (as I learned after my return) she was much esteemed by the Empress and Ladies, had her Officers, Lands and allowances appointed according to her state: but not long after, she and her daughter were disposed into Maids Monastery within two miles of Musco, among the rest of the Queens, whereupon she exclaimed that she was betrayed, and that she had given faith to me. But neither could I be permitted to see her, or she me. This piece of Service was very acceptable, whereof I much repent me. From Danzike I passed Cassubla, Pomorenia, Statine, Meckelburgh, Rostok, Wismar (where I escaped death miraculously) Lubek, where I had honourable entertainment again, and from Hamborough arrived in England, had gracious access to the Queen at Richmond, her Majesty professing much joy that a Subject of hers had attained to knowledge, trust and ability for so weighty employment from so great a Prince. I after translated the Letters, and Master Secretary read them to the Queen. I was well housed, attended, provided, and feasted by the Musconie Company: was called again to Greenwich, and delivered to her Majesty what I was to say, and what it pleased her to inquire of me. In fine she said, well Jerome, we have lost a fair time and a great deal of treasure that our Realm might very opportunely have been possessed of, harshly censuring Bows his want of temperance, &c. One was committed to the Marshal, the other forbidden her Majesty's presence. Such was the Lord Treasurer's good husbandry answerable to Her Majesty's frugality, that though this business had been kept ten years a foot, and the Emperor still upheld in hope, yet all the charge of Ambassadors and Messengers were laid on the Merchants both for entertainments, and gifts given and sent, of which the Queen bore the name and countenance, receiving thence many and rich Presents, for that which at times cost the Company 20000. pounds. The imputations and aspersions cast on me by false suggestions and subornations of Finch a hangby of Sir Jerome Bowes, who first faltered, and after the other being removed out of presence, confessed that he was set on by him; I omit, so repaying the courtesy in releasing him when he had been taken as a Spy, &c. With much help of friends Sir Francis Walsingham and Sir George Barnes, provision was made of Lions, Bulls, Dogs, gilt Halbords, Pistols, Pieces, curious Armour, Wynes, Drugs of all sorts, Organs, Virginals, Musicians, Scarlets, Pearls, curious Plate and other things of good value according to my Commissions. I took my leave of the Queen, received her Highness' Letters to the Emperor, and Protector with Letters Patents of grace and title for my passage with many good words and gracious promises, Instructions also from the Lords and the Company, with some recompense for favour already done for them in the Emperor's Court. I departed well accommodated in company of ten good ships, arrived at Saint Nicolas, posted twelve hundred miles to the Musco, came to the Lord Protector, now styled Prince of the Province of Vaga, who received me gladly; sends for me again the next day, tells me of many strange alterations since I had gone from thence, practices of the Mother of Demetrius and that Family, discontents twixt him and his joint Commissioners for the Government by the Emperors will. (He was now loath to have any Competitor) you shall hear much said he, believe little more than I tell you. On the other side I heard much discontent of the Nobility, dissembling, working on the advantage, &c. I was brought before the Emperor, the Counsel sitting in State, and delivered the accounts of my employment (as did other his Ambassadors) with the Queen's Letters. Commandment was given to a Gentleman with fifty Huntsmen to attend the speedy bringing up of the Presents. I had commendation for the service done about Queen Magnus. Boris his bloody stairs to the Throne. Bodan Belscoie the chief Favourite to the old Emperor, was now sent to a remote Town and Castle called Casan in displeasure, as a man feared to sow discontent in the Nobility. Peter Gollanine chief Treasurer to the old Emperor and peremptory against Boris, was likewise sent away under the conduct of juan Voiacove a Favourite of the Protectors, and on the way to Musco was dispatched of his life. Kneaz juan Suscoy a prime Prince of the blood, one in commission for the Government, was commanded to depart the Court and City of Musco to his own repose, surprised with a Colonels Guard, and not far off the City was smothered in a Cottage with wet hay and stubble set on fire. Thus were the chief blocks removed out of the godonove's way: many more were quarrelled, and by degrees had the like measure. I was sorry to see in what hatred the Protector grew with the people. He took me out with him at the Postern with small attendance besides his Falconers to see his Gerfalcons fly at the Crane, Herne, and Swan (Princely pastimes for their hardy Hawks, not caring for their killing, having such choice) but a beggarly Friar wished him to haste home speedily, all were not his friends. Some five hundred horse, young Nobles and Courtiers, were coming to meet the Protector for honour, to attend him as was said to the City. His meaning was that none should know of his going out. He followed the Friar's advice, ventured the Ford a nearer way, and was at the Castle gate before that company could come about. I saw him perplexed and glad that he had recovered the Palace: where Bishops, Dukes, Gentlemen and other Suitors attended him, and could not at other times come in his sight in three or four days together, he passing by a privy way. I prayed him to look back (the rather because they should not envy my passing with him) to show himself on the Terras. He cast a displeasing countenance on me, yet stayed and went towards them, saluted many and took their Petitions, great acclamations were made, God save Boris Fedorowich his health. He told them, he would present their Petitions to the Emperor. They answer; Thou most Noble Lord art King, say thou the word and it is done. I recite this because I perceived his liking and aim at the Crown. Public audience to Sir I. Horsey. My Presents were now come: the day appointed that I must again appear before the Emperor from her Majesty, with a Gentleman of good esteem, and was as well mounted as he, attended with twenty men in fair Liveries; myself attired after their fashion, stayed in a withdrawing Room till the Emperor and Empress had viewed out of the Palace windows the Bull, Dogs and Lions: a goodly white Bull all spotted with natural black dapples, his gorge hanging down to his knees, washed with Soap and sleeked over, with a green velvet Collar studded, and a red Rope, made to kneel before the Emperor and Empress, and standing up looked fiercely on every side appearing some other strange beast, which they call Buenall: twelve goodly masty Dogs with Roses and Collars in like fashion led by twelve men, two fair Lions brought forth of their Cages drawn on Sleds, &c. The Emperor being set in his Chair of State, I was sent for in, my men carrying their Presents in their hands, most pieces of curious Plate. I delivered my Speech; the Emperor said little, showed good countenance, and the Chancellor whispering in his ear, stood up, put off his Cap, and said he was glad to hear that his loving Sister Queen Elizabeth was in good health, and therewith I was dismissed in manner as I came. The particulars of the Presents were delivered in a Schedule to the Lord Treasurer. There followed me juan Shamadaiao a Kinsman of the Lord Protectors with a hundred and fifty dishes of all sorts of meats for my Dinner from the Emperor, Drinks, Bread and Spice, sent by one hundred and fifty Gentlemen thorough the streets to my Lodging. I presented the chief a cloth of Scarlet garment, and rewarded each of the others. The next day my friends, their Priests, Officers, &c. came (as the manner is) to make merry with that cheer. The Protector spent a whole day in viewing the Provisions sent him, he and the Empress his Sister liking all, admiring nothing more than the Organs and Virginals; never having seen or heard the like before. Ready money was sent 4500. pounds, and my choice of one of three Horses sent by the Master of his Horse, esteemed worth 300. Marks. He sent me by another three thousand pounds in fine Silver Coin of his free gift, and earnest of his favour. I was continually remembered with other gifts in bountiful measure, so that Towns, Monasteries, Officers, Merchants, Native and Foreign made use of my favour to procure Freedoms and Exemptions. The Emperor (I might say the Lord Protector) being possessed of so great a Treasure, knew not how to make use thereof to illustrate his fame. The Persian and Georgian both invaded by the Turk, were Suitors for aid. He lent the Persian 200000. pounds for five years gratis, and half so much to the Georgian King. Hereupon grew a quarrel betwixt the Turk and the Moscovite. The Protector ambitious of greater Rule, or Title rather, sent Knez Pheodor Forresten in Embassage to the King of Denmark, about a Match with his Daughter, and Hartique Hans the King's third Son; little was resolved till four years after. Alphonaze Masolove Secretary of State was sent to Maximilian the Emperor, with great and rich Presents, and offer of aid against the Turk in Hungary, if he would procure passage for an Army thorough Poland of King Stephen, which the Emperor could not effect, and in lieu thereof, desiring by his Ambassadors sent into Russia the lone of 300000. Rials, such hostage was desired for assurance that the effect was frustrate and proved ridiculous and unfortunate, the Turk setting the Crimme on the Ruff with a huge Army, which cost the Moscovite infinite charge and loss of men. The Pole and Swethen combined also & recovered their ancient Territories, the Ruff at that time being employed in new Conquests in Siberia, whence Chiglicaloth the Emperor with his Mother and best Murseys were brought to the Musco, where they lived with better maintenance then in their own Country. I saw the King there do many feats of activity on Horseback and Foot. He told me of men of like complexion to me in his Country, taken with a Ship two years before, intending to pass up the Ob to seek Cathay. The discontented Nobility now practised against the Protectors greatness, which he durst not then take notice of. Soon after a practice was discovered to poison the young Prince Demetrius, his Mother and all that Family guarded in Ouglets. Also Mekita Romanowich the Emperor's only Uncle, trusted in the third place for the government in the old Emperors. Will with Boris, who could endure no Competitor, (two prime Princes made away) was bewitched, his speech taken suddenly from him. I came to visit him, he set pen to paper and writ that he was bewitched, and by whom, and should not live. The Protector told me also that Mekita Romanowich was not like to disturb him long. He died soon after, and the silly Emperor his Nephew fearing his turn next, desired he might be shorn a Friar. That Nobleman left three Sons of great hope, Feodor the eldest (for whom I had made as well as I could a kind of Latin Grammar in the Sclavonian Tongue and Letters. He was now enforced to marry, and had a Son. The Protector being jealous of him, he also not long after his Father's death was made dead to the World and shorn a Friar, He is now their Patriarch made Archbishop of Rostova. His next Brother of no less generous spirit, not able to dissemble his discontents longer, took opportunity to stab the Protector, though not so dangerously as he intended, and escaped into Poland where he and Bodan Belscoy, and others at home practised, the utter ruin of Boris and all his Family. Mean while I procured many Privileges for the English Merchants with Releases, Payments, Ratifications, &c. The Protector jealous and fearful, sends Treasure, Silver and Gold Coin to Sollavetzca Monastery on the Sea side near the Davish and Swethen Confines, that it might be ready (as himself told me) to transport into England, holding that his surest refuge in case of necessity. It was of infinite value, and not pertaining to the Crown. I was now suspected by the discontented Nobility who showed me not wont countenance, which caused me to haste away having sped my business and Instructions from the Counsel and Merchants. Rich Presents were sent from the Emperor for the Queen, and Boris sent with secret messages a curious Robe for me of Cloth of Silver wrought without seam made in Persia, with a fair embroidered Tent, wrought Handkerchiefs, Shires, Towels, &c. brought by his near Kinsman. I intreatel two favours for a farewell, the freedom of the Livonian men, women and children, sent before to Nonogrod in displeasure: a Catalogue of their names were taken, and they freed by the Letter of Irenia the Empress: the other was the liberty of a Nobleman's Son of Gilderland. Here Sacarius Gilfenberg, Sir. I. Horsey is sent again for England. which neither the King of Denmark's, nor States Letters could before procure; which his Mother well recompensed. After rich allowance by the way, honourably attended, and ample provisions added at Saint Nicolas, I was shipped in the Centurion, and after five weeks arrived in England, at P●e●imond had audience of the Queen, delivered the Emperor's Letters and Merchants Privileges with Golden Spread-eagle Seals at them, and account of my whole employment to her good satisfaction and approbation of me. She observed the Characters by the affinity they had with the Greek, and asked if they had not such and such significations, said she could quickly learn it, and bade my Lord of Ess. learn it. When the Ships with the Presents were comen, I had a second audience, her Majesty much liking to handle the Presents. After this, I weary of Court Holywater, was willing to retire myself to a private life, but by reason of my skill in those Languages, a more dangerous employment was committed to me. He is again employed to the Kings of Denmarke and Poland; and to Russia, &c. Fredrick King of Denmark had embarked the English Merchants Ships in the Sound about Customs, and they sued to the Queen for redress: likewise diverse in Poland which there had obtained Privileges and Protection, had refused to pay Debts to the English Merchants, &c. I was appointed to take Collen in the way, where the Imperial Dyee was appointed thither to accompany Sir Heratio Palavicine the Queen's Ambassador, and Monsieur de Freze, the French Kings Ambassador: and thence I to the Dane and the Pole. I came to Copenhagen, had access to the King of Denmark, delivered the Queen's Letters: and after had audience, and propounded what was given me in Commission. An. 1589. The King of Denmark answered with a sad countenance, Our Sister the Queen's Majesty of England requires at our hands too great a loss: we are possessed of forty thousand pounds, and twenty tall Ships forfeited to our Crown by the treachery and falsehood of her Subjects, &c. But in fine, he made his mind known to the Queen by his Letters, requiring an exchange of certain Ships of the Easterlings * These ships were of Lubek, Danzik, Stetine, Meluin, Quinborough, loaden with munition for the Queen's enemies, and therefore stayed, &c. embarked in England, for the freedom of the English Ships and goods. This was beyond my Commission to conclude. And I hasted away having dined with the King, who bestowed on me a Gold Chain. I returned to Lubek and thence to Danzik, where Master Barker Deputy and other substantial Merchants, * Master William Cockayne since Lord Maior of London. invited my way by Meluin, where they resided. But I took my way by Torn, and came to Warsonia, where Sigismundus King of Poland then held his Court, and after some disgusts, at last obtained the Merchant's Suit against diverse Debtors which had their sought protection. The great Chancellor Zameitscoy, the principal Statesman of that Kingdom sent unto me a friendly message, offering also for my solace his Hounds, Hawks, or any other pastimes for recreation. I was invited and dined with the King, received his Letters Patents, and Dismission, and after feasted by the Lord High Chamberlain Pan Lucas Obrosemone. I also had sight of Queen Anne daughter to Sigismond the Third, and Wife to King Stephen Batore: but privately, having to that end put on one of my Servants Liveries, which notwithstanding, I was discovered, and had conference with the Queen, who seemed much to magnify Queen Marie, A Popish Queen distaste Queen Elizabeth. and no less disaffected to Queen Elizabeth for the death of Story, Campion, &c. which I said had been unnatural Subjects, and practisers of Rebellion. She then objected, But how could she spill the blood of the Lords Anointed, a better Queen, &c. which I answered was done by the Parliament, without her Royal consent. She shook her head with dislike, and would have replied, had not Possevine the Pope's Legate, as they termed him (whose skirts I had before pressed in Musco, being there the Pope's Nuncio) comen in: whereupon I with a Glass of Hungarian Wine (which I refused till she had taken the same into her own hand) was dismissed. A kind of Crocodile. On that Evening in which I departed from Warsonia, I passed over a River, by the side whereof there lay a dead Serpent (like a Crocodile with four feet, hard scales, and in length about six or seven foot) which my men broke with Boar-spears, the stench whereof so poisoned me, that I lay sick many days in the next Village. When I came to Vilna Vilna. the chief City in Lituania, I presented myself and my Letters Patents from the Queen, which declared my employment, A Protestant Prince magnifies Queen Elizabeth. unto the Great Duke Ragavil, a powerful Prince and Religious Protestant. He gave me great respect and said, Though I had nothing to say to him from that Renowned Queen of England, the Mirror of all the Queens that ever reigned, yet he did so much honour and admire her excellent virtues and graces, that he would also hold me in the reputation of her Majesty's Ambassador: and that it was in his Supreme power and pleasure to allow or not allow of the King his Letters Patents for my passage thorough that great Principality, his Inheritance, and differing from the Crown of Poland. That his Subjects might think I negotiated with him, he took me with him to his Church, heard divine Service, The great Duke's Feast. Psalms fling, and a Sermon, the Sacrament also was administered as in the Reformed Churches; whereat his Brother Cardinal Ragavill did murmur. His Highness invited me to Dinner, honoured with fifty Halberdiers thorough the City, Gunners placed, and five hundred Gentlemen (his Guard) to bring me to his Palace; where himself accompanied with many young Noblemen received me upon the Terras, and then brought me into a very large Room, where were Organs with singing. A long Table was set with Lords and Ladies, Himself under a Cloth of State, and I was placed before him in the midst of the Table. With sound of Trumpets and Kettle Drums the first Service was brought in, and after Prayer said by his Almoner, Jesters and Poets dicoursed merrily, Instruments of loud, and other of lower Music were added: twenty dwarfs * Pardon this prolixity in narration of a Feast: I do it partly for Q. Elizabeth's sake to whole honour it was intended; and partly to express the magnificence and customs of Lithuania, little known to most. men and women attired curiously made sweet harmony with mournful Pipes and Songs, using also David's Timbrels and Aaron's Bells, as they called them, and danced, devidng themselves, man and woman, hand in hand. His Highness drank for the Majesty of the Angelical Queen of England her health, illustrating her greatness and graces with many good words. The Princes & Ladies every one with their glasses of sweet Wine pledged: & I did the like for his Highness' health. Then were served in strange portraitures of Lions, Unicorns, Spread Eagles, Swans, &c. made artificially of Sugar past gilded, with Spickets in their bellies filled some with Sack, others with Rhenish or Hungarian Wines (every one thence to fill his Glass) others also had Suckets to be taken out of their bellies with their Silver forks. It were tedious to relate all the particulars. After six hours spent in this Feast, I was conducted to my lodging in manner as I had been brought; and afterwards had my Letters Parens and a Gentleman to conduct me thorough his Country. I passed by Smoleuske to Musco 1200. miles from Vilna. My entertainment at Vilna, and negotiating with the King of Poland, now made me suspected to the Russian Nobility. The Bishop of susdale's House was appointed for my lodging, where I was guarded and attended by mean Gentlemen; the pretence was, lest I should have conference with the Polish Ambassador. The Protector was not present when I had audience of the Emperor, and after privately sent for me, professed himself sorry he could not be so favourable as in former times to me, but promised that a hair of my head should not fall to the ground, &c. I perceived many of my good Friends were gone and made away: had warning of many Articles framed against me, which against their wills being divulged, I answered so as I gained reputation thereby. Yet the water which was daily brought me from the River was poisoned, as also my drink, Herbs and Musk Melons sent to my House: my Laundress was hired likewise to poison me, which she confessed with the circumstances. I had a Servant, Practise to poison Sir Ier; Horsey. a Lords Son of Danzike, which broke out with blains and escaped narrowly: my Cook and Butler both died of poison. I writ to the Lord Protector hereof, but received no answer. I must remove to Yeraslave till the Polish Ambassador was gone, and the third night after I came to this Town, I commended my Soul to God, expecting death. One tapped at my gate at midnight, and I with my Servants well appointed came to inquire the cause. alphonasy Nagoy Brother to the Emperor (Mother of Demetrius) which were placed at Onglets five and twenty miles off, cried out and said, Demetrius slain and his Mother poisoned. O sweet Yereme the Charowich Demetrius is dead, his throat was cut about the sixt hour by the Deaks Son one of his Pages: confessed upon the Rack, by Boris his setting on: and the Empress poisoned, and upon point of death, her hair, nails and skin fall off; help, help with some good thing for the passion of God. This out cry did not a little astonish me, till I saw his face over the wall. I durst not open my gates, said I had nothing worth the sending, yet gave a little Vial of Balsam (which Queen Elizabeth had given me as an Antidote against Poisons (given her by Sir F. Dr.) with a box of Venice Treacle. Some three days before the Suburbs of Musco, were set on fire, and 12000. houses burned, Boris his guard had the spoil. It was given out that Demetrius his Mother, her Brother and that Family of the Nagoys had practised to kill the Emperor and Protector, and to burn the whole City of Musco. Five desperate Soldiers were suborned to endure the Rack, and confessed there that they were the men which should do this exploit. This was published to make the name of Demetrius hateful to the people with that whole Family. The Bishop of Orutesca, was sent accompanied with five hundred Guns, and diverse Nobles and Gentlemen to see Demetrius buried under the high Altar of Saint john's in Ouglets in Ouglets Castle. Little did Boris think that his Ghost should after root out him and his Family. The sick poisoned Empress was presently shorn a Nun: all her Allies, her Brother, Uncles, Friends and Officers dispersed in displeasure to diverse secret Dens, not to have community with men, or see the light. I was hasted away also. I had Letters from Boris, he could not do as he would, but time would work me more grace, as amply as ever. If I wanted money or provision he would impart of his own. Some secrets he had committed to me, which now made a dangerous impression in his memory. I arrived in England, delivered my Letters to the Queen, which I found much more favourable than I expected: the Company of Merchants paid me 1845. pounds in ready money for my goods in their hands; a general release passed on both sides, &c. I furnished Master Hakluyt and Doctor Fletcher with Intelligences &c. Thus the Race of juan Vasiliwich which had continued above 300. years was razed out and extinguished in blood, the Emperor soon following: as I received by Letters from thence from my worthy friends, and have since had conference with two Ambassadors, and a Friar of good intelligence. Boris had made away most of the chief and ancient Nobility, and now removed the Emperor Theodor, placed his Sister the Empress in a Monastery, causeth the patriarchs, Boris is made Emperor. Description of his person and qualities. Metropolites, Bishops, and new sprung Nobility, his Officers, Merchants, and other his own creatures to petition him to take the Crown upon him. He was solemnly inaugurated accordingly. He was of comely person, well favoured, affable, easy and apt to ill counsel, but dangerous in the end to the giver, of good capacity and ready wit, about forty six years of age; much affected to Necromancy, made show of great Devotion and Religion, not Learned, of a sudden apprehension, very precipitate, subtle, a natural good Orator, revengeful, not much given to luxury, temperate in diet, Heroical in outward show, one which gave great entertainment to foreign Ambassadors, sent rich Presents to foreign Kings to illustrate his own greatness. He now desired league by his Ambassadors sent with Letters and Presents to the Emperor, Pole, Dane & Swethen, which the three last refused but upon conditions to his loffe. To them adhered those which loved him not, and procured his ruin. He continued the same course of government, but made show of more security and liberty to the Subject. Still fearing his own safety and continuance, he desired to match his Daughter with Hartique Hans the King of Denmark's third Son. Conditions were agreed on: time appointed for the Marriage, but this valorous hopeful Prince on that day whereon he should have been married died in the Musco. Not long after he was put to extreme exigents by the Crimme, the Pole and Swethen, all invading the nearest Confines. Bodan Belskoy the old Emperor's Minion (upon whom he served Boris his trusty turn, making him away, and so opening a way to that which Boris aimed at, none being also better able to bring in subjection the adverse Nobility and others) was rewarded with such recompense as usually followeth such treacherous Instruments. Boris his ruin. Boris and the Empress fearing his subtle wit, found occasions and placed him remote with his. Confederates, sure as they thought. But he in the time of his greatness having conveyed infinite Treasure, now useth it to revenge, and joining with many discontented Nobles, stirs up the King and Palatines of Poland with the power of Lithuania, and with a mean Army hoping of assistance in Russia, gave out that they brought the true Dmetrius Son to juan Vasilowich. Boris wants courage to fight, notwithstanding sufficient preparations: he, his Wife, Son and Daughter took poison whereof three presently died, the Son lived to be proclaimed but quickly died. He poisoneth himself. The Counterfeit Demetrius reigneth. And now the Counterfeit Demetrius was admitted and crowned, Son to a Priest, sometimes carried Aquavitae to sell about the Country: Married the Palatines Daughter, and permitting the Poles to domineer over the Ruff Nobility, and to set their courses of Religion and justice out of joint, having rooted out Boris his faction and Family, &c. The Russes conspire and kill Demetrius, He is slain. take him out of his bed, drag him on the Terras: the Gunners and Soldiers thrust their Knives in his body, hack, hue and mangle his head, body, and legs, carry it to the Market place, show it for three days about the City, the people cursing him, and the Traitors that brought him. The Palatine & his Daughter were conveyed away. Suskoy is crowned and captived by the Poles. A new Election was made, two propounded Knez juan Mishtelloskoy and Knez Vasily Petrowich Suskoy: this was chosen and crowned: but summoned as a Vassal by a Herald of Arms to yield obedience to the Crown of Poland. The Pole strikes the Iron whiles it is hot having gotten good footing amongst them, invades Russia, repossesses the Musco, takes Suscoy and diverse Nobles which are carried Captives to Vilna, chief City of Lituania. Now the Poles tyrannize over the Ruff more than before, seize on their goods, money, and best things which they convey into Polaud and Lituania. But those hidden by juan Vasilowich and Boris in secret places, doubtless remain undiscovered, by reason the parties which had been therein employed were still made away. The Ruff submits to the Pole, desires Stanislaus his Son to live and Reign over and amongst them: but that King and State would not herein trust them with their hope of Succession, nor do them so much honour, but rule by their Precedents, The Poles expelled by the Tartars. &c. The luganoy, Nagoie and Chercas Tartar's long settled in obedience to the Ruff, and best used by them, now straightened of their wonted Salaries and usage, hate the Pole, take arms in great numbers, rob, spoiled, killed & carried away many of them with their rich booties before gotten: the Ruff Nobility took heart again and bethink them of another Emperor. The Son of the Archbishop of Restona, (now Patriarch of Moscow, Son to Mekita Romanowich before mentioned) borne before he was made a Bishop. Michael Fedorowich is elected and crowned by general consent of all Estates. God send him long to Reign with better success than his Predecessors. RELATIONS OF THE KINGDOM OF GOLCHONDA, AND OTHER NEIGHBOURING NATIONS within the Gulf of BENGALA, Arreccan, Pegu, Tannassery, &c. And the ENGLISH Trade in those Parts, by Master WILLIAM METHOLD. THe Gulf of Bengala (famous for its dimensions) extendeth itself from the Cape called Comorijne, lying in 8. degrees of North latitude: unto Chatigan the bottom thereof, which being in 22. degrees, is not less as the Coast lieth then a 1000 English miles, and in breadth 900. limited on the other side, by Cape Singapura, which lieth in 1. degree of South latitude; washeth the Coast of these great and fertile Kingdoms, viz. Ziloan, Bisnagar, Golchonda, Bengala, Arreccan. Pegu and Tanassery, and receiveth into its * Sinus Gangeticus. bosom, many Navigable Rivers, which lose their note and names, in the eminent Neighbourhood of the famous Ganges: whose unknown head, pleasant streams, and long extent, have amongst those Heathen Inhabitants, (by the Tradition of their Forefathers) gained a belief of cleansing all such sins, as the bodies of those that wash therein brought with them: for which cause many are the Pilgrims that resort from far to this lasting jubilee, with some of whom, I have had conference, and from their own reports I insert this their belief. The Island of Zeloan, our Nation hath only looked upon (en passant) the Portugals that claim all East India by donation, hold a great part of this in subjection, Zeloan or Zeilan. and with such assurance, that they believe they can make it good against all their Enemies, yet are not they the only Lords thereof, for the natural Inhabitants have also their King, commonly called the King of Candy; with whom the Danes had not long since a fruitless treaty for commerce, which falling short of their expectation, they fortified upon the Main, Candy. not far from Negapatnam, at a place called Trangabay, with what success or hopes of benefit, I cannot relate. The first Kingdom upon the Main, is that ancient one of Bisnagar, rent at this time into several Provinces, or Governments; held by the p Captain's Governor. Naickes of that Country in their own right: for since the last King (who deceased about fifteen years since) there have arisen several Competitors for the Crown, unto whom the Naickes have adhered according to their factions, or affections, from whence hath followed, a continual Civil War in some parts of the Country, and such extreme want and famine in most of it, that Parents have brought thousands of their young children to the Sea side, selling there a child for five d Two shillings six pence sterling. S. Thome. See before in Balbie &c. Fanums worth of Rice, transported from thence into other parts of India, and sold again to good advantage, if the gains be good, that ariseth from the sale of Souls. In this Kingdom lieth the Town of Saint Thome, inhabited and governed by Portugals, who notwithstanding must acknowledge some dependency from the Naicke that holds that part of the Country, of whom (after some siege endured by them) they were enforced, about three years since to buy their peace with a sum of money: for their Town is only fortified towards the Sea, but to Landwards, no otherwise then with their houses, which are built strong, close, and defensible. Palecat possessed by the Duchess. Not far from Saint Thome lieth Pallecat, a bad Neighbour to the Portugal, since the Dutch possessed their Castle in that place, for with shipping great and small, which they constantly kept upon that Coast, they so scour it, that a Portugal Frigate stir not, but in the confidence of her better sailing, nor dares anchor before the Town, for fear of being fetched from thence, but if they escape at Sea, either unseen, or by their speed, they presently unlade, haling their Ships on shore close under the wall; from whence it followeth, the trade of that place is so much decayed, that the Portugal Inhabitants are become much impoverished, wherein, it is worth the observation, to consider their malice punished in the effect of it: for the Hollanders (after some experience of the trade in India, finding Commodities of Saint Thome, and that Coast, to be very vendible and to good profit, in the Moluecoes, Banda, Amboyna, java, Sumatra, and other those Eastern parts) procured from the last King of Bisnagar, free Commerce in his Country, and to that purpose, settled at first a Factory in Pallecut, where they left six or seven Hollanders to negotiate their Affairs: but the Portugals of Saint Thome, not brooking any Christian Corrival so near them, in the same course of trade, came down with their whole power of Frigates, and landing at Pallecut, they assaulted the Dutch House, which was for a time resolutely defended, until some being slain, the rest yielded after promise of life and good quarter, but were carried Prisoners to Saint Thome, Sir Adolfe Thomason. from whence with much difficulty some escaped, and amongst them the chief Factor from whose Relation I insert this Discourse. The King (upon knowledge of this assault, and the Hollanders instant Suit to be better secured) permitted them to build a Fort, conditionally that the one half of the Soldiers should be of his Subjects, which took place, and the Fort being finished, It was divided, and halued betwixt the Gentiles and Hollanders: until many differences arising, amongst so different Cohabitants, the King called away his people, leaving the Fort wholly in the Duchess power, which since they have enlarged and strengthened, and now call it Gueldrea: wherein since the Treaty of 1619, our Nation for the moiety of an oppressed trade, have borne the uttermost charge of half the Garrison, without participation of such benefits as in equity ought to ensue, but my affection to that Nation, and the condition of the times, forbids me to aggravate, or add, to our just quarrel, for their unjust and cruel proceedings in Amboyna. So that now the Portugals in place of Neighbouring Merchants whom they disturbed, are galled with a Garrison of professed Enemies whom they cannot remove, for their own power is not sufficient, and assistance from the Viceroy they shall not have, if their present ruins were in question, because they neither assist in person or contribution, the general Affairs of India, but are with their consorts the Portugals inhabiting Bengala, accounted [Levantadoes del Rey] exempted from their Prince's protection. Portugal's weakness within the Gulf. Only they have to their power, incensed some of the Naickes against the Hollanders, who about four years since with six thousand men besieged Pallecut, but at such distance, and with so little advantage, that an easy composition raised the siege, and little of that given by the Hollanders, but from the Natives subsisting under their protection over whom they pretend no sovereignty, exact no Duties, nor prescribe no Laws: contenting themselves in confronting the Portugal, and negotiating their Affairs of Merchandizing. Musulipatnam or Musulipatan. P. W. Floris. See P. 1. l. 3. In sixteen degrees and a half lieth Musulipatnam, the chief Port of the Kingdom of Golchonda, where the Right Worshipful East Indian Company have their Agent, and several Factories in that place and Petapoley: first protected and settled by Peter Willemson Floris, and Lucas Anthonison, who in the employment of English Adventurers, arrived there about thirteen years since in the Globe of London: since which time, Commerce hath been continued in those parts, and amongst other their Servants, myself received their employment, and from almost five years' residence in that place, (at the request of the Author of this laborious Volume) am emboldened to publish such remarkable things as have fall'n within the compass of my observation. It is a small Town, but populous, unwall, ill built, and worse situated, within all the Spring are brackish, and without over-flowed with every high Sea for almost half a mile about. It was first a poor Fisher Town, from whence it took the name it yet retains, afterwards the conveniency of the Road, made it a fit Residence for Merchants, and so continueth (with increase of Trade) since our, and the Dutch Nation frequented this Coast. The Climate is very healthful, Climate and Seasons. Hot and killing winds. and the year divided in their account into three different seasons, whereof March April, May, and june they call the hot season; and not without good cause; for the Sun being returned into their Hemisphere, doth not alone scorch the Earth with his piercing beams, but even the wind which should assuage his fury, adds greater fire, and yearly about mid May with a strong Westerly gale, brings off the Land a sensible heat; as when a house is on fire, such as are near to Leeward can hardly endure; and this so penetrateth, that the doors and windows being shut, the houses are notwithstanding so warmed, that the chairs and stools admit hardly the uses they were made for, without cooling them, and the place where we abide, by often sprinkling of water; but the extremity hereof neither lasteth long, nor cometh often, only five or seven days in a year, and then but from nine or ten a clock in the forenoon, until four or five in the afternoon, at which time a cool breeze from off the Sea, qualifies again this intolerable heat: wherein many of the natives are in their travel suffocated and perish. And of Christians a Dutchman as he was carried in his Palamkeene, Peter jacobson R. Stower. and an Englishman walking but from the Town to the Bar little above an English mile, died both in the way. The rest of these four months are very hot, far exceeding the hottest day in our Climate, and would so continue, but that in july, August, September, and October, the rains are predominant, which with their frequent, violent, and long cnntinuing showers, cools the Earth, and revives the parched Roots of the Sun burnt Plants of the Earth, sometimes raining so long together, and with such fierceness, that Houses lose their foundations in their currants, and fall to the ground: from whence also follows great Land-flouds, to this Country no less commodious, than the inundation of Nilus to the Egyptians, by receiving the Floods into their Rice grounds, Commodious Floods. and there retaining it until the Earth drinking it in, becomes the better enabled to endure an eighth month's abstinence; for in eight months' it never raineth. November, December, january, and February, they account their cooler times, and are so indeed compared to the former, yet as hot as it is here in England in May. From which constant heat, all Trees are here continually green, All trees continually green Fertility. and their Fruits ripe in their several Seasons. The Earth in some places affords two Crops of Rice in a year, rarely three Crops, and in most places but one, yet there with very great increase: they so we other sorts of Pulse, different from ours, and far up into the Country they have good Wheat, but not much, for it is little eaten of the Gentiles: Rootes they have of most sorts which we have here, and good store of Potatoes, yet but few Herbs or Flowers, which defect they supply in their Betele, whose frequent use amongst them, many have already discoursed. In brief, it is a very fruitful Country, and occasioned by many of the Inhabitants abstinence from any thing that hath life: all kind of victual are very cheap and plentiful, as eight Hens for twelve pence, a Goat or Sheep for ten pence, and for eighteen pence or two shillings a very good Hog, the like of fish, and all other provisions in the Town, but in the Country much better cheap. This Kingdom (as most others in India) receiveth its denomination from the chief City or Residence of the King, called by the Natives Golchonda, Golchonda described. by the moors and Persians Hidraband, distant from Musulipatnam, eight and twenty Gentive leagues, every such league containing nine English miles: and in the common course of travail ten days' journey. A City that for sweetness of air, conveniency of water, and fertility of soil, is accounted the best situated in India, not to speak of the King's Palace, which for bigness and sumptuousness, in the judgement of such as have traveled India, exceedeth all belonging to the Mogul or any other Prince: it being twelve miles in circumference, built all of stone, Glorious Palace. and within the most eminent places, garnished with massy Gold, in such things as we commonly use Iron, as in bars of Windows, bolts; and such like, and in all other points fitted to the Majesty of so great a King, who in Elephants and jewels is accounted one of the richest Princes of India. He is by Religion a Mahometan, descended from Persian Ancestors, The King a Mahometan. and retaineth their opinions, which differing in many points from the Turks, are distinguished in their Sects by terms of Seaw, and Suns, and hath been at large, (and truly to my knowledge) particularised in your Pilgrimage, whereunto I only add in confirmation of their mutual hatred, what in conference I received from a Meene, one of Mahomet's own Tribe, if we may believe his own Heraldry, who openly professed he could not find in his heart to pray for a Sunnee, for in his Opinion a Christian might as easily be saved; Their Sects. a Charity well befitting his Religion, that would not pray for those, he might not pray with. king's title, Wives, Concubines. This King (as all other his Predecessors) retains the title of Cotubsha, the original whereof I remember to have read in Linschoten. He married (during my being in his Country) the daughter of Adelsha, King of Viziapore, and hath besides her three other Wives, and at least 1000 Concubines: a singular honour and state amongst them to have many women, and one of the strangest things to them I could relate, and in their opinions lamentable, that his excellent Majesty our Gracious Sovereign, should have three Kingdoms and but one Wife. Three Decan Kings enemy to the Mogul. King's Reveue. The Cotubsha. Adelsha: and Negaim shall oppose the Mogul in a perpetual league of mutual defence, yet so as their yearly Presents prove their best weapons, choosing rather to buy peace then to hazard the event of war against so mighty an Enemy. His Revenues are reported to be five and twenty Lacks of Pagodes, a Lack being an 100000. and a Pagoda equal in weight and alloy to a French Crown, and worth there seven shilling six pence sterling: which huge Treasure ariseth from the large extent of his Dominions 〈◊〉 Subjects being all his Tenants, and at a racked Rent: for this King as all others in India, Indian Monarchy. is the only Freeholder of the whole Country, which being divided into great governments, as our Shires; those again into lesser ones as our Hundreds; and those into Villages: the Government is farmed immediately from the King by some eminent man, who to other inferiors farmeth out the lesser ones, and they again to the Country people, at such excessive rates, Miserable people. that it is most lamentable to consider, what toil and misery the wretched souls endure: For if they fall short of any part of their Rent, what their Estates cannot satisfy, their bodies must, so it sometimes happens, they are beaten to death, or absenting themselves, their Wives, Children, Fathers, Brothers, and all their Kindred are engaged in the debt, and must satisfy or suffer. And sometimes it happeneth, that the Principal failing with the King, receives from him the like punishment, as it befell to one Bashell Raw (Governor at Musulipatnam, since the English Traded thither) who (for defect of full payment) was beaten with Canes upon the back, feet, and belly, until he died. Yet hold they not these their Governments by Lease; for yearly in july all are exposed in sale unto him that bids most:: from whence it happeneth, that every Governor (during his time) exacts by Tolles taken in the way, and other Oppressions, whatsoever they can possibly extort from the poorer Inhabitants, using what violence within their governments they shall think fit: for in them (during their time) they reign as petty Kings, not much unlike the bashaws and ● the Turkish Monarchy. Castles 66. There are (in the Confines and heart of this Kingdom) sixty six several Forts or Castles, all of them commanded by * Captains or Governors. Naicks, and guarded by Gentiles Soldiers of the Country, unto which Soldiery these is allowed but four shillings the month, and that also ill paid: they are for the most part situated upon very high Rocks, or Hills, unaccessible but by one only way, three of which I have seen, viz. Cundapoly, Cundauera, and Bellum Cunda (Cunda in that Language signifying a Hill) and in the Town of Cundapoley, (having occasion to visit the Governor) it was so curious as to require the sight of the Castle, who replied, that even himself although the Governor of that part of the Country, could not be permitted ●●d●ande without the Kings Firmaen with much trouble procured: Castle described. from whom I understood that this Castle being of great circuit was divided into six several. Forts, one commanding another according to their situation, which being furnished with great ponds of water, store of trees, as well fruit as others, and large fields to plant Rice in, lodged in them continually 12000. Soldiers, thus much his Relation. What I could so (which was enough to hide a great part of the Heavens) was a huge Mountain, which being apart by nature, had invited Art to make it a retreat for the King of this Country, if a battle's loss or other adverse fortune, forced them to that extremity. For besides the Mountain itself (steep in most places) is walled with a hand some seeming stone wall, with Bulwarks and Battlements, according to the ancient Order of fornification whereunto having but one way that admits a ●●ent, it is thought impregnable, not to be undermined but by treachery, scaled without wings, or battered but by Famine. And betwixt this Castle and Cundevera, (which is at least five and twenty English miles) there is a lightly correspondence held by showing each other Torches, Intelligence by Torches. lifting them up sometimes more, sometimes less, according to the order contrived betwixt them. Religion is here free, and no man's conscience oppressed with Ceremony or Observance, only (he Kings Religion is predominant, in the authority and quality of the Professors, not in number of Souls, for the Ancient Naturals of the Country, commonly called Gentiles, or Heathens, exceed them in a very great proportion. The moors are of two sorts, as I formerly mentioned, but they only which are termed Seam, have their * Mahometan, Churches. Mesgits and publikes exercise of their Religion; the rest (giving no offence) are not interrupted in their Opinions, or Practices: but of these their Ceremonies or Differences, I forbear to discourse, well knowing, that besides our nearer Neighbourhood, with Turkey and Barbary, your Pilgrimage hath an ply delineated both their beginnings and continuance. The like consideration, might silence my purposed Relation of the Gentiles, who differing little in Habit, Complexion, Manners, or Religion, from most of the Inhabitants of the main of India, have already (from abler Pens) past your approbation, and the Press: so that, Nil dictum est quod non sit dictum prius. Yet encouraged by your request, I add to that Treasury this mite of my Observation, submitting all that dislikes, or appears superfluous, to your suppression. The Gentiles in the Fundamental points of their little Religion, do hold the same principles which their Learned Clergy the Bramenes, have from great Antiquity, Relgion of the Gentiles in those parts. and do yet maintain, but with an Implicit faith, not able to give an account of it, or any their customs, only that it was the custom of their Ancestors. Conceining God, they do believe him first to have been only one, but since to have taken to his assistance, diverse that have sometimes lived upon Earth, unto whose memory they build their Temples, termed Pagodes, and styling them Demigods or Saints, direct most of their Worship to such of them as they stand most particularly affected unto, supporting their Deities, with most ridiculous Legendary Fables of Miracles done by them in the likeness of Apes, Oxen, Kites, or the like, many years since, past all memory, or belief. They hold the Immortality of the Soul, and the transmigration of it from one body to another, according to the good or bad quarter it kept in the last Mansion, from whence followeth much abstinence from killing or eating any thing that had life. Their difference in Washings, Meats, Drinks, and such like; arise rather from the Tradition of the Fathers, enjoined to their Posterity, then in point of Religion: as we read of the Rechabites, who from their Father's Injunction, Ier 35. were commended for their constant continuance in their customs. Their morality appears best in their conversation; murder, and violent theft, Their morality are strangers amongst them, & seldom happen, but for cozenage in bargaining, caveat emptor. Polygamy is permitted, but not generally practised, unless in case of the first Wife's barrenness: Adultery is not common, but punishable in women, Fornication venial, and no Law but that of modesty restrains the public action. They are divided into diverse Tribes or Lineages (they say forty four) all which according to their degrees, are known each to other, and take place accordingly, Their Tribes forty four. wealth in this point being no prerogative, for the poorest Brahmin will precede the richest Committee, and so the rest in their several Orders. The Brahmin is Priest unto them all, The Brahmin. and weareth always three or four twisted threads over one shoulder, and under the other arm, and in his forehead a round spot whereon there sticketh corns of Rice died yellow in Turmeric: they are very good and ready Accountants; and in that Office, much employed by moors of greatest Affairs, Their writing. writing and keeping their accounts in Palmito leaves, with a Pen of Iron; and if in that General Deluge of Pagan Ignorance, there remaineth any knowledge of Arts or Learning, these preserve it, and entirely to themselves, without participation to other Tribes, Learning. involved in verbal Traditions, or concealed Manuscripts, and are indeed indifferent Astronomers, observing exactly the course of the seven Planets through the twelve Houses, Superstition. and consequently the certain hour of Eclipses, and other Astrological Predictions, wherein they have gained so good credit, that none either Gentile or Moor, will undertake any great journey, or commence any important business, without first consulting with his Brahmin, for a good hour to set forward in; from whence, I have known it happen, that a Moor which came Governor to Musulipatnam, hath attended without the Town ten days, before he could find a fortunate hour, to make his triumphant entry into his new government; and of this Tribe they forget not to tell you, there are two Kings, the Samorijue King of Callecut, and the King of Cochijne, both upon the Coast of Malabar. The next d Casta signifying a Tribe. Cast in account is the Fangam, The Fangam. who is of the Bramenes diet in all particulars, eating nor killing any thing that hath life, abhorring Wine, but drinking Butter by the pint, contenting themselves with Milk from the Reverend Cow, and such Pulse, Herbs, Roots, and Fruits as the Earth produceth (the Onion only excepted) which for certain red veins in it, resembling blood finds favour in their merciful mouths; and these also in an inferior degree, have some Priestly power over such, as by wearing sanctified Stones tied up in their hair, are buried when they die, all others are burnt. If these be of any Trade they must be Tailors, and such many of them are, but more professed Beggars, and no wonder, for the constancy of that Country's fashion, and the little or no Needlework belonging to the making up of a Garment, cannot find all of them work if they stood affected to undertake it, but other work, than Tailor's work, they may not meddle withal. The next Tribe is there termed a Committee, The Committee. and these are generally the Merchants of this place, who by themselves or their Servants, travel into the Country, gathering up Calicoes from the Weavers, and other Commodities, which they sell again in greater parcels, in the Part Towns to Merchant Strangers, taking their Commodities in bartar, or at a price. Others are Money Changers, wherein they have exquisite judgement, and will from a superficial view of a piece of Gold, distinguish a penny worth of difference, without whose view no man dares receive Gold, it hath been so falsified. The poorest sort are plain Chandler's, and sell only Rice, Butter, Oil, Sugar, Honey, and such like belly stuff: and these men for their general judgement in all sorts of Commodities, subtlety in their dealings, and austerity of diet, I conceive to be naturally Banians transplanted & grown up in this Country by another name, they also not eating any thing that hath life, nor at all, until they have fresh washed their bodies, and this Ceremony is also common to the former Tribe. The next they call Campo Waro, The Campo Waro and these in the Country manure the earth as husbandmen, in the City attend upon the richer sort as Serving men, in the Forts are Soldiers: and are for number the greatest Tribe, these spare no flesh but Beef, and that with such reverence, that torture cannot enforce them to kill and eat, and their reason for this (besides the custom of their Ancestors) is that from the Cow; their Country receives its greatest sustenance, as Milk and Butter immediately, than all the fruits of the earth, by their assistance in tilling it, so that it were the greatest inhumanity to feed upon that which giveth them so plentifully whereon to feed, and unto us that would take liberty in this case, they will not sell an Ox or Cow for any consideration, but from one to another, for six or 8. shillings the best. Boga Waro is next, in English the Whores Tribe, The Whores Tribe. and of this there are two sorts, one that will prostitute themselves to any better Tribe than themselves, but to none worse, the other meeteth none bad enough to refuse, and these with their Predecessors and Offspring, have and do still continue this course of iniquity: for the daughters (if handsome) are brought up to the trade, if otherwise they are married to the men of this Tribe, and their children if handsomer than their mothers, supply their Parents defects, from whence, there never wants, a sinful succession of impudent Harlots, whom the Laws of the Country do both allow, and protect: but this is not always Heathenish, for in most Christian Commonwealths, such creatures either by permission, connivency, or neglect, find means to set up, and customers to deal with all. Being children they are taught to dance, and their bodies then tender and flexible, skrewed into such strange postures, that it is admirable to behold, impossible to express in words, as for a child of eight years of age, to stand upon one leg, raising the other upright as I can my arm, then bringing it down, and laying her heel upon her head, yet all this while standing, loses the wonder in my imperfect Relation, but to behold is truly strange: the like for their dancing and tumbling, which doth as far in activity exceed our mercenary Skip-jacks, as the Rope-dancing woman doth a Capering Courtesan, or an Usher of a Dancing School, a Country Plough-Iogger. The homage they owe the King is once a year to repair to Golchonda to the Court, and there being met together to make proof of their activities, where the best deserving is guerdoned with some particular favour, all of them gratified with Bettelee, and so return home again to their several Mansions. The Governor of the place where they dwell, exacts nothing of them but their attendance, as often as he sitteth in the public place, at which times they dance gratis, but at all other meetings, as x Moor's circumcise their children. Circumcision, wedding, ships arrivals, or private Feasts, they assist and are paid for their company. They are many of them rich, and in their habit clean and costly, upon their bodies they wear a fine calico or Silken cloth, so bound about them, as that one part being made fast about the waste, covereth downwards, another part comes over the head covering all that way, wearing also a thin Waistcoat that covereth their breasts and arms unto the elbows, all the rest of their arms covered almost with Bracelets of Gold, wherein are set small Diamonds, Rubies, and Emeralds. In their ears they wear many Rings and jewels, and some of them one through the right nostril, wherein a Pearl or Ruby is commonly set, as also about their fingers and toes, about their middles one or two broad plates of Gold for Girdles, and about their necks many chains of small Pearl and Coral, or worser beads according to their estate, without other ornament on their head then their own hair, which being smoothly combde, is tied on a knot behind them. And these also in their bestial liberty, forbear to eat Cow's flesh, all other meats and drinks are common to them, and they themselves common to all. Mechanikes. The Carpenters, Masons, Turner's, Founders, Goldsmiths, & Black-smiths, are all one Tribe, and match into each other's Family, all other Mechanike Trades are Tribes by themselves, as Painters, Weavers, Saddlers, Barbers, Fishermen, Herdsmen, Porters, Washers, Sweeper's, & diverse others: the worst whereof are the abhorred Piriawes, Their Piriawes. who are not permitted to dwell in any Town, by any Neighbours, but in a place without by themselves, live together, avoided of all but their own Fraternity, whom if any man should casually touch; he would presently wash his body. These flea all dead cattle for their skins, and feed upon the flesh, the skins they dress, making thereof Sandals for the Gentiles, and shoes for the moors, othersome they use to embale Merchandise to defend it against wet; to conclude, they are in public justice, the hateful executioners, and are the basest, most stinking, ill favoured people that I have seen, the Inhabitants of Cape bona Esperanza excepted, who are in these particulars unparallelled, and so I leave them, adding only one word of the Porters who carry the Palamkeenes, a Litter so contrived every way, as to carry a man, his bed and pillows, which eight of these Porters will carry four of those leagues in a day, which are 36. of our miles, supporting it on their bare shoulders, and running under it by turns, four at a time, from which continual toil, aggravated by the extreme heat, their shoulders are become as hard as their hooves; yet this their education makes easy to them, for when their children can but go alone, they lay a small stick on their shoulders, afterwards a log, which they make them carry, with proportionable increase, until Roman Milo like they are able to run under a Palamkeene, and in that sometimes perchance an Ox. But all these thus distinguished, are in Religion one body, and have their Pagodes or Idol Temples Their Idols & Temples. common to all, but not of all equally affected: some inclining in their devotions to one Saint, some to another, of which Pagodes I have seen many, some of them for the materials and structure, worth the gazing upon, and may well be (as they report) the ancient works, of great Kings: within they are very dark, as having no other lights but the doors, and they stand always open, and prove in some places the best Receptacles for Travellers; one small Room only reserved, which the Brahmin that keeps it, will with small entreaty unlock, and show a Synod of Brazen Saints gilded, the tutelar Saint of the place, being seated in most eminency, unto which the Heathens themselves perform very little adoration, well knowing their substances, and wanting those k Doulia. Latria. Feastivals. distinctions, which some Christians find out to cousin themselves withal, only once a year on their Anniversary day, they keep their Festivals, and to some of them repair many thousands of people (as I myself have seen) some for devotion, and they fast 24. hours, wash their bodies, and burn Lamps within or as near the Pagode as they can get, some to see their friends, children, or kindred, which will not fail to meet them in such a general liberty: others for profit (as Pedlars to a great Fair) the Whores to dance, Puppet-players and Tumblers with their exquisite tricks, one whereof I will mention, with the admiration of such as saw it, or understanding shall read it. A Tumbler Tumblers. fetching his run, did the double Sommersel without touching the ground with any part of his body, until he fell again on his feet, keeping his body in the air, until he turned twice round, a strange activity, and with me and others which saw it, shall not lose the wonder it carried with it. Others bring charmed Snakes and Vipers in baskets, Strange activity. which they let loose, and with their hands put in again, piping unto them, and receiving their attention: very many Beggars there be, and they practise several ways to move compassion, for such as have not natural defects, as blindness, lameness, &c. Some lie upon Thorns with their naked bodies, others lie buried in the ground all but their heads, some all but their hands, & diverse other such tricks they put upon the poor people's charity, whose reward is for the most part a handful of Rice, or a small piece of money that may be the half part of a farthing. Idol-procession. About midnight the Saint is drawn forth in Procession, handsomely carted and well clothed with much clamour of Drums Trumpets, Oboes and such like, that Country Music, and very artificial fireworks, wherein they have a singular dexterity, followed without order or distinction, of place, sex, or person, & having circled their limits, they draw him back again, and there leave him without guard or regard, until that time twelvemonth come again. One Saint they have, (and none of the least neither in their account) whom they express by a plain round stone, not much unlike the block of a high crowned Hat, Block-Saint. and their reason is, because the incomprehensible subsistence of this Deity, admits no certain shape or description; they liken it to him which hath the likeness of nothing, building thus a Temple (as those of Athens an Image) to the unknown God. Acts 17. Four Feasts in the year they celebrate to the Sea, and in the Sea, many people at those seasons resorting to the appointed places, washing their bodies in the salt waves, and receiving the Bramenes benediction, Sea-feasts. who being with them in the Sea, pour water on their heads with his hands, mumbling certain Orisons over them (they know not what) then takes their reward, & apply themselves to the next comers. Where the great Pagodes are, there are commonly many little ones, which they report to be the work of one day, or no long time, the Founder after some dream, Other Saints. or Satanical suggestion, vowing not to eat until it should be begun and finished, and to some of these the Bramanes persuade the people, there belongs some miraculous power. I have seen the Image of a man in black story, standing upright, not above a yard high, Idol-Miracles. upon which if a whole bushel of Rice should be cast, it would all stick upon the Image, and not one corn fall to the ground, and this the country people had rather believe then part with so much Rice to practise it. Another before whom if a man should eat out his tongue, it would presently grow again, yet had they rather venture for a blister in the relation, than the whole tongue in the experiment. These two I have been with, a third I have seen at distance as I traveled that way, whereof they report, that whatsoever Milk, * Water Sugar and juice of Lemons mingled Sharbol, or fair water, is brought thither by the devout Visitant, and poured into a little hole by the Saint, he will take just half, & would do so if it were a Hecatomb of Hogsheads, but takes no more though it be but a pint, yet is fully satisfied, and will receive no more but it runs over the hole, an excellent sociable quality, and well becoming an Alehouse Can. Devil-saint. Another Saint they have (or rather Devil) for in their opinion it is a malign Spirit, and brings upon them such diseases as befall them, especially the small Pox, which fury the better to express, they form it a great angry woman, having two heads, and (no doubt) as many tongues, G. Ball. T. jones. with four arms, yet is she hospitable to strangers, for in her house two other Englishmen and myself reposed part of one night, for want of other harbour, where whilst we stayed, the Founder told us, that to appease her angry Deity, he built this house to her service, and so the small Pox ceased in his Family: others less able, promise in their sickness if they may escape, they will be hanged in her honour: which with the two Englishmen formerly mentioned, Vows. I went purposely to behold. It happened upon a day (it seems) marked in their Calendar for her service and this exploit, to which purpose, they have a long beam of timber, placed on an axletree betwixt two wheels like to the Brewer's beams by which they draw water, and can so let it down & raise it up, upon the upper end whereof are tied two hooks, unto which the Vow obliged patient is fastened, having first with a sharp Knife two holes cut thorough the skin and flesh of each shoulder, thorough which the hooks are thrust, Bloody Rites. See the like before in Balby. and a Sword and Dagger put into his hands: he is lift up, and drawn forward by the wheels at least a quarter of a mile, thus hanging in the air, and fencing with his weapons, during which time the weight of his body, so teareth the flesh and stretcheth the skin, that it is strange it yields so much, yet it is tough enough to hold them: and after this manner were fourteen drawn one after another, not once complaining during the time of their flight, but being let down, their wounds were bound up, & they returned home with sour faces and soar bodies, a sufferance surely not inferior to a self-whipping, no less meritorious, no better grounded. Household-gods. They have all of them their Penates, or household Gods, which the chief of the Family (as the eldest Brother) keeps always at his house, for which they once a year make a Feast, Marriages. but the kindred being assembled eat it up. In Marriage it is the children's duty to attend upon the Parents, care who finding in their own Tribe, and as near as they can in their own Kindred (no degree of Consanguinity hindering but brother and sister) a fitting wife for their son, he (though of full age) submits his consent without seeing her, accounting it unreasonable to recompense his Parent's care and trouble in his education, with distrust of their proceedings in this point, or to imagine his own judgement more, or their circumspection less: They give no portions with their daughters, but rather take, for the Bridegroom or his Parents, must give Earring, Bracelets and other jewels (according to her quality) unto the Bride, two or three wearing clothes unto the mother, with some present to the father, and then bear the whole charge of the wedding, from which large expense it sometimes happens, that want keeps many a long time unmarried, until their endeavours in the world hath supplied them with means to defray the charge, but this not hindering the richer sort, they commonly marry their children very young, the husband five years of age, the wife not above three years, and many such couples have I seen put together, wherein, the Parents conceive they have done an act of wonderful providence, in disposing of their children in their life time, so endearing them to others care, if they themselves should leave them; yet this young couple are presently separated, until the man being 12. or 13. years of age, and the woman 10. or 11. they meet again, and become so well acquainted, that many are mothers at 12. years of age, and some I have heard no Virgins at nine: to proceed, of what years soever they be, whether thus young or full grown, they are both in one Palamkeene (with most of their friends about them) carried about the most public places of the Town, with Music, Fireworks, and the dancing company of the Whores, who before every great man's house, make a stand, participating their sports, and from those houses receiving gifts, if from them they have any dependency or acquaintance, then proceed, until their progress being ended, they return home; where the Brahmin attends them, and separating them a cloth hung betwixt them, he mutters (none hears) what Orisons, whilst the marrying couple are taught to tread upon one another bare feet, so mingling legs, and making these first short steps, an introduction to their future better acquaintance: the feast being finished which lasteth three days at the least, the Kindred departing, the Bride carried back again, and if she be young reserved to more maturity, howsoever she must back again for some time, for when she once departeth from her friends, she resideth always with her Husband, at his Father's house if he be living, if not at his eldest brothers, if he himself be not eldest: for seldom do brethren divide themselves, but all of them (though many) live together in own Family, bringing their gains whatsoever it is unto the common stock, cherishing with an admired duty their old indigent Parents, and living together in most commendable unity. Widows. If the husband dieth, the wife may not marry again, and which is most unreasonable not the young ones though never known of man, who happening to be widows in their infancy, must not only continue so, but be made the drudge to the whole Family, not permitted to wear their jewels, good or clean clothes, or upon occasion to go abroad (at least upon pleasure) & this with most of them, together with a reverend respect they bear to the reputation of their house, mortifies then after a strange manner, yet some it cannot contain, but they fly out, & forsaking their father's house, brand it with a lasting obloquy by their looser lives, keeping themselves at distance, for if conveniently their kindred would poison them. Their young children they neither christian, circumcise, nor use other ceremony unto, Infants. but giving them different appellations in their infancy, which are commonly the names of their Idols, they are known by them with the addition of their Trade, Tribe, of some defect or quality, most eminent about them: They come into the World without much trouble to their mothers, for they are up again about their business in three or four days, Travel with little labour. some the same day: they are brought up with as little charge, for many until they be seven or eight years of age foul not a clout (as cheap as they be) but being young tumble in the dust, and grown stronger walk still stark naked, and if they be foul, two or three pales of cold water (poured upon their heads) runs down their bodies, and makes all clean again, and thus are most children brought up, until they be in some measure capable to begin to practise in their father's profession. The best men's children may be better looked unto, but stark naked (unless upon some Festival) is the best and general habit. Apparel. Full grown men and women are devoutly and civilly clothed, the women all over as you have heard of the Whores; the men most of them from the middle downwards, and on their shoulders a loose white calico cloth in use like our Summer cloaks, sometimes a coat close to their bodies unto the middle, from thence downwards to their ankles full of cloth like to a pair of bases, their hair (long as women's) bound up, and over it a Turban, in their ears Rings of Gold, with small Pearls, and about their necks a chain of Ginetra, or Silver, for few can attain unto Gold. They are not black but tawny, or rather a Wainscot colour, Colour. some much whiter than other, as some wainscot is newer or browner than other, but many of them very well favoured & straight limbde, and in their acquaintance and conversation kind and affable, amongst whom our Nation hath (during the time of their Residence with them) found much good respect, and little affront or injury. Small wages. All Mechanic persons (whereof the multitude consisteth) work in their several Trades, for the same salary, or little difference. The Blacksmith, and Goldsmith, makes Iron nails, and chains of Gold, for three pence a day, finding themselves, and is great wages to a master workman, their servants are paid with one penny, and some less, the like of all other Trades and persons, for we are served faithfully and officiously in our houses for a Rial of eight a month, without allowance of diet, and the Porters which carry the Palamkeene have no more, yet out of this all pay somewhat to the Governor where they live, or do his work gratis, from whence it is little wonder they live so poorly, yet the plenty of this Country, and their contented courser diet, affords them a living until they die, than some are burned, and their ashes cast into the next River, others buried sitting crosslegged; in either of which kind, I next relate my own sight of two women's voluntary sufferance, yet unresolved whether their love to their dead husbands be more to be admired or pitied. It is amongst these Indians a received history, Burning of wives whence. that there was a time, when wives were generally so luxurious, that to make way for their friends, they would poison their husbands; which to prevent, a Law was made, that the husband's dead the wives should accompany them in the same fire, and this Law stands yet in force in the Island of Baly not far from java: but from this necessity of dying, there ensued so great a reformation, that the succeeding age abolished the rigour of this Law, and the dead man's wife was only adjudged to a perpetual widowhood as it is at this day. Yet are there some few left, that in pure love to their deceased husbands, die voluntarily in solemnising their Funerals: believing their souls shall keep company in their transmigrations. Of the two which I have seen, the first was wife to a Weaver, who being dead, and by his profession to be buried, she a young woman (about 20. years of age) would needs go with him, and in this order. She was clothed in her best garments, and accompanied with her nearest Kindred and friends, seated on a green bank by a great ponds side, there enterayning such as came to look, and take leave on her, with Bettele (a herb which they much eat) merely accommodating her words, actions, and countenance to the Music, which stood by, and played no dumps, but in the same measure and strain they were occasioned at wedding, news hereof being brought to our house, three of us took horse, and posted a mile out of Town to be partakers of this spectacle, but coming into her sight, before we came at them, they fearing by our speed we had been sent from the Governor to hinder their proceedings, hastened to her death, and was then covering with earth when we came in, first sitting down by her husband, embracing his dead body, and taking leave of all her friends, they standing round about the grave, with each of them a basket of earth, buried her at once. Yet after we came in, one of them stroke upon the Grave, laying his head close unto it, and calling her by her name, and told us she answered, and expressed her content in the course she had taken. Over whom there was erected a little thatched cover, and her Kindred not a little glorified, in being allied to so resolute and loving a wife. The other was a Campowaro's wife, and she after the same solemn preparation, fetching her run and crying all the way, i The name of one of their Idols. Bama Narina, Bama Narina; leapt into the pit where her husband lay burning, upon whom her by-standing friends, threw so many logs, that she felt not so much fire for the fuel. Unto whom I add a third, a Goldsmith's wife, whose husband being dead and she willing to accompany him, came attended with her friends and kindred unto the k Is an Officer amongst the moors not much unlike to the Sheriffs of London. Cotwall, who was then with me at the English house, with much importunity desiring his consent, alleging her husband's death and the few friends she had left behind; whereunto the Cotwall replied, that he himself would provide for her at his own house, dissuading her by what other arguments he could use from so desperate a course: but she neglecting them and his offer, he also denied her request, and she departed discontent, uttering these words, that he could not hinder her to die by some other means, and within a short time after I heard she had hanged herself; & this happened in Musulipatnam, where the Officers being all Mahometans, restrain the Gentiles especially in these cruel & heathenish customs. A fourth I have wholly by Relation, yet from an English Factor of good account in that place, who travelling in the Country about such affairs as were imposed upon his performance, and being well attended according to the custom of that Country, espied not far out of his way a concourse of people unto whom he made, and being come near he was informed by his Servants that it was a woman about to burn with her dead husband: he presently drawing his Sword rode in amongst them, whereupon they all fled but the woman herself, whom he persuaded to live, promising to secure her against her friends, if their importunities had wrought her to this course: but she besought him not to interrupt her, it was her own most earnest desire, wherein we did constantly persist: whereupon he put up, and her friends came in, and presently in his sight with the like ceremony & duty formerly recited; she became the same ashes with him, to whom she had been one flesh. And here abruptly in the ordering and imperfectly in the Relation, I leave them & their customs, intending only to touch at their marine trade, & the commodities of that country transported to other parts. Diamonds how found. First of Diamonds lately discovered in this Kingdom, most men say by this accident: A silly Goatherd keeping his flock amongst those mountains, stumbled (by chance) upon a stone that shined somewhat bright, which he carelessly took up (not much valuing) sold it to a Committee for meal's Rice, the Committee again for no great profit, and so forward until it came to those owners which knew the worth, who questioning the last seller, traced out from one to another the true original, and making further trial thereabouts, found in the bowels of the earth a plentiful mine; whereof the King being advertized, he took order for the safe keeping, and rumour thereof being blazed, jewellers of all the neighbouring Nations resorted to the place, and some store of Diamonds began to be dispersed and exposed to sale: Insomuch that Sir Andrea's Socory Governor of the Fort, Guide in Pallecat, Sir Adolfe Thomason a free Merchant, The Authors journey to the Mine. and myself resolved to make a Voyage thither, to see at least the place, and order of it: so that after four days' travel (through a desolate mountainous Country) we came at last to the place, and found it distant from Musulipatnam about twelve Gentine leagues, which is 108. English miles: where we harboured ourselves in a handsome Hogsty, and according to custom addressed ourselves to visit the Governor, who was a Brahmin, named Ray Raw, and lay there for the King, as well to receive his profits, as to administer justice to the Rabblement of different Nations that frequented this place, from whom we received indifferent good respect, with the sight of certain fair Diamonds appertaining to the King, and amongst them one of 30. Carracts, pointed, but not perfect: and after knowledge of our several qualities, and our purpose only to see the Mine, he dismissed us, and we next day went thither (distant from the Town about two English miles) where by their own reports, there work not daily fewer than 30000. souls, some digging, some filling baskets, some laving out water with buckets, others carrying the earth unto a certain square level place, whereupon they spread it four or five inches in thickness, which being dried by that day's Sun, some of them the next day with great stones in their hands, bruise the clods of earth, and gathering from thence the pebble stones, throw them, by and sifting the rest, they find the Diamonds amongst the dust, sometimes none, as it happened whilst I looked on, sometimes more, sometimes less, according to the earth they work in, which they well know (some say by the smell) others more probably by sight of the mould, howsoever that they know it is most apparent, Mine of Diamonds described. seeing that in many places we found the ground only broken and not further sought into, in other places digged 10. or 11. fathom deep: the earth is reddish, with veins of white or yellowish chalk, intermixed with Pebble-stones, which being deep digged, comes up in small clods, and those laid in the Sun become hard, but are easily pounded with stones (as formerly) of which earth I took a small piece, and yet reserve it for satisfaction of the more curious. These mines are not (as with us in Europe) carried under ground and supported with Timber, but digged right down in square large pits, whether it be that all the Earth affords more or less profit, whereas ours only run in veins, or whether they want props or judgement to take this course, I cannot determine, but am sure that in freeing of the water, and bringing up the Earth, they go the furthest way to work, for in place or pulleys, and such like devices, they with many people setting one above another, hand up from one to another until it comes to the place it must rest in, and from hence proceedeth the use of so many people, seeing that besides the Earth, the place where overnight they wrought dry, is next morning a fathom deep under water. Such as it is thus imperfectly described, the King then rent it unto one Marcandoo, of the d Or Tribe. Cast of the Goldsmiths for three hundred thounsand Pagodes a year, reserving all Diamonds of above ten Carracts to himself: He again rends it out to others by square measure according as they agree, in which course some gain, others lose as in all other Adventures. The King to assure himself of the great Stones, keeps his Governor there, publishing extreme penalties against such as shall conceal them, but neither the terror of them, nor his many Spies, can so watch such as there attend such hazards, but that I have heard Diamonds of forty Carracts have escaped their Guard, I have seen two of near twenty Carracts a piece, and diverse of ten, eleven, and twelve, but very dear prized. It is situated at the foot of a great Mountain, not far from a River called Christena, a place naturally so barren, that before this Discovery it was hardly inhabited, now peopled with a hundred thousand Souls consisting of Miners, Merchants, and such others as live by following such concourses, sufficiently furnished with all provisions brought thither from the Country round about, but at excessive rates, occasioned by the many exactions raised upon them in their passages through several Governments and Villages. The Houses are very poor, as not intended for continuance, but only the present occasion, for in Anno 1622. the Mine was shut up, and all persons restrained from frequenting the place; the reasons some imagined to be their care to keep the Commodity in request, not to dig more until those already found were dispersed, others affirmed, the coming of the Moguls Ambassador to this King's Court, with his peremptory demand of a e A Vyse is three pound English weight Vyse of the fairest Diamonds, caused this cessation, until that pretence, and some competent Present should content the Mogul: for since I came from thence, I hear it was opened again, but almost exhausted, and very few found. In this Country is also much Crystal, and many other sorts of transparent soft Stones of little value, as Garnets, Amethysts, Topasses, Agates, and such like. Likewise great store of Iron and Steel; Iron & Steel. transported into many places of India, bought in the place it is made for two shillings the hundred of Iron, and three shillings Steel, but being brought upon the backs of Oxen fifteen days' journey, before it cometh to the Port it becomes much dearer, yet is sold for five shillings, and eight shillings, but either Gold, Silver, Tin, Copper, or other Metals this Country produceth not. Bezoar Stones in some plenty, are taken from the Goats in one only part of this Country, Bezoar's how taken out of Goats. for which and their skins they kill so many, that the flesh is most thrown away, and their maws only searched into, where they find two, three, and sometimes four small Bezoar's some long, some round, all of them growing upon a stalk or kernel, as is easily perceived by such as are broken, such as are greater come from other Countries, the best out of Persia, and are said to be found in Apes, all of all sorts so well known, and much used in India, that they cannot be bought there, to yield profit in England, proportionable to the time and Adventure. Of these Goats this conclusion hath been experimented, four of them have been taken from the place of their breeding, and transported fifty or a hundred miles, of which two have been immediately killed, and in those have been found perfect Bezoar's, a third repriued for ten days, and then slain: some show of Bezoar's remained, but apparently wasted, the fourth living but a month after, there will be neither Bezoar, nor sign of any that ever was, from whence they conclude with great probability, that it is some Herb, Plant or Tree, peculiar to that place, whereof the Goat feeding the Bezoar's are formed. Calicoes Calicoes. of all sorts, are in this Kingdom as cheap and plentiful as in any other part of India, but different in their making, and easily distinguished from those of other Countries. The Painting of this Coast of Choromandel famous throughout India, Painting and durable colours. and are indeed the most exquisite that are seen, the best, wrought all with the Pencil, and with such durable colours, that notwithstanding they be often washed, the colours fade not whilst the Cloth lasteth, & this happeneth principally, by a Plant which groweth only in this Country, called by them Chay, which dyeth or staineth a perfect red, with them in as great account as Scarlet with us, and is the King's particular commodity. Indigo is also made in this Country in some plenty, Indigo: See Finches Voyage, Lib. 4. in form like to that sort which is called Lahore Indigo, whereof the Dutch have bought store, and transported it for Holland, and continue so to do, but our Nation upon good experience of the condition and value of it, content themselves with such as is made in the Moguls Dominions, and laden from Surat. They have within few years planted store of Tobacco, and much of it is exported to Mocha and Arrecan, and not a little drunk amongst themselves: It is but weak, yet sure more care in curing and making it up would help that fault, they only dry the leaves in the Sun, and use it so, without further sophistication. These are the general Commodities of this Country, which are dispersed in some measure through the World, but are best known in Indian Traffic, and produce constantly certain profit in their exportation to other parts, to which purpose they build great Ships, and good ones too, considered in their burden and materials, but not comparable to ours for beauty, conveniency, or defence, some of them not less than 600. tons, substantially built of very good timber and Iron, whereof we have had upon some occasion good experience, in careening the Globe, Their traffic Solomon, and Claw, in the River of Narsoporpeta. With these their Ships they traffic ordinarily to Mocha in the Red Sea, to Achijne upon Sumatra, to Arrecan, Pegu, and Tannassery, on the other side the Gulf, and to many Ports alongst their own Coasts, as far as Zeloan, and the Cape Comorijne. Voyage to Mocha and Mecca. To Mocha they set sail in january, and return in September or October following, and thither the King sends yearly a proportion of Rice, as an Alms to be distributed amongst the Pilgrims which resort to Mecha and Medina, where their Prophet Mahomet's Shrine is visited with much devotion. He sendeth also an Adventure, the proceed whereof is invested in Arabian Horses, which are returned not above six or eight in a Ship, whereof they make great account: For in this Country there is no Race of good Horses. Tobasco they send in great quantities, many small Rocans to make Lances, certain sorts of Calicoes proper for Turbans, Iron, Steele, Indigo, Benjamin, and Gum, Lack. For which they return some few watered Chamblets, but the most part ready money in Sultannees or Rials of eight. In September the Ships for Achijne, Arrecan, Pegu, and Tannassery set all sayie, for it is to be understood that alongst this and all other Coasts of India, the winds blow constantly trade six months one way, and six months another; which they call the monson's alternately succeeding each other, not missing to alter in April and October, only variable towards their end, so that taking the last of a Monson, they set sails, and with a forewind arrive at their desired Haven, and there negotiating their Affairs, they set sail from thence in February or March following, and with the like favourable gale return in April unto their own Ports. To Acheene they export much Steel, and some Iron, diverse sorts of Calicoes, both white and painted, and of late times, when the Mine was first discovered, store of Diamonds, which were sold to great benefit, from whence they return Benjamin, and Camphora of Barouse: Pepper of Priaman and Tecoo, Brimstone, and all sorts of Porcelain, and China Commodities, if to be had, to sell again to profit. To Arrecan they send store of Tobacco, some Iron, and few sorts of painted clothes, and return from thence some Gold, and Gum Lack, but most part Rice which they sell about Pallecat, and that Coast of Narsinga. To Pegu they export much Silver in Rials of eight, Cotton yarn, and Beethyles died red, with several sorts of paintings, & bring from thence the perfect Rubies & Saphires which are dispersed through the World, much Gold, the best Gum Lackwit, with some Tin & Quicksilver. To Tannassery they carry red Cotton yarn, red and white Beethyles, paintings of several sorts befitting that Countries wear, and landing them at Tannassery carry them from thence to Syam's fourteen days' journey over Land, from whence by the like conveyance, they bring all sorts of China Commodities, as Porcelain, Satins, Damasks, Lankeene, Silk, Lignum Aloes, Benjamin of Camboia, and great store of Tin, and a wood to die withal called Sapan wood, the same we here call Brasill. Alongst their own Coast they trade with smaller shipping, lading Rice and other grain where it is cheapest, selling it again on the Coast of Bisnagar to great benefit, taking children in exchange, which cost not them above three or four shillings a child, and they sell again in Musulipatnam, and other places for forty shillings. And thus much shall suffice to have written of this Kingdom, wherein I have been the more prolix, because my own knowledge fortified with almost five years' experience, assureth me of the truth of what I have written. Where this Country endeth, the Kingdom of Bengala Bengala. beginneth, subsisting at this time under the Monarchy of the Great Mogul, which he ruleth by his Governors, disposed into several Provinces, whose powerful Neighbourhood, causeth the King of Golchonda to keep constant Garrisons, which with the advantage of Rivers and Deserts, secureth him on that side of his Kingdom. In this Country we are mere strangers, the Coast is too dangerous, and our shipping too great, to adventure them amongst so many shelves and sands, yet are we informed by such as comes from thence, and confirmed by the price and abundance of such things as that Country produceth, that it is the most plentiful of all the East: For once a year there arriveth at Musulipatnam, a Fleet of small Vessels from thence, of burden about twenty tons, the planks only sown together with Cairo (a kind of Cord made of the rinds of Coconuts) and no Iron, in, or about them. In which Barks they bring Rice, Butter, Sugar, Wax, Honey, Gum, Lack, Long Pepper, calico, Lawns, and diverse sorts or Cotton-cloth, Raw Silk, and Moga, which is made of the bark of a certain tree, and very curious Quilts and Carpets stitched with this Moga; all which considering the plenty of the place whereunto they bring them, should come hither, as we say of Coals carried to Newcastle, yet here they sell them to contented profit. Many Portugals decayed in their estates, or questioned for their lives, resort hither & live here plentifully, Bad people yet as banished men or Outlaws, without government, practice, or almost profession of Religion; to conclude, it may truly be spoken of this Country: as it is abusively of another: Bengala bona terra, mala gons: It is the best Country peopled with the worst Nation, of whom this repute runs currant in India, the men are all Thiefs, and the women Whores. Here the famous Ganges disimboqueth into the Sea, fructifying it seems the Country, but little sanctifying the Inhabitants, whereof I can speak very little, as having always lived at great distance from it, only I have heard it is full of Crocodiles, and so are most Rivers within the Gulf, Crocodiles charmed. where I have seen many of immense bigness, which the Ferrimen that pass men and cattle over those Rivers, know how to charm, and then with safety ferry over the Passengers, in the bodies of one or two Palmito trees joined, and swim over the Cattle; the order of which charming having once seen, I thought good to insert. Being at a River's side and ready to pass it, we espied a very great Crocodile, showing himself above water, and swimming down the stream in our way, whereupon the Ferryman entering the River to the calves of his logs, he stands upon one of them, muttering to himself certain words, and withal tying knots upon a small Cord he held in his hand, to the number of seven, which Cord he left hanging on a bush thereby, and confidently pushed us and our Horses over, the Crocodile lying all this while still in our sight, not able (as he said) to open his jaws; so having ferried us over, he made haste to return and untie the Cord, affirming, that if the Crocodile should be starved by the power of this Charm, his Charm would from thenceforth lose its power and effect. Arrecan Arrecan. borders upon Bengala, and participates in its plenty, from whence there cometh yearly shipping to the Coast of Choromandel. The King is by Religion a Gentile, but such a one as holdeth all meats and drinks indifferent, he marrieth constantly his own sister, and giveth for reason the first men's practice in the infancy of the World, affirming that no Religion can deny that Adam's Sons married Adam's daughters. He is very kind to Strangers, giving good respect and entertainment, to moors, Persians, and Arabians, which live in his Country professing publicly the practice of their Mahometan Superstition. He hath also diverse times invited the Dutch and English to resort unto his Country, but the Dutch by good experience, having had sometimes a Factory there, the English (not by their example) but true knowledge of the little Trade and less benefit, avoid his importunity; yet continue good correspondence with him and his people, as knowing it a plentiful Country, and not inconvenient to supply themselves with many necessaries, if difference with other Nations, should enforce them to that extremity. Betwixt this King and the Mogul there is continual War, both by Sea and Land, defensive on the King of Arrecans part, securing his own Country that bordereth upon Bengala: From thence confronting in small skirmishes the opposite party, but any set or great battle, I have not heard of to have been fought betwixt them. In which wars he giveth so good entertainment to strangers, that I have known diverse Hollanders, that having expired their covenanted time of service with the East Indian Company, and so purchased then freedom, have gone to serve this King, and received good countenance and content in his employment of them. Pegu * Pegu. Of the late miserable state thereof and former glory see l. 10. cap. 5 6, 7, 8. where other Countries of this Gulf of Bengala and Ghost of coromandel are related. borders upon Arrecan, and is a most plentiful and temperate Country, yet hardly recovered from the desolation where with war, plague, and famine, had within few former years infested it, which is most visible in the vast Country, the Cities being always first and best replenished, and that all other places may the better be so, it is death to export a woman from thence, and certain profit to bring them. The King is a Gentile by his Religion, agreeing in all points of opinion and practise; with the Kings of Arrecan, Tannassery, & Syam, all of them in probability, receiving their Rudiments from the Chineset, who without question sometimes commanded those Countries; their vicinity, resemblance in Physiognomy, and conformity in many customs, being my best reasons to go along with these thus far, that are of opinion, the Chineses sometimes Monarchised as far as Madagascar. The King which now reigneth was Nephew to the last, notwithstanding he had children which this hath suppressed, and hath in his time recovered from the King of Syam, what he had enforced from his Predecessor, Zangomay or jangoma. Thomas Samuel an Englishman his Trade there and in Pegu. amongst others the town and Kingdom of Zangomay, and therein an Englishman named Thomas Samuel, who not long before, had been sent from Syam by Master Lucas Anthonison, to discover the Trade of that Country, by the sale of certain goods sent along with him to that purpose, which Thomas Samuel, together with all other strangers was by the King taken from Zangomay, and carried to Pegu, where not long after Samuel died, the King seizing upon what he had by Inventory, with purpose (as by the sequel) to give account thereof to the lawful Proprietors. The Kingdom of Pegu beginng to be better established, Merchants of diverse Nations began to repair thither again about their negotiations, where some of Musulipatnam by conference with moors, that were samuel's associates, understood his death, and the Kings taking his goods into his hands, with the probability of recovery if sought after, which they making known to the English at their return to Musulipatnam, it happened that Master Lucas Anthonison who employed Samuel from Syam to Zangomay, was then Agent at Musulipatnam, who apprehending this encouragement, Other English sent. consulted with his assistants, and resolved to send two English with a Letter and Present to the King, and some small adventure, to bear the charge of the Voyage, and make trial of the Trade, which took place, and they embarquing at Musulipatnam the tenth of September, arrived at Siriam the Port of Pegu, the third of October following, whose entertainment I give you in their own words, as I find them written in their Letters to Musulipatnam. A Letter relating the King of Pegus entertainment to the English. The King hearing of our coming sent four Galliots with Presents to the Ambassador and unto us, sending us word that he did much rejoice at our coming into his country. These Galleys having 50 oars of a side, with eight Noblemen in them, caused our Ship to come to an anchor before the town of Siriam, the 7. of October the King of Pegues Brother being chief Governor, sending two Noblemen aboard of our Ship, writing our names & our age of years & the cause of our coming, we assuring them that we were messengers sent from Musulipatnam by our chief Captain, having a Present & a Letter unto the King, which when his Highness shall be pleased to receive, shall understand the effect of our business, and the cause of our coming. The tenth day of October we were sent for on shore by the King's Brother who sitting in a large house of Bamboson, in great state bedecked with jewels in his ears with Gold Rings, with rich stones on his fingers, being a white man and of very good understanding, demanding of us the question the Noblemen before did, and we answering him as we did before, because that our speeches should be found always as one: we gave him at that time a fine for a Present, to the intent that he might speak and write to the King his Brother in our behalf, that we might have access unto the King the sooner, that our business might have effect. The eight of November the King sent for us, and the King's Brother provided for us a Beat, with six men to row, and also a Nobleman with us to Pegu, to be our Guard, having Narsarcan and Hodges. Ishmael with us, unto which Nobleman we gave a Present, for in this place here is nothing to be done or spoken, or any business performed without Bribes, Gifts, or Presents. Arriving in Pegu the eleventh of November, having our Present with us, Bany Bram sent his men unto us, writing our names as before time, they also bade us choose any ground where we would for to build us a house, but at our own cost and charge as all other men's custom is. Our House being finished, straight order was given that we must not walk any where out of our house to speak with any man until the King had spoken with us, and our Present delivered. The King sent us a Present of victuals, with two Noblemen with it, which was some grace to us, though it was not of much value, and our comfort is, that all men report that the King is very well pleased as our coming into his Country. The seven and twentieth of December, the King sent for our Present, and sent two Horses for us, and being come to a gate of the Town, to stay for his coming, when he came out, he sent for us. What speech or conference he had with us, Narsarca can certify you, but it was to no purpose, concerning our business, nor could we get none to move the King in our business, for none of his Subjects dare move the King in our business more than he demands. The next our Letter was sent for and interpreted by a Portugal a slave to the King, but one that speaks Pegu. We had much trouble with him about the true understanding of it, being not written in Portugese. The next day we delivered that Present you sent to Bany Bram, Peguan tyranny. who gave us many fair speeches like to others, but we have found them all to no purpose. The Country is far from your Worship's expectation, for what men soever come into his Country, he holds them but as his slaves, neither can any man go out of his Country without his leave, for he hath watch both by Land and Water, and he of himself is a Tyrant, and cannot eat before he hath drawn blood from some of his people with death or otherwise. For the business of Thomas Samuel and the Mallayor, they had a falling out some 12. months before he died, and he took all the Companies goods into his hands, and the Mallayor had Narsarcans in his hands, and coming to Pegu he fell sick by the way, and died in short time after he came to Pegu, but before his death the Mallayor was called for to give account what men were indebted to Samuel, and the Pegues & Bermanes that were indebted paid it to the King, but the moors that were indebted said, when the English came they would pay them, we went with others to Nichesa, and requested him to move the King in our behalf for our dispatch, who returned answer; came we to demand our goods, and the English had never come to trade in his Country? when our Ships came he would give all the goods, and what the English could demand to give them content. In another Letter the first of March, we had word sent us, the King would not let us go until some English Ships came to Pegu. For the money we brought with us, it is all spent, and we are here in a most miserable estate, and know no way to help ourselves. For the King hath neither given us any of our goods, nor leave to recover none of our debts, nor taken our Cloth, but we are like lost sheep, and still in fear of being brought to slaughter. Therefore we beseech you and the rest of our Countrymen and Friends to pity our poor distressed estate, and not to let us be left in a Heathen Country, slaves to a tyrannous King. Though the King gave us nothing, yet had he but given us leave to come away, we could have certified your Worship of means to help to have recovered all the money and goods we came for. Lead and Tin here is none to be sold, but if we receive any money, we do mean one of us to go into the Country to buy some if any profit may be made of it. The Coast of Pegu is clear and water enough on the Bar for any Ship: and for Pilots, there are many to be had in Musulipatnam, that know the Coast very well. We entreat you for God's sake to be mindful of us, and to pity the poor estate we are here in, and send some Ship to release us, and we shall be bound to pray for your Worship's good health and prosperity. This was the substance of their advice delivered in their own words, which might be true at that time, for then indeed they were enforced to stay; but not long after the Ships departure, they found good sale for their Cloth, and it should seem better vent for the money; for before the Ships came again in October following, Their unfaithfulness and unthriftie courses. they had consumed their Capital, and taken up besides what their credit could supply, for which they could give no other account, but that most was lost at play, and the rest profusely spent, whereof the Right Worshipful East Indian Company are most sensible, and myself at that time in that place had some reason to be acquainted withal, but leaving them nameless according to the obscurity of their qualities, and irregularity of their proceedings. The King restoring most of the same goods Samuel died possessed of, at the instant of the Ships departure, and not before, lest their riot should have consumed all, he then enforced them to depart toward Musulipatnam, that could have been well contented to have stayed behind, King of Pegus Letter. where they arrived in April, An. 1619. bringing with them a Letter from the King, written upon a Palmito leaf, signifying his desire to give free Trade and entertainment to the English Nation, if they would with their shipping repair unto his Country, and with all he sent as a Present a Ring set with a Ruby, two Mats, two Betele Boxes, and two narrow pieces of Damask, all worth twenty Nobles or thereabouts, and so ended this negotiation. The Rubies and Saphires which are brought from hence, are found in the Kingdom of Ana, subject also to this King, and much esteemed in all parts of India. Tannassery lieth next to Pegu, a small Kingdom, and tributary to the King of Syam, Tannassery. for which place this is but the Port, and that only to the Inhabitants of this Gulf. For we find a way with our shipping into the River of Syam, Syam. where the Right Worshipful East Indian Company have at this time their Servants, to whose abler relation I leave the description of those Parts, adding only from the credible reports of our own, the Dutch, & that Nation, the strange increase of the Swine of that Country, amongst which here are found no Boars, Now in Holland. yet have they Pigs according to the custom of other Swine. And one Sir Drift a Dutchman of good account, & another that lived long in that place, affirmed unto me the truth hereof, both in that Country's belief, and his own experience, for at his coming from thence, Sow's fruitful without Boxes. he took certain Pigs, which he kept aboard the Ship, & within six months they farrowed Pigs, yet not a Boar amongst them. And here I take leave to repose, having made this light discovery of the Country's coasting this Bay of Bengali, which I could not more exactly perform, having taken my station in Musulipatnam, Such as it is, I submit it equally to all men's survey or censure, and rest: Pleased whosoever be otherwise. Worthy Sir: AS I have begun, and proceeded herein by your Instigation, I present it to your acceptation, if any thing be worth your account, I dare justify the truth of it: if nothing, I shall never grieve at the suppression. In brief, I wrote it for you, and dedicate it to you, and am only sorry it comes unseasonably. My Voyage into India, remarkable in a Carracks loss, and Captain joseph's death, Read. M. Terries' Relation of these things, L. 9 &c. my Employment at Surat, Cambaia, and Amadera, from thence at Callecut upon the Coast of Malabarre, at Priaman and Tecoo upon Sumatra, and then to Bantam and jacatra upon java, would afford more matter of discourse: but I have chosen Musulipatnam, from which Centre I have drawn these rude lines, yet straight ones, and parallel to the truth: so that although, none shall please to sail by my Compass, yet am I sufficiently contented in having kept within compass, and so I rest, a true lover of you and your elabourate Volumes. W. Methwold. FINIS. THE SARACENICAL HISTORY, CONTAINING THE ACTS OF THE MUSLIMS FROM MUHAMMED TO THE REIGN OF ATABACEUS IN THE SUCCESSION OF NINE AND FORTY EMPERORS. Written in Arabic by GEORGE ELMACIN, Son of ABULIASER ELAMID, the Son of ABULMACAREM the Son of ABULTIB. AND Translated into Latin by Thomas Erpenius; by his heirs dedicated to the High and Mighty Prince FREDRICK King of Bohemia, Count Palatine of Rhine, &c. Out of whose Library at Heidelberge, the Arabic Copy was borrowed. Englished, abridged, and continued to the end of the Chalifa's, by Samuel Purchas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. printer's device of William Stansby, featuring a boy with wings on one wrist, in the other hand a weight (McKerrow 393) MOLLIA CVM DURIS LONDON, Printed by William Stansby for Henry Fetherstone, and are to be sold at his shop in Paul's Churchyard at the sign of the Rose. 1626. To the Reader. THat which the Angel had foretold of Ishmael, Gen. 16 10, 12. & 17.20. he will be a wild man, his hand will be against every man, and every man's hand against him, and that his seed should not be numbered for multitude; is in this History manifested to have been fulfilled to the utmost. Yea, that which Saint Paul saith, 1. Tim. 4.8. that Godliness hath the promises of this life, and of that which is to come, we see fulfilled in Abraham (the Father of many Nations) and in his two Sons, Ishmael made a great Nation (never did any Empire extend so far) But my Covenant will I establish with Isaac, Gen. 17.27. Rom. 9.7. and in Isaac shall thy seed be called. Ishmael hath the greatest earthly Empire, yet is in spiritual bondage withal agar's Children; but jerusalem which is above is free, the mother of us all, which are the seed of the faith of Abraham, which is the Father of us all, which (as Isaac was) are the Children of Promise. Gal. 4.25. Rom. 4.16. Gal. 4.28, 29. But as then he that was borne after the flesh, persecuted him that was borne after the spirit, even so it is now, in this History from the beginning of the Muslim Empire declared. The bond woman and her son shall one day be cast out of the house; for the Servant abideth not in the house for ever, john 8.35.36. but the Son abideth ever, If the Son therefore shall make you free, ye shall be free indeed. The Earth is a small thing for God to give; he giveth it to ishmael's seed; his own have Himself their portion, in the Son to redeem them, in the Spirit to sanctify them, in the Father to provide for them the best things here, and Heaven itself with God himself in Trinity and Unity to be their portion for ever. Envy not their lot to those, but pity and pray for them that God may open their eyes: which how they are misled with shows of devotion, dazzled with lightnings of arms, and blinded with night and Hell, this History showeth from Muhammed their first Seducer to the end of their Asian Chalifas. Our Stories, I confess, are full of Mahomet and Saracens, but empty for the most part of things therein most remarkable: whiles partly want of Arabic Books and Letters hath hindered us from means of knowledge (without that Key none can enter this Muhammedan Magazine) and partly rash Zeal hath transported both Greek and Latin Authors to say anything of these * Compare those Locusts, Apoc. 9 with this Saracenical history, which though it may be applied in part to Papists, yet is literally more manifest in many things of these. Locusts, Mahomet and his Adherents, without judgement sometimes, and very often without truth, whereby we have had passionate Inuectives and crude Collections, instead of the Muhammedan or Islam History. God needeth not men's lies, nor piae frauds, to support his Truth: and the way to overcome evil is not with evil but with goodness. The justice of God scourging the world with the Saracenical Sword for their unjust contempt of the Gospel of Peace, is seen in this Dragon-tooth seed of Muhammedans, the Alphabet of whose Religion is written in bloody Letters of forced faith. The hypocrisy of Muhammed their Founder and other Prophetical Pretenders ambitious of Sovereignty, with their vices are best gathered out of their own Authors, which though they style their memory happy or glorious, yet in relating their Arts and Acts do sufficiently declare their impiety and impurity before God and Man, Shows of Religion in bodily exercises, (mere carcases only) Alms, frequent Prayers (if gestures and words be Prayers, and Prays were not the scope of their Prayers) their external justice in many things; their Learning in Philosophy, Mathematics and Poetry; the length of an Empire in such space of time and place; this, inclusively from the East Indies, to the Western Ocean without any interruption; (taking in also Spain and part of France and Italy with Sicill, and the Eastern Empire tributary) that, It was far greater than the Roman Empire and their Religion still covereth more ground than the Christian in all professions. from Mohamed's time to the end of this Story, yea still in the mogul, Persian and Turk, with the Tartars and many Princes of less note continuing in a larger extent; the beginning, growth, height, declining and fall of that Empire; the advancement hereof with the Sword, which exposeth to slaughter, or imposeth Tribute, their, divisions into two Empires, the Abasian Family ruling over Asia and Africa, the Ommian in Europe; and after into a third which held Africa, and in time also possessed Egypt; the rising of Lay Princes, and degeneration of Chalifas to a kind of mere Ecclesiastickes, and their fall by division of this triformed Cerberus into a multiforme Dragon in manifold States and Kingdoms: These in a succinct narration, by one which descended of Christian Progenitors, was versed in Christian Stories as well as his last professed Islamism, with more likelihood of truth and fullness of satisfaction to the Inquisitive Reader, than any, than all yet published (if I be able to judge) by any, by all Latins or other Western Writers; Erpennius hath her given, and I abridged out of him, conferred also and illustrated with Mirkond a Persian and Muhammedan his History set forth in Spanish by Pedro Teixera, and Abraham Zacut a jew published by joseph Scaliger. The Author by birth an Egyptian hath been exact in relating the Times and Acts of all Egyptian Governors, which with other things too long for an abridgement, and not so pertaining to the general knowledge of that History of their Religion and Empire, I have omitted: yet scrupulously rendering those things which I thought fitting for that my scope, or satisfaction of any (not exceedingly curious) Reader, I confess, had the Book comen to my hand in time, this (as the other Tractates of Sir Jerome Horsey and Master Methold) had been published with my Pilgrims; yea, that Muhammedan part of my Pilgrimage was passed the Press before this came to my hand; although even for Religion's sake this is not unfit here. And for Religion's sake I have been Religious in keeping the foot-prints of their Religion in the Phrases used by the Author, of Muhammed or any other of his Sword-saints; styling his memory glorious, others happy (indeed odious and pestiferous) because the Author so speaketh, in other things also observing his words, even as Saint Luke mentioneth Heathenish Names and Devotions of Mars, Castor, Pollux, jupiter, Mercury, or other prodigies of Ethnic Superstition. Let their Shows and Devotions in a false Religion provoke us to emulate the Truth with greater Zeal; lest our lukewarmness also cause us to be spewed out of Christ's mouth, for withholding the truth in unrighteousness; Chalifa signifieth Vicar. the true cause why one Age brought into the World those hypocritical Chalifas, and these Vicars, the one by Mohamed's Midwifery gladio oris, and the other by that of Phocas, ore gladij, those with a forcing Temporal Sword, these with a forged Spiritual, made of the Keys turned into Picklocks to set the World in so manifold combustions; whiles one seeks a thousand years together to thrust the Church out of all the World, the other to bring all the World unto their Pontifical, Pompifical, Cacolicke, not into the true Catholic Church, in the communion of Saints. And if the Saracenicall and Papal History were well known, the mysteries of S. john's Apocalypse might receive greater light than that want hath yet permitted. So useful is this kind of knowledge to general Learning, and to (the sum: of all) Divinity. THE SARACENICALL HISTORY, CONTAINING THE ACTS OF THE r Musleman or Muslim signifies a believer: see of that doctrine of Muhammed. The name which all of that religion give themselves. Saracen, and Moor, &c. which we give them, they know not. MUSLIMS FROM MUHAMMED TO THE REIGN OF ATABACaeVS IN the Succession of forty nine Emperors. Written in Arabic by GEORGE ELMACIN, Son of ABULIASER ELAMID, the Son of ABULMACAREM the Son of Abultib. In the Name of God merciful, p Misericordis misera●oris, gracious and merciful, their usual beginning of Prayers, Books, & works. mercy-shewing, The Author's Preface. in whom is my help. Praised in all Languages be the holy God, glorified in the height of his Throne of all creatures, distinct in necessity of Essence from every thing being; separated by the admirablenesse of Names, and nobleness of Attributes, superexcellent in power and greatness of Majesty, above all comparison in his strength, greatness and immensity. I will praise him with thanksgiving for benefits given and gifts abundantly bestowed. Having read the History of that learned and famous man Muhamed Abugiafar Son of Giarir the Tabarite of happy memory, and seeing the narrations and allegations very prolix; Mahomet first Author of Islamisme, that is, the Mabumetan Faith praised by this author a Mahometan. having also read the abridgement thereof by the learned Kemaluddin, and many other Briefs: I gathered a History out of them, contracting the words, but retaining the things and order, omitting no case or exploit of moment: beginning with the beginner of Islamism of glorious memory, rehearsing his birth, genealogy, and acts till he fled to Medina, and after that his wars, victories, and fortune till his death. I proceed in order with the orthodoxal Chaliph's observing the course of times and years, adding the Kings of other Provinces and the occurrents of their times, according to the computation of the Hegira, unto the Reign of Sultan Rucnuddin the Holy King of happy memory. THe first Emperor of the musleman's was Muhammed Abulcasim of t We say odious, and justly, yet here and like cases follow the author The birth and genealogy of Mahomet. glorious memory. Muhammed Abulcasim (saith Muhammed u This M. Abugiafar was a Prince and learned Historian, which died A H. 316. A.D. 922. Our of him principally is this history to that time gathered. His education. His vocation. Abugiafar) first manifested and observed the Religion of Islamism: he was Son of Abdalla, which was the Son of Abdulmutalib, the Son of Hasiem, the Son of Abdumenaf. His Mother's name was Emina, the Daughter of Waheb, Son of Abdumenaf, Now Muhammed of glorious memory was borne in the stony Valley of the City of Mecca, early on a Monday morning the eighth of the former month Rab, in the 882. year of Alexander the Great. His Father died two months before he was borne, his Mother when he was six years old. His Grandfather Abdulmutalib brought him up till he was eight years old; and then died aged 110. years, after which he was educated by his Uncle Abutalib. When he was forty years old he was called (to the Prophetical office) on Monday the second of the former Rab, in the 922. of Alexander the Great; which was the twentieth of the Reign of Cosroas Son of Hormisda, Son of Nusierwan. The first that believed in his Prophecy was Chadigia his Uncle's Daughter; the next was his servant Zeid Son of Harith, and after him Ali the Son of Abutalib, all of happy memory. After them were added Abubecr with five others, (all which were called by him to Islammisme) viz. Otsman Son of Affan, Zubeir Son of Awam, Abdurrahman Son of Aufi, Saad Son of Abuwaccas and Obeidalla Son of Algiarab. These nine were the first which entered Islamisme. His doctrine. In the four and fortieth year of his age he manifested his vocation; for before he only invited men privily to Islamism. And publishing his vocation, he commanded to believe in God alone and him to worship and adore; he destroyed Idolatry, commanded Circumcision, established the Fast of the month Ramadan, the five Praying, Cleannesses, Pilgrimage to the Temple of Mecca; that Blood should not be eaten, nor that which dyeth alone, nor Swine's flesh. And those which observed not these things, he vexed with war and fought against them. The Christians also came to him both Arabs and others, and he received them into his fidelity, giving them a writing of Security. So also the jews, Magi, * Magi were those which professed the Ethnic Religion used in Persia. Christ blasphemed with hypocritical honours. His enemies. and Pagans and others which performed to him oath of fidelity, obtained of him free liberty, but on condition to pay tribute and poll-mony. He commanded also to believe the truth of the Prophets and Apostles, and of the Books sent to them. Also that Christ the Son of Mary is the Spirit of God, and his Word and Apostle, and he approved the Gospel and the Law of Moses. The Coraisites would not consent touching these things, but resisted him valiantly and defied him. But his Uncle Abutalib assisted him, and forbade that any man should approach to him with a Sword. In the fifth year Omar the Son of Alchittabi of happy memory believed and confirmed the other Muslims with his faith: they were then 39 and himself was the 40. In the eighth year the Coraisites writ a Decree that the children of Hasiem should not make league or be mixed with the children of Almutalib, and hanged it in the Temple of Mecca. In the tenth year Abutalib died, addicted to the Religion of his (people) aged somewhat above eighty, and the Coraisites were confirmed, and their power and hope increased. The same year the Prophet of glorious memory made an expedition to Taijfa, and invited the Inhabitants to Islamism, but they yielded not to him, and when he had stayed there a month, he returned to Mecca. His two wives. Aijsia & Sewda. The conversion of Medina. This year also he married the Daughter of Abubeer the Just, and Sewda the Daughter of Zamaa. In the thirteenth year certain of Awas and Chazraz, viz. seventy three men and two women came to him, which were sworn to him concerning Islamism, and of these he appointed twelve Doctors, after whose return to Medina, Islamisme was spread amongst the Inhabitants thereof, and they became his helpers. The same year he commanded his to remove to Medina, and they all went thither except Abubeer and Ali which remained with him. The History of the departure to Medina. IN the 14. year Muhammed of glorious memory removed to Medina, having with him Abubeer the Just, and Amar the Son of Kamra the Servant of Abubeer. And Abdalla the Son of Artacat guided them. But Ali remained behind with his leave three days to dispose his businesses, and then came to him. He entered Medina on Monday noon (others say on Thursday) the twelfth of the former Rab. and abode with Chalid Abiobi Son of Zeid till he built the Temple and House into which he then entered. And from this year is reckoned the computation * The Hegira or flight of M. fell out on the 16. of july, A.D. 622. Fatima D. of Muh. married to Ali his Uncle's Son. Au. H. 2. which began july 5. 623. His slight skirmishes which after grew to great battles. A.H. 3. which began june 24. A.D. 624. of the Hegira, which was the 54. year of the age of Muhammed of glorious memory. The first year of the Hegira, Ali the Son of Abutalib married Fatima. The same year Muhammed of glorious memory gave a white Banner to his Uncle Hamza (this was the first Banner which he gave to any) and sent with him thirty Muslims; but he performed little. In the second year was fought the second Battle of Badra, and the greatest, in which diverse valiant Leaders of the Coraisites were slain; on Friday the seventeenth of the month Ramadan. For he had heard that Abusofian the Son of Harith was going into Syria with many packs, in which were moneys of the Coraisites, for the spoil whereof he went. But Abusofian with his got to Mecca. The Muslims were three hundred and nineteen in number, the Infidels betwixt nine hundred and a thousand, and the Muslims overcame, and slew seventy of the unbelievers, and took as many. But of the Muslims only fourteen were slain. There were other Battles also this year. In the third year of the Hegira he besieged the jews in their Forts fifteen days, and they yielded: he captived them and spoiled their goods. The same year he sent a band of men to slay Caab Son of Abrasaf a jew. And that year was fought a Battle on Saturday about the midst of the month Siewal, and the Hill near Medina was taken. The number of the Infidels was three thousand footmen, and two hundred horsemen, three thousand Camels and fifteen women. Their Captain was Abusofian Son of Harith. The Muslims were a thousand, these first had the better, but after the Infidels, which slew 70. Muslims, amongst which was Hamza Son of Abdulmutalib. This was an unlucky day, in which M. of glorious memory was also present in the Battle, and was wounded by Ochas the Son of Abumugid, and lost one of his right foreteeth, M. wounded. and was hurt on the lower lip. Abdalla, also the Son of Siehab wounded his forehead: his upper jaw also was wounded, and two of his foreteeth fell out. Of the Infidels were slain two and twenty. In the fourth year happened the Battle of the jews, Sons of Nadir, A. H 4. which began june 13. 625. which leaving their fortifications went out of their limits and came to Chaibar, and some of them went into Syria. Mundir Son of Omar the Saadite pursued them to the Well of Muavia with 70. Medinans, and slew them all, but Caab Son of Zeidi: which escaped. A.H. 5. june 2. 626. The last Battle of Badra was fought this year. In the fift year was the Battle of Fossa or the Dike. Many Nations were gathered together, the Coraisites, and the children of Coraid, of Nadir, of Gatfan, and of Selim: their Leaders were Habih Son of Ahtab, Salam Son of Abulhakik, and other jews. And joseph Son of Harith came to lead the Coraisites and their followers with ten thousand men. Over the men of Gatfan was Atibas Son of Hasan the Kararite and others. Seliman the Persian was author of digging the Ditch. The Infidels besieged them above twenty days: after which Naim Son of Masud the Gatfanite embracing Islamisme procured the disjoining of those Nations, and the breach of league twixt them and the jews. They fled thence, six Muslims and three Infidels being slain. In this year happened the Battle of the children of Coraid, against whom Muhammed went forth and besieged them five and twenty days. They were forced to yield to Saad Son of Maad, who counselled to slay all the men, and to make captive the women and children: so that six or seven hundred were beheaded, and buried in the Market place of Medina, the Muslims sharing their wives, children and goods. Saad died of a wound before gotten at the Dike-battle. In the sixt year was ordained the Prayer for obtaining health, in Haditia, A.H. 6. which began May 23. A D. 627. Mahomet's third wife. and many Battles were fought, amongst others that of the children of Mustalak, whom he met in Safan. With them was Giuweira daughter of Harith, whom M. of glorious memory married, in steed of dowry freeing diverse of her captived Kindred. This year also was fought the Battle of Haditia, a place near Mecca, in the way to Giudda. After that peace was made betwixt him and the Coraisites that for ten years they might blow, and it was free for every man to take part with them, or with M. on condition that if any Coraisite without leave of his Captain fled to M. he should be sent back; but if any of M. his followers fled without leave to the Coraisites he should not be sent back to him. If M. with his Soldiers should pass that way, he might stay three days; he should use no other Arms but those which Travellers use, and that also in the Scabbards. This truce was made by Sablum Son of Omar the Amirite, and written by Ali Son of Abutalib of happy memory. In that year he was inaugurated under a tree which after perished, M. his Coronation or installation A. H. May 11. 628. M. his Pulpit. carried away by overflowing of waters, as was reported. In the seventh year M. of glorious memory, took to him a Pulpit. And it is reported, that his Wife said to him, I have a workman to my Son, shall I bid him make thee a Pulpit? He answered yea. And he made him a Pulpit of wild Tamariske, or as others say, of white Tamariske: it consisted of two steps and a seat. Before this Pulpit was made, when he prayed in the Temple he leaned on a prop of wood. This Pulpit remained to the Reign of Muavias' Son of Abusofian, which added six steps to it, and it was not altered after. Otsman Son of Affan first covered it with a Carpet. This year also was fought the Battle of Chaibar and M. took many Forts and possessed their Riches. He straightly besieged two Castles, Watitia and Selalima, that they were forced to sue to him to spare their lines, and to let them remain in their Country, which he granted, on condition to pay yearly half their Dates, and to be at his pleasure cast forth. The Inhabitants of Badra hearing this concluded on like conditions, to which he yielded. The jews also remained under the same league until the Reign of Omar Son of Alchittabi: who after that he understood that M. of glorious memory, had said in his sickness, that two Religions might not concur in Arabia, he cast them thence. The same year Zeinaba Daughter of Alharit a jewess brought him a poisoned Sheep, of which eating he said, this joint tells me that it is poisoned. In the eight year he took Mecca. For the Coraisites had broken their league, A.H. 8. April 30 629. and M. went against them with ten thousand Muslims till he came to Marwuttahran, and his Uncle Abbas Son of Abdulmutalib came to him with Abusofian, Son of Harith, and believed. And he said, He which shall enter the house of Abusofian shall be secure, and he which shall shut his door shall be safe. And he entered Mecca without Battle, and all the people thereof believed, except a few which he slew. It was taken the one and twentieth of Ramadan. Mecca taken. The Battle of Honania a famous Valley was fought this year. For when the Hawazines had understood that Mecca was taken, they assembled to Melic Son of Auf, the Tekifians adjoining themselves with their wives and goods. M. went out against them with twelve thousand men, and the victory at first was with the Infidels, but after the Muslims prevailed, which put them to flight and spoiled their goods, which were six thousand Kine, four and twenty thousand Goats, forty thousand Sheep, and four thousand ounces of Silver: 90. of the Tsekifians were slain and but four Muslims. The captives and spoils were gathered together at Giaran, whither having besieged Taijfa and left it, he came and was sought to by the Ambassadors of the Hawazines for the restitution of their wives, saying they were his Ants; whereupon he gave them the choice of their wives and children, and of their wealth. They chose their wives and children which he delivered. The same year Melic Son of Auf, came to him to Giaran and believed, whereupon he restored him his goods. He set over Mecca Gaiat Son of Ased. A.H. 9 April 20 630. In the ninth year was fought the battle of Tebuc, and M. made peace with the Prince of Dauma and the Prince of Eila on condition to pay him tribute. Having stayed ten days at Tebuc, he departed to Medina, in the month Regieb. And that was his last war in which Otsman Son of Affan bestowed a thousand pieces of Gold on his Army. This year the Taijfians embraced Islamism, A.H. 10. which began April 9 A.D. 631. over whom he set Otsman Son of Abulafi, and he sent Abusofian to destroy their warlike provisions. In the tenth year the Arabs came to him very frequent, and men embraced Islamism, and his word was confirmed. The same year Musuleima the false Prophet rebelled, which said he was his fellow Prophet, and was followed by his friends the children of Hanifa, of jamama. His pilgrimage A.H. 11. Mar. 28 A. Christi 632. The same year M. of glorious memory went on Pilgrimage to Mecca, into which he entered the tenth day of Dulhiggia, and when he had taught men and instructed them in Religion, he returned to Medina. In the eleventh year appeared the false Prophet Aswad, the Absite in Arabia Foelix, and said he was a Prophet, False prophets. and took Sanaa, Nazran and the Country of Taijf: and when he grew famous, Fir Dailam slew him in his house. The same year Muhammed of glorious memory died. For having returned from his Pilgrimage to Mecca, and stayed at Medina till the eight and twentieth day of the month Safar, Mahomet's death. he began to be sick; and he commanded Abubecr to pray with the people, and they prayed seventeen Prayers. He died on Monday the twelfth of the former Rab, aged sixty three years, or after others, sixty five. He was of very good wit, of a pleasant voice, visiting and entertaining his which visited and entertained him, liberal to the poor, lauding the Great men, conversing with the mean, and not repelling any Suitor without his request or a kind answer. His Scribes were Otsman Son of Affan and Ali, Son of Abutalib. Sometimes also Vbaharat Son of Caab and Zeid, Son of Thebith writ for him, Muavias' also, Chalid, Alan and Chantal. Abdalla Son of Abusierh writ likewise for him, His Secretaries and Officers of State. which Apostated from Islamism to the Infidels, but Otsman in time of victory sued for his pardon, which M. granted, having before determined to shed his blood. Zubeir Son of Awan and Giehem Son of Safwan writ down his Alms; Hadikas Son of Semal his store of Dates; Mugiras Son of Soicab and Husein Son of jaman his judicials and Imperials; Abdalla Son of Arkam answered to the Letters of Princes. judges in his time were over the oath, Ali Son of Abutalib, Maab Son of Habal of Medina and Abumousa the Asiarite, over the Pardon Anis Son of Melic, over his Guard Cais Son of Said of Medina. His Banner was white, his less Standard black; it was engraven with his Scale FOR DOUBLE TESTIMONY. His Porter was Bilal; Governors when he died, Gaiat at Mecca, Alan at Bahrain, Otsman at Taijf, Omar at Sanaa and Giened: Chalid Son of Said, over the Villages of Arabia Foelix, Abusofian at Giuresia, and Ali Son of Mina, in a tract of Arabia Foelix. Muhammed died according to the Arabian computation in the year of the Sun from Adam 6123. nine months and fourteen days; ten years of the Hegira (reckoned according to the course of the Moon) and seventy days being past; that is nine years of the Sun's course, eleven months, one day less; 3614. days in all, the first of which was Thursday, the last Monday. The Histories of the Christians write that he was gentle toward Christians, and when some of them had comen to him and desired security, This curiosity of Chronology he observeth in the rest, by us omitted. M. his respect to Christians. he imposed tribute on them, blessed them, received them into his tuition, and commanded Omar to say to them, we have their souls in the same account that we have our own souls, and their riches as our riches, and their chances as ours. The Author of the Book Almuhaddib writeth this, and from him the famous man Abuhanifa citeth it, treating of a Muslim killing a Christian. And when a certain great man, a Christian, came to him, he arose and did him reverence, and answered to one questioning it, When any principal man of any people come to you, honour him. He said also, Do good to the Cophtis of Egypt, for they are of kin to you. He which oppresseth a Christian shall have him his Adversary in the Day of judgement. And, he which hurteth a Christian hurteth me. In the first year * These Persian and Imperial occurrents I translate also that the Reader may see how the Saracenicall Empire grew to so sudden a greatness out of the ruins of these two Empires. The x's are said to have prevailed in Syria & Egypt. of the Hegira, Siahir the Persian took Ancyra from the Romans and the I'll of Rhodes, captiving the Inhabitants. In the second Cosroes Son of Hormisda persecuted all which contradicted his Religion thorough his Kingdom, imposing grievous tributes, and destroying all the Temples of Syria and Mesopotamia, carrying away all their Gold, Silver and goods, even to the Marble, into his Country. In the third year Siahriar besieged Constantinople, but departed frustrate. The same year, Cosroes oppressed the Ruhans, and caused them to forsake the Orthodox Sect, and to become jacobites. For his Physician named jonan, a jacobite, persuaded him that so long as they were Orthodox ● they would incline to the Romans. He therefore decreed that they should either be slain or else become jacobites, which they all did. In the fift year of the Hegira, Cosroes was deprived by his Subjects for his tyrannies after he had reigned thirty eight year, and his Son K●bad set in his place, called also Syroes, the Son of Mary Daughter of Mauritius the Roman Emperor which carried himself well, and was renowned for justice: but after eight months' Reign he and most of his people perished by Pestilence. His Son Ardsijr succeeded, and after five months was slain. In the sixt year Siahriar not of the Royal race, obtained the Persian Sovereignty: whereupon a woman of Royal blood laid wait and slew him when he had reigned two and twenty days. Cosroes Nephew of Hormisda succeeded, who after three months was slain at Chorosan. One great cause of this Persian combustion. After him Turana Daughter of Cosroes reigned a year and half. In the fourth year of the Hegira Siahriar had subjected himself to Heraclius, because Cosroes on some complaints, had written to Marzuban, to entrap and kill both him and his Son the Commander of the Army, which Letter and Carrier being intercepted by Heraclius, and by him presented to Siahriar, he and the other Captains subjected themselves to Heraclius, who thereupon invaded Persia, and writ to Chacan King of Harari to help him with forty thousand Horsemen, promising him his Daughter in marriage. Thus Heraclius prevailed in Syria. Egypt and Armenia, against the Cities and forces of the Persians there. Cosroes made Marzuban (called also Zurabhar) his General, who marched into the Province of Mausil. Heraclius had at Ruha three hundred thousand Horsemen, and from the tract of the Harari forty thousand were coming to him, which stayed in the Province of Aderbigiana by his command till he came thither. Having subdued Armenia, he went to Ninive. Zurabhar and he fought a great battle, and the Persians had the worse, above five hundred thousand of them being slain, with Zurabhar himself. Hereupon Cosroes forsook Machura and Medaijn, Cities presently possessed by Heraclius and burned, enjoying the King's treasures. After this Siroes Son of Cosroes got out of Prison and slaying his Father succeeded him (as before is related) Heraclius came to the Village Themanin, which Noah of holy memory builded after he passed out of the Ark, and that he might see the place of the Ark, he ascended the mountain Giudi, which is high over all those lands, Thence he passed into Amida, where Syroes made peace with him, conditioning to restore to the Romans all which his Father had taken from them. Heraclius returned to Ruha, and commanded the Christians to return from the jacobite Sect to the Orthodox, which they did. Ardsijr having succeeded, Cosroes was slain by Siahriar, against whom Marzuban gathered forces, and the Persians were divided in two parts: Siahriar was slain and Cosroes succeeded, and when he was slain, Turana, to whom Giasiansed Son of Cosroes his Uncle succeeded, who being deposed, Azurmis daughter of Cosroes obtained, which after a year and four months was poisoned. Perchozad Son of Cosroes succeeded and was shortly slain. In the seventh of the Hegira, Abubcer 2. he first called himself Chalifa, i Vicar or given of God. He may be called the Numa of the Saracens. the Sun was so eclipsed that the Stars were seen by day. Abubecr the Just or Abdalla Son of Otsman Abucahaf, Son of Amir, Son of Omar, Son of Caab. His mother's name was Asma daughter of Sachar, Son of Amir, Son of Omar, Son of Caab. He was created Chalifa the same day on which the Prophet died. The men of Medina assembled to inaugurate Saad Son of Obad, one of themselves, and some of them said, let us have an Emperor of us, and make you an Emperor of you O Fugitives. * Fugitives were such as had fl d from Mecca first with M. and after from other places from which flight is their Heg. reckoned. Other false Prophets. But when Abubecr of happy memory had praised God and celebrated, he said to them, O men of Medina, take whether of these you will, and laid hold on Omar and Abuobeid. But with multiplied cries and words Omar said to Abubecr, stretch forth thy hand that we may swear fealty to thee, which he did, and both the Medina men and fugitives swore to him, Ali only and the Hasiemites excepted, which would not by striking of the hand approve his Empire; which yet at last, seeing themselves forsaken, they did. The same year (Heg. 11.) the Arabians rebelled and some refused to pay tribute, and Museilema the false Prophet prospered. Taliha also the Son of Chowailet said he was a Prophet, and was followed by the Asedites. News came also of the death of Aswad Ibsua a false Prophet, which was Abubecr his first victory. He chased also the Absites and Diban, and returned to Medina. He sent to war against the Rebels, and delivered eleven Banners for eleven Tract. Chalid Son of Walid was sent against Taliba, and his Complices the Gatfanites, Taijtes, and Asedites, and overcame them. Thegiagis also daughter of Harith professed herself this year a Prophetess amongst the Taalabites, A.H. 12 Ma. 18 A.C. 1633. and went to Museilema, and was married to him but when she had stayed with him three days she returned home. Abubecr sent Ikirma Son of Abugiabl against Museilema, with others. They met in jaman. The Muslims were forty thousand, which had the worse at first, but after prevailed and slew Museilema with ten thousand of his followers. the rest returned to Islamism. He sent Alau against the Rebels of Bahrain, who chased them, forced some to return, and slew those which continued in their Apostasy. Alau passed also the Sea, and slew all the Inhabitants of Darina. In the twelfth year Abubecr writ to Chalid to go to Irac p Irac is the name of the country where Bagdad & Balsora stand: extending on both sides of the bottom of the Persian gulf. But to give his names of countries just interpretation is very difficult: the Arabs giving one name, Tartars another, and others others to the same countries which I therefore forbear. Hierac in Persia hath ●fsahon the chief city. Stater were of divers values; some were drams a piece, some betwixt some half, that and the former, some the tenth part of a dram. Alcoran first gathered together, All is the Article, the coranto signifieth collection of this act of Abubecr. Mushaph, signifies a Book come from heaven, or heavenly writing, or the Scripture, Coran signifies reading in public; or a collection of Surats (Azoaras, some call them) or chapters. They hold it to excel all creatures, which Christians or jews may not touch, to sit on it were horrible, or themselves to touch it unwashed, &c. Omar the third Emperor or Chalifa. Damascus taken. A.H. 14. which began Feb. 25. A.C. 635. AH. 15. Feb. 14. 636. By Romans he meaneth Subjects of the Roman Emperor, which he calleth Infidels, as his own Mahumetans, Muslims, or right believers. who made a peace with them, and the Inhabitants of Sawad on condition of tribute, which was the first tribute brought to Medina. He fought many battles and slew a great multitude of Infidels, and got innumerable spoils. In the the thirteenth year Abubecr sent forces into Syria, and sent Amir into Palaestina, jesid and others into Balcaa, and the higher Syria, and Chalid Son of Said to Teimaa. Chalid fought a battle in Syria, with Mahan a Roman Commander, and chased him to Damascus; where the Romans in the Sapphire Valley slew his Son with many others. Abubecr sent Muavi with fresh supplies, and made Chalid Son of Walid over the Soldiers in Syria, and commanded him to go from Irac thither which he did with nine thousand. This year Bosra was taken the first of the Cities in Syria. The same year died Abubecr of happy memory. On Friday the three and twentieth of the later Giumad, having enjoyed the Chalifate two years, four months and nine days, aged sixty three, and Omar the Son of Alchittab prayed for him. He was buried in the house of Aijsia. He was abstinent, devout, and regarded not the goods of the World. He is reported to have taken three Staters out of the treasury for wages, and to have said to Aijsia of happy memory, See O Prophetess what hath accrued to the wealth of Abubecr, since I have been over this Empire, and repay it to the Muslims. And she sawit. And when they had praised all his substance, the value of all was but five Staters. Which when it was told Omar, he said, God have mercy on Abubecr, for he hath compelled his Successors to undergo labour. This Abubecr first gathered the Alcoran out of Tables. For when the Muslims in jaman were crossed, he feared left some of the Alcoran might be lost, being only in men's memories, and in sheets betwixt Tables: and he called it Mushaf. Every Friday he distributed that which was collected in the Treasury to his Captains according to their places: first to the Soldiers, and after to the learned men, and to such as had by their labour merited any thing. The Persians in the eleventh year of the Heg. came to him about the slaughters of their Kings and seditions, and desired jazdegijrd Son of Cosroes which had fled from Siroes, and made him King over them being fifteen years old. But their affections and assemblies were differing, and the Provinces, Towns and Villages warred on their Neighbours, and were divided amongst themselves. In the thirteenth year happened a great Earthquake thirty days, and a great Pestilence followed, The Muslims that year besieged Gaza and chased the Romans, which they signified by Letters to Abubecr who was then dead. God have mercy on him. Omar Son of Alchittab, Son of Nckail, Son of Abdullaziz, Son of Riah, Son of Cart, Son of Rawah, Son of Adi, Son of Caab, Son of Luae, Son of Galib, was designed Chalifa on the day of Abubecr his death, and by his command. In this thirteenth year Omar of happy memory sent Abuobeid Son of Masud against the Persians, whom he overcame in Hira, slaying many Infidels: but in a second battle he was slain with many Muslims. After that was the battle of Buwaibic, in which the Infidels were overthrown. In the fourteenth year Damascus was taken by Chalid Son of Walid, forceably entering (after seventy days' siege) at the Thomas-gate, and Abuobeid with conditions of peace at the Custom-gate. Omar sent, Saad against Irac which had many battles with the Persians in Cadis: the Persians were a hundred and twenty thousand, the Muslims thirty thousand. They walled about by Omars command Bosra and Cufa. In the fifteenth year, the Romans assembled to the number of two hundred and forty thousand Infidels, and the Muslims were thirty six thousand which prevailed, as in many other battels this year. Emissa became tributary, Kinnasrin was taken. In the sixteenth year Omar went into Syria, having made Ali Governor of Medina. He made agreement with Artenon Prince of Ramla, and sent Amrus and Sergijl to besiege jerusalem, to whom Omar granted security and imposed tribute. Having subdued Palestina he sent Amrus into Egypt. This year Saad won Medaijna-Cosroe, and with his Muslims possessed the treasures n This seemeth the later Cosroes: or that before of Herac. is not fully true, which he saith, he took out of Christian stories. The last Persian King overcome. A.H. 17. jan. 23. A.C. 638. Egypt conquered. Misra (since enlarged and called Cairo) chief City of Egypt taken. of Cosroes: and are said to have found 3000. Millions of gold. And they found a house full of Camphora which the Muslims took for Salt, and used it in levin, which made their bread bitter. They found the Crown of Cosroes, and garments wrought with gold and gems, and diverse arms, and the hanging of a gallery which Said rent and made thereof a thousand thousand dams, each dram being ten Staters. They found also a silken Carpet sixty Cubits long and as many broad, wrought with figures and gems like flowers: on the border was the resemblance of the earth set with herbs and flowers, as in the Spring, made of gold, silver and gems. Omar rend it and divided it to the Muslims. Ali sold his share of it (none of the greatest) for twenty thousand. This year was fought the battle of Gialul with the Persians, whose last King jazdegijrd fled to Faryan. This year Omar of happy memory returned to Medina. In the seventeenth year of the Hegira, the King of Romans besieged Emissa, and Omar sent Abuobeid forty thousand men for succour, which chased away the Romans. Omar the same year went into Syria, and subjected it. In the eighteenth year Amrus the son of Alab besieged Misra and took it. It was governed by Macuac, which conditioned with Amrus that every Egyptian should pay an Egyptian piece of Gold, and to entertain three days every Muslim which passed that way. And the tribute imposed on them yearly amounted to twelve millions of gold. After that Omar went to Marbut where were many Romans, and expelled them, as also at Cumsieric, and then besieged Alexandria. That year was a year of destruction through hail which spoiled the ground and killed cattles. There was a Pestilence which killed five and twenty thousand Muslims there, and diverse of the chiefest. In the nineteenth year Heraclius died, whiles Amrus besieged Alexandria, A.H. 19 which began jan. 1. 640. New Misra walled. which was taken in the twentieth year after fourteen months' siege. The same year Amrus compassed Misra with a wall, called Fustata, that is, the Tent, because his Tent was there pitched before he went to the siege of Alexandria: and a Dove having hatched her young therein, he said, it is unlawful for us to kill in the month Muharram, and gave his Captains charge thereof. In the one and twentieth was the Nuhawendike battle betwixt the Muslims and Persians, wherein the General Nuaman was slain, and Hodaifa succeeded, A.H. 21. Dec. 10. 641. Persia, Assyria, and Syria. which after turned the Infidels to flight. Mugiras possessed Aderbigian quietly, and Amrus Son of Said, got Ainwerd and Harran and Ruha; Aias Son of Isa got Raca, Nasibin and the parts adjoining; Abumasa also took Ahwaz and Seiwas. A.H. 23. begins Nou. 19 A.C. 643. The same year Chorasan was won by Nuaman before the battle abovesaid. In the three and twentieth year Omar of happy memory was slain by Abubulua servant to Mugir a Persian by Nation, and by Religion a Magus, because he judged against him, complaining of too much tribute exacted. Whiles Omar was at his morning Prayer, Omar killed. on Wednesday the three and twentieth of Dulhiggia, he stabbed him in three places, one of them under his Navel whereof he died. And Abdurrahman Son of Auf prayed * This is noted because it was done by the Chalifa, when he could possibly. In his sickness by one of the chief. Omar first called Emir Elmumenim. with the people. Omar was carried to his house, and he commanded Sahib to pray three days with the people, and secretly assigned the Empire to six persons, to Ali Son of Abutalib, Otsman, Said, Abdurrahman, Talha and Zubeir, of happy memory. He made his Son Abdalla a Counsellor only, without any place of command. He died the six and twentieth of Dulhiggia and Sahib prayed for him (or in his steed.) He was buried in the house of Aijsia. He was brown, bald, tall, just, pious, abstinent: he first reckoned the computation of years after the Hegira, and subscribed Letters: he first was called Emperor of the faithful. He first used the similitude of the Ant and her burden. He first assembled men together under one Prince in the month Ramadan. His Scribes were Abdalla, Zeid and Almal, and Ali: his judges, at Medina, jezid, at Cufa Abumias: his Portor jezid: his Seal, that of the Prophet. He reigned ten years of the Moon, and 178. days, 6136. year of the Sun being complete. He distributed every Friday the treasure to his Captains according to their necessity; not, as Abubacr, according to their dignity; saying, that the World's goods were given to repel the World's evils. The Christian Stories tell that when Omar had taken jerusalem, he writ them this letter of security, In the name of the merciful mercy-shewing God, Of Omar Son of Alchittab, Privileges to jerusalem. to the people of the City Aelia is granted security of their persons, wives, children, goods, and Temples, that they be not destroyed nor unoccupied. At the hour of Prayer he would not pray in the Temple, but alone, at the steps before the door: & writ then a privilege that no Muslim should pray at the steps but alone, & that no assembly should there be made for public Prayers. He prayed also at Bethleem at the Arch where Christ was borne, and writ a Privilege that no Muslim should pray there, but one after another without public assembly. When Alexandria was taken Amrus writ to Omar, I have taken a City containing four thousand Baths, twelve thousand Herb-sellers, four thousand tributary jews, and four hundred * Mimi. jesters. Omar writ to him to make a River from thence to Colzuma for carriage of Corn, thence to be transported by Sea to Medina; which he did, and it was called the Emperor's River. Amrus took Barca and Tripoli: he writ to the Patriarch of the jacobites, Benjamin, a letter of Security, Note▪ the cause why jacobitisme prevailed with other Heresies in the East partly because the politic Infidels thus secured themselves by diversity of religion against the Romans; partly the circumcised Muslims favoured the circumcised Cophtis by'r a town on the River Euphrates. Africa conquered & Cyprus. A.H. 31. it began Aug 24. 651. Nubia invaded. Old Persian. A.H. 35. it began july 11. 655. Rebellion. whereupon he returned with great joy, having been absent from his See thirteen years. When Heraclius was dead, Constantine his Son reigned six months, and was killed by his stepmother: Heracleones succeeded and was soon deposed. Constans followed. OTSMAN Son of Affan, Son of Abulas, Son of Ommia, Son of Abdusiams, Son of Abdumenaf, Son of Cuda, was the fourth Emperor of the Muslims. His mother's name was Arwis Daughter of Kerir, whose mother was Bisa Daughter of Abdulmutalib. Abdurrahman renounced the right which he had with the rest which were designed, on condition, that he might choose the Emperor, wherewith all were pleased but Ali, which after yielded. He named Otsman. In the four and twentieth year Mugiras took by'r and Hamadan, and Muavias' took many Cities of the Romans. In the seven and twentieth year, Abdalla Son of Said Governor of Egypt invaded Africa, slew the King and possessed his State. Muavias' also took Cyprus. Otsman sent Abdalla and Said into Chorasan, promising the government to him which first came thither. They took many Towns, and Abdalla returned not till he had drunk of the river Balcha. In the one and thirtieth year. jazdegijrd the last of the Persian Kings lost his life, and their glory vanished, and their Kingdoms were possessed by the Muslims. That year also Abdalla Son of Said invaded Nubia, and the King made peace, promising many captives. In the two and thirtieth year, Abbess Son of Abdulmutalib died, one of the chief of the Coraisites; and if he passed by Omar or Otsman, they would alight off their horses to do him honour. Abdurrahman Son of Auf died that year, who gave to every man of Badra five hundred pieces of Gold (which were a hundred) and his goods were divided into sixteen portions, every of which contained eighty thousand pieces of Gold. In the three and thirtieth year, Soliman the Persian died aged, two hundred fifty six years, others say, three hundred and fifty. Anno 35. many accusations were laid against Otsman, for bringing back to Medina Hakem, whom the Prophet of glorious memory had expelled, for deposing Said, and substituting Ocha which was a drinker of wine, and an adulterer, for giving to Merwan his Kinsman five African talents, that is, 504000. pieces of Gold, &c. he had borrowed ten thousand Staters, which he repaid upon suit of Law, and after would have borrowed again, but the Treasurer refused and declared it to the Muslims, Otsman on Friday prayed in the Temple before the people, Otsman killed. and said, O God, I take thee to witness, that I am truly penitent. Yet the stirs increased, and many assembled to depose Otsman, who sent to them to Medina to appeal to the Law of God (so they call the Alcoran) and the doctrine of his Prophet. At last, Muhammed son of Abubecr killed him; in his bosom was the Alcoran, on which fell one drop of blood; he reigned twelve years lacking eight days. He was fair, long-bearded, much in fasting, prayer and meditation of the Alcoran: he left five hundred millions of Staters, one hundred and fifty thousand pieces of gold. His promotion of his Kindred caused his deprivation. His Seal was inscribed, I believe in God the Creator and Administrator Ali 5. Ali the fifth Emperor, was son of Abutalib, the Son of Abdulmutalib, son of Hasiem, son of Abdumenaf, son of Cuda. His mother was Fatima Daughter of Ased, Son of Hasiem. Insurrection. He was created Chalif the same day that Otsman was slain. An. 36. Zubeir and Talha went to Mecca, to frustrate the choice of Ali, and said they required the blood of Otsman. And Aijsia was at Mecca when Otsman was slain, and hearing of Alis succession, incited men against him, Swearing Prophetess. saying, Otsman was slain wrongfully: By God I will require his blood. Ali answered, Where is the mother of the Dogs? alleging that she gave charge to slay him, and called him Infidel. She replied, They converted him and then killed him. Aijsia, Talha and Zubeir went from Mecca with a great Army, and took Basra. Ali from Medina with twenty thousand, fought with them being thirty thousand, and slew Talha and Zubeir, and put to flight Aijsias Soldiers. Seventy hands are related to be cut off from the bridle of the Camel on which Aijsia rode one after another, and the Camel stuck with Arrows like a Hedgehog, his legs cut off, and Aijsia taken. Ali sent her to Medina with seventy women in men's habit. Having thus overcome the people of the Camel, he went to Cufa, and there fixed his Tents. Thence he went and fought with Muavi, which refused the oath of Allegiance. An. 37. they had ninety battles in a hundred and ten days, A.H. 37. june 19 657. 90. Battles. to every of which Ali premised an exhortation to take the Oath, which Muavi refused till the murderers of Otsman were delivered to death, and the Chalifate were resigned. The last battle was called the strong night, in which night were slain seventy thousand on both sides. And when day appeared, Amrus warned Muavi that they should lift up their Alcorans on their Spears which they did and cried, This Book of God be between us and you: whereupon the men of Irac threatened to kill Ali, if he would not listen to the Syrians according to the judgement of God's Book, and so Muavi escaped. At last both sides agreed to choose an arbitrator which should arbitrate according to that Book, which were chosen Amrus and Abumusa, and both parties bound to stand to their agreement. They agreed to depose both Ali and Muavi, and choose Abdalla Son of Omar. Ali was deposed accordingly, but when Amrus should have done the like to Muavi, he refused. Abdalla Son of Wahab had also forsaken Ali, whom he slew in fight with all the Chawarigians his followers. The broils continued betwixt Ali and Muavi in Egypt and Irac till the fortieth year. Then Basijr was sent to Medina by Muavi, and entered it; the Inhabitants acknowledged Muavi. Thence he went to Mecca, then to Aliaman, and slew two of Ali his Sons with many others which followed the part of Ali; after which he returned to Mecca, and slew at Taijf, jamam and Medina thirty thousand. At last Peace was concluded betwixt them, that laying aside arms, Ali should enjoy Irac, and Muavi Syria. That year three Chawarisians agreed to kill in diverse places on one day Ali, Muavi and Amrus also: Hagiag wounded Muavi with a poisoned Sword, but he was slain and Muavi escaped. Amrus another of them mistook and killed Charigia the Lieutenant of Amrus Son of Alas in steed of him, and was therefore taken and executed. Ali killed. Abdurrahman the third wounded Ali on the forehead as he went to morning Prayer, on a Friday the seventeenth of Ramadan, whereof he died three days after: and was buried in Tahaf, where now is the place of his burial. Some say he was buried at Cufa, and some say the place is unknown. Ali commanded to feed his smiter (for he was taken) and use him well; and if he recovered, to spare him; if he died, to join him with him that he might accuse him before God. He reigned five years three months less, aged sixty three. He was brown, short, great-bellied, long-bearded and bald: neglected things of the World, feared God much, much in Alms, just and lowly, witty, defender of the true Religion, learned in speculative and practic Sciences, bold, liberal. The inscription of his Seal was, Only to the strong God dominion. Hasen Son of Ali was made Chalifa at Cufa, on the day of his Father's death. Hasen 6. But the men of Irac quarrelling with him, he sent to Muavi conditions and agreed with him: he abode at Medina, and yielded Cufa to Muavi, having enjoyed the Chalifate six months and five days. His Seal was inscribed, There is no God, but God the true and manifest King. Muavi Son of Abusofian, Son of Haleb, Son of Ommia, Son of Abdusiams, Muavi 7. And first on whose Posterity in the Ommian Family the Chalifate settled Son of Abdumenaf, Son of Cuda: was the seventh Emperor. He was created Chalifa at Cufa when Hasen resigned. Anno 46. Muavi Son of Amir and Basier, Son of Artah invaded the West and took many Cities, Carava, Caphsa, &c. till they came to Kairawan, which Muavi Son of Chodbag had taken before they came, and there builded a City and encompassed with a wall the City now called Kairawan. An. 49. Hasen died poisoned by his wife, as was said by the command of Muavi. Hasens holiness. He had gone five and twenty Pilgrimages on foot, and twice had forsaken all his wealth, and thrice made partition with God even to his shoes and socks, reserving one half to himself. An. 50. Muavi procured that the Oath of Fealty should be made to his Son jezid, as to his partner of the Covenant; which was done by all but Husein Son of Ali, Abdurrahman Son of Abubecr, Abdalla Son of Omar and Abdalla, Son of Zubeir. An. 52. jezid invaded the Romans as far as Constantinople. An. 58. Aijsia of happy memory died on the seventh day of Ramadan. An. 60. Muavi died at Damascus, and his Son jezid prayed for him; he enjoyed the place nineteen years and ninety four days. Old Obeyed. Obeyed Son of Sarib lived in his time, a man three hundred years old. jezid was created Chalifa the same day. He writ to Walid Governor of Medina, jezid 8. to apprehend Husein Son of Ali and Abdalla. which fled to Mecca, and abode there refusing the Oath to jezid. The Cufans scent to Husein, and promised to swear to him. Husein going thither with fifty horse and a hundred foot, was set on by the band of Obeidalla sent thither by jezid. He on the Friday set before him the Mushaf, and admonished them. Husein slain and the Mushaf neglected. But they rushed on him, and slew him and all his company, and carried away their wives and children. jezid commanded his head to be set up at Damascus on the gate. The same year Abdalla Son of Zubeir usurped the Empire at Mecca, whiles jezid followed his wine and dogs contemning Religion. jezid set over Chorasan Selim, which took Naishbur and Chovarasma, Bochara in Bactria and Samarcand subjected. and Bochara then ruled by Chatumis a woman, who promised the King of Saida marriage if he would assist her against the Muslims, who thereupon came with 120000. but was slain in battle, and enriched the Muslims with spoils. They went to Samarcand, the King whereof bought his Peace with much money. A. 63. the men of Medina deposed jezid, who sent against them Muslim, Medina spoiled. who spared them three days, and then entered and spoiled them three days, shedding their blood, and carrying away their goods. Yet the Prophet of glorious memory said, He which spoileth my City, my wrath remaineth on him. A. 64. Muslim went to Mecca against Abdalla, and died in the way. Hasin succeeded in his place, laid siege to it, * Temple of Mecca burned beat the house with Engines of battery and burned it. This siege continued till news came of jezid's death. His Son Muavi prayed for him: (or in his steed) he reigned three years nine months, Anno mundi 6175. Muavi 9 Abdalla 10. Mirkond and Zacuth leave his out of their Catalogues Merwan 11. Muavi Son of jezid the third Emperor of the house of Ommia, was created Chalifa the same day, and reigned forty five days and then died. His Seal was inscribed, The World is deceit. Abdalla Son of Zubeir was inaugurated at Mecca, when there had been no Chalif two months. The Iracans, Egyptians and some Syrians swore to him. Merwan of the house of Ommia raised a party at Damascus, and prevailed in battle against Dahac which stood for Abdalla, slew him and chased his followers. He held Syria, entered Egypt, and after many fights obtained it, sent an Army against Abdalla which got the better. Cufans rebel. An. 65. the Cufans made an uproar to revenge the death of Husein, sixteen thousand being assembled under Suleiman, which was slain in battle by Obeidalla, and his followers chased. This year also Muchtar Son of Abuobeida, came to Cufa, and incited them to revenge Husein of happy memory, for which the Governor imprisoned him: Merwan died of the Plague in the month Ramadan. Some say i So Mirkond. that his Wife poisoned him, others that she laid a Pillow on his face and sat thereon. Abdulmelic Son of Merwan prayed k To pray for him, is meant to pray publicly before the people which in the calipha's Temple none might do but himself, except in such fatal necassity &c. Abdulmelic 12. for him. He was Chalifa ten months, or 298. days. Abdulmelic was inaugurated the same day, holding the Mushaf in his bosom. The same sixty fifth year he enlarged the Temple at jerusalem, and men began to go thither in Pilgrimage: and he forbade Pilgrimage to Mecca, because of Abdalla Son of Zubeir. He would have persuaded the Christians of Damascus to yield him the house next the Cathedral Church, but they showed the Charter of Walid, whereupon he offered them much money and liberty to build another like it where they would, but they refused & he left them. A. 66. arose Muchtar Son of Abuobeid at Cufa requiring the blood of Husein, to whom the Citizens swore and besieged Obeidalla, who obtained security of Muchtar, pretending that he would call to the Empire Muhammed Son of Hanifa of happy memory; intending indeed to draw it to himself, having before done much spoil on the Citizens. The same year the horsemen of Muchtar and Obeidalla had a cruel battle, and obeidalla's men ran away. Cufa rebelleth a chief City in Arabia since ruined. Then Muchtar sent to Ainwerd seven thousand horse under Ibrahim against Obeidalla, after whose departure the people of Cufa mutined against Muchtar, and had well near slain him; insomuch that he sent back for Ibrahim, who set upon them with his Army, and slew two hundred and fifty of them which had warred upon Husein, and persecuted the rest with death and exile. The same year Abdalla, Son of Zubeir cast Muhammed, Son of Hanifa, with seventeen of his house into Prison, and threatened to put them to death except they swore to him in such a space. Muhammed mean while sent to Muchtar, who sent him 150. horsemen which entered Mecca, crying, revenge of Husein, and came to the Well Zemzem. They broke the Prison, and brought forth Muhammed, and received new supplies from Muchtar, and terrified the Son of Zubeir, whom Mohamed's company, being four thousand, would have assaulted, but he permitted them not. An. 67. Muchtar sent Ibrahim with seventy thousand against Obeidalla, which slew 10300. of obeidalla's men, and took Singiar, Nasibin and Dara. Masab Son of Zubeir in his brother's name Governor of Basra went that year with a great Army to Cufa against Muchtar, Basra now called Balsora. and after a great battle put him to flight and destroyed him and his in the month Ramadan. Masab having thus obayned Irac, invited Ibrahim to obedience, which he performed. He set Mahleb Son of Abusafia over Mausil, Mesopotamia, Aderbigiana and Armenia. An. 68 the Azrakaeans came out of Persia into Irac (a Charisaean The Charisaeans. Nation) entered Medaijn, took Ahwaz and the Country subject to it. But Masab sent Mahleb which slew many of them, and after that Omar which fought with them at Naisabur and overthrew them, and they went back to Isfahan and to Carmania, whence with increased forces, they returned but were forced back by Omar, having before slain the women and children. Hispaan now chief City of the Persian. Anno 69. Abdulmelic Son of Merwan went from Damascus to make war upon Abdalla, Son of Zubeir, and substituted Omar Son of Saad at Damascus in his place, which presently rebelled, and fortified himself: whereupon Abdulmelic returned and besieged Damascus. Omar sent to him and obtained security, but, when he came to him, he slew him, Security not secure. and quieted his partakers with distribution of money. Anno 71. Masab was slain by Abdulmelic in battle, and he entered Cufa, and his Empire was established in Irac, Syria and Egypt: only Higiaz remained in the hand of Abdalla, Son of Zubeir, whom Hagiagi Son of joseph soon after besieged and slew at Mecca, which he also took after seven months' siege, and battered Caab the fortification of Abdalla with Engines, Mecca besieged and taken. and threw into it balls of Pitch and fire to destroy the houses. When Abdalla feared the house (or Temple) lest it should fall, he entered his own house; his mother encouraged him to go forth, if he died, he should die a Martyr: he answered, O mother, I fear not death but dismembering. A sheep, said she, when she is killed, feeleth not the flaying. He is said to have drunk a pound of Musk, and then going forth to be slain, and his head fastened on the gate: and his crucified body smelled of Musk many days. The same year Abdulmelic made his brother Muhammed, Son of Merwan, Governor of Aderbigiana, Mesopotamia and Armenia, Musk drunk. who sent a hundred thousand against the Harari, which were all slain. Muhammed much moved, went with forty thousand, and overthrew the Harari, and burned them in their Temples. He sent also Muslima to the Gate of Gates a I suppose he meaneth Derbent: of old Caspiae portoe. where he besieged eighty thousand Harari, of whom he slew many, and the rest believed. The Azrakeans did and suffered much harm and change. Anno. 74. Hagiagis was made Governor of Medina, who went to Mecca, and destroyed all the fortification of Caab: and Anno 75. was set over Irac. He came to Cufa, and sent help to Mahleb against the Azrakeans and chased them. Anno 76. Salih, Son of Margi and Siabib Charisaeans conspired. Salih was called Emperor of the faithful by his followers. They spoiled Mesopotamia, and increased in power, A.H. 76. it began April. 21. 695. and often overthrew the Armies of Hagiagi, having but small forces. With a thousand he went to Cufa, and overthrew Hagiagi, which came against him with fifty thousand, and had the spoil of his Tents. But in a Sea fight sahib's ship sunk, and he said, When God disposeth any thing, it cometh to pass, and rising again out of the water, he said, This is the power of the strong and wise God. He was drawn out with Nets, and his head sent to Hagiagi: his heart they cut in sunder, and found it hard and compact like a stone. Note, hard stony heart. Mahleb went against the Azrakaeans which withstood Catris (their Governor) and slew many of them. Catris fled to Tabristan whose King was Ashid a Magus (that is, of the old Persian Religion) and obtained leave to enter his country, which having obtained and settled his affairs, he sent to Ashid, demanding that either he would embrace Islamisme or pay tribute, which he refused. Whereupon he made war on him, and chased Ashid to Raija, who got help of the Muslims, and Catris was slain. Arabic letters first in Coins. The same year Coins of Gold and Staters were stamped with Arabic Letters (for before the Letters were Roman, and the Staters also Persian) the inscription was, God is the Lord. Anno 81. Muhammed, Son of Hanifa of happy memory died. But many of the vulgar believe that he still liveth in the Mount Radwa, Perhaps the tale of Mohamed's return arose from this M. and not their first seducer of that name. and will one day appear and fill the Earth with justice, as it is now filled with iniquity. Of this Sect was D. Hamiraeus, which after met with a true man, who instructed him of the vanity thereof. Anno 82. Hagiagis had sent Abdurrahman, Son of Muhammed against Zentil King of Turks with a small power, secretly animating the Turk against him, purposing to destroy him; which he revealed to his followers, who thereupon deposed Hagiagi, and swore to him. He compounded with the Turk, and returned to war on Hagiagi. He obtained aid of Ahdulmelic, out of Syria. Basra and Cufa swore to Abdurrahman, and his Army was a 100000.: Hiagi and he made 81. fights in 100 days. 81. civil fights Abdurrahman fled and was taken at Sahan, which Zentil hearing besieged Sahan and freed him. He assembled sixty thousand men, against whom went jezid, and overcame them. Abdulmelic, Anno 86. made Walid partner of the league, and died after he had reigned one and twenty years and fifteen days. Walid his Son prayed for him. He was very covetous, and called Sweat-stone. He dreamed that he had pissed four times in the chief Temple: consulting with Said, Son of Musabbib, he told him that four of his children should reign, which came to pass in Walid, Suleiman, jezid and Hisiam. His Seal was inscribed, I believe in God our Saviour. Indian Christianity. In his time Simon Syrus was the jacobite Patriarch of Alexandria, to whom the Indians sent to ordain them a Bishop and Priests, which he refused till the Governor of Egypt commanded him; and then the Legate went to another which did it, whence arose great stirs. After him was Alexander which endured hard times. Abdulaziz brother of Abdulmelic, the Governor of Egypt exacted tribute of the Monks, Tribute of Monks. of each a piece of Gold. This was the first tribute exacted of them. After his time Asama was more cruel, killing and spoiling the people, and branding the Monks with an Iron Ring in their hands, which round mark they which wanted had their hand cut off, of whom was a number innumerable. And whosoever traveled without a Pass, should pay ten pieces of Gold or be slain, Tyrannies, which was exacted of a woman whose Pass was in her Son's hand, Tyrant's reward. Walid 13. These countries lie East from the Caspian. Bactriana Sogdiana & other country's east-warst from Persia and the Caspian: so that from thence North-east and from India Southeast, his Empire extended to the Western Ocean without interruption quite thorough Africa with Spain & part of France in Europe included, Constantinople being also tributary: the greatest Empire that ever had been. Temple at Damascus costly▪ & magnificent Spain conquered. whom as he drunk of the River, a Crocodile carried away, and she nevertheless was forced to sell her clothes and beg that payment. But Asama was taken and died by torment of his iron collar and wooden fetters in the way, at the command of Omar the Chalif. But the persecution of Christians continued till the Reign of Hisiam. He writ for their liberty in their Rites and Privileges (jezid his Predecessor had razed their Crosses and Temples) and commended them to Abdalla, whom he sent Governor. But he when he came into Egypt exceedeed his Predecessors, doubled the tribute, and caused their persons and beasts to be numbered, and branded the Christians with the figure of a Lion, cutting off every man's hand which was found without it. Hisiam therefore deposed him, and sent him into Africa, where he did likewise; whereupon the people rebelled and slew his Son, whose heart and innards they threw at the father's head. Walid was the thirteenth Chalifa, sixth of the house of Ommia, Son of Abdulmelic, Son of Merwan. He was surnamed Abulabbas. He was created Chalifa, on the day of his Father's death. In his time were achieved great victories. His brother Muslimas invaded the Romans, and took many captives. Catibas Son of Muslimas, oppugned the Land of Baikend and Mauranahar, besieged Bochara, won Sogda, Fargan and Bagras. And when the Turks were assembled, the Muslims assaulted and took their chief City, and got great wealth. Catibas, Son of Muslima made peace with the King of Chovarazma, and he built therein a Cathedral Temple, and set a Pulpit therein, thence preaching on the Friday, and prayed with the Muslims: he burned also his Idols; they were fastened with nails of Gold weighing fifty thousand dams. Their tribute imposed was two thousand pieces of Gold yearly. After this he went to Samarcand and took it. Muhammed Son of Casim conquered India, and the Land of Sinned (or Indus) and slew the King Daehar. The same year, Walid commanded the Temple of Damascus to be builded, and the Church of the Christians consecrated to Saint john, to be pulled down. He offered for the same forty thousand pieces of Gold which they refused, and therefore he destroyed it, and gave them nothing. Twelve thousand Masons were employed in that building: but Walid died before it was finished. Four hundred Chists, each containing fourteen thousand pieces of gold were bestowed thereon. In it were six hundred golden chains of Lamps, the brightness whereof hindered men from praying; which after were coloured with smoke, and remained to the time of Omar, Son of Abdulaziz who put them in the Treasury, and hanged iron chains in their steed. Corrah Son of Sieric, was made Governor of Egypt in the ninetieth year, a man manifestly impious, which entered the Cathedral Temple of Mithra, with Ruffians and Gamesters, and with them sat in the Chancel in time of Prayers. Anno 93. Taric conquered Spain and Toledo: and brought to Walid the Table o Rich table. Rodericus Toletanus saith, that Muza which sent Taric first, came and got much riches, amongst which a table of stone, green, very great, containing 365. foot, all of one stone together with the feet, &c. of Solomon, Son of David, made of Gold and Silver, having three borders (or rows) of Pearls. Anno 94. a great Earthquake lasted forty days at Antiochia, and ruined the City. The same year died Zainulabidin, Son of Husein, Son of Ali, Son of Abutalib, which was Religious and Devout, and performed a task of a thousand kneelings every day, for which cause he was called the Prayer. He left children Zeid and Muhammed Abugiafar of happy memory. Anno 95. died Hagiagis, p Mirkond calls him Oiasgegove of Korason. Zac. Hagog Son of joseph. Being sick he sent for an ginger, which foreshowing by the stars, the death of a King: he cut off his head & said he should die one hour before him. which is said to have slain 120000. men, besides those which he slew in wars: and fifty thousand died in his Prisons, besides thirty thousand women. Eighty thousand he slew when he was full. But his Dominion passed as if it had not been, and happy is he which doth good. The same year Walid cast out of Damascus, Ali, Son of Abdalla, Son of Abbas q This Family soon after got the Chalifate. Suleiman 14. and commanded him to reside at Homaim, where he got above twenty Sons. Anno 93. died Corrah, Son of Sieric, Governor of Egypt, which builded at Misra the old Temple: Walid also died having reigned nine years and eight months. He married and put away many wives; he is said to have had sixty three, and spent much on women and buildings. He built the Temple of the Prophet, and the Mansions adjoining, and Omar the Governor of Medina was set over it. He first built a Hospital for sick and strangers. His Seal, O Walid thou shalt die and give an account. A.M. 6206. and seventy nine days past. Suleiman his brother was made Chalif the same day. Catibas Governor of Chorasan invited the Chorasans to depose him, which refused and slew him. Suleiman placed jezid, Son of Mahleb, which obtained many victories, took Taberistan and Giorgian, slaying and spoiling innumerable Infidels, and imposing tribute on the rest. Suleiman sent his brother Muslima, against the Romans which lay before Constantinople, a Seed time and Harvest. Asamas writ that the measure of Nilus at Hulwan was fall'n, whereupon he commanded that measure to be builded in the Island betwixt the Rivers of Fustata and Gijza, Anno 97. which still remaineth. Anno 98. Muslima conquered the City Sacaliba, and made himself Governor of it. Suleiman builded Ramla, and made job his Son partner of the league, and he dying, Omar Son of Abdulaziz. Suleiman died, Anno 99 and Omar prayed for him. He was tall, lean, slender, halting, many-wived, and a Glutton, every day eating about a hundred pounds. He was poisoned by procurement of jezid, Great glutton. and finding himself like to die, he told Muhammed Son of Ali, Son of Abdalla, Son of Abbas, that the Empire would come to Abdalla, that is Saffah his Son, and gave him the Writings of vocation, and taught him what course to take. Omar Son of Abdulaziz, Son of Merwan obtained the Chalifate the same day. He took away the malediction of Ali of happy memory. For the Kings of the house of Ommia from Muavi hitherto, were wont to curse him in their Pulpits, Omar 15. Chalif, the 8. of the Ommians. Ali cursed daily in the end of all their Prayers. Muavi had foretold it should be so, swearing By God it shall not be omitted till a little one prove hoary; and when it shall be abolished, neglect of the Law shall be admitted. Omar abolished that Curse, reading the Verse which beginneth, God commands justice and Beneficence; and men went out of the Temple saying, the Law is neglected. He was Chalif two years five months and four days. He was Just, Devout, Religious, preferring his Religion before worldly things. He had a Room locked, wherein they hoped to find money, calipha's devotion. but found nothing but a garment which he used to put on, and a line to bear him up in his Prayers. Suit was made in his time for the Temple in Damascus by the Christians, but because their City was partly taken by the Sword, partly by composition, the Church of Saint john was left to the Muslims, the rest to the Christians, whereof Omar gave them a Charter, together with all the Monasteries and the Temples without the City in Gouta, on the Hill, and the rest, to enjoy and use them without molestation of the Muslims. jezid Son of Abdulmelic, was created Chalife on the day of Omars death. jezid Son of Mahleb rebelled, and went to Cufa with many followers, but was slain in battle by the adverse Army, and his head sent to the Chalif. Muavi his Son succeeded in quarrel, jezid 16. Rebellion. went to Basora, and by Sea to Cundabil, into Sindia. But Cundabil forbade him to land, and Muslima sent an Armada Armada. by Sea under Halal, which overthrew them, Omar Son of Habir sent and invaded the Turks, took Multahar, and pursued their King from Town to Town to Ardebil, in the Country of Aderbigian, where was fought a great battle, and Gierrah the Commander with many Muslims were slain. jezid died, Anno 105. having reigned four years and one month. He spent much on Wives, Plays and Spectacles. He had two women Habab and Selam, whom he much affected. Habab died, and he kept her till she stunk, and when she was buried took her up again, and not long after died. Love's odious. Hisiam Son of Abdulmelic, was made Chalife the same day, Hisiam 17. the five and twentieth of Siaban, Anno 113. Muslima took Towns of the Turks, many captives and rich spoils. Muavi and his brother Suleiman, sons of Hisiam went one on the right hand, the other on the left, and Constantine the Roman Emperor met them with an Army, which was put to flight by the Muslims, and Constantine taken. Anno 117. Ali the Grandfather of the Abasian Chalifs died, leaving two and twenty children. Anno 121. Zeid Son of Husein, Son of Ali, Son of Abutalib, A.H. 121. begins Dec. 18. 738. Rebellion. sought to make himself Emperor, and the Citizens of Cufa swore to him. But Omar Son of joseph resisted, slew, crucified and burned him. Muslima invaded the Romans, and took Cataman. Merwan took and wasted Serirdehes, and forced the Prince to Tribute. Anno 122. died Muslima Son of Abdulmelic, a wise and valiant Prince beyond any of the children of Ommia. Anno 125. Hisiam died, having reigned nineteen years, seven months and eleven days. He will ruled and observed the things which passed his hands, but was covetous, envious, and spoiled his Subjects, to needless expenses. He had Curtains, Vests and Wardrobes which none had before him: his Vests are said to be six hundred Camels load: First and great Wardrobes. he left a thousand pair of Breeches, and ten thousand Shirts. He had seven hundred Vestries. But when he died, Walid Son of jezid had not to wrap him in, for all his Wardrobes were sealed up, and none permitted to enter; so that a servant of his was fame to shroud him; in example worthy wise men's observation. Anno Mundi 6234. and 162. days. Anno 120. Abnachaijl in the year of Dioclesian 460. was made Patriarch of Alexandria, and continued three and twenty years. In his time Merwan the Chalife set Abdulmelic, Son of Moses a jew turned to Islamism over Egypt, who demanded money of the Patriarch, and after imprisonment, permitted him to beg with his Bishops thorough the Provinces: They returned into Egypt, the one and twentieth of the month Tuba, on which night was so great an Earthquake that many Cities buried their Inhabitants in the ruins, and many ships were drowned in the Sea. It went through all the East, Terrible earthquakes. and in one night ruined six hundred Cities, and killed innumerable men and beasts. When the King of Nubia named Ciriacus understood what had happened to the Patriarch, he went toward Egypt with a 100000. black horsemen on black horses: and before he was entered, Abdulmelic the Governor sent to the Patriarch to write to the King of Nubia, Note the greatness of the Kings of Nubia in those days. Note, of the different Patriarches at Alexandria. which he did, signifying that the Christians were now in good case; and so he returned without battle. Cosmas was Alexandrian Patriarch of the Orthodox Christians which prayed in the Church of Saint Saba, all other Churches being under the jacobites, till upon complaint and gifts to Hisiam, they got the Temple of the Gospel. Thus saith Said, Son of Batric in his history, and also, that the Orthodox had been without a Patriarch ninety seven years, from the time of Omar the Conqueror, till this Cosma, which was an unlearned man, not able to write or read, a Needle-man. The jacobites mean while possessed all the Sees in Egypt and Nubia, Wa'id 18. Walid Son of jezid, Son of Abdulmelic was created Chalife the same day his Uncle Hisiam died, and was slain Anno 126. for his manifest infidelity and impiety: his two Sons were imprisoned, and after slain. He reigned one year two months and two and twenty days. He was an excellent Poet, but applying all his thoughts to wantonness. He made him an iron Tomb, which in his Pilgrimage he determined to set up in Caab. He took with him to Mecca hounds in cages, and wine. He deflowered a woman of his in his drunkenness, and promised that she should pray in the presence of men, which she did with her face covered. He filled a pond with wine and water, and sent for Maabad the Singer, Women not permitted to pray with men. to sing whiles he bathed and drank therein. After Walids death the Regions were embroiled, the Chawasirians multiplied, and the Kingdom of the children of Ommia weakened by reason thereof. jezid 19 jezid Son of Walid, Son of Abdulmelic, Son of Merwan, was the twelfth Chalifa of that house. Emessa rebelled upon the death of Walid, and put to flight jezids Army. Suleiman Son of Hisiam spoiled Naama, and went to Damascus: the people of Palaestina slew their Governor. Rebellion. Merwan Son of Muhammed rebelled, pretending the revenge of Walid, and jezid gave him the government of Mesopotamia, Armenia, Mausil and Aderbigiana, on condition to swear to him, which he did at Harran. jezid died that year of the Plague, having reigned five months. His brother Ibrahim prayed for him. He diminished the Soldier's stipends, was prone to the Sect Cadritica: was after digged out of his grave, and crucified by Merwan. Ibrahim 20. Ibrahim Son of Walid his brother, was the same day made Chalifa, Anno 126. but Anno 127. Merwan sought to get the Empire, pretending the revenge of Walids death, and overthrew Suleiman, which came against him with a hundred and twenty thousand, and caused men to swear to Walids children, then remaining in Prison, whereupon Suleiman caused them at his return to Damascus to be killed, their names were Hakem and Otsman. Upon pretence that Hakem had said that Merwan should succeed if he and his brother were slain, Merwan 21. & 14. of the house of Ommia. Merwan was made Chalif, and Ibrahim after sixty nine days Reign deposed, which lived till, Anno 132. and then was slain. He was called Himar-ulgidzira, the Ass of Mesopotamia, because he could not flee in the time of battle. Anno 127. the Emissens rebelled but were overthrown, and their walls rased, and 600. of their citizens crucified. Damascus deposed his Governor also, and those of Basra created Suleiman Chalifa, but Merwan overthrew him in battle, and slew 30000. of his men. At Cufa, Abdalla sought the Chalifate, but was chased thence to the Mountains. Merwan was slain, as shall after appear. He was a Glutton, and when a sheep came to his hands, he could not forbear, but would thrust his hand and sleeve into the sheep's belly, Merwan's gluttony. and take out the Kidneys to eat them, & then to change his garment: of such garments greased with the fat of the Kidneys, he is said to have left above 10000 He was politic, valiant, magnanimous and prudent. But fortune being cross, great spirit and wisdom prevail not: as it is said, Fortune approaching comes fastened with ten setters, but going back she goeth, no chains can hold her. Lib. 2. THe first Prince of the children of Abbas was Muhammed Son of Ali, Son of Abdalla, Son of Abbess in the 100 year he died A. 125. and left twelve Sons. The calling happened to him in Chorasan, and succeeded tohis Son Ibrahim. He sent Abumuslim surnamed Abdurrahman, into Corasan, and writ to those which followed his Sect to obey him. He delivered the Letters to Suleiman, and presently published the vocation of the Hasiemides, and tied a Banner on a staff or Spear nine cubits long, sent from Ibrahim, which they call Tallum. And he and all of that Sect put on black garments on the day of the greater Feast. And Abumuslim prayed the Prayer of the Feast before Prayer (time) without convocation or raising up, contrary to the course of the children of Ommia. Thus Abumuslim increased, and Nasr Governor of Chorasan under Merwan decreased. He seeing these beginnings, writ to Walid, Son of jezid, I see 'mongst embers sparks of coals, woe to thee if they burn: Wood makes fire flame, words do the same; to wars they after turn: Sleeps or wakes Ommias? Speak I? No, my mazed verse doth mourn. But finding no help Nasr fled, and Abumuslim spoiled his Army: and set Cahtabas over the Army. who fought many battles with Nasr, and slew and took thirty thousand of his men. Nasr. died, Anno 131. Merwan took Ibrahim and slew him, who had before commanded his brother Saffah Abulabbas to go to Cufa, and written to his followers that he should be Chalifa after him. Anno 132. Cahtabas overthrew jezid, Governor of Irac under Merwan, and passing over Euphrates very early, the River being increased he was drowned, and Humid his Son commanded the Army. The same year at Cufa, Muhammed Son of Ali the Carsican called the Hasiemites to the Empire. The men of Cufa swore to done's Son of Halab, which was also called Muhammed the Counsellor of Religion. The same year Saffah and Abugiafar Almansor came to Cufa, and had lodgings assigned them by Abumuslimas the Counsellor which concealed the fame forty days, minding to transfer the Empire to the house of Abutalib. Abdalla Saffah Abulabbas Son of Muhammed, Son of Ali, Son of Abdalla, Abdalla 22. Son of Abbas, Son of Abdulmutalib, Son of Hasiem, was the three and twentieth Chalifa, and first of the children of Abbas. One saluted him Chalifa, and the people swore to him: which Abumuslimas seeing saluted him also, which Hamid said was done against his will. Being inaugurated, he ascended the Pulpit in black garments, and made a speech to the people. He sent his Uncle Abdalla against Merwan, which put him to flight, innumerable numbers of his Soldiers being slain and drowned. Abdalla pursued him from place to place, and pitched his Tents in jordan. He assembled many of the children of Ommia, pretending to take their Oath of Fealty, and when above eighty of them were together, he set a Soldier by each of them with a club in his hand, and at a token given they were all killed. O Cruelty! Then did he cause them to be drawn and laid in order, and spreading a Carpet over them, sat thereon with his followers, and called for victuals and did eat, hearing their groans till they were quite dead. Abdalla said, For the day of Husein and for nothing else. Damascus was forced, Walid the Governor killed, and the City put to the spoil three days. Merwan fled into Egypt, and was there taken and killed by Salih, which sent to Saffah his head, who thereupon fell down in adoration, and gave ten thousand pieces of Gold to the poor, saying, Praise to God which hath delivered to us the Ass of Mesopotamia. This was done after one hundred and thirty one years, and threescore and thirteen days of the Hegira; 6241. of the year of the Sun, and sixty three days. Abumuslim the Author of the vocation with others, laid wait for Abumuslimas, Son of Halal the Counsellor, and slew him by command of Saffah, because he sought to raise the the Abulatabites. Saffah promised security also to jezid. Son of Omar, but after sent one to slay him, for seeking to prefer to the Empire Abdalla Son of Hasen, Son of Husein, Son of Ali, Son of Abutalib. Saffah now established, set Abugiafar Almansor over Aderbigiana, Armenia and Mesopotamia, jabiae his brother over Mausil, his Uncle David over Higiaza and Aliaman; his Uncle Isa over Cufa, Sofian over Basra, Muhammed over Persia, Mansor over India and Sinde, Abumuslim over Chorasan, Abdalla his Uncle over Syria, and his Uncle Salih over Egypt, who ruled it by his Lieutenant Abaun. Abdalla returning from Ramla to Damascus digged up the children of Ommia, and burned them: and to the corpse of Hasiam at Rusaf, he gave a hundred and twenty blows till his flesh was dispersed, which then was gathered together and burned. A. 136. Saffah died after he had reigned four years and nine months His brother's Son Isa prayed for him. He gave to Abdalla Son of Hasen, Son of Husein two Millions of Staters, the first of the Chalifa's that had given so great a sum. He was the first also which took a Counsellor, for the children of Ommia had none but Scribes. When Merwan fled into Egypt, in the year of Dioclesian * The Egyptians reckon from this year because of the multitude of Martyrs then slain; & call it the year of the Martyrs. Abugiafar 23. 467. the Christians suffered much adversity. He burned Misra with the Corn and provisions therein, and went over with his into a Nunnery, where eyeing a beautiful Damsel, he took her to his Tent to deflower her. She to save her Virginity, told him of a precious Ointment which she had, which would make the anointed part Sword-free. But how, said he, shall I know that? she offered the trial on herself, and so he cut off her head, rather embracing death then pollution. Abugiafar Almansor Son of Muhammed, brother of Saffah succeeded, and was made Chalifa in the Pilgrimage to Mecca, over which his brother had set him; in a place called Sifia, that is, famous, and Our Empire, saith he, by God's grace shall be famous. He took the oath and finished his Pilgrimage, Anno 137. Abdalla sought the Empire in Syria, and Almansor sent against him Abumuslim the author of the vocation, and after many battles Abumuslim prevailed, and Abdalla fled into Irac, he to Basra, his brother to Cufa. After that under pretence of friendship he sent for Abumuslim, and cast him into Tigris. The number of those which were slain in battle and out of battle in time of abumuslim's Prosperity were six hundred thousand. Huge slaughters. He professed the Sect of the Succession descendent, and determined the Principality after Ali to descend to Hasen his Son, then to Husein, then to Muhammed Son of Hanisia, from him to Abuhasiem his Son, then to Muhammed Son of Ali, Son of Abdalla, Son of Abbas, from him to Ibrahim, Saffah, and this Almansor. An. 139. Muavi Son of Hisiam, Muavi of the Merwanian or Ommian race Emp in Spaine· Son of Abdulmelic, Son of Merwan entered Spain, and was the first made Emperor in those parts. The same year Almansor commanded the Temple of Mecca to be enlarged, An. 144. Almansor took Abdalla Son of Hasen, Son of Husein, Son of Ali, and other of Hasens children, and Muhammed Son of Omar, and imprisoned them because he had heard that Muhammed and Ibrahim Sons of Abdalla, sought to get the Empire. These two hid themselves, but the other Muhammed was whipped and died in Prison. An. 145. Almansor commanded to build the City Bagdad, and laid the foundation at the time designed by Astrologers, with unanimous consent. It is reported to have been a green Meadow, Bagdad built: Mirkond saith it had that name of Baga, a Persian word which signifieth garden, because of many gardens in that place before the building. Scaligers conceit that it is Seleucia is by both excluded. in which was the cottage of an Eremite, whose name was Bagdad, and thereof took the name. But Almansor called it Medinato-ssalami, that is, the City of Peace. When it was finished, it was made the Seat of the Abbasian Chalifas. The same year Muhammed Son of Abdalla, Son of Hasen went to Medina, and was there created Chalifa: he took to name Mahad, and had a laundred thousand followers. But Almansor sent against him his partner of the league Isa, which slew him and sent his head to Almansor. Ibrahim his Brother appeared at Basra, and enjoyed that City, and Persia and Ahwaz, but ran like course and was slain by Isa. An. 147. Abdalla whom Abumuslim had put to flight, came forth upon Almansors Oath not to trouble him, and he commanded to build him an house, and to lay much salt in the foundation, and when he dwelled in it, let in water which ruined the house upon him. An. 158. Almansor died at Birmaimon l Or pits which Maimon digged in that desert. Rapacity. in his way to Mecca on Pilgrimage: and Ibrahim Son of jahia, prayed for him (or in his steed) he was buried at Mecca, he reigned two and twenty years, he changed the hoary colour of his hair with two thousand dams of Musk every month: he was wise, and of pleasant conversation, suspicious and cruel, and sordidly covetous. He left in his Treasury six hundred Millions of Staters, and twenty four Millions of Gold. Mu. Mahadi 24 Muhammed Mahadi Son of Almansor was the third Chalifa of the Abasians created at Mecca, himself being then at Bagdad. joseph Son of Ibrahim, rose against him in Chorasan, but was taken by jezid, and by Mahadi crucified at Bagdad. An. 163. he sent his Son Haron against the Romans, and made jahia his Counsellor. He sent him again the next year: he overthrew the Romans, and went to the Sea near Constantinople, where a woman m Irene: Soz. then governed which made Peace with Haron, conditioning to pay seventy thousand pieces of Gold yearly, besides Presents and preparations of the ways. The Muslims in this war got innumerable spoils. When Haron returned, his Father made him partner of the league, having deposed Isa from that Dignity. An. 169. Mahadi died in Maseidan a Village, and when they had no other Hearse, they carried him on a door, and buried him under a Nut Tree where he had sitten. He reigned ten years, two months. Haron his Son prayed for him. He was liberal and abstained from shedding of blood, restored much money which his Father had taken, freed Prisoners, built the Cloister at Mecca, and enlarged the Temple. Bounty to Poets. Merwan a Poet offered him a Poem containing seventy Distiches, for which he commanded to give him seventy thousand Staters. His Seal was inscribed, God is my sufficience. M. Alhadi 25. Musa Alhadi then in the wars of Giorgian with the Tabristans was inaugurated, he died An. 170. being strangled by his Mother sitting on a Pillow laid on his face: he reigned a year and fifty two days. Haron 26. Abugiafar Haron Rasijd was the fifth of the Abasian Chalifas, created on the day of his brother's death, on which also Almamon his Son (afterward Chalifa) was borne. He made jahia his Counsellor, called him his Father, and said to him, I put my business from my neck on thine. An. 172. Abdurrahman Son of Muavi, Son of Hisiam King of Spain died, having reigned thirty two years, and his Son Hisiam succeeded him in the Chalifate of those parts. An. 176. jahia Son of Abdalla, Son of Hasen, Son of Husein, Son of Ali arrogated the Empire. But the matter was composed by Haron, and gifts with security given; yet he was after that cast in Prison. An. 178. Haron sent Haziman Governor of Egypt into Africa, and set Abdulmelic over Egypt, who appointed in his place over Prayer, l The Chalifas where they resided prayed in their own persons; and in other Provinces their Lieutenants. Their hypocrisy condemneth others profaneness which think Jeroboam's Priests (the basest of the people) good enough for Prayer, and themselves too good to be present; a thing performed five times a day by the greatest Muhammedans. Victories against the Christians. and tribute Abdalla. An. 179. Haron went to Mecca and to Medina, and returned thence on his feet. An. 180. Hisiam King of Spain died, and his Son Hakem succeeded. An. 181. Haron invaded the Romans, and got much spoil. An. 183. the Harari from the Gate of Gates issued and did much hurt to the Muslims. Musa died that year, of the Race of Ali, as was reported, murdered by one whom Haron had suborned. He left eighteen Sons and three and twenty Daughters. An. 186. Haron and his Sons went on Pilgrimage to Mecca, and gave much alms there and to Medina. He distributed his Empire to his three Sons, Muhammed Alamin, Abdalla Almamon, and Casim Mutamam. He appointed Alamin his Successor, and gave him Irac and Syria; appointed Abdalla to succeed him, and gave him all from Hamadan to the utmost East, to Casim, Mesopotamia, Tsugour and Awasim. An. 187. Giafor Son of jahia was slain, and his father cast into Prison where he died, having this scroll in his bosom, The Defendant goeth before being called into the Law, the Plaintiff followeth, and the judge shall need no witness, which when Haron read he wept, and swore it was true. The same year he went as far as Heraclea spoiling and firing all things: and Nicephorus the Emperor offered him yearly tribute which he accepted: but upon occasion of the cold and snow he performed not covenants, whereupon he returned notwithstanding, and forced performance. An. 188. he again invaded the Romans, and in a great battle with Nicephorus, the Muslims prevailed and slew forty thousand, and Nicephorus received three wounds. An. 190. he invaded the Romans with a hundred thirty five thousand besides voluntaries, and took and burned Heraclea, Sacaliba, Risia and Saffaf, with Colonia. He carried away sixteen thousand captives of Heraclea. Nicephorus bought his P ace with Tribute. He sent by Sea also and wasted Cyprus, and carried away many captives. He died An. 193. when he had reigned three and twenty years, one month and nineteen days. He was exceedingly delighted with good Verses, and was bountiful to Poets. He made eight or nine Pilgrimages in his Chaliphate, and prayed a hundred kneelings or prostrations every day. A hundred learned men accompanied him in his Pilgrimages. His pilgrimage And when he went not himself, he set forth three hundred men on Pilgrimage, with sufficient expenses and clean garments. Nor was the Court of any Chalifa so furnished with counsellors, judges, Poets, and learned men. Learned men. His Seal was inscribed, Greatness and Power are Gods. He gave his Physician a Christian, a hundred thousand Staters a year stipend, for saving his life by blood-letting; the same pay which his Keeper had, saying, One keeps my body, the other my soul. A. 193. Abuna Mark was made Patriarch, which received those of the Sect of Sienufa; two of their Bishops desiring admission; and upon their humility he entertained them in his house till two Bishops died in whose places he set them. Abu-Abdalla Alamin called also Muhammed Abu-Musa, Son of Haron Rasijd was the next, and sixth Abasian Chalif, created on the day of his Father's death. Abu Abdalla. Alaminus 27. But Rasijd had renewed the league to his Son Almamon after Alamin, who behaved himself so well, whiles Alamin gave himself to play and drinking that the chief men favoured him. Yet Alamin burned the Covenants of his Father, and assumed his own Son Musa partner of the league. Almamon hereupon forbade his brother's name to be stamped in money or cloth and all Chorasan yielded to him, and he named himself a Prince, and prayed in the Pulpits of Chorasan. An. 195. a great battle was fought, and the followers of Almamon prevailed, Z. reckons excellent Physicians in his time Gabriel Surianus, john Son of Masawia, and Sela an Indian. Almamon 28. Z. Mammon. M. Mahamun. He was studious of learned men, and caused the Book s of Philosophy, Mathematics, Astrology and Physic to be translated out of Greek and Syriac into Arabic. whereupon he was saluted Chalifa, An. 196. Alamin was deposed and imprisoned with his Mother Zebeida, but soon after by popular commotion restored. But Taher the General of almamon's forces taking Ahwaz, Wasijt, Madaijn, and causing men to swear to Almamon, Egypt, Syria, Higiaza and Aliaman called him to the Empire. An. 197. Bagdad was besieged, and most of the houses ruined. A. 198. Alamin was forsaken by most of his Soldiers, and as he fled, his Boat was overturned, and the men with him drowned, but he escaping swam into a certain Garden, and was there slain by taher's Servant. The Ring of the Chalifate, the Rolls and the Sceptre were sent to Almamon, which fell down and gave God great thankes for the victory, and gave a Million of Staters to the messenger. Alamin reigned four years, eight months and eighteen days. He was liberal, bloody, inconsiderate, cowardly. He neither left his Angling nor Chess-play upon the heaviest tidings or occasions, and was a drinker of wine. Abulabbas Almamon called also Abugiafar Abdalla was the seventh Abasian Chalif, inaugurated, An. 198. An. 199. The Talibites made commotion in diverse places, and at Cufa arose Muhammed Son of Ibrahim, Son of Ishmael, Son of Ibrahim, Son of Hasen, Son of Husein, Son of Ali, Son of Abutalib: inviting the people to respect the stock of Muhammed, and to observe the Book and the Law: Abusaraia warring in his name. And the Chawarisians came forth. Many battles followed but Abusaraia prevailed, which went to Basra and took it, but in the year * A.H. 200. it began Aug. 11. AD 815. 200. was slain: and Muhammed was dead, and another Muhammed of the pogeny of Ali inaugurated in his place, which was taken and sent to Almamon. At Mecca also Muhammed Son of Giafar, and in Aliaman, Ibrahim made insurrection which succeeded not. An. 201. Almamon assumed Ali Son of Musa, Son of Giafar, Son of Muhammed, Son of Husein, Son of Ali into partnership of the league, and to the succession of the Chalifate, and called him Arrad of Mohamed's stock, and commanded the Soldiers to wear green, and cast away their blacks: and writ to Hasen, to procure his inauguration at Bagdad, but they refused to transfer the succession from the Abasian stock to that of Ali: and thereupon the Hasiemides and Captains determined to depose Almamon, and to make his Uncle Ibrahim, Chalifa. This they did, An. 202. and named him Mubaric, who ascending the Pulpit, made a speech to the people, and promised them bounty; he enjoyed Bagdad and Cafa, with their Villages. Almamon hearing of these commotions in Irac, went towards Bagdad, and considering that Fadlus his swaying all things occasioned this distaste, he caused him to be closely slain in a Bath, & then killed the murderer, Surnames first. feigning that he had no hand in it. This Fadlus first added surnames in Letters: for before the inscriptions of Epistles were only from N. Son of N. to N. Son of N. An. 203. Almamon came to Tus, p Of this City Tus was the Translater of Euclides Elements, lately printed in Arabic at Rome. where Ali Son of Musa, after the eating of a Grape suddenly died, poisoned as was suspected, yet Almamon seemed to take his death heavily. This Ali was very abstinent and religious. At Bagdad the Soldiers rebelled against Ibrahim, who hid himself. An. 204. Almamon came to Bagdad clothed in green, as also his Soldiers, but after a week he ware black q Z saith he forbade the Posterity of Ali to wear black but only yellow. Poetry richly rewarded. and commanded the People so to do. An. 206. Hakem Son of Hisiam, Son of Abdurrahman King of Spain died, and his Son Abdurrahman succeeded. He had reigned six and twenty years. An. 207. Taher died, a wise, valiant and liberal Commander, and a good Poet. For three Verses made to adorn him he gave three hundred thousand pieces of Gold, and more (said he) would I have given if thou hadst given more. An. 210. Almamon got his Uncle Ibrahim into his hands; who coming to him is said, My sin is great, but thou than it art greater, My deeds were bad, let thine be seen far better. Almamon answered, Others have counselled me to kill thee: O Emperor of the faithful, said he Counsellors counsel that which is usual in government, but thou beggest help of him who giveth all of mercy. If thou punishest, thou shalt have example, but if thou sparest, thou shalt be good beyond example. Alis correction of the Alcoran 1500000. given. He gave him ten thousand pieces of Gold and dismissed him in Peace. An. 212. Almamon published the speech according to the form of the Alcoran, and the correcting of Ali Son of Abutalib, which had bettered the form after the messenger of God. An. 213. he gave to Abbas Mutasim and Abdalla, five hundred thousand pieces of Gold to each in one day. An. 215. and 216. he invaded the Romans. An. 217. One of the children of Ommia writ to him that Merwan had treasures hidden in Hebron, where some chists were found, and amongst other things ten thousand shirts with foul sleeves, the reason whereof being asked, Asmagaeus said, that he was a Glutton, and when a roasted sheep was set before him, See before in Merwan. It seemeth they roasted then sheep whole, and not cut out in joints. he used to thrust in his hand, sleeve and all for the Kidneys (as before is said) and then to have put on another garment. Almamon gave to Asmagaeus those shirts, which he sold for so many pieces of Gold. An. 218. Almamon tried the People in the form of the Alcoran, grievously punishing those which would not utter it. He died having reigned twenty years, five months and thirteen days. None of the Abbasians were more learned. He was skilful in Astronomy, and the winds; and one wind beareth name of him. His Seal was inscribed, Ask of God and he will give thee. Mustasim 29. Z. Mutetzma, 2 great lover of Physicians. M. Matacon He built Samarra three miles from Tigris N. from Bagdad. Muhammed Mutasim Billa, Abuishac his brother, was created Chalifa, on the day of his brother's death. An. 218. The Horrimaeans, a vile and heretical Nation, made insurrection, lead by Babec. But Mutasim sent an Army against them, which killed sixty thousand of them, and the rest fled to the Roman Dominions. An. 219. Muhammed Son of Casim, Son of Omar, Son of Ali, Son of Husein, Son of Ali had many followers, made many battles, but at last was taken. An. 220. the children of Babec lost above a hundred thousand in battle in Arsaw, and Babec fled to Badwa, which City Asfin besieged and took, and gave security to Babec, but killed him notwithstanding. An. 223. Ammoria was taken, and great spoil made in the Roman Regions. An. 224. Barabas Son of Caran made insurrection, and after many battles was taken by Abdalla Son of Taher, who sent him to Mutasim which beat him to death, and then crucified him besides Babec, An. 226. Asfin was added to them: for in his house were found Idols and wicked Books, Idols hated. neither had he altered his Paganism. An. 227. Mutasim died at Samarra. Mutasims strength. He was strong, able to carry certain paces a thousand pound weight. Bagdad was not able to contain his Soldiers, and therefore he built Samarra, and placed his Soldiers there. And Samarra remained the Seat of the Chalifas till Mutadid reigned, which removed to Bagdad, as the after Chalifas also did. Mutisim was unlettered and could not write. He was called Octavian, for that the number of eight agreed to him eleven ways: he was the eight Chalifa of the Abbasian, created, An. 218. reigned eight years, eight months and eight days, aged forty eight years, borne also in the eight month of the year, his Fathers eight Son, left eight Sons and eight Daughters, fought eight battles, and left eight Millions of Gold in his Treasury, and eighty thousand Staters. He died in the year of the Sun 6333. and a hundred and thirty days complete. An. 223. and of Dioclesian 547. Abuna joseph was made Patriarch of Alexandria. In his time jacob a Bishop in Aethiopia, when the King was abroad in War was displaced by the Queen, and another substituted in his place. But Drought and Pestilence followed, and the King sent to the Patriarch, to send back the Bishop, which he did: B. of the Ethiopians under the Negroes. Wacic 30. Z. Elwathek. M. a great famine in Persia by three years' drought, which almost di peopled it. They returned after rain, and warred on the Magi, killing of those fire worshippers very many. Mutewakkel 31. Z. Metuchal. M. Almotowakel. Ceremonies of inauguration. and he was received with great joy. He sent also Bishops into Africa to Pentapolis and Cairawan. Haron Wacic Billa Abugiafar, was the ninth of the Abasians, and 30. King of the Muslims, created on the day of his Father's death at Samarra. An. 227. And An. 228. he removed his judges and Scribes, and took of them much money. A. 230. Abdalla Son of Taher deceased, an honourable and valiant man, which had been Governor of Chorasan, Egypt and Syria, to whom was great resort of learned men and Poets, to whom he was very bountiful. Wacic seeking to increase his ability for lust, was advised to eat Lion's flesh boiled in red Vinegar, and to take three dams thereof; but he died soon after he had used it. Stretching his sick body on a Carpet he said, O thou whose kingdom passeth not, have mercy on him whose Kingdom passeth away. He loved and rewarded Poesy. He propounded to men the form of the Alcoran as Almamon had done, and alienated men's minds from him. He reigned five years, nine months and six days. Giafar Abufadl Mutewakkel Aballa Wacics brother succeeded, An. 231. They first put on the Chalifate Robes on Muhammed Son of Wacic, but then contemning his childhood, the judge Ahmed sent for Giafar, Son of Mutasim, and clothed him with a long garment, and kissed him betwixt both his eyes, saluting him Emperor of the faithful, and surnaming him Mutewakkel. He imprisoned Muhammed his Counsellor, and appointed one to keep him waking, and after some days watching permitted him to sleep, which he did a day and a night, and then put him into a hot Iron Oven, having nails within, and there tortured him to death. He was a Grammarian and Poet, but proud, shameless, covetous and merciless, being accustomed to say that i Out of thine own mouth will I condemn thee. A.H. 235. which began july 26. 849. Mercy was a certain imbecility in nature, and that Liberality was foolishness. An. 235. Mutewakkel appointed his Son Mustansir Billa his Successor, after him Mutaz Billa, after that Muaijad Billa, giving to each two Banners, one black, which was the Banner of the league (or covenant) the otherwhite, of their place of government, assigning to Mustansir Africa, and all the West from Egypt; also Kinnasrin, Awasim, Syria, Mesopotamia, Diarbecr, Diarebia, Mausil, Habeb, Aiat, Chabur, Karkisia, Tecrit, the Region of Tigris, Mecca and Medina, Aliaman, Hadramat, jamam, Bahrain, Sindia, and adjoining thereto Ahwaz, Sacalas, Samarra, Cufa, Maseidan, Hazran, Siahruzar, Comma, Casan and Giebel. To Mutaz he assigned Chorasan, Tabristan, Raija, Persia, Armenia, and Aderbigian; the Mints also, and his name to be stamped in all Comes. To Muaij●d he assigned the Provinces of Damascus, Emessa, jardan, and Palaestina. A. 238. Abdurrahman King of Spain died & his Son Muhammed succeeded. In the year 241. and 242. the Romans invaded and carried away Muslims captives. Great Earthquakes. This year were terrible Earthquakes,, which oppressed forty five thousand men, most of them in Damijs. In Persia also Chorasan, and Syria, Earthquakes and unusual sounds happened, and in Aliaman, with great destruction. An. 245. also were terrible Earthquakes, and the Springs of Mecca failed, so that a bottle of water was sold for a hundred Staters. Many were oppressed with an Earthquake at Antiochia, and fifteen hundred houses, and ninety Towers of the wall fell thereby: the people ran into the fields, and Acraus the Hill there fell into the Sea, a black and unsavoury smoke ascending thence. The River also vanished for a farsang. An. 246. Omar invaded the Romans, and carried thence seventy thousand captives: others also in other places. Mutewakkell having prayed and preached before the people, the last Friday in Ramadan, at his return reproved his Son Mustansir, and threaned him and his Mother, who thereupon set his Servants to kill him. A principal cause hereof was Mutewakkels hatred to Ali Son of Abutalib, which Mustansir could not bear. He reigned fourteen years, ten months and three days.. He took away the temptation k The form of the Alcoran before enjoined by his Predecessors. from men and the World was ordered. Mustansir 32. Z. Mutuatzar. M. Montacer. Muhammed Abugiafar Mustansir Billa was privately inaugurated the same day of his Father's death, and publicly the day after. He continued six months. A Persian Carpet with the Image of a King being haply brought before him, he would needs force one to read the Letters therein wrought, which were, I Syroes Son of Cosroes slew my Father and reigned but six months. Some say he was poisoned. A fearful Dream also of his Fathers threatening him with short Reign and fire after it, terrified him. He had made his two brethren resign their partnership of the covenant. Mustain 33. Ahmed Ahulabbas Mustain Billa. Son of Muhammed, Son of Mutasim was enthronised in his place, and imprisoned Mutaz and Muaijad. An. 249. the Turks killed Vtamaz which ruled all under Mustain. An. 250. jahia Son of Omar of the Posterity of Ali arose at Cufa, but was slain in battle. They which had slain Mutewakkell slew also jaaz, whereupon Mustain fled to Bagdad, and the people created Mutaz Chalifa. Mutaz sent his brother Ahmed to besiege Mustain at Bagdad, whose General Abdalla made his Peace with Ahmed. The same year Hasen of the Posterity of Ali, possessed himself of Tabristan, and another Hasen the Talibite of Ali his Posterity arose in the Region of Dailam, and besieged Mecca, but both were put to flight, and this last died, An. 252. Mustain resigned the Chalifate, and was committed to custody, where by Mutaz his procurement he was slain. He reigned two years and nine months. Mutaz 34. Muhammed Abu-Abdalla Mutaz Billa was the thirteenth Abasian Chalif. He deposed his brother Muaijad from the partnership of the covenant, and imprisoned him: and perceiving that the Turks would have him set at liberty, he caused him to be strangled in clothes that the judges could perceive no sign of violent death in him. An. 253. the Turks killed Wasif for their stipends, the Keeper of the Port, whose Son Salih procured the deposition of Mutaz, and starved him to death, having reigned four years six months and three and twenty days. He was a man given to his pleasures and negligent of government. A. 254. Ahmed g Zacuth supposeth that the Chalifate was by him divided, and another set up in Egypt, which is not true, as anon shall appear. Muhtadi 35. Son of Tulan was made Governor of Egypt. Muhammed Abu-Abdalla Muhtadi Billa, Son of Watic, Son of Mutasim succeeded. An. 255. He forbade the use of Wine, and rejected Singers and jesters; exiled Soothsayers, refused the Lions and hunting Dogs in the Imperial Tower, and took away Tributes. He also took on him to be present at judgements and Accounts, and sat every Monday and Thursday to attend the people having a Book before him. Habib rebelled at Basra, saying falsely that he was Ali Son of Muhammed, of the Posterity of Ali. He gathered together the Rihi, The Rihi. Mutamid 36. habib's harms Mirkond saith, that Yacub Leis a Tinker, a prodigal, and robber by highways, to whom (renowned for liberality) unthrifts resorted; first got Sistom than invaded Karason, &c. still giving the spoils to his followers; took Persia, went toward Bagdad, to see (he said) the Chalifa, which would have confirmed all he had to him, if he would have stayed: he died in his way of the Cholike, having ruled Persia eleven years. His brother Hamer succeeded him, confirmed by the Chalif. This Hamer seemeth Habib here mentioned: if Mirkond do at all mention him. which lived like Lions: he was an ginger, of bad Religion. He continued to the year 270. Musa killed Salih the killer of his Master, An. 256. Muhtadi Billa was slain that year by the mutinous Turks, having reigned eleven months and some days. Ahmed Abulabbas Mutamid Alalla Son of Mutewakkel was created the same day at Samarra. An. 256. the Rihi took four and twenty Ships of the Sea, and slew all that were in them: and Habib with eighty thousand men did much spoil. He got the victory in diverse fights against Mutamids Armies. He took Basra and slew twenty thousand Inhabitants at his entrance. He prevailed also A. 258. and slew Muflish: neither could Muaffic Billa, whom Mutamid had made Governor of the East, and partner of the league, prevail against him. He made the People believe that he knew all secrets, and could do things miraculous. An. 259. jacob Son of Allit rebelled at Nisabur, and possessed himself of Tabristan. habib's Soldiers slew fifty thousand at Ahwaz, and threw down the walls. He and jacob made great stirs and overthrew Mutamids Captains. jacob put to flight Muhammed Son of Wasil, and took his Castle in which were forty Millions of Staters. He took Wasit. Mutamid with his partner went against him and put him to flight. But Habid prevailed in diverse battles: he continued spoiling and victorious, till Anno 267. at which time Muaffic Billa sent his Son Mutadid who chased him, took his City Mabia which he had builded, ruined the walls and filled up the Ditches, and freed out of his Prison five thousand Muslim women. Muaffic pursued them to the City which they had builded with five Walls, and as many Ditches, and drove them out of it, and got rich spoils. Habib had fortified Mahbar, and had three hundred thousand Soldiers with him there. Muaffic seeing it could not in short time be taken, builded another City, Muaffikia over against it: he built also a Temple there, stamped Coins, invited Merchants, and by degrees prevailed. An. 268. Lulu rebelled against Ahmed the Governor of Egypt, and got Muaffics favour, whereby Ahmed was cursed in all Pulpits. For Muaffic ruled all, and Mutamid enjoyed only the title, his name on coins, and to pray in Pulpits. An. 270. Habib was taken and executed, his head carried about for show. Muaffic was surnamed Nasir Lidinilla, that is, the Helper of God's Religion, p As our Defender of the Faith in their superstitious conceit. for killing Habib. The same year Ahmed q This Ahmed would not acknowledge Mutamid, and ruled Egypt as Sovereign, therefore cursed, as seeking to raise another Chalifa in Bagdad, not any at all in Egypt (which long after was done) but now began to be hereditary. As Persia also by mirkond's testimony to the Family of Leys. died: when death approached he lift up his hands, saying, O Lord, have mercy on him which knew not his own quantity, and show thyself merciful to him when he dieth. He left three and thirty Sons. He was a man of much justice and alms, and gave every month 300000. pieces of Gold in alms. A thousand pieces of Gold daily were designed to his Kitchen: and to Ecclesiastic persons every month he gave as much. And whiles he governed Egypt two Millions, and two hundred thousand pieces of Gold were carried to Bagdad to be given to the poor, and to learned and good men. He left in his treasury ten Millions of Gold. He had seven thousand Slaves, and as many Horses, eight thousand Mules and Camels, three hundred Horses for war, all his own proper goods. The Rent of Egypt in his time was three hundred Millions of pieces of Gold. He is said to have executed, with adding those which died in Prison eighteen thousand. His Son Hamaruias succeeded in all which he had in Egypt and Syria. An. 273. Muhammed Son of Abdurrahman King of Spain died: his Son Mundir succeeded. An. 278. Muaffic Billa died, and his Son Mutadid succeeded in the government, being vested by his Uncle Mutamid, and made partner of the Covenant, deposing his own Son Giafar. That year began the Caramites, a kind of Batin Heretics. One of the tract of Sawad feigned fasting and austerity of life, saying, that God had enjoined him fifty prayings every day. He said he would call a Prince, and took of every man a piece of Gold, saying, it was for the Prince. He took twelve men which he sent to preach his Religion. And when the people by multitude of his enjoined Prayers neglected their work, Haidam imprisoned him, and kept the key under his head threatening to kill him. A Maid of his in pity stole away the key, r Which is to be understood of all lands, taken as in our Doomsday Book. let him out and laid the key under his head again, who opening the door found him not. Hereupon he took occasion to say that no man could hurt him. He went into Syria, and none knoweth what became of him. His name was Carmat. His Sect of Caramites Caramites. increased about Cufa. Anno 279. Mutamid died, having reigned three and twenty years and three days. Ahmed Abulabbas Mutadid Billa Son of Muaffic was on the day of Mutamids death created Chalifa. H. 279. began April 3 A.D. 892. Mutadid 37. Z. Mutetzed. M. Mutazed. Egyptian broils. Z. saith that Hamaria made a match twixt his Son Ali and the calipha's daughter. An. 282. Hamarvias was killed by some of his Servants in his bed, and the Soldiers placed his Son Gieis in his steed, some said they would have his Uncle to govern, whereupon he cut off his Uncle's head and threw it to them. An. 283. the Soldiers slew Gieis and his mother, and spoiled his house, and Haron his brother was made Governor of Egypt and Syria, which promised to pay Mutadid, fifteen hundred thousand pieces of Gold yearly, out of Egypt. He paid him also for Kinnasrin and Awasim Governments four hundred and fifty thousand. Abusaid a Caramite rebelled and took Hagiara. An. 287. Mutadid sent Abbess against him, whom the Caramite took and few of his men escaped. An. 289. Mutadid died through immoderate use of lust, having reigned nine years nine months and four days. He remitted the poll money, and the tribute of Mecca and Medina: and having great need of money for his wars, he was told of a Magus (one of the Persian Ethnic Religion) dwelling at Bagdad, which had store of money. He sent for him to borrow money of him: who answered, my money is before thee, take as much as thou willt. But how, saith Mutadid, canst thou expect restitution? Equity. Seeing God, said the other, trusts thee with his Servants and his Lands, and thou showest thyself faithful and executest justice; should I be afraid to trust thee with my money Whereupon Mutadid weeping, bid him go away, and swore he would borrow nothing of him; yea, if he needed, our goods, saith he, shall be thine. Yet he was bloody, and buried his Servants quick which had angered him. Ali Abumuhammed Muotafi Billa Son of Mutadid Son of Muaffic Son of Mutewakkel, was created Chalifa the same day that his father died, Muctafi 38. An. 289. whiles he was at Raka, his Counsellor Casam procured his Inauguration at Bagdad, which was reiterated when he came thither himself. This Casam having intended to turn away the Chalifate from mutadid's Posterity, and knowing that Badir the brother of Muctafi knew it, procured his death lest he should reveal it. Caramites hurts to the Muslims. At that time jahia a Caramite had many followers, & slew Siecr the Commander which Muctafi sent against him, & burned the Temple at Rusaf. After that he went into Syria, overthrew the forces of Taagi, and besieged Damascus, where he was slain. The Caramites substituted his brother Husein, which gave out himself to be Ahmed Son of Muhammed. He besieged Emissa and took it, and forced Damascus to composition, He slew innumerable people at Maara, Hamat, Balabec Selmia (where he entered on composition, and slew notwithstanding both men, children and beasts, and spoiled all Syria with fire and sword. An. 290. Muctafi sent Alaz against him, which got the worse; and after him other Armies. An. 291. the Caramites were overthrown and many taken, which had their hands and feet, and after their heads cut off. He sent an Army also into Egypt, which took it from the Posterity of Telun. An. 293. Muhammed Son of Ali possessed Egypt and seduced many, but by Muctafis Army was taken and imprisoned. Zacrunas the Caramite slew the Inhabitants of Basra and Adriat, and spoiled the Cities, and then repaired to Damascus, and slew the Deputy, but could not take it, and was chased by another Army which Muctafi sent under joseph Son of Ibrahim, to Sawan, where in another battle the Caramites got the victory. An. 294. Zacrunas assaulted the Pilgrims, slew the men, captived the women and spoiled the Gods: but was soon after taken and killed. An. 295. Muctafi died having reigned six years six months and twenty days. He was very rich, and bare good affection to the Posterity of Ali, of happy memory. Seleucia was taken, An. 290. That year Nilus flowed but thirteen cubits and two fingers, and men of all Religions made supplications to God for more water, but prevailed not. Giafar Abulfadl Muctadir Billa Son of Mutadid succeeded the day of his brother's death. Muctadir 39 The same year died Mundir Son of Muhammed King of Spain, to whom succeeded in the Chalifate his Son Abdalla. An. 296. Muctadir was deposed, and Abdalla Son of Mutaz surnamed Abulabbas was inaugurated, by occasion of the Soldiers assaulting and killing Abbas the Counsellor of Muctadir: but he possessed it only one day and night and was strangled. He was a rare Poet and author of Similitudes, such as none before had given example of. Africa divided (as Spain before) and following a new Chalif. An. 298. the Posterity of Fatima began to flourish, and Muhammed at Segilmessa in the jurisdiction of Cairawan was saluted Emperor of the faithful, professing himself to be descended of Ali Son of Abutalib. He builded Mahdia and reigned over Africa, Sicilia and the Western Provinces. He fought often against the Sons of Aglab, & expelled them, A. 302. and then died; and his Son Caijm succeeded, & after him his Son Almansor: and after him, his Son Muaz Lidinilla who was the first Egyptian Chalifa of the Fatimides. A. 300. Abdalla died and his brother Abdurrahman Nasir Ladinilla succeeded in Spain, after whom I know nothing of that Ommian Spanish Race, which ceased about the year four hundred. An. 301. Abusaid the Caramite was slain by his Servant in the Bath, and the Caramites exalted Said his Son in his place, who with burning Pincers executed the Murderer. An. 302. Habas with a multitude of Magaribs took Alexandria, and overthrew Maunas which was sent from Bagdad against him. Heretic executed, An. 309. Muctadir caused Husein to be put to death, and crucified by the advice of the wise for certain Verses, in which he seemed to acknowledge an union of man's spirit with God's Spirit; Abugiafars death. See of him in the Preface. AH. 310. begins May 1. 922 As Wine with Water, and with Amber Mask is mixed, Thy spirit with mine, Thou-I are are jointly fixed. But God knoweth whether he had not some other meaning. An. 310. Muhammed Abugiafar Son of Harir the Tabarite died, the Author of the History, a learned and mighty Prince, God have mercy on him. An. 311. Abutaher the Caramite Son of Abusaid grew powerful, and professed to know secrets. He assaulted Basra with 107000. men took it, slew all the Townsmen, burned the Temple, enjoyed the spoils. An. 312. he set on the Pilgrims as they returned in Nahar, and overthrew them in a great battle, Caramites cruelty. taking their General Abulhigia Governor of Mausil, Diarreb, Dainawar and Giebal, with the goods and most of the women and children, leaving the rest without provision, so that most of them died with thirst and wandering. He was then nineteen years old and got a Million of Gold, and baggage worth as much more. He set Abuhigia free and many Captives, and sent to Muctadir to give him Basra and Ahwaz, which he refused, but honoured and vested his Messenger. An. 313. Abutaher took Cufa, slew and captived the Inhabitants. He took there four thousand coloured clothes, and three thousand Camels with innumerable spoils. Melita. Dailam a people of Persia. An. 314. the Romans took Malatia. An. 315. the Dailamites began to be of note, whose first King was Wahsihudan, whose Seat was Staristan. His Son Hasan succeeded. He warred with Husein the Fatimite, surnamed Nasirulhac: but Ali brother of Hasan slew him, and was slain himself by Muhammed father in law to Hasan, and chased his Son Mahadi which succeeded him. This Muhammed became King of the Dailams. Mahadi fled to Asfar, who having taken Razwin and Georgian sent Mardawig his General against Muhammed, who counselled him to get into his hands the Kingdom of Asfar his Master, which he did, possessing the Dominions of Raija, Karwin, Abhar, Giorgian and Tabristan. Then went Mardawig to Hamadan, took it, slew the men, ravished the women. These things are set together; but in time happened after. Muctadir sent Haron with an army against him, An. 319. which Mardawig put to flight, and then possessed Isfahan. After this Mahcan and Mardawig warred on each other, and Ali Abulhasen Amadudaulas Son of Boia, was one of mahcan's Soldier. These wars continued, An. 321. and 322. and Mardawig got the better, and took Amida and Tabristan. Amadudaulas left Mahcan and served Mardawig, who set him over Margia, where being settled he arose against Mardawig, took Isfahan with a great Army, and after that, Argian and all Persia. Muctadir sent joseph against Abutaher the Caramite, but joseph was taken and his forces broken. He sent another Army which returned without doing any thing. They were afraid at Bagdad, lest he should have comen thither, and for joy of his returning Muctadir, his mother and Ali his Counsellor gave God thankes, and distributed fifty thousand pieces of Gold to the poor. An. 316. the Caramite took Rahab, and forced Karkisia to buy their peace. He built a house at Hagiara, and increased in strength. An. 317. Muctadir was deposed, and Kahir Billa succeeded by the means of Maunas General of his forces, which took Muctadir and imprisoned him, and caused him to resign. The Soldiers took from his mother 600000. pieces of Gold. But the Soldiers soon after mutined and slew Baruc the Captain of the Guard; made the Son of Mucla the Counsellor run away, and Muctadir repossessed his place. His brother Cahir he kissed betwixt the eyes, saying, there is no fault in thee: and Cahir answered, God, God is in my soul, O Emperor of the faithful. Muctadir swore he would not hurt him. Abutahar this year assaulted Mecca, Mecca assaulted. and slew the Pilgrims in the Temple on the eight of Dulhiggia, plucked up the black stone, and the cover of the Well Zemzem, and wasted the Temple. He carried the black stone to his City, which remained with them twelve years lacking one day, and was rendered, An. 339. jahcam had offered for it five thousand pieces of Gold which thy refused. An. 320. Muctadir was slain by Maunas in battle, Blackstone taken away. having reigned four and twenty years, eleven months and fourteen days. He was much given to fasting and alms, but much ruled by women, one of whom jamec would sit in judgement. None had enjoyed the place so long. In his time ceased the Pilgrimage, when the black stone was carried away. He is said to have given away above seventy Millions of Gold. He gave also to the men the jewels of the Chalifate, and the treasures which his Ancestors never thought to give, and most of the Gems to women, ointment also and Civet, A.M. 6424. and sixty four days being past. He forbade to take tribute of Bishops, Monks and poor men, whom the author of the vocation had freed. An. 314. the Emperor with a thousand ships intended to invade Egypt but by tempest, three hundred were lost, and the rest returned. An. 317. such a multitude of Locusts came into Egypt, that the Sunbeams could not come at the ground, and they consumed Vines, Fruits and corn. Muhammed Abulmansor Kahir Billa, was the fortieth Chalifa, Kahir 40. Z. Elkahar. and the nineteenth of the Abbasides, created after his brother's death at Bagdad. He tortured Muctadirs mother for her money, hanging her by the heels, her urine running over her body, and she denying knowledge of more money; after which she died, Anno 322. he was deposed, having reigned one year six months and seven days, Chalifa beggar L. 3. of the distraction of the Saracenicall Empire. Arradi 41. Boia. Z. and M. tell of him and calls him Segiar: M. Abusuia) that he dreamed he pissed fire which inflamed the country in three parts, which was interpreted of his three sons greatness. and Ahmed Son of Muctadir was created, which remained in the Imperial Tower till Mutaki cast him forth, A. 333. after which on a Friday in the Temple he begged alms; saying, I was sometimes your Chalifa, now I am one of your poor. Ahmed Abulabbas Arradi Billa was the twentieth of the Abbasides. Anno 322. died Abdalla Abu-Muhammed Mahadi which reigned at Cairawan, having ruled four and twenty years three months and six days. Caijm his Son succeeded. Boia was a poor fisherman; some say, descended from Ardsijr King of Persia. From Adam to him were a hundred Generations. He had three Sons Ali Abulhasen, Hasen Abuali, and Ahmed Abulhasen, which served the Soldiers. We have before showed how Ali Abulhasen Amaduddaulas served Mardawig, took Isfahan and Hamadan. He took Cazerun and increased in power. After that Letters came from Cahir, wherein he offered to Mardawig, Raija, Narcab, Zangion and Abhar on condition to leave Isfahan, from which Wasmakin brother of Mardawig had driven Amaduddaulas, which he accepted: but hearing of Cahirs deposition, detained it still. Anno 323. Mardawig was slain by his Servants in the Bath, and so God delivered the Muslims from Mardawig, a man unjust, bold and addicted (they say) to Paganism. Abutaher the same year (spoiled the Pilgrims. The same year Hasen Abu-Muhammed Nasiraddaulas Son of Abdalla gave to his brother Ali Abulhasen Saifuddaulas, Maijafarikin Diarbecr. Abubecr subdued Egypt, Egypt conquered. and possessed it together with Syria. An. 324. Aradi made Muhammed Son of Raijc his Counsellor and Emperor of Emperors, and committed to him the administration of the Kingdom, and commanded him to preach in his steed in the Pulpit, and gave him a banner. From that time the dignity of a Counsellor grew out of use at Bagdad, and continued but a name, the power remaining with the Emperor (or Commander.) An. 325. There were many Princes; for whosoever could possess himself of any City, styled himself King. Basra, Ahwaz and Wasit were in the hands of Abu-Abdalla the Baridite, and his brethren. Persia in the hand of Amaduddaulas, Muslim Empire falleth in pieces. Son of Boia the Dailamite, and of Wasmakin brother of Mardawig, Mausil, Diarreb and Diarbecr in the hands of the children of Hamadan. Egypt and Syria in the hand of Muhammed, Son of Taag. The West and Africa under Caijm, Spain in the hand of the Sons of Ommia. Chorasan in the hand of Nasr Son of Ahmed the Samanaean. jamam, Bahrain and Hagiara in the hand of Taher the Caramite. Tabristan and Giorgian in the hand of the Dailans. Only Bagdad remained with the Chalifa, and the Son of Raijc, the tributes were abolished, the Kingdom decayed and robberies increased. The money was carried into the Treasuries of the Emperors, which disposed thereof at their pleasure Arradi went to war upon Abuabdalla the Baridite, who agreed with him for 36000. pieces of Gold, to pay thirty thousand every month. Basra was taken by the Son of Raijc, and Abutaber the Caramite made peace with him on condition to pay him out of Bagdad 120000. pieces of Gold. Abubecr took also Ahwaz, whereupon the Baridite sought help of Amaduddaulas, who sent his brother Ahmed Mumuddaulas with him to take Ahwaz, which he did, An. 326. Abuali Son of Mucla the Counsellor had his hand cut off, and his tongue cut out for counselling Arradi to attach Abubecr, and to employ jacham the Turk, when his right hand was to be cut off, This hand (said he) whereby I have ministered to three Chalifas, and wherewith I have written out the Alcoran, The Author of Arabic writing in the present form. is out of like the hand off a Thief. This Son of Mucla was Author of this excellent writing, and first brought the foreign Writing of Cufa to the use of the Arabs. The Son of Bawab added somewhat and brought it to perfection. jahcam the Turk came to Bagdad and took it, chasing away the Son of Raijc which had enjoyed the Imperial Dignity one year ten months and sixteen days. jahcam was vested by Arradi, and styled Emperor of Emperors. Anno 327. jahcam with the Chalifa went against Nasiruddaul and besieged Mausil, but was forced to accept five hundred thousand pieces of Gold to haste back to Bagdad, where Abubecr had renewed some broils, with whom he compounded and gave him the way of Euphrates, the Province of Kinnasrin and Awasim. Pilgrimage renewed. That year they again went on Pilgrimage by the way of Euphrates, which from the year 319. the Caramites had hindered, Abutaher now for five and twenty thousand pieces of Gold, promising not to molest them. An. 328. Abubecr took Emissa: overthrew in battle Muhammed Son of Taag, Prince of Egypt and Syria, but was again deprived of his victory by his Soldiers overhasting to the spoil: at last, he got all Syria except Ramla, Last Friday preaching Chalifa. which remained with the Son of Taag on condition to pay Abubecr 140000. pieces of Gold yearly. An. 329. died Arradi of the Dropsy and immoderate lust. He was the last of the Chalifas which preached on Fridays, which did penance with the Penitents, disposed of moneys, armies, gifts, had servants and Kitchens. They which succeeded after him until Muctafi, Moctafi 42. had nothing in Irac and other Provinces but the title. He reigned six years, ten months, and ten days. Ibrahim Abu-Ishac Moctafi Billa Son of Muctadir was created Chalifa the day of his brother's death, but held only the bare title. jacham in hunting was killed, and Moctafi committed the administration of the Kingdom to Cutelin, and eighty days after to Abubecr Son of Raijc. An. 330. the Baradites sought to possess Bagdad. Moctafi fled to Mausil with Abubecr. Saifuddaulus ministered unto them, as did also Hasen Abuhammed Nasiruddaulas, which title Moctafi then gave him. He sent his brother Ali Abulhasen against the Baridites, who expelled them from Bagdad and took the City. Nasirruddaulas slew Abubecr and succeeded in the government. His brother Ali being victorious, was styled Saifuddaulas. A. 332. Nasiruddaulas with his brother returned from Bagdad to Mausil, and Buzun the Turk possessed Bagdad and administration, with the title of Emperor of Emperors, who deposed Moctafi from the Chalifate, which now was grown to a title, having also the honour to have their names stamped on Coins, and to pray in Pulpits. Mustacfi which was made his Successor put out his eyes, having reigned three years and eleven months. Abdalla Mbulcasim Austacfi Billa Son of Muctafi was the 22. Abasian Chalifa, and in all the 43. He vested Buzun. The same year 333. Saifuddaulas * Daulas which M. calls Daule, and Z. Eddula is a title of honour with several additions which the Chalifas (when their own place was little better than title) gave to the Sultan's and Prince's which by force or inheritance obtained any Signiory. Princes also gave & assumed that title at pleasure. Muctafi. 43. Z. Saiph Eddula took Aleppo and Damascus. Cafur was sent out of Egypt against him, and when their Armies were pitched over against each other, Saifuddaulas men on a Friday said, It is not lawful to fight to day, and dispersed themselves; Cafur took the occasion and won the field with all the baggage. Saifuddaulas recovering his forces in another battle overthrew him: Achsijd King of Egypt. A Fargan in a new succession The boijte's greatness. After that he prevailed against Abubecr, Achsijd Son of Taag the King of Egypt, and a Peace was concluded betwixt them, a Ditch made to bound both Kingdoms. Anno 334. Muazzudaulas * Z. Meaz Eddula. Son of Boia possessed Bagdad, and Mustacfi vested him, took his Oath of Fealty, and gave him a Banner, Chain and Bracelets, with the hinder part of his house, his name to be stamped on Money, and commanded him to pray for him (or in hu steed) in Pulpits. He also gave him that title of Muazzadaulas, and his eldest brother Ali, Amaduddaulas, and Abuali the middlemost brother Rucnudaulas. Muazzadaulas minding to depose Mustacfi, went in and kissed the ground before him, and a seat was brought on which he sat. Presently came in two men, which when he offered his hand to kiss, plucked him off his bed; his eyes were put out and his Palace spoiled. Hypocritical deposing of Hypocrites. He ruled one year, four months and two days. Fadlus Abulcasim Mutius Lilla Son of Muctadir, was the four and fortieth Chalif created, An. 334. Abubecr Achsijd King of Egypt and Syria died. Mutius 44. Z. Matia. M. Metyah Bila Fazde. The Fargans called their King's Achsijd, as the Romans, Caesar, and the Persians Cosroes. He had four hundred thousand Soldiers: eight thousand Mamlukes which were his Guard. None of his Familiars knew where he slept when he was in camp, by his close conveying himself into others Tents. His Son Muhammed Abuhur succeeded, Cafur ruling all, a Negro whom his Father had bought for eighteen pieces of Gold. Abulcasim Caijm Prince of Cairawan died and his Son Ishmael Abutaher Almansor Billa succeeded in the califate, who died, An. 341. having ruled seven years, his Son Maabad succeeding which was the first Chalifa of Egypt. First Chalifa of Egypt. An. 347. Muazzadaulas won Mausil and all Diarreb. Nasiruddanla fled and after compounded with him. An. 349 Abuhur died, his brother Ali succeeded, Cafur a Negro slave King of Egypt & Syria. but Cafur ruled all: and Ali dying, An. 355. he became King of Egypt and Syria, where he reigned till An. 358. Saifuddaulas died, An. 356. having reigned in Aleppo one and twenty years. He was learned and had great confluence of learned men to him, to whom he was very liberal. His Son Saududdaulas succeeded. Muazzuddaulas died at Bagdad, having ruled in Irac one and twenty years. His Son Bachtiar Azuddaulas succeeded in his place, but not his fullness of power. An. 358. Cafur died died. His Court was frequented with learned men and Poets. Ali Son of Muhammed Son of Achsijd reigned after him. The same year Gheubar Servant of Muaz l Z. Meaz. Ledin illabi de posteritate Phetimae. Lidinilla Lord of Cairawan came with an Army into Egypt, and caused the people to swear Allegiance to Muaz. And thenceforward in Egypt the public Prayer ceased in the name of the Abbasides, till joseph Sallahuddine m He which won jerusalem from the Franks; called Saladine in our Stories. Cayro built. the jobide of happy memory restored it. This Gheubar builded Alcahir for his Soldiers, and an Imperial Palace, and commanded all his Commanders and Soldiers to build each of them a house therein. An. 362. Muaz entered Egypt, Alcahir was so called, viz. Compeller, because it was builded in the horoscope of Mars, which compelleth the World. The same year Mutius Lilla was deposed, Sebertekin the Turk having gotten Bagdad, after he had enjoyed the place nine and twenty years, four months and one and twenty days. He was Religious, frequent in Prayers and Alms, honourable and sincere, but having nothing in Irac and Persia but the title. In other Regions others ruled, as there the Sons of Boia. Anno 334. so great a Famine had been in Bagdad, that women roasted children, which therefore were thrown into Tigris. An. 343. the King of Nubia invaded as far as Vswan: but the Egyptian Army drove them back, and slew and took many of them, Nubian invasion. and the Muslims took a Castle of theirs called Riwa. Abdulkerim Abubecr Taius Lilla Son of Mutius was made Chalif on the day of his Father's deposition, An. 363. he presently vested Seberteken, and set him over his Palace. Taius Lilla 45. Z. Taia M. Tayaha, Abdelcarim. He in the year 364. took Father and Son with him to war against Azzuddaulas Son of Boia, where he and Mutius died: and the Turks made Astekin the Servant of Muazzedaulas Emperor, who went with Taius and besieged Wasit. Abutzalab Vddacuddaulas at the same time entered Bagdad and carried himself as King, whither Taius followed him. Adaduddaulas helped his Cousin Azzuddaulas, and came out of Persia to Wasit, and drove away the Turks, and pursued them to Bagdad, and humbled himself before Taius, and kissed his hand: then took his Cousin Azzuddaulas, but upon Rucnuddaulas his Father's command restored him, swearing him to make him his Lieutenant in Irac, and not to contrary him nor his father Rucnuddaulas: after which he returned into Persia. Aftekin ruled at Damascus. Limisees a Commander of the Romans took Emissa and Balaber, and forced Damascus to buy their Peace, but was soon after poisoned by Basilius and Constantine. An. 365. Muaz died, in whose Reign over Egypt, the Wife of Achsijd complained to him of a jew, Unjust jew and just Prince. which denied the receipt of a precious garment full set with Precious Stones, she having offered all the rest, if he would give her but one sleeve. He sent for the jew which still denied, and he searching his house found it, and restored it whole to the woman; He being given to Astrology had hidden himself upon an Astrologers counsel a year in a vault, the People imagining, mean while, that he had been taken up into Heaven. He soon after his coming forth died, and his Son Barar Abulmansor Aziz Billa succeeded: but Gheuhar administered the Empire. Hasen Abuali Rucnuddaulas distributed his Kingdoms to his three Sons, to Adaduddaulas, Persia, Argian and Carmania; to Muaijdduddaulas, Raija and Istahan, and to Abulhasen, Fachruddaulas, Hamedan, & Dainawar, taking Oaths of them for mutual confederacy. He died, Anno 366, being ninety nine years old, and having reigned four and forty years one month and nine days. Adaduddaulas went against Azzudaulas overthrew him, and possessed Bagdad: An. 367. the Chalifa vested and crowned him, gave him a chain and declared him Lord: gave him two banners, and set him over his Palace. He crucified Ali the Counsellor of Azzuddaulas of whom a Poet made a rare Epitaph. Witty Epitaph in Arabic verses of a crucified man. Exalted thou in life and death, a miracle indeed. Environed as when Prayer-days thou whilom didst aread, Thou stretchedst forth as 'twere with gifts thy hands which dying bleed: Earth's belly all too narrow is thy greatness to contain, Air yields close grave, the Clouds thy shrouds and winding sheet remain. Azzuddaulas got help of Abutzalab, but was in a great battle slain by Adaduddaulas. He was a strong man, Strong man. and with his hands had prostrated a Bull without other helps: he would also go to fight with Lions and hunted them. Anno 368. Adaduddaulas possessed Diarreb, Maij●farikin & Diarbecr, and Abutzalab fled into Egypt. Taius Lilla commanded that King Adaduddaulas should pray in his steed every third Friday, Great and first Muslim King greatly dignified to be the calipha's Curate to say Prayers in his place. which none had obtained before him, though partners of the covenant. He commanded also Drums to be sounded at Adaduddaulus Court at the five hours of Prayer; which none before had. And he was the first which was styled King in Islamisme: and in Pulpits he was named Siahensiah, or King of Kings. A. 371. he caused Taius to confirm to Muaijidduddaulas his brother Giorgian and Tabristan, which drove thence Panus Son of Wasmakin. A. 372. Adaduddaulas died at Bagdad, having ruled over Irac, Carmania, Persia, Amman, Churistan, Mausil, Diarbecr, Harran and Mambag. His Son Marzuban Abucalangiar Samsamuddaulas was vested by Taius. Muaijidduddaulas died 373. and his brother Fachruddaulas succeeded him, confirmed by Taius. An. 375. Siarfuddaulas Son of Adaduddaulas possessed Bagdad, and imprisoned his brother, and put out his eyes: having conquered Basra, Ahwas, and Wasit in Irac. Taius rested him, An. 377. with his Father's Dignities. But he died, An. 379. and was buried at Cufa. His brother Abanasar Bahaiuddaulas succeeded and was crowned by Taius, who freed his brother from Prison. An. 381. Saaduddaulas King of Aleppo died, and Abulfadaijl his Son succeeded, who was much molested by the Egyptians, and assisted by the Romans. Aziz the Egyptian died. An. 386. Hakem his Son succeeded. Taius Lilla was deposed by Bahaiuddaulas, and Cadir Billa inaugurated pretending the resignation of Taius: whereas he had gone in to him, kissed the ground, and sit down on a seat by Taius appointment: after which his men came in, Taius deposed. and laying hold on the pommel of his Sword pulled him off his bed, rolled him in the carpet, and carried him away to Prison. He had been Chalifa seventeen years nine months and six days. In his time Aziz having married a Melchite Christian, gave our Lady's Church from the jacobites to the Melchites, * They were in the East called Melchites, or Kingsmen. which followed the religion of the Greek Emperor; the jacobites in Circumcision being liker Saracens. Russes converted. Egyptian tempest. which they call the Church of the Patriarch, and her brother jeremy was made Patriarch of jerusalem, and her brother Arseninus was made Patriarch of the Melchites at Alcahir and Mitsra. Phocas rebelling against Basilius the Emperor, he craved help of the Ruff King, giving him his Sister in marriage, conditionally to receive the Christian Religion. Basilius sent them Bishops which converted him and his People. This was A. Heg. 377. Bardas Phocas was overcome and slain, An. 379. That year by an Earthquake, the third part of the Temple of Saint Sophia at Constantinople fell down, which Basilius repaired, A. 378. a great tempest happened in Egypt of Wind and Thunder, and such darkness as had not been seen. Next morning a Pillar of fire came forth which made the Sky and Earth red, and the Air was so full of dust that men could scarcely breathe. An. 386. jacob Son of joseph, Counsellor of Aziz died. He had of a jew become a Muslim, served Cafur, and after his death brought Muaz into Egypt. Aziz prayed and wept for him, as he deserved. An. 381. An Earthquake Earthquake. threw down a thousand houses at Damascus, and a Village near Balaber sunk down, and men ran out of their houses into the fields. It continued seven days. Ahmed Abulabbas Cadir Billa Cadir 46. was the five and twentieth Abbaside Chalifa, An. 385. Abulcasins Counsellor to King Fachruddaulas, which of all counsellors was first called Partner, died. He writ elegant Epistles and good Verses. Fachruddaulas died, Anno 387. * Began jan. 13. 997. His Son Rustem, whom Cadir nominated Maghduddaulas succeeded him. An. 389. Mahmud jamanuddaulas Son of Sebertekin, Lord of India, possessed Chorasan, taking it from Abdulmelic the last of the Samanaean Kings. An. 391. Abulfadaijl Lord of Aleppo was poisoned, and Lulu his Counsellor seized on the State. Bahaiuddaulas after long war slew Abunasr, Son of Azzuddaulas, and possessed his and his brother's Inheritance. An. 397. Walid of the house of Ommia, and Progeny of Hisiam invaded Hakem Lord of Egypt, surnaming himself Naijr Biamrilla, but after many battles was slain. A. 399. Lulu Lord of Haleb died, and his Son Murtadiddaulas succeeded. An. 401. Carwas Governor of Maufil prayed in the name of Hakem Lord of Egypt; and caused the same to be done at Cufa. But upon Bahaiuddaulas writing the calling of Cadir Billa was restored; who sent Carwas gifts: and An. 402. published a Writing against the Chalifas of Egypt, saying, that their original was from Disania, and that they were Charigaeans, and had nothing to do with Ali Son of Abutalib, proving the same by great Authors, Radis and Murtadis, Abuhamid, &c. An. 403. Bahaiuddaulas Lord of Irac died, and his Son Abusugiaus Sultannaddaulas was vested in his place. He resided at Sijraz. The Deputy of the Lord of Haleb rebelled, and held the same under Hakem Lord of Egypt, which was soon after murdered by procurement of his Sister, Daughter of Aziz, and Ali his Son made Chalif. This Hakem had been of ill disposition, of no Religion, inconstant in all his business, suborning Spies to bring him tales. He forbade that any woman should go in or out of his house, or shoes to be made for women. He set Mitsra on fire, and commanded the Citizens to be killed. Z. writeth that A. H. 408. 300000. Tartar's out of China invaded Asia, which were overthrown by Tagan Chan a Tartar King & a 100000. taken prisoners with China dishes & much spoil. Proud ambition of Deity rewarded. Their goods were spoiled, Wives ravished and the fourth part of the City was burned. Yet some Fools cried to him, O God, which makest to live and die. He afflicted Christians and jews, and razed their Temples. Whereupon some became Muslims, and then he gave them leave to revolt to their former Religion. Sixteen thousand acknowledged his Deity: solicited thereto by Muhammed Son of Ishmael, whom a zealous Turk slew in hakem's Chariot. Once; Atheism and Madness were in him combined. His Son Ali was surnamed Tahir Lijzaz-dinilla. An. 413. the Lord of Haleb was slain by his Servant, and Badir possessed it, calling himself Waliuddaulas. But Tahir sent an Army against it, and took it. An. 415. Salih Son of Mardas got possession of Haleb and Balabec. Sultanuddaulas died, and his Son Abulcalanghar succeeded and remained at Sijraz, but his Uncle Siarfuddaulas after many battels got Bagdad. An. 420. p It began jan. 19 A.C. 1029. Dararaean Sect. True beginning of the Dogzijns or Drusians, which are these Dararaeans. See my Pilg l. 2. in fine. Salih was slain by the Egyptian forces, with his Son in battle: but his Son Nasr Abucamil Siabluddaulas held Aleppo. An. 422. Cadir Billa the Chalif died after one and forty years' Reign: aged eighty six. In his time Muhammed Son of Ishmael the false Prophet had preached hakem's Deity: and after his death Hamza Alhadi in Egypt and Syria confirmed the same opinions, placing Doctors at Mitsra, giving all licence, to marry their own Sisters, Daughters, Mothers, and took away Fasting, Prayer and Pilgrimage. Hakem abstained from Prayers on Fridays, Ramadan, and Feast days, forbade Pilgrimage to Mecca: and thus began the Sect of the Dararaeans, especially famous at Tyre, Sidon, Mount Berit, and the adjoining places of Syria. Abdala Abugiafar Caijm Biamrilla Caijm 47. Son of Cadir was the six and twentieth abasid's Chalifa, created that day on which his Father died, being before made partner of the covenant by his Father, and mentioned in public Prayers by that title. The same year 422. King Ghalaluddaulas Son of Bahaiuddaulas came to Bagdad and took it, and Prayers were made in his name: Caijm styled him Siahensiah greatest, King of Kings. Anno 426. Letters were brought from Mahmud Son of Sebucktakin jamanuddaulas, that he had taken many Cities in India, Indian Cities taken. that he had slain fifty thousand Infidels, and taken seventy thousand, and spoils worth a Million of Gold. An. 427. Taher Lord of Egypt died. His Son Maabad Abutamim Mustansir Billa succeeded being about eight years old; or as some say, six, he ruled sixty years. None before had begun so soon, or held out so long. Yet Abdurrahman King of Andalusia reigned about so much time. An. 430. m It began Octob. 3 1038. Beginning of Turkish greatness, better & more truly related then in our common stories. M. writeth of this Mahmuds great victories against four Kings in India, and huge spoils there gotten, & Lahor was subject, &c. began the Princes Salghucides. Muhammed Abutalib Togrulbec was the first inaugurated of them. His brethren were David, Ghacarbec, Fir and Arselan; the Sons of Michael, Son of Salghuc, Son of Dacac a Turk, who first of that Race embraced Islamisme, and was much employed by the Turkish King in his wars. His Son Salghuc after his Father's death was made chief Commander of the Turkish Armies: but the King suspecting him sought to slay him, whereupon he fled to Haron King of Ghabia, and of him obtained an Army to invade those Infidels, but was slain in battle being a hundred and seven years old. His Son Michael with his children abode in Mauranahar. Many Turks acknowledged none other Commander. When Mahmud Son of Sebuctakin King of India passed over the River Ghaihon to help Wararchan King of Mauranahar, he cast Michael into bonds, for refusing to go with him, promising to set him in Chorasan to keep it against the enemies: but took with him Michael's Soldiers, which stayed in his Country. Masud succeeding his Father Mahmud expelled them by an Army: the remainder of these Turks after Michael's death followed Togrulbec, who overthrew the Army of Masud, and pursued them to Tus, which Town he took, the first Town which came into their hands, wherein they fortified themselves. Thence they went to Naisabur and took it. King Masud fled into India, and forsaking Chorasan stayed there a long time. The Salghucides subdued Chorasan mean while, and when Masud returned they overthrew him: whereupon Caijm Biamrilla exhorted them to keep the Region of the Muslims. They overthrew Masud a second time, and their Empire was established. A. 431. Masud overthrew Togrulbec, who returned, An. 432. and chasing away Masud, enjoyed all Chorasan, killing innumerable numbers of men. An. 433. Muazzuddaulas the Mardasite possessed Haleb, where Nasr Son of Salih, Son of Maidas had ruled eight years, who was slain by Busekin, the Dariraan in battle, who after came to Haleb and took it. This Dariraan was a captive Turk, which coming with Merchants into Syria, was bought by Darir the Dailamite, and given to the King of Egypt, where by degrees he was promoted to be Commander of the Army. Masud King of Chorasan, India and Mauranahar was slain, and Muhammed his brother succeeded, but was slain by Maudud his brother's Son. An. 435. four Captains Gazians, with a thousand six hundred and fifty horsemen overcame Diarbecr, Mesopotamia and Mausil destroying and spoiling. Fir Abutaher died and his Son Abumansor Melecaziz succeeded at Bagdad. But An. 440. Abunasr Son of Abucalanghar which reigned in higher Irac, came and took Bagdad, and was crowned by the Chalifa. This was the last King of the Boijtes. An. 447. the Salghucides began to rule at Bagdad by this means. A certain Turk, Ruslan Abulharith Mutaffir called the Basasaraean grew great in Irac, and they prayed in Pulpits in his name, neither remained any thing but title to the Boijte. Last King of the Boijtes. Whereupon Caijm writ to Togrulbec for aid, exhorting him to come thither, which he did. The Basasaraean writ to Mustansir Billa Lord of Egypt, and prayed in his name at Rahab; he helped him with money. Togrulbec took the Boijte Melecrahim and his Prayer n His Prayer is, the dignity to be mentioned in public Prayers thorough their Kingdoms, & to pray in the calipha's steed. ceased, with that Empire which had continued one hundred and twenty seven years. Praise be to him whose Empire passeth not away. Anno 448. Togrulbec went with an Army to Mausil. At Cufa, Wasit and Ainattamr, Prayer was made in the name of Mustansir Lord of Egypt. An. 449. Caijm crowned Togrulbec, so that in both Iracs and Chorasan none stood against him. Haleb was delivered to the Lord of Egypt by Muazzudaulas, because he was not able to hold it. An. 450. Caijm was deposed upon this occasion. Togrulbec going to Mausil and Nasibin, and his brother Ibrahim with him, to whom the Basasaraean sent and procured him to rebel upon promise of the Empire. The Basasaraean entered Bagdad with Egyptian banners inscribed, Prince Maabad Abutanim Mustansir Billa Emperor of the faithful. Prayer at Bagdad in name of the Egyptian Chalifa. On Friday after the thirteenth of Dulkiada, Prayer was made in the Cathedral Temple in name of Mustansir. They made a bridge over to the East part of the City, and did the like at Rusaf. He took caijm's Counsellor, and clothed him with a woollen Cowle, and long narrow red Hood; set him on a Camel, with skins hanged about his neck, and so carried him thorough Bagdad; one following and beating him, after which they put him in a new flayed Bulls hide, setting the horns on his head, and hanged on hooks, there beaten till he died. Caijm fled and his Palace was rifled. On the fourth Friday in Dulhiggia was no Prayer in the Temple of the Chalifa. In other Temples they prayed in the name of Mustansir. Caijm was carried to Haijth and there imprisoned. An. 451. the Basasaraean took Oaths of the Supreme judge and Chief men to Mustansir, Lord of Egypt. That year Togrulbec overthrew and took his brother Ibrahim, and strangled him with a Bow string, slew many Turkemens his partakers, went to Bagdad against the Basasaraean, and carried back the Chalifa, Togrulbec holding the bridle King holding the bridle, of his Mule when he entered Bagdad, from which he had been a year absent. The Basasaraean was gone to Wasit, against whom Togrulbec sent forces which slew him, and sent his head to Bagdad. An. 453. Togrulbec desired the calipha's daughter in marriage which he refused, yet after consented. An. 455. Togrulbec died. Muhammed Olbarsalan Adaduddaulas, Son to his btother David succeeded him. An. 460. Hasen Abuali rebelled in Egypt, besieged Mustansir in his Tower, and spoiled his goods. An. 462. Mahmud Lord of Haleb prayed in the name of Caijm Biamrilla, and Prince Azzuddaulas, which forced him to it, having before acknowledged Mustansir. An. 463. Prince Azzuddaulas went against the Romans with forty thousand horse, took Patricius their General and cut off his nose, and after on a Friday slew innumerable, and took the Emperor himself, whom he freed on condition to pay 1500000. pieces of Gold, &c. An. 464. he was slain, Roman discomfited. having passed out of Bagdad with 200000. Soldiers, and commanding to execute a certain factious Captain named joseph, and to set his quarters on four posts, he reviled him and ran suddenly within him, and wounded him with a Knife whereof he died. He was a Prince fearing God, much in Prayer and Alms, and a defender of Religion. When he was wounded, he said, I never else contended but first begged aid of God. Yesterday also the earth trembled under me, and I said, Azzud slain. I am King of the World, neythcr is any able to war with me, and never thought of God's power whereof I ask him forgiveness. His Son Ghelaluddaulas succeeded, called Melicsiah. Anno 467. Caijm died having been Chalifa four and forty years, seven months and twenty days. Abdalla Abulcasim Muctadi Billa Muctadi 48. Son of Muhammed, Son of Caijm Billa was the seven and twentieth Abasian, and eight and fortieth Chalifa, created on the day of his Grandfather's death, An. 467. He prayed for his Grandfather and buried him. Bagdad in his time flourished, and they prayed in his name in jaman, Syria and jerusalem. In his time also the Muslims recovered from the Romans, Raha and Antiochia. Nasr succeeded to Azzuddaulas in Haleb; who was slain by his Soldiers (Turks) after he had reigned a year. He was a man liberal to Poets, who no less chanted his praises. His brother Sabac succeeded, and was the last of the Mardasian Kings. For Siarfuddaulas Lord of Mausil, subdued Haleb, An. 472. having obtained leave of Gielaluddaulas Melicsiah; on condition to pay him 300000. pieces of Gold rent out of it. Anno 469. Isarus surnamed Afiijs having subdued Emissa and Damascus with their Territories, went into Egypt, and when Mustansir Billa was ready to flee by night, in a battle the Egyptians overthrew him. He returned full of indignation killing whom he could, three thousand at jerusalem: and was forced to compound with Gielaluddaulas who had thought to have taken Syria from him. Yet An. 472. Tagiuddaulas brother to Gielaluddaulas slew him and possessed Damascus, the Inhabitants whereof returned from the places of their dispersions, caused by Isarus his tyrannies. But he rebelling, An. 477. against Gielaluddaulas takin Murwa, drinking Wine in the Temple in Ramadan, was besieged, taken and cast into Prison. Who after, Anno 478 got Haleb and Syria in possession. An. 483. Batijna * Perhaps the Bedwines a roving sort and roguing Sect of Arabs, received name of him: See of them my Pilgrims, tom 2 li. 7. cap. 6. john di Castro &c. But it is manifest of the Assassins (See my Pilgrimage. l. 2. in fine) which hence received those inhuman orders of obedience more than disobedient, both of self-killing & of Prince-killing, upon command. invaded certain Castles of the Barbarians and Arabs, and took them. Many adjoined themselves to his Sect, and he in the name of the people was inaugurated and grew potent. King Gielaluddaulas exacted obedience of him by his Ambassador with threatenings. He called some of his followers in presence of the Legate, and bade one young man to kill himself, which he did: another he commanded to throw himself from a high Tower, whereby also he was broken in pieces. Then said he to the Legate, I have 70000. Subjects thus observant, and let this be my answer. This answer caused the King to leave him, and filled him with care. They therefore proceeded and invaded diverse Castles, took Alamut, and made that their chief Seat. An. 485. Gielaluddaulas died having reigned twenty years and some months. He was witty, sincere, full of Piety, diminished Tributes, forbade injuries, caused Bridges, Highways and Rivers to be made, and the Temple of Bagdad to be built, called the King's Temple, and the Hanijfaean College which he enriched with many benefits. He obtained many victories, and from the furthest confines of the Turks to jerusalem, and the end of jamar his Empire was extended, the ways were secured, the wronged were righted, and the wrongdoers held in awe: the meanest woman and poorest had their complaints heard. When he had gone to the Sepulchre of Ali, Son of Moses at Tus to pray, Netamulmelic his Counsellor being with him, being asked if he prayed not for victory against his brother then in rebellion, he said no, but his Prayer was this, O Almighty God, if my brother be more convenient for the good of the Muslims than I, give him victory over me: but if I be fitter than he for their profit, make me to have the upper hand. His Son Muhammed not six years old, succeeded in Bagdad by his order and his mother's care (which was Regent) with the calipha's confirmation, It began jan. 21. 109. and Prayer was made in his name. Tagiuddaulas inaugurated himself, but was refused by the Chalifa. An. 487. Barcana Mother of Mahmud dying, Barkiaruc another Son of Gielaluddaulas went to Bagdad, and chased away his brother Mahmud. Muctadi died having continued Chalifa nineteen years, five months and five days. He was skilful in Religion and studious of learned men, and made excellent Verses. In his time Michael was made Patriarch of the jacobites at Alexandria, Note of Nilus diverted in Ethiopia. in whose time Nilus failing, Mustansir sent him into Aethiopia with many gifts: the King came to meet him, and received him reverently, enquiring the cause of his coming; & learning the state of Egypt through want of Nilus' wont overflowings, he caused the place to be opened where the waters had been turned aside: and Nilus increased in one night three yards, k Brochia. so that their fields in Egypt were watered and sown. And the Patriarch returned with great honour from both Kings of A hiopia and Egypt. Ahmed Abulabas Mustasir Billa Mustasirs 49. Son of Muctadi succeeded in the Chalifate. Mustansir Lord of Egypt died, Z Mustetaher. Z. he reigned sixty years. and his Son Ahmed Abulcasem Mustali Billa succeeded. A. 488. Tagiuddaulas having after bloody battles betwixt them slain Icsancar, and possessed Haleb, minded to invade Irac, was encountered and slain by his Nephew Barkiaruc, who was now crowned, and hereby confirmed in his Empire. Tagiuddaulas had sent to Bagdad to procure his inauguration, joseph Son of Arfac a Turk, which committed great spoils in those parts, but hearing of his Master's death, fled to Haleb, where Roduwan Son of Tagiuddaulas succeeded his Father, and was surnamed Fecharulmelic, that is, the glory of the Kingdom: his brother Decac also styled himself Siemsulmuluc, that is, the Sun of Kings; he possessed Damascus. An. 489. Riduwan with a purpose to get Damascus, acknowledged the Egyptian Chalifa, but he revolted when he received of him no assistance in the siege thereof. The Franks of Western Armies win jerusalem. Hence all Western Europeans in all the East are still called Franks, because first & most out of that Nation, & by the Council of Claremont, this voyage was begun A.H. 493. began Now 27. A. D. 1099. A. H. 19, No. 6 1100. An. 492. the Franks invaded the muslims' Countries, took jerusalem, conquered Antiochia, slew the King of Maatrannaman, which remained in their hands till the year 526. when Abahak Elsiahyd (on whom God have mercy) took it from them. They went to Ramla and took it. They set forth to jerusalem. An. 491. and burned the jews which were there in their Temple, and killed 70000. Muslims, and took out of the Sachra forty silver Lamps, each of which weighed three thousand six hundred dams, besides a silver Furnace of forty pounds, and twenty Lamps of Gold. jerusalem remained subject to them ninety one years, till King joseph Nazir Saladine, Son of job, on whom God have mercy, recovered it, An. 583. Muhammed Son of Gielaluddaulas possessed himself of Bagdad, and overthrew his brother Barkiaruk. An. 493. and An. 494. the Franks took Hijfa by force, and Arsuf by composition, and the most part of the Sea Coast was subject to them. An. 495. Mustali Billa Prince of Egypt died. Berar his brother possessed himself of Alexandria, and was there inaugurated by Aftekine. But Afdal warred on him and took him Prisoner, and inaugurated Ali Abulmansor Son of Mustali, then but five years old; Afdal being his Protector. This year the Franks besieged Tripoli, and the Muslims which came to their aid from Damascus, were put to flight. Anno 496. King Barkiaruk moved against his Brother King Muhammed which was at Isfahan and there besieged him, but was forced to depart for want of provision. They after met in battle, and Muhammed was overthrown, Batijna author of the Assassins. and Barkiaruk again reigned at Bagdad. Decac that year got possession of Emessa Husein the Lord thereof, leaving Rodnaeans friendship and taking part with Decac; whereupon three men were sent from Batyna, which killed him on a Friday in the Temple, whereof Decac hearing went to Emessa and got it. An. 497. Decac died of eating a Grape, pricked with a poisoned Needle by a treacherous woman. Ababacuc Tagtakin surnamed Tahiruddin enjoyed Damascus. The Franks won Acca by help of the ships of the Franks of Genua, Zahruddaulas being there then Commander under the Egyptian. An. 498. King Barkiaruk died, who had ruled over Irac and the Land of the Barbarians, leaving his Kingdom to his Son Gelaluddaulas under the Regency of Eyad. Muhammed hearing of his brother's death went to Bagdad, and after composition on both parts, slew Eyad, and then ruled without Corrival, crowned by the Emperor of the faithful. An. 501. He slew Sadeca Seifuddin Prince of Hella. Franks victories. An. 502. the Franks won Tripoli after seven years' siege; a City full of Muslims and learned men before the siege. An. 503. the Franks took Acad and Minattar and Beryt. An. 504. they took Sidon and Rardija, and their Kingdom prospered in Syria, enjoying all the Sea Coast. Muhammed sent Mudud against them, who approaching to Damascus was overthrown by Batijna in the year 505. An. 507. Rodawan died, and Tagiuddaulas Azras his Son succeeded, who was slain An. 508. and Lulu possessed the City. An. 509. Ababac Lord of Damascus went to Bagdad to offer his service to Mustadir the Chalifa, and to King Muhammed. Lulu was killed, and the Scribe of abumael's Army held the Tower of Haleb. But, An. 511. Haleb came into the possession of Bulgar, Son of Aryc, which held it five years. At that time died King Muhammed at Isfahan leaving eleven Millions of Gold, and as much in goods to his Son Mahmud Abulcasem. And Prayer was made in his name at Bagdad. An. 512. Mustadir the Chalif died, having enjoyed that place four and twenty years three months. He loved learned men, forbade wrongs, was eloquent, and much in Alms. A Note of the Authors Parentage. IN the time of Biamrilla one Tijb a Syrian Merchant, a Christian came into Egypt and abode at Alcahir. His Son Carwijn was a Notary, and followed the Court, got a Son which he called Abultijb, which also proved a Notary of note at Elcahir, and served the Arabic Senate. He had five Sons, of which four were made Bishops, but Abulmecarim the youngest delighted in Husbandry and breeding of cattles, and had above a thousand Hives of Bees. He married the Sister of Simeon a Notary which served joseph Saladine, Anno 569. and after betook him to a Monastery in the mids whereof he enclosed himself in a place which he had builded, and therein lived above thirty years. Macarim had three Sons, the second of which Abuliaser Elamid was the Father of the Chronicle Writer. Macarem succeeded Simeon when he became an Eremite, in his Notary's place in the Court under King Abubecr Elaadil Seiffuddin Son of job, and died, Anno 636 God rest all their souls. A continuation of the former Story out of Mirkond the Persian, and Abraham Zacuth a jew to the end of the Chalifa's. IN Mustafirs time Bagdad was ruined by the overflowing of Tigris, whereupon it was removed and new builded on the East side of the River, Murky. where it stands more commodiously than before. It is remarkable, of five and twenty Chalifas since the foundation that none died therein. The Astrologers had threatened, saith Zacuth, Zac. a flood next to that of Noah; then said one of them, there were seven Planets in conjunction with Piscis, now but six: whereupon they feared the low situation of Bagdad, and stopped the water-passages. Also the Ismaelites which went on Pilgrimage on devotion to their Sanctuary were most of them drowned. The Chalifa honoured that ginger with Royal Vests. Toledo, Sicilia and some Cities of Africa were recovered from the Saracens by the Christians. Mustcali King of Egypt died. Elamir Bahachan five years old succeeded, Aphtzala the Visir governing. Musterasched Son of Mustetaher succeeded his Father in the Chalifate, Anno Hegira, 512. He made war with Masud Salivaui King of Korasan, M. A'mostarch Billa Fazele 50. and was by him taken and slain, An. 529. Raschid or Rached Rached 51. succeeded in the Chalifate, quarrel and success. Masud came to Bagdad, and made Almoctafy Billa Chalifa, Muktafi or Almoktasi 52. who after Masuds death warred on the Persian Provinces, where he recovered much with little labour. Noradin got Halep, and the parts adjoining on Antioch. Elaphit succeeded Elamir his Father in Egypt, after him Ettaphar, who being slain, Elphais a child of five years, whom the Wisir enthronised, Noradin took Damascus. An. 552. great Earthquakes in Syria. An. 554. great inundation at Bagdad and other Cities. Anno 555. Muktaphi the Chalifa died. Musteneged Musteneged 53. or Almostanget Billa Issuf his Son succeeded. Elphaiz King of Egypt died, and his Son Etzar ledin illuhi last of the Phetinaeans succeeded. Asareddin Schirachocz succeeded, one of the Curdi. Noradin sent his Wisir and subdued Egypt. Yet jusuph Asar Eddius brother's Son was constituted King of Egypt by the Chalifa. Baharon succeeded Masud in Korasan, a learned man which writ Books in Philosophy. He was martial also, and made some erterprises in India and Persia. Kozrao his Son followed, but by reason of some broils went to Lahor in India, and there died, Anno 555. His Son Kozrao Melic succeeded in Lahor. Almostanzy 54. In him the Sabutiquiss ended, Anno 563. The Chalipha died suffocated in a bath, Anno 566. His Son Mustetzi succeeded: in whose time the Chaliphas of Bagdad were restored in Egypt, which the Phetimaeans had before abolished. He died, Natbar 55. Anno 575. Natzar his Son succeeded. Saladine recovered jerusalem, A. Hegira 586. and conquered all the Cities of Mesopotamia to Nisibis. He died, Anno 589. His Kingdom was divided amongst his three Sons. Elaphatzal had Damascus and Palaestina, Elachiz Egypt, Taher Giazi Halep. The Tartars made prey of Turon and Agem. Natzar died, Anno 622. and Taher Taher 56. his Son enjoyed the place nine months. In this time flourished in Egypt Rabbenu Mose, Son of Maimon of Corduba. Mustenatzer Mustenatzer 57 succeeded, a just Prince and Almesgiver, which built many Schools. The Tartars Tartars. overrun Asia, Russia, Polonia and vexed Germany; another Army invaded Syria. Baba professed himself a Prophet sent of God, and gathering rude multitudes to him, filled Asia with slaughter and emptiness, till he was slain by Gyatheddin King of Gunia. The Chaliph died, Anno 640. and his Son Musteatzem succeeded the last of the Chaliphas of Bagdad, Almostacem 58. slain by Halocho the Tartar, Anno 655. Elmutam King of Egypt by the Turks conspiracy was driven into a Tower, End of the Chalifite both in Bagdad and Egypt. They which succeeded were as subjects to the several Monarchs as Patriarchs amongst Christians, &c. which they set on fire: to avoid which he leaped into the water underneath, and was both scorched and drowned. Thence forwards the Slaves (Mamalukes) tuled in Egypt. At the conquest of Bagdad, the Tartars are said to have slain (in those parts) 1600000. persons. A brief continuation of the Saracens in Spain, out of Rodericus Toletanus and others to the failing of the Ommian Race and Empire. THe Saracens did not so extirpate christianity in their Conquests, but that such as would be subject to their Tributes and Exactions might enjoy their consciences: whereupon not only Asia remained in great part Christian till the Tartarian Deluge, and some also till this day in Nestorian, Armenian, jacobite, and other Sects, but even in Africa, where black darkness most prevailed on men's bodies and souls, some Christians continued, and do to this day thorough so many Saracenicall Generations. In Morocco in the times of Ferdinand the holy, See my Pilgrims tom. 2. and of john the first, diverse Christian Families were found, and in Tunis also when Charles the fift in the former age conquered it, above eight hundred years after the first conquest by Muhammedans. Their course (as is in Turkey now) is by degrees, with discountenance, disgrace and oppression of their persons, and exaltation of their own, which rather unrippeth than renteth asunder, and untieth then with Sword of extremest Persecuion choppeth in sunder that knot of Christian Religion: herein the Western Antichrist being the more dangerous enemy to Christian verity, as more in show pretending, but more eagerly and irreconciliably with open wars, tumultuous Massacres, and direct-indirect workings and undermine seeking to extirpate the contrary profession. Brethren fall'n out are the most implacable enemies. In Spain also so few Arabians could not people so large a Country, but a deluge of African Grasshoppers leaped over that Sea with them, and although 700000. are said to have been slain in that first Spanish Invasion, yet the rest enjoyed their Churches and Devotions still, with Tributes. Turquet l. 6. In Toledo they had seven Christian Churches left them, with judges of their own Nation and Religion. These Christians were called Musarabes Musarabes. of Musa the first Conqueror, See Bibliotheca Patrum. and Arab-African Commander which sent Taric thither, whose liturgy is extant, Rod. Tolet. yea still observed for antiquities sake in the great Church of Toledo. This Musa or Muza Muza 1 is reckoned the first Arabian Governor in Spain, who being revoked by Walid Abdulazis Abdulazis 2. Son of Musa was by his Father left to govern Spain, who married the wife of Rodericus the Spanish King, and by her persuasion crowned himself King, whereupon the Arabs killed him at his Prayers, and Ayub Ayub. 3. succeeded in the Government, who removed the Courts from Seville to Corduba. But the Chalipha ejected him, and placed Alabor, Alabor 4. who severely exacted on the first conquerors of Spain (Musa having by Tarrics complaints incurred disgrace, and dying of grief) that what spoils those sponges had sucked, he squeised out of them, & made them to vomit again their sweet morsels. Zama Zama 5. succeeded three years in the Spanish Government, who made a Book of the Revenues of Spain, and of Gallia Narbonensis also. For he passed into France, placed a Garrison at Narbona, besieged Tolouse, but by Eudo was slain and his Arabs chased, which chose Abderramen for their Leader. Whiles they had feasted themselves with hopes of Gotic Gaul, and conquered it in manner from the Pirenaean hills to the Alpes, Pelagius, Pelagius King of Ouiedo. Ximeres King of Arragon. Ximenes and others laid hold of such places as fitted their purposes in Spain and began petty Kingdoms therein since united into one Sovereignty after many ages. Asam Azam 6. Son of Melic succeeded in Spain, who imposed the fifts on all conquered places for the calipha's treasury, and the tenths of such as yielded. He being slain, Ambiza Ambiza 7. succeeded, Anno Hegira 103. and made many inroads into France, imposing to that purpose double tributes on the Christians. jahya jahya 8. ruled two years and half: and after him Odoyfa, Odoyfa 9 who did little worthy memory. Next was sent Yemen, Yemen 10. Anno Heg. 111. which ruled but five months, and Autuman Autuman 11. succeeded four months, and then followed Alhaytam Alhaycam 12. ten months, who after many tortures and derisions died in Prison: and Mahomet Abenabdalla Abenabdalla 13 ruled two months, to whom succeeded Abderramen. Abderramen 14. He entered France as far as Rhodanus, at Arles slew many, committed great spoils in Poitiers and Xantonge. Eudo Duke of Aquitaine (which some say had brought in the Saracen, and on the day of battle forsook them) joining with Charles Martell against them, assisted with the Germans, overthrew them; some say above three hundred thousand of them were slain, with that their General. An. H. 116. Abdelmelic Abdelmelic 15. 17. succeeded four years, and then Ocha Ocha 16. or Ancupa, An. 119. and after him Abdelmelic again was replenished Spain out of Africa, after much depopulations; but he being slain in civil combustions, Abulcatar Abulcatar 18. was sent Governor, An. 125. who was slain by Zimael, and Toban Toban 19 was placed in his room. Eudo being dead, his Sons dispossessed by the French of their Inheritance, called the Saracens again into Gaul, who spoiled the whole Country betwixt the Pyrenees and the River Loire, Languedoc and Provence, seized also on Auignon, but were again chased by Charles Martell. An. H. 128. Thoaba Thoaba 20. ruled Spain one year. juseph succeeded. At this time the Ommian Race was dispossessed of the Chalifate, and that of Abbas succeeded, Abderramen of the Ommian Family possessed himself of Spain, after which it was separated from the Asian Chalifate, and became a Kingdom, and these Ommians called themselves Emirelmumenim. This was An. H. 142. In the year 149. he began the Mezquit at Corduba, the chief of all others in his Dominion. An. 171. he died and was buried at Corduba. He left eleven Sons and nine Daughters. Isen the eldest succeeded, and warred on his brother Zulema, whom he put to flight. He took Toledo. Zulema sold all his challenge in Spain, and passed the Sea to Barbary, as did Abdalla also another brother. Isen, An. 177. sent Abdelmelic with a great Army into France, which spoiled and subdued Narbone with so great a part of the Country, that Isen perfected with the fifths of those spoils the Temple of Corduba which his Father had begun. The Christians also of Narbone carried earth thither from their own Country. He built the bridge at Corduba. He was munificent and just. He prospered in France, warred with Alfonsus King of Gallicia, and having reigned seven years seven months and seven days died, leaving his Kingdom to his Son Alhacam, A. 179. He was wise and fortunate, had seven thousand Slaves for his Guard, three thousand Renegadoes, and two thousand Eunuchs; he personally judged poor men's causes, and was liberal in alms. He overcame in battle Zulema and Abdalla his Uncles, Ships of Danes (as our Stories call them, or Normans, or others) infest Spain. slew one and subjected the other. He died, An. 206. leaving nineteen Sons and one and twenty Daughters. Abderramen his Son succeeded. He recovered the Towns which in late Schisms the Christians had gotten. An. 229. fifty ships and fifty four Galleys arrived at Lisbon. The next year a greater number of ships came and besieged Seville, and often fought with the Arab's, and spoiled their Dominions with fire and sword, carrying away every thing of value, and killing very many. Abderramen had a great battle with them, but neither part prevailed. An. 236. Corduba was paved, and water brought thither in pipes of lead. Abderramen died, An. 238. leaving five and forty Sons and two and forty Daughters. Mahomet his Son succeeded, who much prevailed against the Christians, slew many, and An. 245. took Toledo by composition. Sixty Norman ships that year burned Gelzirat, Alhadia and the Mezquits, and thence proceeded into Africa, and there committed many spoils, after which they returned and wintered in Spain, and in the Spring wen home. An. 273. Mahomet died, and left thirty four Sons and twenty Daughters, of which Almundir succeeded, and dying two years after, Abdalla his brother reigned five and twenty years. After his death Abderramen Son of Mahomet, Son of Abdalla succeeded, An. 300. and reigned fifty years. He called himself Almunacer Ledinella, that is, Defender of the Law of God, and Amiramomeni, or, King of the believers. He was mighty, took Septa in Africa, adorned the Mezquit of Corduba and many others. His Son Alhacam succeeded, An. 350. whom they surnamed Almuztacarbille, that is, Defending himself with God, An. 366. Isen his Son succeeded. He entitled himself Almuhayatbille, Labouring with God. He being under eleven years of age, Mahomet Ibne Abenhamir was made Protector or Regent, in their stile Alhagib, or Viceroy which ruled all, and of his fortunate victories was called Almanzor, two and fifty times he led armies against the Christians. His Son Abdelmelic succeeded in his Office, An. 393. and held it six years and nine months. The King was little more than titular. After him Abderramen his brother, who forced Isen to nominate him his Successor, and was soon after slain. Then followed divisions in the State. Isen being shut up and reported dead, by Mahomet Almahadi which domineered. The Earl Sancius helped the adverse faction of Zuleman, and slew of Almahadis part 36000. Neither could Isen be accepted whom Almahadi now brought forth, but Zuleman entered Corduba and possessed the Throne, which Almahadi in a great battle recovered, Anno 404. but lost it soon after with his life, and Isen was restored. Alhameri was made Alhagiber Viceroy. The Country was spoiled and near Corduba, almost dispeopled by Barbarians, Zuleman also and Almahadis Son in diverse parts doing much harm, against whem Isen hired Earl Sarcius, restoring six Castles to him which Almanzor had taken. Zuleman wan Corduba, and Isen fled into Africa. Now was all in combustion, Ali, Alcazin, Hyahye, Cazim, Mahomet, Abderramen, Mahomet, Hyahya, Iris, Isen, successively starting in and out of the Throne; so that the Kingdom of Corduba failed, and every man made himself Master of his charge, and usurped what he could. The Ommian Race failing, the Almoravides of Africa, An. 484. possessed the Kingdom, joseph Son of Tessephin, being called to help one against the other, and taking all into his own dominion. He made Morocco his Seat Royal. Ali his Son succeeded, and Tessephim his Son was deposed, An. 539. The Almoades extinguished the Almoravides. After many changes and chances the Realm of Granado was erected, which continued above two hundred and fifty years under these Kings successively, Mahomet allen Alhamar. Mir Almus, Aben Azar, Aben Levin, Ishmael, Mahumet, joseph, Lagus, Mahumet, Mah. Guadix, joseph, Balua, joseph, Aben Azar Mah. the little, joseph, M. Aben Ozmen, Ishmael, Muley Alboracen, Mah. Boabdelin, Muley Boabdelin expelled by Ferdinand and Isabel, A. 1492. A Relation of the Kings of Barbary after the ending of the Egyptian Chalifas, to the present Xeriffian Family, taken out of a Spanish Book of that argument. ABtilhac Abtilhac 1 was the first King Merin in Fez. He had Sons A Bucar and jacob Bucar, the which jacob was Lord of Ramatto, and Abtilhac left his Kingdom in his life time to his Son Bucar. Bucar Bucar 2. had for Son Yahia. This Bucar overcame King Abtolcader, and died in the battle, and he said Yahia was King under protection of his Uncle jacob which was Lord of Ramatto. Yahia Yahia 3 died a child without issue, and the said jacob Bucar his Uncle remained King, which afterward caused himself to be called Muley Xeh, jacob. Aben juseph 4. which signifieth old King. This King built new Fez, which is called the white City, he overcame Budebuz King of Marweccoes, and sometimes was Lord of Tremesen, Tumbe, and Sojumenza, and in the year of our Lord 1264. he entered Spain, being called by the King of Granado. He had three Sons, Abuçait, Aben jacob, and Aben jucef Abuçait. Abuçayt Abuzayt 5. after that his father had gained Tremezen was left for King there, he had one Son a child whose name is not known, and Abuhamo begotten upon a Christian woman. Abuçait reigning in Tremezen, his father jacob Aben jucef died, and his younger Son Aben jacob Aben jacob 6. reigned in his steed in Marweccoes, Sojumenza and Algarue, and besieged Tremezen against his brother Abuçait, and the said Aben jacob left two Sons Abucale and Aliborregira, which afterward was drowned by Aborabec. Abucalec the eldest Son of Aben jacob, had a Son called Abuhumer who died and was never King himself. But left two Sons Botheyd, and Aborabec, both which were Kings. The Child 7. Abuçait dying at the end of four years, left as I said before two Sons, the eldest for understanding we call, the Old, who reigned a year and a half after the death of his father, and died without issue, and Abuhamo which afterward was King in his steed. The foresaid child being dead, his brother Abuhamo Abuhamo 8. reigned in his steed, who afterward was called Abuhertab, and his Uncle Aben jacob besieged him in Tremezen seven years, after whose death the siege was raised, and the said Abuhamo afterward with the aid of D. jayme of Arragon gained (Cevet) in the year of our Lord 1310. After that Aben jacob was dead, his Son Abucalee Abucalee 9 took possession of the new City, but his Uncle for hatred that he bore him, caused them to receive for King Botheyd who was Son unto Abuhamer that died, and never had been King himself, and the said Botheyd pursued Abucalee and slew him, and reigned after him. Botheyd after that his Uncle had saluted him for King died without issue. After that Botheyd Botheyd 10. was dead, the Christians raised his brother Aborabe Aborabee 11. for King. Then the moors would have had Ali Berregira King, younger Son to Aben jacob which was the sixt King, and so after much wars between them, at length Aborabee overcame him and commanded him to be drowned. And after Aborabee had reigned two years he died without issue. After Aborabee died, his great Uncle Aben jucef Abuçayt Aben juseph Abuzayt 12. which conquered Spain. was made King in Fez, he had two Sons, Abohali and Abuhaçen. This Aben jucef Abuçait gained many Cities in Spain, in the year of our Lord 1318. and 1322. Albohali wounded his father in the wars, and made himself to be called King of Fez, and his father being sick besieged him, and they came to agreement that his father should give him Sojumensa, and the half of the treasure of Fez, and his father should remain with Marweccoes, Algarue and Fez. The said Albohali had two Sons, Buzayn and Bahamon. Albuhazen Albuhazen 13, was received for King in the life of his father, for his brother Albohali was disinherited for wounding his father. This Albuhaçens had three Sons Abtulmalic, Abtolrahmin and Abuhenan, he was King of Fez, Marueccoes, Algarue, Sojumenza, Tremezen and Tunes. Abtulmalic was King of Algezira, he passed into Spain in the year of our Lord 1340. and was overcome by the Christians, which they call (La victoria del salido) and in the wars of Xeres he died. Abtolramin his other brother rose with the City Mequines, and his Father cut off his head. Abuhenan Abuhenan 14. rose with the Kingdom of Fez, and fought against his father Albuhaçen, & overcame him, he made in Fez the College which is called, The College of Abuhenan. He had three Sons Muley Buçayt, and Muley Zaet, and jacob. Abuçayt Abuzayt 15. sent his brother Zaet to succour Gibraltar, who was taken Prisoner by the Kings of Granada, and Abuçayt was killed by his own subjects, leaving one Son called Abtilhac. Zaet Zaet 16. understanding the death of his brother, got liberty and aid of the King of Grada, and recovered Fez. After the death of Zaet, Abtilhac Abtilhac 17. Son of Abuçayt was King, who was slain by treason, by one of his own subjects, who thought to usurp the Kingdom, but Zaet Benimerine next heir unto Abtilhac, recovered it again by force of arms within few months, and put to death the Usurper. Zaet Zaet 18. left for heirs two Sons, Muley Mahamet, and Muley Nacer. Muley Mahamet Mahamet 19 succeeded his father in the Kingdom, and had two Sons to wit, Muley Ahmat, and Muley Naçant. Muley Ahmat Ahmat 20. succeeded his father, and had one Daughter called Lalalu, (which was forced to marry with the Xarife, and died without issue, for grief of the death of her father) and three Sons, Muley Bucar which died in the war, when King Buhason recovered Fez, and Muley Muhamet, and Muley Alcasery which was King upon conditions in the absence of his father and brethren, when they were Prisoners five years in the hand of the Xarife. Muley Buhason Buhason 21. was King of Velos de la Gomera, and after that Fez was lost by Ahmat, he by the aid of Salharaes, Governor of Algiers recovered it again, he was slain by treason by one of his Guard in a battle against the Xarife. He left three Sons Muley Naçar a Bastard, and Muley Mahamet which was his eldest Son legitimate, and Muley Yahia which yet liveth. Muley Mahamet Mahamet 22. succeeded his father, but was presently forced to fly, leaving the Xarife in possession of all his estates, and dying within few years left one Son a child called Muley Halal, which is this present * When this Spanish Book was written. pretender. Muley Halal Halal 23. being a child was carried to the Mountains of Tarudante, being named for King, but being not able to recover his estate, nor able to resist the power of the Xarife, he fled into Christendom, where he yet remaineth, together with his Uncle Muley Yahia, who being Son unto a Christian woman, fled presently into Christendom with his mother, when his father King Bahason was slain as aforesaid. FINIS. AN ALPHABETICAL TABLE OF THE PRINCIPAL THINGS CONTAINED IN THIS WORK. A aaron's Priesthood, 121. 122. Abares a Scythian Nation, 363 Their descent, & Habitation, ibid. Abas the Persian King, 386. 387. An appendix touching him out of Sir Anthoney Shirley, 388 389. & seq. His dealing with the Turk and Christians, and jesuits lies of him, 394. 395 Abasian Line of Chaliphas, 235 Abassia, vide Aethiopia. Abasens, 225 Abasian caliphas, 236 Abassine, or Abissine, why so called, 734. and Elhabaschi, ibidem, Their Language and Arabian Offspring, ibid. They know not the ancient Letters in the Aethiopian Monuments, 237 The several Countries of Abassia, 749. Rivers, Lakes, ibid. Soil, Fruits, Creatures, 750. Customs private and public, 751. Their estimation of black, 721. Their present miseries, 752 Abdalla Father of Mahumet, 241 245 Abdalmutalif, Mahomet's Master, or as some say, his Grandfather, 241 Abdimelec, 234. His acts, ibid. Abdul Mumen, 692. He entitled himself the Prince of Believers, ibid. A-bed Ramon, his Acts, 234. 705 Abel's Sacrifice respected how, 28 Abbeys built in Turkey, 282. 308 in japon, 597. 598. vide Monasteries. Abi's, a strange accident there, 225 226 Abraham his supposed martyrdom, 45. Cast into Prison and banished, 52. Inventer of Astrology, 55. His Temple and Well, 64. His Letters, 82. An Idolater. 95. His History, and others testimonies of him, 95. 96. His years reckoned, 153 His supposed Book. 162. Posterity by Keturah, 224. 270. Saracens dreams of him, 264 254. 269. Postellus his like conceit, 642 Abram King of Acem, 612. 613 Abydus a place in Mysia, where was a famous Temple of Venus, in remembrance of their liberty recovered by an Harlot, 334 Abydenus his testimony of the Flood, 34. Of the Ark, 35. Of Nabuchodonosor, 49 Accaron and the worship there, 81 136 Acen, Achin, Achilles, or Acem in Samatra: the History of their Kings, 612. 613. The King's Letter, 614. His cruelties, 615 Achilles worshipped in Leuce, and tales of his Temple, 399 Achmat or Achmet the Great Turk, 228. 229. 288. 289 Sultan achmet's Person, Family, Government, and greatness of State, 288. & sequitur, 291. 292. 293. He reigned about fifteen years, 293. 294 Acra, Aelia, 94 Acusamil, 885 Adam greatest Philosopher, 14. 18 Adam's Hill in Seylan, 17 Adam his general and particular calling, 20. His happiness before his fall, 18. 19 His many sins in the fall 21. 22. Nakedness, Punishment, 22. 23. First and second Adam compared, 24. His sin how ours, 25 Adam taught by God, taught his children to sacrifice, 27. 28. Supposed to live and die at Hebron, 29. Mourning for Abel, ibid. The conceits of Zabii touching him, 52. His burial, 53. jewish Dreams of Adam, 160. 178. 205. Taught by Raziel, 161. His Cellar. Mahometicall Dreams of him, 252. 253. & seq. Adam acknwledged by the Bramenes, 547. 548 Adam Baba in Zeilan, 277. Their fancies of him, ibid. Adam's, viz. William adam's his travels and voyage to japon, 588. 589. & seq. Adad Assyrian God, 66. The Sun, ibid. Adadezer K. of Aram Zoba, 73 Adega Mahomet's Wife, 241 Adel and Adea, their situation and description, 754 Adiabena a Kingdom in Assyria. 35. 63 Adona, a name of God, what it signifieth, 4 Adonis Fable, Feasts, Rites, and River, 78. 79 Adrian Emperor, 72. Founder of Aelia, 142. His testimony of the Egyptians, 626. His destroying of Antinous, 646 Adriaticke Sea, which so called. 575 Adrimachidae, their habitation & Rites, 667 Adultery how punished by the jews, 99 205. By the Arabians, 238. Alcoran. 251. Tartars, 416. Pataneans, 495. 496 In Bengala, 509. Of the Bramenes, 547. Turks. 299. In Guinea, 717. In Aethiopia, 739. Madagascar, 799. Florida 851. Mexico, 877. Nicaragua, 888. In Brasill, 918. In japan, 560. 591. In java, 611. 612 Adultery how esteemed by the Arabians, 228. How tried at Guinea, 716. 717 Aelia Capitolina. 93 Egyptians first Authors of Idolatry. 631. Worshipped men under other names, ibid. Convinced by Abraham, 95. Conquered by the Saracens, 657. By the Christians, and by Saladine, 657. By Selim, 283. 284 Egypt why so called Egypt, and Mesre, and other names, 626 How bounded, and a discourse of Nilus, 627. The number of Egyptian Cities, and works of their Kings, Cham and Chemmis, 630. 631. Their Temples and exceeding sums whereto they amounted, 631. Sesostris and other Kings, 632. Pyramids, the Labyrinth, Sphynx, & Lake Meris, and their Sepulchers 633. 634. Their Osiris, Isis, Orus, and other Legends, 635. 636. The Land divided to their King, players, and Soldiers, ibid. Their bawdy orders, and beastly Deities, 636. Reasons of Religion to Beasts, 637 Mystical exposition, ibid. Their worship, water, fire, a man, the Beetle, 635. 637. Manifold mysteries, ibid. Hermes Trismegistus, 637, Hierogliphics, ibid. their Idols how deified, ibid. their Apis and other Beasts deified or sacred, how nourished and respected, 638. Cost bestowed on the Funerals of them, 639. Description and consecration of Apis, ibid. His History and Mystery, 639. Other Oxen worshipped, ibid. How they respect Beasts in these days, 640. What beasts, fishes, fowls generally: What in several places worshipped, ibid. Meats prohibited amongst them, 641. Serpents, Farts, &c. Worshipped, ibid. Their Sacrifices, Circumcision, and Swine, 642. 643. Their manner of tillage or sowing the ground, ibid. Their Oaths, Priests, Magic, and Sacrifices, 643. Gymnosophists, Sanctuary, Feasts, ibid. The Oracles and Knavery of Isis' Priests, 643. Their inventions and conditions, 644. 645 Rogues why called Egyptians or Gypsies, 646. Acts of the Persians in Egypt, 647. Their Greek, Schools and Library, 648. 649. Devotions and Temples of Serapis, 650. Knavery of Tyrannus, 651. The acts of Romans, jews & Saracens in Egypt, 652. The building of Cairo, 654. The state of it and Alexandria, 655. Present Egyptians 656. diverse successions and alterations in Egypt, ibid. Her Sects, 657. Mamalukes marvelous activity, ibid. Christians there, 658. Their chronology, 660. 661. Ancient Kings, 662. Who reigned when Moses passed the Red Sea, 663. Chalifas. 664. Mamalukes and Turks, ibid. Aeolis, how situate, 335 Aesculapius, or Physic God, 81 Aethiopia why, and what Countries so called 725. 726. Aethiopian Antiquities, 726. Their Kings, 731. The legend of the Q. of Saba, 732. 733. 753. The truth of it, ibid. Of Presbyter john, 734. Of the Aethiopian Empire, 738. & seq. Falso and floods, 739. Romish Patriarches, 740. Offers to the Portugal, ibid. Their strict Lent, Marriages, & tempests, ibid. Their houses & rites, Abuna, oaths, &c. 740 Aethiopians branded & why, 742 the rarites of the hill Amara in Egypt, 743. The Library, Treasure & safekeeping of the Princes there, 744. 745. The election of the Emperor, his title, marriage, justice, 745. 746. Their Schools, Universities, Physicians, Mummia, stews, 747. Their cities, 748 The several Countries, 749. & seq. Their Religions, Rivers, Lakes ibid. Commodities of the Country, 750. Strange fishes & original of Nilus, ibid. Private and public customs, 751. Lewis his lies, 752 Their estimation of Black and White, ibid. Aethiopia Superior, 725. & seq. Aethiopia Exterior, 754 Africa why so termed, 619. by some esteemed of Europe, ibid. Division thereof, 620. The Giraffa Camels, 621. Horse, Dant, Adimmain, Sheep, Asses, Lions, 622. the Crocodile, Basilisk, Ostrich, Grasshoppers, 623. 624. Hippopotamus & Mermaids, 625. 626. The inhabitants, and their conditions, 626 Little of it Christian, ibid. Africa in great part subject to the Turk, 701. Religion and customs of the Africans, 671. & seq. 704 Africanus his opinion of 72. long. Agao the inhabitants thereof, 740 Age, 413. The extraordinary age of a man in Bengala, 508. The like of a Brahmin, 548 Aggees Prophesy of the second Temple interpreted, 103 Agmet a town in Barbary 700. 701 Agra the situation and description thereof, 533 Agwans, or Puttans, 37 ahab's sickness, and jesabel's Physic, 115. ahab's Palace, 137 Aitonus or Anthony the Armenian Writer, 343. Aitonus K. of Armenia his requests to Mangu Can, 345 Akiba a jewish rabbin, 132. K. of Ala, 721. his ditch of secrecy, ib. Alarbes and Brebers, 703. 704 Alcoran or Alfurcan, 248. What it signifieth, ibid., the stile not in metre, ibid. The composition and Azoaras of Chapters thereof, 249 The agreement of copies & translators thereof, 250. An Epitome of the Alcoran in heads or common places, 251. 252. Their opinions of it, and of the reward to the diligent Reader, 253. 254. Expositions & Commentaries on it, 255. the Saracens opinion of their Alcoran. 258 Aladine King of Acem 613. His receiving Queen Elizabeth's Letter, and Feast to Sir james Lancaster, 614. 615 Albania the situation and description thereof. 346. 347 Aloadine, or the Old man of the Mountain, 219 Alchemy twofold, and who the best Alchemist, 301. Accounted an art of Natural Magic, 347 Alexander Magnus, 50. 59 227 Mahomet's Saint, 255. 318 His Empire divided, 72. His Expedition, 332. His ambition of Divinity, 227. His acts 333 334. 337. 338. 348. 350. 359. 366. 399. 404. 482. 538. 590. 612. 614. 681. What he gained by the Persian conquest, 102. 701. He is worshipped by Augustus, 695. By the Saracens, 708. And by the Cyrenians, ibid. Alexandria the Mother City of the Grecian jews, 124. The reputation thereof, 648. The Schools, Wealth, Religion, 649 The present stase of Alexandria, 656. The Patriarches of Alexandria, 659. A counterfeit Gabriel, ibid. Aleppo the chief City of Syria, 75. called Haleb, 147 Alfurcan, vid. Alcoran. Ali, Hali, or Halli, the designed Successor of Mahomet, 232. & seq. 249. 274. 275. 276. 381. He was author of the Sect Imemia, 275. 391. A scimitar painted and hung up in memory of Haly, who with his Sword is reported to cut the Rocks in sunder, 315. The place of Ali his burial, and the Ceremony there used, 378. The devotions of Ali the Persian Prophet forbidden, 386. The pre-eminence of the children of Ali above all Prophets, 391. The house of Ali, 64 Algiers, the description thereof, 676 & seq. The receptacle of Pirates, 677. 678 Alilat, of the Arabians, 78. 227 231 Allen, a Greenland greedy fowl, 815 Almagro his acts, 921 Alms to Beasts, Birds, Ants, 302 The alms of a Mahometan at Mecca, 268. Of Tartars, 419: Of Farfar King of Mangi, 460 Of Gedacham, 509. At Cambaya, 540. 541. Of the King of Narsinga, 552. Public and private Alms of the Turks, 298 Almohades, certain Sectaries so called, 689 Aladules his Paradise, 64. 218 283. The like in Persia, 380 Aladine the Turk, 279 Allegories overthrow truth, 16 Allegorical Theology of the Phoenicians, 77. 78 Allech an Idol, 229 Alitta, a Persian Deity, 370 Aloes Socotrina; how made, and where plenty, 779 Alumut King of Persia 383. 384 Al-Mutsal how situate, 147 Amalekites, 85 Amasia how situate, 326. 327 Amanus a God of the Persians, 374 Amanus a Mount or Hill, 37. 67 223 Amasis King of Egypt, 584 Amazons. 37. 327. 399. River of Amazons, 327. islands of Amazons, 578 Amara the admirable Hill in Aethiopia, 743. The History and description thereof, 743. 744. The Temples, Monasteries, Library, ibidem. The inestimable treasure, and incomparable jewel, and the Princes kept there, as Lewis saith, 745. 746 Amber what it is 532 Ambition, the nature thereof, 74 Ambize, or hog-fish in Congo, 767. 668 Amboino islands, 578. The commodities of Amboina, 606 Americus Vesputius, 791 America why so called, 791. The nature of Heat, Raines, Winds there, 792. 793. Of Metals, 795. 796. How rich it is to the Spaniard, 796. Whether known to the Ancients, 798. How men came first thither, 799. How beasts, 800. The beasts therein, 804 Fowls, 805. Plants, ibid. Their bread. 806. Comparison of our World, & the new World together, 807. Discovery of the North parts of America, 807. 808. Division of America, 807 The Southern America, 891 Seas and islands adjoining to America, 950 Amen, the jewish conceit thereof, 187. Not to be said by a jew at a Samaritans blessing, 136 Amera and Amera-ship, 702. 703 Amida a japonian Idol, 598, 601 Amiogli, why so called, 221 Ammonites circumcised, 86 jupiter Ammon, Amuz, 37. 114 657. The History of that Oracle at large, 657. 658. & seq. Ammonian women, 658 Ammonius the Philosopher, 648 Amoraim whence so called, 165 Amorites, 86. 87 Amphisbena described, 624 Amouchi their bloody custom, 521 Amurath the first, 282. 283 Amurath the second, 283. & seq. Amurath the third, 285. 286 Anacharsis his travels and death, 398 Anaitis a goddess, 345 anakim, 85 Ananas an Indian fruit described, 567 Anathema a kind of Excommunication or Curse, 101. 137 Anatomy of jews, 178 Anastasius the Patriarch cruelly murdered, 215 Ananas are Indian fruit, 563 Anchiale, built by Sardanapalus, 62 Anchorets in China, 466 Andromeda freed by Perseus, 81 Angels why not mentioned in the Creation, 6. Why with fix wings, 3. Dreams of Angels, 31. 177. 179. 188. 189. 191. 196. 197. 224. 225. & sequitur. Names observed by the Essees, 131. By jews and Christians, 161. Their orders, ibid. Their kinds, 369. Mahometicall fancies of Angels, 224. 225. 226. 259. 260. 261. 302 Angel of death, 207. 210. Mahometicall Dreams of the Angel Gabriel, 242. 243. 244 Angola, 765. The Portugals war and trade for slaves there, ibid. Their mokisso's, or Idols, Priests, trials of Crimes, Dogs, Vows, Marriages, 766. How the women salute the New Moon, ibid. Angote, Arium, Aucaguerle, Abagamedri, Aualites, Aicza in Abassia, 749 Anian a fabulous Strait, 670 Annedotus, vide Oannes. Annius his counterfeit Berosus, 34 and Metasthnes, ibid. Anobreth a Nymph so called, 77 Antiquity of Superstition what, 69 Antiochia built by Seleuchus, 71. And fifteen others of that Name, ibid. Now Theopolis, 339 Antiochus Soter, 73. Theos, Magnus, Epiphanes, ibid. The acts of this Antioch, 74. & seq. 137. 353 Anticusius a hill, 69 Antichrist of the jews, 209. Of the Turks, 303. 304 Antinous deified, 646 Antippi Turkish Priests, 319 320 Antipodes denied by the Fathers, and by Pope Zachary accounted Heresy, 790 Antipater, 80 Antonius the first Eremite, 277 Ants, vide Pismires. Anzichi, the cruelest Man-eaters, 772 Apameas three built by Seleucus, 72 Apelles conceit of the Ark, 33 30 Apes how taken, 507 Apes accounted holy, ibid. The Ape Hanimant, ibid. Apes of Perimal, 617 Apes the true Pigmees, 507. & seq. Ape's twice as big as a man, 711 Temple dedicated to an Ape, 550. Serviceable Apes, 711 Apis the Egyptian Bull. God, 638. 639 Apollo Chomaeus and Palatinus, 51. Bearded Apollo, 69 His Oracles at Hierapolis, ibidem, At Delphos and Daphne 71. 72 Apollonius his journey, 51. 482 Arabi what it signifieth, 223. Why Arabians so called, ibidem. Arabia the scite thereof and name, 223. 224. & seq. The parts and people thereof, ibid. Their manner of eating, 225. 33. Their Phoenix a Fable, 225. Barthema his travel through all Arabia, 226. The Merchandise of Arabia, 226. 227. Their ancient Religion, 227. Circumcision, & manner of entering league, ibid. Their Incest and Adultery, 228. Their Policy, Diet, Divination, Habit, 228, 229: Their Panchean Temple, ibid. Arabians distinguished by many names, 229. 230. The Southerly parts of Arabia rich, the people civil, &c. 230. 231 Arabian Tribes, Food, Apparel, foolish and blasphemous Traditions, 231. 232 Arabian Gulf, 582. 583. 778 Cold in Arabia, 583. The Arabian populations and depopulations in Africa, 701. 702. & seq. The Arabians which inhabited Africa, duided into three peoples, 703 Arad, a populous Town near Tyrus, 79 Ararat, the Mountains upon which the Ark rested, 35. Opinions concerning Ararat, ibid. Aram, and Aramaei, 37. 65. Syria so called, 65. 67 Arams martyrdom, 45 Aram Zoba, 73 Arambec or Norumbega, 801 Arbaces overcame Sardanapalus, 60. Made Captain of the Army sent to Ninive, 61. Other his Acts, 350 Archangels destroy the Giants before the Flood, 33. 34 Archisynagogi, 104 Ardocke River, 392 Arequipa, 929. 927 Arethusa a Lake, 318 Areiti, or Ballads and Dances in Hispaniola, 957. 958 Argo the Ship, 301 Arimanius, 372 Arimphaei, people near the Riphoan Hills, 37 Arioch King of Elasser, 61 Aristotle skilful in Chaldaean Philosophy, 54. His opinion of Babylon, and of the Dead Sea, 48. 79 Aristotle's School at Alexandria, 649 Arius a great Warrior 61 Armouchiquois deformed Savages, 914 Arphaxad, and his Posterity, 37 Ark of Noah, 32. diverse doubts moved concerning it, 33. The Mystery thereof, ibid. The memory of it in other Nations, 34 Where it rested, 35. 147. Monkish Fable of the Ark, 35 Ark of the jews Law, 101 Ark of the Mexican God, 869 870 Armenia, 33. 343. The Armenians their memory of the Ark, 34. 344. Their History of it, 344. Bloody Rites of the Armenians, 345. Their Religion, 344 Arts invented in cain's Family, 29. Ascribed to Angels which married wives 31. To Oannes a Monster, 48 Arsaces, first and second, 353 133 Arracan, a Kingdom, 512. The Wars betwixt them and the Portugals, 513. 514. 1005 Artabanus, the Parthian, 63 354 Artembares his Story, 351 Artaxares, King of Persia his Reign, 301 Articles of the jewish Faith, 171 Artillery in Tanguth, 428. 429 Asan the Turk, 279 Ascalon, 81 Ascus a Giant, 75 Ashes used in Brahmin Ceremonies, 547. 548 Ashkenaz, or Aschenaz, 37 Ashur, 37. 65. Wither he built Ninive, 65. 66 Asia the name, bounds, and excellence thereof, 43. 44. The division thereof, 44. Map thereof, 39 43. Commodities thereof, 44 Asia Minor conquered by the Turks 325. 326. The Map of Asia Minor 326. The description thereof, 326. 327. & seq. Asia proprie dicta, 330. 331. & seq. Asia befriended of the sea, 575. 576 A Relation of some principal islands of Asia, 586 Asiarcha certain Priests so called, 338 Asimaeus and Anilaeus Babylonian Jews, 63 Asian Gaber a Port, 777 Asmeere or Azimere, the City where the mogul resides, 522 Asseral an herb, that maketh men merry as if they were drunk, 317 Assambaba, a Superior of the Turks 317 Asmulin a Persian Sectary 370 Assus, a Babylonian City, 59 Assumption Island, 823 Assyria first inhabited 38. In Assiria, was the first both man and Language, 40. How bounded, 65. How called, ibid. & 67. Assyrian Kings 60. 61. Their marriages, 67 Ass sacred to Priapus, 334. Wild Asses, 622 Asser a Pharisee of most severe life, 146 Assysines in the Province of Tyre, 218. 219 Astar and Astarot, 136 Astaroth and Astarte, 71 Astarte worshipped; her Temple, 78 79 Astrologers and their Predictions, 56. 418. 419. 428. 429 Astrology judicial confuted, 55 Astrology of the Pharisees, 128 Astronomy when and by whom first invented, 55. 82 Astrolabe first applied to Navigation, 42 Astyages, destroyed Ninive, 66 Atabaliba King of Peru, 931. Taken by the Spaniards, ibid. His ransom, 932. His War with Guascar, 933. Slain by Pizarro, 929. His Palace, ibid. Atergate, 37. 66. 80. Whither Dea Syria, 68 Her Story, 81 Athens now barbarous, 324. The description thereof, ibid. Atheists confuted, 2 Atlas his Burial, 77. His skill in Astronomy, 331. Mount Atlas, 611. The Snows on it, and from it, ibidem. Tales of it, ibid. Atlantes, their Habitation and Rites, 666. 680. They have no proper names, ibid. Attalus, 335. He furnished the Library of Pergamus, with two hundred thousand Volumes, 335 Attes, Author of the Superstitions of Rhea, 68 Attys his Story, 340 Atropatia, a part of Media, the description thereof, 352 avarice in Arabia, 136 Auims, 80 Auarella Falca, Hollanders merry madness there, 481 Augustine Bishop of Hippo, or Bona, 669 Ausanitis a Region, 37 Aurea Regio, Aurea Chersonesus, 491. 492 Auzachea a City in Scythia, 37 Axomite, Auxume, or Chaxumo chief City in Aethiopia, 752 Azanaghi their simplicity, 689. Why they hide their mouths, 690. Their deformity, ibid. Azoara, 251. & seq. Azopart, who so called, 218 B BAalzebub, or Beelzebub, 57 Baalzebub, why called the Lord of Flies, 81 Baal, what it signifieth, 57 81 104. Sometime Masculine, sometime Feminine, 64 Baal-pehor, 85 Baau, what it signifieth, 77 Baba a false Prophet, 277 Baba the Son of Bota, 100, His Sacrifice, 125 Babia, a Syrian Goddess, 72 Babel built, 38. Why so called, ibid. How situate. 148. Now wholly ruined, ibid. Babylonia how bounded, 44. & seq. Parallels of Eastern and Western Babylon, 47. The fertility thereof, 50. 51. Beastly Rites of women there, 56 Babylon of Semiramis, the huge walls and compass, 48. Other wonders there, 49. 50. Enlarged with a new City by Nabuchodonosor, ibid. Babylonian History to these times, 60. & seq. Destruction thereof, 63. The taking thereof by Seleuchus, 73. It is the Mother City of jews, 124. The ruins, 125. Thereby is signified Rome, 141. Reduced by Zopyrus, 342 Babylas his bones, 72 Bagdet, Bachdad, or Baldach, supposed Seleucia, 51. 64. 242 Why called Babylon, 63. Built by Bugiafar, ibid. Destroyed, 64. Victualled how, 65. The state thereof in Benjamins time, 147. 148. The whole Story, 237. 238. & seq. 242 243 Bacala in the East Indies, 461 Bachdad City, 50 Bacchus, and his Priests, 109 665 Baccalaos. 30 Bachsi of the Tartars, 418 Bactrians, their cruel Rites, 399 Badurias King of Cambaya, 537 Baduini a kind of heretical Mores, 757. 768 Bagdad built, 1028 Bajazet the first taken by Tamerlan, 282 Bajazet the second, 283. 284 baldivia's entertainment in Arauco, 411 Baitull, 80 Baithos, and Baithoscans, 129 Baly Island described, 611 Balls or Bells worn in men's yards, 496 Balm of Gilead, & the Trees, 92 In Arabia, 226. In Amara, 743 In Brasil, 912 Balsam brought from Gilead to Cairo, thence to Mecca, 274 Bambyce, the Syrian Goddess so called, 68 Banus the Eremite, 123 Banians, and their Superstition, 240. 241 Banda islands, 578. 607. The Commodities and Factories there, 607. 608 Bantam described, 609. 610. The English factory there, 610 611 Baptising of Proselytes, 97 Barbarussa, or Barbarossa, 676 677 Barchosba his end, a warning for all such as fight against God & their Sovereign, 142 Barents his Discovery, and wintering in the North east, 782 Baruchne a huge Bird 210 Baruch interpreted by Herodotus, 58 Bargu Plain and the Rites there, 429 Barkley's Travels, 423 Baris a Hill in Armenia, 35 Barbaria, whence so called, 668 The Map of Barbary, ibidem. The Seriffo of Barbary his History, 695. 696. Civil Wars in Barbary, 697. 698. Regions of Barbary, 700. 701. The conditions of the Inhabitants in the Cities of Barbary, 704. 705 Basan, 85 Basilides a Priest, 72 Bathy or Bathu his exploits, 361 Basilisk a Serpent, 623 Bats great as Hens, 565 Battle his Travels, 726 Barwels galdness with cold, 931 Beauty in foulest deformity, 721 vide Gul-gallants and Fashion-mongers. Beads used in Prayer by Turks, 312 Beasts, whence their cruelty, 15 Clean and unclean, 33. Their awe of man, and becoming food to man, 36 Beasts sacred, 460 Beasts worshipped, 461. Execution by Bears, 978 Bears of wonderful greatness, 564 Becca the same with Mecca, 273 Beduines a Sect of the Arabians, 221 Bedavyae, or Bednois, 231 Beetle worshipped, 636 Beelsamen, 75 Belzebub, 80 Behemoth, the huge Ox mentioned in job: jewish tales of him, 210 Bel and Belus deified, 46. Called Baal, Beelsamen, 77. 81 Beelzebub, Arbelus, ibid. His creating the World, 49. His Temple and Tower at Babylon, 50. Golden vessels and Altar, ibid. Bel chief Idol of Babylon, 50. 56 Whither Bel and Baal be the same, 57 His name, Rites, &c. 57 58. His Sepulchre, 56. By whom worshipped, 58. His Priests, 58. 59 Bell and the Dragon, 58 Belus Author of Astronomy, 49 50. His Temple cleansed by Alexander, ib. supposed the tower of Babel, yet remaining, 50. Supposed to be Nimrod, 61 Belaeus River, 79 Belesus, or Phul Beloch, 62 Belgrade taken, 273 Belgian an hill, 381 Bellarmine's error of Paradise, 15. Of Daniel, 57 Of Antiochus, 74. Of Miracles, 81. 82 Of Abraham, 95. Of the Sabbath, 20. Of Monks, of Saint George, 319. Of Confession, 198. His testimony of Scripture, and the translation thereof, 169 170 Beltis, Bealtis, and Belissima, 78 Bells used in Cathay, 404. China, 470. In japon very great, 597 When first found and founded, 602 Bells of Gold in America, 795 Bemoini and his active people, 692 Bengala, Kingdom described, 508 509. Their devotions at Ganges, 509. 510 Bengala, gulf described, 579 993. & seq. Bengalan three hundred thirty five years old, 588 Benecochab his Imposture, 141 114 Benjoin, a Gum, 570 Benedictus Goes his travels from Lahor to China, 413. 414 Benomotapa, 72. & seq. Their Rites, 722 Berecynthia, or the Mother of the Gods, 71 Berenice on the Red Sea, 783 Bereshith with jewish Comments, 177. 178 Bermuda, why so called, and how otherwise, 960. Commodities and situation thereof, ibid. Plantation there, 961 Berosus counterfeit, 34. His testimony of the Flood, ibid. Other fragments of him, 45. 46 Best his Sea fight, 613 Betelle, 552. A description of the Plant Bettele, 568 Beaver, a beast, 564 Bezar-stone, 570 Bezoar's how taken out of Goats, 1003 Benjamin Tudelensis his error of Samaritans, 136. His travels and observations, 63. 146. & seq. The state of the jews in his time, 146. 147. & seq. Biblos whence so called, 82 Bidrach City and University, 146 Biledulgerid, or Date Region described, 706. 707 Birataca, a Beast of incredible stench, 564 Birds, Preachers, 719. islands full of Birds, 831 Birds of Brasile, 912. 913. Tale of a huge Bird, 210. Of other Birds, 399 Birds of Paradise, 565 Birra on Euphrates, 63. 65 Bisertae, supposed Utica, 641 Bisnagar, 572. 993. The King's haughty stile, 573 Bitumen, or slimy Pitch, 50. From a Fountain near Bagdet, ibid. Black colour esteemed above White, 721. The cause, ibid. Black never worn by Turks, 303 Bliomum, an Idol worshipped of the Arabians, 242 Blood prohibited, 35. By the Zabii eaten in communion with the Devil, 53. 54. jewish observations thereof, 110. Mahometicall prohibstion, 253. Drunk by the Tartars and others, 431 People that will shed no blood, 240. 241. Blood stayed from issuing by force of a jewel, or bone of a Cabal, 579. Blood not seen in much effusion thereof, 662. Blood in the Temple at jerusalem, 216 Boats of horse skins, 391. Of Leather, 793. Of Birch bark, 802 Of fish skins, 820. Of Seals skins, ibid. Bomelius roasted, 980 Bodies Vanity, 23 Boghar, 425 Bona, where situate, 669 Bonito-fish, 566 Boris brother to Irenia, 980. made Protector, 984. his bloody stairs to the Throne, 988. 991. His Empire and end, 992 Borneo, the description thereof, 578. 579 Bone of a man of huge bigness, 210 Bonzii in japon, their Sects and Rites, 594. 595 Book of Scripture, Nature, the Creature, 23 Books of the Law, of Life, and a third sort, 196. 197 Book of Butchery, 171. Mahomet's Book of judgement, 259 Books ascribed to Abraham, Solomon, job, &c. 701. Books of leaves of trees, 896 Boots & Shoes in America, 793 Boriquen described, 954 Borsippa, a City sacred to Apollo and Diana, 54 Bosarman or Musulman, a Mahometan Convert, 258 Botanter described, & the strange Rites there, 512 Botelius his strange Navigation, 623 Boucan, and boucaning man's flesh, 914. 915. Sir Jerome Bows his Russian Embassage, 982. & seq. Brahmins, their Opinion of a better World, 478 Their Rites, 479. Sects, 479. 480 Bramenes both Secular and Religious, 547. & seq. How respected, ibid. They have their shops of Merchandise, their Habit, Vow and Funerals, their Fasts, Opinions and Observations, their estimation, Arts, &c. 547. 548. 549. Their Writing, Learning, Superstition. 997 Bramenes Pope, 559 Brama, or Brema, 472 Brandon's Legend, 15 Brasil discovered 906. Described, 906. 907. & seq. The Beasts there, 906. Their houses and beastly Rites, 907. & seq. The diverse Nations of the Brasilians, 910. 911. Snakes, Birds, Fruits, Fishes, 912. 913. Rites of their boucaning and eating men, 914. 915. Their Priest's devotions and traditions, 916. Their Feasts, Orations, Childbirth, Funerals, 918. 919. Gentility, Marriages, their manner entertaining Strangers, ibidem. New Sect in Brasil, 917. 918 Bread of Sagu, of Rice, 498. Of the pith of a tree, 760. Of a fruit in Congo, 769. Of Palmites, 563 Breasts of Ammonian women of exceeding greatness, 658. Of the Azanaghi, 689 Brebers and Alarbes, 703. 704 brerewood's Examination of sums, 100 Of Religions, 746 Britain another World, 811. New Britain, 829 Britto a famous Portugal, 513 514 Buda in Hungary, 285 Budomel, their customs and simplicity, 693. & seq. Butchery of the jews, 201 Bullocks treachery, 500 Religion, ibid. Burneo, the description thereof, 604 Bulls of exceeding greatness, 283 Bulls little as Dogs, 284 Bull worshipped, 358 Bulgaria magna, 385. Called of Volga, 382 Burnt-offerings of the jews, 116 Busiris butcheries, 594 Buttons Discovery, 819 C CAbal a wild beast, 579 Cabala, vide Kabala. Cabolites, people of Paropanisus, 38 Cabots Discoveries, 809. 810. & feq. Cachincim, certain Wizards, 54 Cadi and Calfi and Cadilescher, 319. 320, 321 Cadmus, 79. 82. His Letsers, ibid. Cafar and Gawar, 361 Cain his Sacrifice, Homicide, and Curse, 28. 29 Cafe or Cufa, how situate, 64 Cailar and Caracoram, 431 Cairo City described, 652. 653 654 Calendar a Turkish Order, 316 317 Carioan, a famous City, 673 Calipha, Mahomet's Successor: their History 236. & seq. It signifieth Vicar, 234. 235 Calipha of Bagdet, 63. 238. Their Learning, titles and magnificence, 240. & seq. Ishmael Sophi writ himself Caliph, 381. 382 Caliphas of Egypt, 662 Caindu their beastly customs, 430 Calwalla a town of filthy women, 532 Calicolae, a society of the jews corruptly embracing christianity, 135 Caiani, a Sect which commend Cain for fratricide, 135 Cailon, 580 Calanus the Story of him, 479 Calms under the Line, 762 Caloieri a kind of Religious people so called, 225 Calves worshipped, 93 Canada described, 801. Religion there, 802. Their other Rites, ibid. Canonization or God-making, 46 Cannaei, Caiani, Caelicolae, 135 Carthusians paralleled in Babylon, 56. 57 Carrhae in Mesopotamia, 64 Calicut described, 549. By whom founded, their Merchandise & Temples, their Devil-devotions, and Kings Customs, 550. Their Sects, 553. & seq. The King must leave his Throne to serve in the Temple, 551. 552. Their Funeral and Coronation Rites, 553 Calwalla a town of filthy women, 532 Campo Waro, 998 Campson Gaurus, 271 Camma, a Noble woman, 302 Cambyses, his acts and Story at large, 358. 359. 728 Cambaia Kingdom described, 536 & seq. Their Kings and Country, 537. Their Religion, 240 Hospitals for Birds, Religious Orders of Verteas and Gioghi 241. Charity to Ants, Gnats, Flies, ibid. Their exceeding Superstition, ibid. Their insolency, ibid. Of the seasons of the years, and of the parts next to Cambaia, 542. 543. 544. & seq. Camboia, and the Rites thereof, 489 Camma a Galatian woman, the Story of her, 328 Camels three sorts, 621 Camel killed at Bagdet in their Ramedan, 51 Camels going and coming from Mecca honoured, 268. 269. 255 A Camel-conceit of Camelopardalis, 587 Candle of distinction, 193. Swearing on a Candle, 52 Candlemas Feasts used in Idolatry, 392 Candaules, 697 Candecan an Island, 512 Canarijns and Corumbims, 545 Canada, 824 Canary islands, 783 Cananor, Capocate, Carcolacim, Chomba, Chalma, Cota, Colan, certain Indian places, 587 Cannons, vide Guns and Ordnance. Candy in Zeilan, 617. 993 Candace, Queen of Aethiopia, 732 CandishesVoyages about the World, 941. His last Voyage. 942 Cannaei, a Society of jews, 135 Cannibals, vide Man-eaters. Cannibal islands, 952. & seq. Cape Verde, 782 Cape of Good Hope described, 761. 762 Caraman, and Caramania, 279 Carmell a Hill and God, 71 Carron, Cosumbay, 482 Callitalowny, Carrya, Cassumpano, ibid. Cartiers Voyage, 823 Cambalu, 411. 412 Cantan, or Canton, a City of China, 439 Canes very great, 316. Of strange quality, ibid. Caphars, 758 Caphratia, 761 Canopi of the Egyptians, 655 Cappadocia described, 326. 327 Cappadocians called Meschini, 37 Caribes, Cannibals of America, 795 Caraoan a famous City in America, 620. The History thereof, ibid. Carazan, cruel custom there, 430 Carara, Caruate, Cangerecora, 761 Cardandan, the situation and description thereof, 430 Caramit City, 64. Injurious to the Muslims, 1033 Cardamomum of three sorts, 560 Carualius his exploits, 513. His name terrible to the Bengalans, ibid. Carthage, 37. 82. Their first language pure Hebrew, 39 Their Letters, 82. Description of Carthage, 669. 670. Their wars and Army of women, ibid. Their ruins, Discoveries by Sea, Language and Letters, 671. They were Phoenicians, ibid. Their cruel Sacrifices of children, 672. How often conquered, 673 Carthagena described, 893 Casbin described 381. & seq. The Seat of the Persian Mufti, ibid. Cascar, Cabul, Camul, Ciracathay, Capherslam, Calcia, Ciarciunar, Ciarcar, Cascio, Chemam, Ciecialith, Casciani, Cucia, Cialis, Cotan, Ciacor, Capetalcol, Cambasci, &c. All places betwixt Lahor and China, 413. 414. 428 Castille why so called, 709 Cascuij a strange Beast, 563 Casius a Hill, 97. And Giant, ibid. Caspians their habitation and Rites, 347. 348, 400 Caspian Straits, 348 Caspian Funerals, 347 Caspian Sea, 400 Cassanes, 711 Castalian Fountain, 281 Castles in India, 996 Casta and the Rites there 971 Cataones, 327 Cathaia, and Cathaians conquequered by the Tartars, 404. 427 Their faith, Rites, manner of writing, 404. 405. 415. 416. 426. 427. Whither Cathaia & China be the same, 409. 410. Isavits and Mussavits, or Christians & jews there with their Rites, ibid. It is a general name to the North-east of Asia, 426 Caterpillars exceeding large, 861 Caves of Marble, 687 Cauchin-China an Indian Kingdom, the description thereof, 489. 490 Cazan in Tartary, 402 Celebes eat man's flesh, 608 Celsus opinion of the Ark, 33 Ceput a Beast in Egypt, 637 Ceremonies extinct, 97 Caesarea Philippi, 379 Cevola or Cibola, 533 Chabar a School Degree of the jews, 165. 166 Chalcedon, 285 Chaldee Paraphrase, 40 Chaldees, vide Magi. Chaldee Language how differing from Hebrew, 39 40 Chaldaean Antiquities before the Flood, 41. Concerning the Creation, ibid. Observation of the Stars, 51. 54. Costly Incense, 55. History of the Chaldaeans, 51. & seq. Names of the people and of the Priests, 52. Opinions, 53. Their Sects, 54. Hierarchy, 55. Gods, 57 58. chronology, 59 60 Cham his posterity, 37. Author of Irreligion, 44. Rejection, 45 Why Egypt the land of Cham, 631 Cham, Can, or Chan, King or Ruler of the Tartars, 379. 380. His Feasts and Magnificence, 419 420 Chameleons, 624 Champlains Discoveries in Canada, 801 Champa an Indian Kingdom, 477 Chamul Province described, 428 429 Chanaan, and Chananites, 77. 86 90. The several Nations, 86. Fled into Africa, and subdued 620. jews desire to die there, why, 90 Chaos, 77 Chastity of TurkishVotaries, 316. 317. Of Priests in Mexico, 872. In Siam, 490. In Pegu 505. 506. Of Brasilians, 916 Of other's, 841. 926 Chederles the Turkish conceit of him, 318. Relics of his horse shoes used against Diseases, ibid. Chemmis so called of Cham, 37 631 Chemosh, an Idol, 85 Cherry Island, 816. 817 Chia a Drink, 263 Chica a Country, 468. A Drink, 947 Children which suck 12. years, 318. Sale and murder of children, 469 Childbirth, strange Rites observed by the Tibareni, 400. An order in Brasill for the man to lie in, when his wife is delivered, 918 919. Childbirth Rites in Cardandan, 430. Other Rites in India, 482. In Guinea, 717. Rites of the jags, 772. In Guiana, 900 Chili, whence so called, 926. The description thereof, ibid. Chimia, Limia, Simia, three Sciences in Tanguth, 428. 429 China, whither Cathaia, 409. 410 411. Ben. Goes his long and dangerous journey from Lahor to China, 413. 414. The names of China, 435. the names which they give it themselves, 436 The Provinces, Cities, Shires, Towns, Hamlets, Castles and situation thereof, ibid. The number of Tributaries, ibid. The Inhabitants and natural Commodities, 436. 437. Maps of China, ibid. The commodiousness and store of Shipping and Rivers, 437. 438. The beauty and form of their Cities, 439 Of Canton, Nanquin, Pequin, Cities of China, ibid. Of Sucen and Hamceu most admirable, 440. A discourse of Quinsay, the most admirable of the world, 441. 442. Seasons there, ibid. The Inhabitants of China their persons, attire, names and Surnames, 443. 444. Their Seals Games, complemental salutations and entertainment, ibidem. Their Building, Printing, Porcelain, Painting, Music, Ink, Fans, and use of them, 445 446. Their Language all Monosyllables, Language two fold, and equivocation, 446. 467 Their manner of writing and Philosophy, 447. Their want of Natural Philosophy, ibidem. Their Astrology and Physic, 447. 448. Their Ethics and Politickes, 449. Their Degrees in Schools, & manner of attaining them, 449. 450. Military Degrees, 450. 451. The Kingdom founded by Humuu, 451. His Constitutions, their King's Revenues, ibid. The King his retiredness, Marriages, Arms, Courts, Colours, Posterity, ibid. & sequitur. The manner of petitioning, 452. Of paying his Revenues, eunuchs and Palace, 452. 453. Their Courts or Tribunals, 454. The diversity of Magistrates, 454. 455 The manner of proceeding at their Royal Cities, and in the Provinces, 455. 456. Nine Orders of their Magistrates, and their stipends, ibidem. Their Habits and Ensigns, 457. Their Military Men and Weapons, 456. The King cannot alter the Customs, nor any bear one Office above three years, or at all in his own Country, ibidem. What Nobility in China, 458. Extraordinary Commission, ibid. Ordinary Compliment of refusing: and inordinate Tyranny, 458. 459. Their Caves, Prisons, punishments of Thiefs, ibid. Inundations and Earthquakes, ibid. A Catalogue of their Kings, 459. 460. Vanlia the present King, ibidem. Of King Farfur, ibidem. Strange Story of Beasts in a Monastery, 460. Worship of Heaven and Earth, and their other Gods, 461 462. Their three Sects, 462. Opinions and Rites of the Confutian Sect, 462. 463. Opinions & Rites of the Sect Sciequia, 463 464. Of the Sect Lausu, 464 465. Their Priests Secular and Religious, and Nuns, 456. 466 Their Almanacs and manifold Divinations, 466. 467. Their Lots and God-bearing, 467. Their curious Arts of Alchemy, and procuring long life, ibid. their respect to the Sun and Eclipses, 468. Their Marriages with whom, and how solemnised, 468 469. Sale and murder of their children, ibidem. Their gelding their Infants, contempt of strangers, Pride and other vices, 469 470. Erroneous opinions, ibidem. Their Temples dedicated to Men and Idols, with the Rites thereof, 470. 471. Monasteries, ibid. Their Funeral Ceremonies, 472 473. Their Monuments, Epitaphs and Curiosities, 474. 475 Religious times, and Firework solemnities, ibid. Strangers and foreign Religions in China, 475 476. Scruples about their ingress and egress, ibidem. How the Jesuits enter, 475. jews, Mahometans and Christians there, ibid. Chinois how hated in japon, 476 Chinkius Can founder of the greatest Empire under the Sun, 379 Choaspes a River. Chobat of the Arabians, 264 Chocanada an Idol, 560 Chosroes his acts, 215. His death, ibid. Christ very God, 3. Manifested in the flesh, 4. Not by generation, 26. The second Adam, 27 When he suffered, 106. His Paschall Rites, 110. 111. False Christ's and seducing Prophets, 143. 144. The History of Christ proved by the jewish Authors, 163. His Miracles disgraced 164. The Mahometan opinion of him, 251. 252 Christ and Christian odious names to the Indians by Spanish insolence, 962. 963 Christian Religion what proportion it holdeth with other Religions, 964. Saint Thomas Christians, 736. 737 Christians in Palaestina, 214. Chased thence by Saracens, 215. 216 Their recovering, 217. Their unchristian courses there, 222 The miseries of Christians under the Turk, 322. 323. & seq. In Egypt, 658. 659 chronology of the Chaldaeans, 59 60. & sequitur. Of the Eastern Nations, 51. 52. 53. Of the jews, 138. 139. & seq.. Mahometans, 273. Persians, 367. Of the Tartars, 407. Of the Chinois, 452. Of the Egyptians, 660. & seq. Of the Mexicans, 879 Chubar, Chobar, or Chabar, 166 Church truly Catholic in the Posterity of Seth, 29 Chusor a great Magician, 77 Cidambaran, why so called, 561 Cilicia how situate and the present state thereof, 341. Subdued to the Turks, 343. Their ancient Rites, 342. 343 Cimmerian darkness, 576. Whence this Proverb, ibid. Cimmerij or Cimbri, 576 Cingis Chan first Emperor of the Tartars, 402. His generation and first proceedings, 403. His four Sons, 403. 404 405 Cinaloa the description thereof, 855. Their Marriage Rites, Knighthood, Adoption, Dicing, Funerals, 856 Cinchiamfu a City of China, 440 Cinnamon how growing, 569 Cinnamon in Arabia, 226. 227 Circassians and Circassian Country, 348 Circumcision of Moabites, 86. Ammonites, ibid. Proselytes, 97. jews, 179. 180. 181. Arabians, 227. 228. Trogloditae, 667. At what age circumcised, ibid. Circumcision of Turks, 311. In China, 475. In Guinea, 716 Cittim a part of Cilicia, 37 Citor destroyed, 260 Civet, 570 Cleobians, and theobulian's Sects of the jews, 135 Cloves how growing, 569. 605 Coava a great River in Africa, 774 Cobtini, a Mahometicall Sect, 275 Columbus Discoverer of America, 801. His History, 802. 803 His error. coloss at Rhodes, 584 coloss of Semiramis, 45. In Pegu, 530. Zeilan 616. In Egypt, 634 Colchis, or Mengrelia how situate, 347. Their customs and present manner of living, 347. 348 Colombo a Fortress of the Portugals, 618 Collen his great Posterity, 419 Cold and the strange effects of it, 794 Colleges of the jews, 99 Colophon, the situation thereof, 338 Colpia, what it signifieth, 77 Sir William Cokayne, 990 Cocks crowing the cause, 157 white and red Cock's jewish Ceremonies, 197. 198 Cock Sacrifice in Calcutta, 550 Cock worshipped by the Persians, 136 Comana, a City, 327 Comania, Turcomania, 334. 335 Comori Cape in India, 480 Combabus his device, 68 His Statue, ibid. Compass invented, 44. Used in Land Travels, 207. 681 Con, the conceit of him in Peru, 938 Conjugal duties observed by the jews, 203 Conscience and the use thereof, 26 Condores great Fowls, 564 Confession of jews, 197. 198 Confession of Crimes, 597 Confession at Ocaca, ibid. Nicaragua, 887. In Peru, 942. 943 Congo the History thereof, 765 Six Provinces therein, 766. their Kings, Idols, Conversion, 767 768. Their admirable trees, 769 Constantina a City, 643 Constantinople deciphered with due Epithets and titles, 322. 323 Constellations of the Chaldaeans, 52 Confusius a Philosophical Saint in China. 462. His Temple, ibid. Confusian Sect, their opinions and Rites, 462. 463 Cookery superstitious, 200. 201 Copernicus his opinion of the Spheres, 8 Cophtis, Christians in Egypt, 657 658 Coquo-nut and Tree, and the commodities thereof, 567 Coray how situate, 602 Corkan of the jews, 127. 128 Cordaei, or Gordiaei montes, 35 Corycean Cave, 301 Corterealis Discovery, 860 Cortes his Conquest, 858. 859. His expedition to Mexico &c. 860. 861 Corybantes, and bloody Priests, 86 Corvat his travels and observations, 531 Cosroes, the Great, his Reign, 362 363. 364 Cosumil, or Acusamil, 885 Cothone Island, 82 Cotton, where and how it groweth, 395 Coverts Travels, 531 Covetousness punished, 331 Courts of the jews, 98. At Bagdat, 146. 147. 148 Country of Couch how situate, 511 Coughing at Sermons, 704 Coughing Rites in Benomotapa, 722 Crabs in India fullest in the wane, 566. Exceeding great Crabs, ibid. Cranganor a Christian City in India, 554 Crassus slain at Carrae, 63. His Perjury, 119. 353 Crayfish of three Cubits, 480. Others exceeding great, ibid. Creation, what it is, and the history thereof, 5. Proved, 12. jewish dreams thereof, 178. 179. Mahomet's dreams, 253. 254. Dreams of the Magi concerning it, 670. Of the Indians, 478 479. Of the Egyptians, 635 636. In Peru, 934 Creed of the Modern jews, 171 172 Cretans called Chetim & Cortim, 37 Crim-Tartars, 421. Their government and wars 422. Religion and other Customs, 423. There invading Russia and Acts there, 975. 976. & seq. Strange Embassage, 975 Crisses, a kind of Daggers, 460 Crocodiles in Pegu accounted holy, 507. In java eaten, 610. In Africa, 623. In Egypt. 637. In Congo, 769. A kind of Crocodile in Poland, 990. Crocodiles charmed, 1005 Crows ominous, 540. Fed from the King of calecut's Table, 550 Hurtful, 565. jewish tale of a huge Crow, 210 Crosses in Egyptian Ceremonies, what 636. Used by some Mahometans, 243. In lucatan, 885 Cruelty of Abdalla the 22. Chalifa, 1027 Cresias, 357 Ctesiphon, built by the Parthians, 63 Cuba discovered, 954. 955. Cubagua, 951 Cubit sacred and Geometrical, 33 Cucuij a strange Beetle, 637 Cufa, a City, 64 Cumania described. 896. Rarities and Rites, ibid. Their dancing & drinking, 897. Their Gods, Crosses and Priests, 898. Their Divinations and Funerals, ibid. Curdi, Mongrels in Religion, 67 their habitation, Rites and manner of living, 349 Curiana how situate, 895 Cusco a City in Peru, 949. 950 Custom what and how strong, 26 27 Cutha part of the Desert of Arabia, 136 Cuthaeans, 136. The subtlest beggars in the World, 136. Cursed by the levites, 136 Cutlu-Muses, his Acts, 280. 281 Cublay-can, 406. His greatness and Conquests, 407. 408 Cush his Posterity, 37. 726. Cush how used in Scripture, ibidem. Cushites who called, 726 Cyaxares destroyed Ninive, 66 Cybele, 340 Cynocephalus worshipped. Cyprus the description thereof, 584 The Map of Cyprus, 585 Cyrus, 60. 336. He took Darius at Borsippa, 63. 357. took Croesus, 356. The History of him, 356. 357. & seq. How much he got by his wars in Asia, 102 Nourished by a Bitch, 350 Cyzicus a City of Mysia Minor, 334 Czophylar a Turkish Sect, 315. 316 D DAbaiba River and Goddess, 893. The Pilgrims Sacrifices, Fasts, Bells, Priests, Funerals bloody Dances, 894. 895. Monster there, ibid. Dabuh a Beast, 563 Dagon Idol, 77. 80. The word Dagon signifieth a Sea God, 80 Dan, 92. Apostasy of Dan. 94 The City of Dan why so called, 92 Daniel expounded by Berosus, 49 Set over the Chaldee, 55. Another Daniel supposed, 59 His interpretations interpreted, 60. His Sepulchre, 148. The place of his imprisonment, 64 Daniel Son of Hasdai, 147. his authority over all Congregations of the Israelites, 148 Darkness on the face of the Deep, 6. A privation, 7. Cimmerian darkness, 576 Darkness, internal, external, eternal met together. 518 Darius Medus, 61. 359 Dariuses spared the Temple of Belus, 56. The History of him, 359 360 Darius Nothus, 102 Damascus in Syria, 14. The History thereof, 75. 76 Damut in Aethiopia 739 Dancali, Dambri, Damote, Dambea, &c. In Aethiopia 726 Damiadee, Daddor, Dille in the Moguls Country, 534 Dances of jews, 211 Daphne near Antioch, 71. The Fable, ibid. The vanity of Antiochus there, 72 Dariene described, 891. Their Rites, 892. 893 Date-trees planted by Mahomet, 248 Date-Region, 654. 706. 707. & seq. The effect of Dates, 655 David Elroi a false Messiah, 143 144 David's Sepulchers, 230. His Ecclesiastical Constitutions, ibid. jewish dreams of him, 124 Captain davies slain, 817. His north-west Discoveries, 813. His Discoveries in the South Sea, 914 Daulas what it signifies, 1036 Day Natural and Artificial, 105 The day diversly begun, ibid. Divided into watches, 106. What days the jews fasted, 113. mondays and Thursdays. ibid. Death spiritual, natural, eternal, 22. Opinions touching the dead among the Turks, 313. 314 Debts how prevented and punished in China, 437. At Calcutta, 550 Decapolis, whence so called, 93. Her Towns, ibid. Decanius 539 Decan Kingdoms described, 539 540. Their combination against the mogul, 996 Dedication Feast, 199. 114 Degrees of the Chinians, 448. 449 & seq. Dens or Cave, 64 Deccis imitated by the Turks, 401 By the Indians, 478 Angolians, 766 Dely a Kingdom, 543. Their Religion and Rites, 543. 544 Derbices, their Rites, 400 Derceto mother of Semiramis, 68 Half a woman, half a fish, 69. 80 Dermschler a Turkish Order, 315 Also Deruis, 316. 317 Demetrius of Russia, 991. 992 Desert of Arabia, 224. & seq. Deserts of Indie, 477 Desolation Island, 395 Deucalion his flood, 34. Founder of the Temple at Hierapolis, 68 Deviclaci worshippers of the Sun, 135 Devils malice and policy, 21. 22 Devils worshipped, 53. Mahomet's opinion that the Devils shall once be saved by the Alcoran, 263. An Altar erected to the Devil by the Pegusians, 306. Worshipped by the Cambayans and their Rites in his worship, 543. 544 Dewras an impregnable Hill, 563 Diamonds poison, 740. Whence taken, ibid. Diana her Story, 337. Worshipped in Babylon, 56. At Castabala, 191. In Galatia, 260. jonia and Asia her Temple, Priests, &c. 337 Diargument, or Hyrcania, 355 356. Diasares, an Arabian Deity, 228. Dido, why so called. 82 Digs his Island, 817 Dinias his fabulous journey, 15 Dinor a fiery Brook, 325 Dyonysius his monstrous fatness, 226. Worshipped by the Arabians, 227 Diosurias famous for many Languages, 97 Diospolis or Thebes, 632 Diseases amongst the jews, and their Superstitions. 205. Means for cure, 205 Divination, 45. 51. 54. 56. 131 408. 466. 686. diverse kinds of Divination, 369. 370. Scythian Divination, 397. 398. Tartarian Divination, 416. 428. Chinian Divinations, 466. 467. 468 Divinations in Fez, 686. 687 Divorce of jews, 204 Dodanim Author of the Dorians and Rhodians, 37 Dogzijn or Drusians, their Sect, Irreligion, Irregularity, Infamy, Incest, 220. 221 Dogs worshipped, 136. Alms to them, 303. Used in Funerals, 379. Hated of the Persians, 393. Burial Dogs, 398 Dogs as big as Asses, 408 Dog supposed Author of the Peguans, and opinion of them, 498. Cruelty used with them. 560. Woolly Dogs in Angola, 766 Dolphin which loved a Boy, 59 Dominica Island, 871 Dositheans a Sect of the Samaritans, 139 Dosthal, Dositheus, 139. 140. diverse of that name, ibid. Doves sacred, 69 Doves Letter-carriers, 580 Dragons 624. With wings, ibid. Worshipped in Congo, 767. 768 Dreams, 29. 79 Drugs of India, 563 Drum in Mexico how used, 883 Drunkenness of Georgians, 347 348 Drusian original, 1039 Drusians, 220. 221 Dubh, a Beast to whom water is deadly, 624 Duccula a Region of Barbary, 701 Ducks above ten thousand spent daily in Cantan, 439 Dutroa an Indian plant, which causeth distraction, 568 Dynasties of the Eastern Empire, 50. 60. Of the Persian, 61. Of Egypt, 633 E EAmai, a kind of jewish Tithe, 118 Earth what, 5. 41. The form and division thereof, 9 41. Mahometicall dreams thereof, worshipped of the Persians. The quantity thereof, 41. & seq. Earth spewing out stones, 104 Earth quake that ruined six hundred Cities, and slew innumerable men and beasts, 1025 Earthquake at Hamath, 147. At Cyzicus, 334. In China, 458. 459. japon, 599. 600. At Guitimala, 623. In Chili, 926. In Cubagua, 951. And diverse other places, 1031 Easter how kept by the Turks, 310 Easterlings, 52 Ebocar and his Sect, 275 Ecbatana, a City of the Medes, 66 The situation and description thereof, 349. 350 Echad how superstitionsly used by the jews, 187. 188 Echebar the great Mogor his trial of Religion, 49. The disposition, course and manner of life of Echebar, 515. 516. The conquests and death of Echebar, 517. 518 Eclipses how observed by the Tartars, 402. In China, 468. Bramenes opinion thereof, 560. In Ternate, 606 Eden, the several opinions thereof, 15. 16. 17 Edessa, 580 Edom, 83 Egg, huge Fable of a huge Egg, 69. 210 Egg laid on a Feast day, the tale thereof, 210 Egyptian Chalifa acknowledged at Bagdat, 1040 Egypt, vide Egypt. Egrigaia, how situate, 429. The Inhabitants and their Customs, 430 Eheie a name of God, 3 Elam, Father of the Elamites, 37 Elchain a Chalife, 237 Elders, 97. & seq. Seven in each City, 98. How they governed, ibid. Their College and conditions, 99 Destroyed by Herod, 100 How far their authority under the Romans, 263 Eleazarus his jewish Constitutions, 221 Elersi, ruins thereof, 579. 580 Elephants how taken, 503. 564 Their nature, 563. History thereof, 563. 564. White ones in Pegu, 503. How served and observed, ibid. Elephants worshipped, 565 Elias and Enoch, 15. 30. vide Henoch. jewish Fables of Elias, 176 Elius and Baruth, 77 Elisha Founder of the Aeolus, 37 Elissa, Dido, 82 Q. Elizabeth's commendation, 320 Q. Elizabeth's Fore-land, 361 Elmparac Mahomet's Beast, 248 Elxai, and Elixai, 133. The Elxai a Sect of the jews, their Prayer and Rites, 134 Elohim what signifying, 3 Eme an Indian Fowl, 565 Emeralds plenty, 896 Emims Giants, 85 Emir Mahomet's Kindred, 242 Emirelmumenim, Captains of War, 240. Captains of the Sound Believers, ibid. Empalangua an African beast, 621 England how happy, 948 English Navigations, vid. Virginia, Guiana, Soldania, Red Sea, Magellan Straits, Sent English Trade into the East Indies justified, 484. 485. & seq. English fights with the Portugals, 757. & seq. Enzanda Tree, 769 Ephesus described, 336. Diana of the Ephesians, ibid. Temple of Ephesus, 337 Epicurism of Sardanapalus, 62 Of the Persian Kings, 360. 361 Epicures, who so called, 129 Epicurean hermits in Africa, 626 Epiphanes or Epimanes, 73 Equivocation the first parent thereof, 22. Maintained by Ossens, 134. By Papists, ibid. In Oracles and Soothsayers, 643 Eremites, 126 Eria a Persian City, 365 Erthogral Father of Otoman, 285 Erythras (of whom the Red Sea bears name) supposed Esau, 777 Erythraea, 338. 777 Esarhaddan, the Son of Senacherib, 136. Otherwise called Osnappar, ibid. Esdras Head of the Land of Israel, his habitation, 147. His Synagogue, ibid. Essens or Essees their sect, 125. 126 History of them, 130. 131. & seq. divided into cloisterers and Collegians, ibidem. Did not communicate in the Temple, 131 Estotiland, 808 Euilmerodach slain by Neriglossoorus, 62 eunuchs first made by Semiramis, 61. How used by the Turks, 291. 292 Euphrates, 63. 65 Europe how bounded, 41 Euxine Sea, divided and described, 576. 577 Excommunication of the jews, 100 101 Executions abominable, 977 980 Execution by Bears, 978 Exposition of these words, In the beginning God created the Heaven and the Earth, 5 ezechiel's Synagogue and Monument, 148 Ezra a Scribe, 132. 170 F FAith of the jews, 171 Fall of Man, 21. Proved, 23 Farfur King of Mangi, 411. 460 Farnus King of Media, 350 Fart worshipped, 641 Fasts of the jews, 113. 114. & seq. 127. 197. Of the Mahometans, 256. 257. In Tanguth, 428. 429. In Pegu, 503. In Cambaya, 240. Of the Bramenes, 547. 548. Of japon, 593. In Barbary, 704 Fatipore a City, 731 Fatima, Mahomet's daughter, 242 Faustinus love to a Fencer, 54 Feast in Babylon of Shacha, 58 At Hierapolis, 69. Of Adonis, 78. Of the Samaritans, 138. Of Ramadan and Bairam, 263 Feasts of the Peguans, 506. 507 Of the Great Mogor, 524 Feast of the jews of divers sorts, 107. Began at Even, ibid. sabbatical, New Moon, passover, 106. 107. 108. 194. & sequitur. Pentecost, Trumpets, Reconciliation, Tabernacles, ibid. & 109. 110. 111. 112. 195. 196 Feast of Lott, 114. 199. Of wood-carrying, Dedication, &c. 113. 114. 115. 199. 200. & seq. Of their other Feasts, 199. 200. Their Messiah his Feast, 211. 212 Fertility of Babylonia, 50. 51. Of Albania, 346. 347 Ferdinand Emperor, 272 Feriae, by whom and whence so called, 106 Ferrat Can, 388. 389 Fez or Fez a Kingdom and City, 679. & seq. Territory of Fez, 681 Fez built by Idris, 688. The Map of Fez 682. The sweet situation of Fez, 683. Their stately Houses, Temples, Magazines, &c. ibid. Their Colleges, Hospitals, Bathstoves, 684. Their judges, Festivals and other Rites, 655. Their Diviners and Sects, 686. The several parts of the Fezan Territorie, 687. 688. & seq. Fetissos, or Idols in Guinea, 717 & seq. Fetissero or Priests, 719. 720 Fighig, a part of Numidia, 708 Indian Figtree, 17. 567 Fire whither and how an Element, 7 The Opinion of Philosophers thereof, ibid. Worshipped, 53. overcome by Canopus, 55. 56. Kept always burning of the Chaldees and Persians, ibid. Of the Phoenicians, 77. A fire issuing out of the Sea, 608 Fire natural, unnatural, supernatural, hellish, 79. Land of Fire, 887 Fiery God, 55. A great Fire at Constantinople, 289. A lamentable Fire at Patane, and how it happened, 496 Fishes sacred at Orpha, 64. At Hierapolis, 69. In Syria and Phoenicia, 79 Fishwoman, 81. Flying fishes, 438 Fishes with two eye-sights, 629 Fish-diving, 380 Fishes in India, 565. In Guiana taken with a kind of wood, 902 Men living only on Fish, 580 581 Fishes called Sea-dogs, 509. Strange Indian Fishes, 566. Mighty shells of Fishes, ibid. First fruits, 117. 118 Firstborn Priests redeemed, 121 How numbered, ibid. How redeemed, 121. 122 Flesh not eaten by the Banians, 541 Flies worshipped, 81. 136 Flies not to be removed, 192. Burning Flies, 320. Island of Flies, 860. Flies, troublesome, 625 Flood, the causes and circumstances, 30. 33. Described, 34. Memory thereof amongst the Syrians, 66, 67. In Peru, 940 Florida, Spanish Discoveries, thereof, 845. Slaughter of the French, 846. Their Commodities and Cities, ibid. Their Civil and Religious Rites, 847. Divinations, common Barnes, killing of the Hearts and Crocodiles, long life, ibid. Sacrifice of their Children, Fasts and Feasts, 846. 847. Pamphilo Naruaes' Expedition thither, 846. Nuns his wander there, and observations of many people and their Rites, 849 Adultery punished, their Temples, Funerals, 851. Strange lightning there, Calos his Sorceries, Ingrams tales, 852 Fogs in places far North, 781 Fountain of a Pitchy substance, 50 Fountains of Bitumen, Alum Salt, 84. Of unsearchable depth and wonder, 92 Fountain of Oil continually running, 395. Of Tar, ibid. Fox's dun, white, gray, 621. With pissels of bone, 786 Francia Noua, 823. 824. 825 Francia Antarctica, 861 Franks Expedition to the Holy-land, 214 Franks, who and why so called in the East, 216. Their Exploits in Palaestina, 217. Their Conquests, 1042. 1043 Frankincense, 228. Where it groweth, ibid. Friday Sabboath, 300. 301. How kept, ibid. frobisher's Voyages, 811. 812. & seq. Frog of wonderful greatness, 210 Frog-worshippers, 135. 136 Frost, vide Ice. No frozen Sea. Fruit forbidden what it was, 17. & seq. Fruits of Sodom, 84. 85. Of judea 92. Of India, 563. Of America, 805. In Brasil, 912. 913. Guiana, 902 Funeral Rites at Hierapolis, 69 Of jews, 206. 207. Of the Nabathitae, 222. Of Turks, 312. 313. Galatians, 329. Persians, 377. 378. Issedones, 397. Scythians, 398. Tartarians and Cathayans, 416. 417. In Sabion, 428. In China, 472. 473. In japon, 599. In Guinea, 719. 720. In Brasill, 918. 919. Of the Tartars, 417, 418. In Tanguth, 428. 429. In Thebet, 430 Of the jugures, 431. Of the Cambayans, 527. Of the Bengalans, 509. Of the Rasboots, 535. 536. In Botanter, 512. Of Bramenes, 547. 548. Of Canarijms, 545. Of the Kings of Calicut, 553. In Amboyno, 578. In Nera, 605. In Baly, 611 Of Troglodytes, 667. In Dabaiba, 894. 895. In Hispaniola, 959 Fut a River near Atlas, 37 G GAbbora a huge Giant, 32 Gabriel whipped, his acts before the Flood, 33. Mahometical dreams of him, 242 Gabriel a counterfeit Patriarch of Alexandria, 681 Gabriel Bathore, and Gabriel Bethlin Gabor, 279 Gago, much frequented by Merchants, 722. Described, ibid. Gallatia, or Gallo-graecia described, 328. Their Religion and Customs, 329 Galilaea how situate, 93 Galilaeans, a Sect so called 134 Galae, called also Imbii, Giacchi, and jags, 772 Gallants, vide Gul-gallants. Galleries wonderful stately, 51 Galli, Priests of Syrian Goddess, 68 How initiated, ibid. Galli, Priests of Cybele, 340 Gambra, 701 Games at Tyre, 79. At Olympus, Caesarea, 126. In China, 444 Games prohibited in the Koran, 252 Ganaei, a Society of the jews, 135 Ganges River, and the Superstitions there observed, 509. 510 Gangeticus Sinus, 993 Gaoga described, 722 Gaon, a Doctoral Degree of the jews, 165. 166 Garamantes, 37 Gardens Pensile at Babylon, 48 made by Nebuchodonozer, ibid. Garizim, an Hill fertile, and well watered, 147 Gastromancy, 369 Gatis a Syrian Queen, 80 Gaulonites, or Galilaeans, 132 Gazith, or Consistory of the Seventy, 99 Gebal a stony Hill, 147 Gehenna, why Hell so called, 86 Gems, discourse of them by Vasiliwich, 983. 684 genebrard's antiquities for Romish fopperies, 30 Generation conferreth not the Soul, 25. Yet disposeth the body to receive it, ibid. Geographie how brought to perfection, 42. 43. Profitable to History, 44. To the Gospel, 43. Terms of Geography, ibid. Geometry invented by the Egyptians, 642. 643 Genesara a famous Lake, 92 Genists, or Genites, a Sect which stood upon their Stock and Kindred, 135 Gentiles who so called, 89 Geonim and their Generations, 165 Georgia, 346. 348 Georgians, 347. 348. S. George, 318. 319. 348 Gerbertus his Idols head, 70 Germans, an order of Brahmins in India, 479 Giants, 32. 922 Giacqui or jags, 772. Their strange and cruel customs, 773 Gibeonites called Nethanims, 123 Gibraltar Straits, why so called, 632 Gilolo Island, 578. 604 Ginger how growing, 569 Gioghi, a Religious Order of Monks, 541 Giraffa an African Beast, 621 Glass shops, Glassy sand, 79. Burning Glass, 299 Sir Thomas Glover, 979 Goa the description thereof, 544. & seq. The Heathens and Christians living therein, 545. 546. The Title of the King of Goa, 737 Goats forbidden the Zabii, 52 Goats worshipped, 164 God, pag. 1. Known by his word & works, 2. His nature, ibid. That he is, and what he is; his names; in what sense ascribed to him, 2. 3 His knowledge and other Attributes, 3. His works, 4. Called God of goodness, 12. What he did before the Creation, ibid. Image of God, what, 13. By the Fall depraved, not utterly extinct, 27. Chaldaean Gods, 51. 55. 56. The God Venus, 64 Gods of the egyptians, Phoenicians, and others, 77. 80. The Alcoran doctrine concerning God, 251. Five differing opinions concerning the Providence of God, 275. Persian Gods, 372. 373 Goddess of discord, 76. Other Goddesses, 77. 78 Goia fi st found the use of the Loadstone, 42 Golchonda Kingdom, 993. & seq. The description thereof, 995 Glorious Palace, ibid. Gold of Arabia, 226. 227 Golden Castille, 709 Golden Hind compassed the world. Golden Age, 795 Gold contemned, 790. Store thereof, 769. 797. & seq. Goldsmith's Trade unlawful to the moors, why, 224 Gomer or Gammer, 36 Gomes his Discovery, 810 Gordiaean Hills, 81 Gordius and Gordian knot, 332 Goropius his conceit of the forbidden Tree, 17. Of the Ark, 33 Of Ararat, 35. Of the Dutch Language, 30. Of the Aegyp jan Holies, 396 Gortheni, a Samaritan Sect, 140 Gospel how termed by the jews, 161 Goyame's Kingdom, 740 Gouro and Gouren, 586 Grasshoppers, great store and troublesome, 625. Eaten, ibid. Grecians of javan, 36. Of Magna Graecia, ibid. Grecian a Sect of jews, 123 124. Used the translation of the Seventy, 99 Greeks under the Turk unlearned, &c. 324. 325. Of modern Greek, seventy Dialects, the worst at Athens. Greenland Voyages, 814. 815. & seq. Groenland, 817 Guacas, Idols and Temples in Peru, 940. 941 Gualata, a beggarly Country, 710 Guanacapa his riches, 408 Guatimala, 885. 886 Guascar, Brother of Atabaliba, 335 Guber, the description thereof, 722 Guiana, the Discovery thereof by Sir Walter Raleigh, 900. & seq. The description thereof. ibid. Relations and Discoveries thereof by other Englishmen, 901. 902. & seq. Guinea, 709. & seq. Their customs and rarities, 716, & seq. Their marriages, birth and education of their children, 717. & seq. Description of their persons, diet, disposition, drinking, faith & rites, 718. Divination of their Priests, Gods, and Funerals, 719. Customs of the King, &c. 720 Gulfila inventor of Gothicke Letters, 82 Gungomar, 681 Gurupi, Indian Doctors, 479 Gul-gallants, 863 Guns, their nature and invention, 512 Master Guy in Newfoundland, 822 Guzzula a Region in Barbary, 700 Gymnosophists, Indian Philosophers, 480. 481 H HAalon the Tartar his sacking of Bagdet, 65 Haaziph, or Azaereth a feast of the jews, 112 Hadrian, vide Adrian. hagag's cruelties, 74 Hagarens, whence so called, their habitation, &c. 229. 230 Hagiagies cruelty, 1024 Haithon, vide Aiton. Hair consecrated at the Temple of Dea Syria, 70. Why worn long on the crown, 93. Worn with a long lock on the left side (as the Devil appears) in Virginia, 843 Hakems wickedness, 1039 Halicarnassus, 81 Halyattis, 261 Hali, vide Ali. Doctor Hals commendation, 81 james Hals Discovery, 813. 814 Hamceu, chief City of China, 441. Whither Quinsay, ibid. Hamath, Earthquake, 147 Hamith a jewish Court, 98 Hammientes, 666 Hamet King of Barbary, 695. & seq. Habet or Hamet Ben Abdela Prophetical King 696. Slain, 699 700 Hannos Discoveries, 512 Haran Temple and the Pilgrimages thither, 255 harcourt's plantation in Guiana, 901. 902 Haron the 26. Chalifa, his Acts, Vistories, Devotion and love of Learning, 1028. 1029 Harpies, 67 Hasen the sixt Emperor of the Muslims, 1021. His holiness, ibid. Poisoned by his Wife, ibid. Hasidaei and Hasidim why so called and when began, 125. 126. Not a Sect, but a Fraternity: their Rites, ibid. diverse of the Pharisees and Essees of the fraternity, ibid. Hassem and Sem, 101 Hawks worshipped, 635 Captain Hawkins his journal, 520, 521 Hea a Province, 243 Head of the Captivity, 131 Head of the Land of Israel, 134 Heaven and Earth, Gen. 1. What meant thereby, 5. Three Heavens, 6. Heaven of the blessed, ibid. Of the Kabalist and Talmudist, 161. 162. Of Mahomet, 245. 246. Of Siamites, 491. 492. Heavens of the japonites, 587. Heaven worshipped of the Chinois, 471 Hebrew the first Language, 39 40 Of Heber, ibid. Why called Hebrews, 40. 95. The same Language at first with the Chaldaean, ibid. Hebrew Accents and Letters, 40 Not capable of metre, 41 Hebrews why abomination to the Aegpptians, 637 Hebrews in a special sense, 95 Hebrew Patriarchs and their Religion before the Law, 95. 96. & seq. Hebrew Policy and Civil Government, 97. 98 Hecla a hill in Island, by some supposed Purgatory, 761 Heden, 17 Hegira, 243. The computation of the Mahometicall Hegira, 246 1014 Heliogabilus, 58. 79 Heliognosti, worshippers of the Sun, 135 Hell a fire without light, 71. The Alpha and Omega of wickedness ibid. Why called Genenna, 86. By whom escaped, 314 Mahomet's Hell, 254. 262. 314 Siamites Hell, 491 Hell-mouth, 50 Helena Island, 781, & seq. Helena Queen of Adiabena, 62 Of Aethiopia, 781 Helen a Giant worshipped, 45 Hrllenists, whence so called, 124 Helle Hellespont, 98 Hellenians, or Helienians a Sect of the jews, 135 Hemerobaptists, jewish Heretics, 133 Hendorones, their Country and Rites, 535 Henoch taken away, 15. 30. 31 His Arts, Pillars, and Writings, ibid. By the Greeks called Atlas, 31 Henoch a City so called, 29. Book of Henoch, 30. Very fabulous, 31. A fragment of that Book cited, ibid. Henry Prince of Wales, his Encomium, 861 Henry of Portugal first Discoverer of the Coasts of Africa, 619 Hens Eggs how hatched in Egypt, 627 Heptacometae, a people of most beastly disposition, 330 Hercules, 77. 78. 336 Hercules of the Parthians, 337 Of Heraclea, 577 Hercules Pillars, two Hills, 680 Heraclea a City described, 577 Heraclius his Acts, 215. 242. 364 365 hermits, 277. 428. Mock-heremites, 315. Famous Eremite in Africa, 637. At Saint Helena, 781 Herod Ascalonita, 81. He slew the Seventy, 100 Built the Temple, 102. 103 Herodians, a Sect of the jews, 134 Herules, their Rites, 400 Hessees, vide Essenes. Hesperideses, 680 Hassissim, a Nation near to Mount Libanus, 277. Their Prophet, ibid. Hierapolis in Syria, 68 Hierarchy and High Priesthood of the Chaldees, 55. Of the Syrians, 68 Phoenicians, 79 Of the Israelites before the Law, 98. Of Samaritans, 138. 139. Of Aaron, 121. Of assassins, 218. 219. Of Dogzijn, 220. 221. Of the Turks, 319. 320. Of Cappadocians, 326. Zelans, 328 Armenians, 342. Albanians, 346. 347. Persians, 395. 396 In Cathaya, 404. 415. Of Tartars, 416. 417. Of Thebeth, 430. China, 461. 466. Of the Brahmins, 479. Of the Siamites, 491. Of the Bramenes, 547. 548. In Cochin, 552. In japon, 592. In Ternate, 605. 506. In Samatra, 614. In Pegu, 505. 506 In Egypt, 635 Hieroglyphics, 82 Hierotimus an Arabian King which had six hundred children by Concubines, 229 Hierro one of the Canaries, 783 Hillel, 158. When he flourished, 160. His Disciples, 165 Hippopotamus, 714 Hiram his Acts, 79 Hyrcania, and the Hyrcanians, 355. 356 Hisiam Son of Abdulmelie the seventeenth Chalifa, 1025. His two Sons Muavi and Suleiman, in a Battle put the Romans to slight, and took Constantine the Emperor, ibid. His great Wardrobes, ibid. Hisphaham, vide Isphaam. Hispaniola described, 955. & seq. Their Creatures, Oracles, Priests, Dances, Zemes, 957 & seq. The Miracles, Prophecies, Feasts of their Zemes, their Holybread, Oracles, Burials, Marriages, Punishments, Traditions of the Creation, and Spirits, 958. Ceremonies about the sick and dead, 959. Tempests there, ibidem. Quite dispeopled of the natural Indians, 960 Histaspes Father of Darius, his travel to the Brahmins, 479 History helped by Geographie, 44 Hoaquam the Name of a China Idol which hath rule over the eyes, 461 Hog a Phoenician Philosopher, 82 Hogs with horns, 566. With teeth more than ordinary, ibid. Hollanders Acts in the East Indies, 483. & seq. Holy-land, vide judaea and Palaestina, the situation and Map thereof, 91. & seq. Homicide punished in Kain, 28 Homer, 207 Homer worshipped, 621 Hondura, and the Rites there, 886 Honey venomous, 221 Horeb, 211 Horse offered to the Sun, 56 Horseflesh royal fare to the Tartars, 33 Horses taken with Hawks, 392 Fatted and eaten in Cairo, 653 Sir Edward Horsey, 973 Horsey, viz. Sir Jerome Horsey his Observations in Russia and other Countries, 973. & seq. Horn's rooting in ground, 587 Worn by some Kings and Priests, 613. 884 Hosanna, of the jews, 112 Hospital at Bagdat, 237. 238 242. 243. Medina, 272. Of Saint john Baptist, 337. In Persia, 374. 375. Merdin, SIXPENCES Goa. 545. 546. Cairo, 653. 654. Of the Turks, 308 Hospitals for Beasts and Birds, 529 Hospitular Knights, 584 Hourdes of Tartars, 422. 423 Hours equal and unequal, 106 Of Prayer, ibid. hudson's Voyages to the North & Nothwest, 817. His wintering, and treachery of his men, 818. God's justice on them, ibid. Huiunsin the strange Story of him, 461 Hungaria magna, 404 Hungary overrun by the Turks, 283. 284. By the Tartars, 404 405 Huracanos, 963 Hoseins Heresy, 1034 Hydaspes Priest of the Sun, 730 Hydra's, 624 Hyaena, 622 Hyperborcans, 397. 400 Hyrcania, the description thereof, 355 I IAbbok, 86 jacapucaya a Brasilian Fruit, 913 jacobs twelve Sons, 89. 90. He reformed his Family, 95 jacobites Sect multiplying, 1017 jags, vide Giacqui. jah, the name of God, 2 jamaica described, 954 jamboli Insula, 796 james King of Great Britain, his commendation, 837 King james his New New-land, 814 King james his Cape. 817 janambuxos a Sect in japan, their Rites, 594. 595 janissaries, of the Turk, 291 292 japheth, japetus his Posterity, 36. The eldest Son of Noah, ibid. japon the History thereof, 586. & seq. Divers of their Rites, 587 Their dispositions, ibid. Adam's his Voyage thither, 588. & seq. Captain Saris his Voyage, 590 Their hatred of Chinois, ibid. Their government, 590. Their desperateness and cruelty, 591 Their executions, crossing and crucifying, 592. Their Sects, 592 593. Taicosoma and Quabacondono's cruelty and vanity there, 591. 593. Their Bonzii, 594. Colossuses, ibid. Feasts, 595 Confession, 597. Idols and Temples, 597. 598. Funerals, 599 Earthquakes, 599. Polos reports 600. Schisms, 601. jesuits there, ibidem. islands adjoining, 601. 602. The Map of japan, 588 jarchas, chief Brachmane, 478 479 jason, the Story of him and his Fleece, 347 java greater and less, 579. 609 Eight, Kingdoms in java Minor, 609 java Maior the cruel Rites, ibidem, The diverse Kingdoms therein, 610. The old King and his wife's custom, ibidem. Their Religion, Comedies, &c. 611. & seq. Acts of javan slaves in Patane, 495. 496. In Banda, 578 607 Iberians of Thubal, 37 Ineria, the situation and description thereof, 346 Ibis a Bird-god, 642 Icaria, 823 Ice fortification, 974 Ice many leagues long, 712. islands of Ice, 907 Ichneumon an African Beast described, 624 Icthyophagi, 794 Idolatry, 29. 45. 53. 57 79. 123 124. 242. 415. 428. 460. 461 597. Read the whole Story of Egypt. The Authors and original thereof, 45. 95. 96. 123 How monstrous, 79. 213. The strange Idols of the Tartars, 415, By Idolaters, whom understood, 428. 429 Idols in China, 461. In japan, 597. 598. In Egypt, 635. Virginia, 839 Idols in Golchonda, 999. 1000 Idumaea how situate, and whence so called, 85 jebussulem, 94 jehovah, the name of God, 2. 3. 4 Written jova and jehueh, ibid. Whither the word fit to be pronounced, 101 jerusalem, 93. 94. New jerusalem, 96. 97. The holy City, 102 The glory and ruin thereof, 137 Taken by Antiochus, 73. By Titus and Adrian, 94. By Ptolemey, 108. jewish dream thereof, 145. 146 jeremy the Prophet worshipped, 644 Jeselba's Tartars, 424. 425 jesuits impudence, 76. Reports of Miracles, 395. 396. Strict obedience, 158. Babel's babblers, 586 Devisers of lies, 395. Veteratores, and yet Novellers, 412 Their being and acts in China, 474. 475. & seq. In Siam, 490 Their Revenues at Goa, 545 546. When they first entered the Mogul's Country, 515. Their jesuitisme there, 527. 528. their pranks in Asia, 586 Jethro's counsel, 96. 97 jewish dreamer, 30. Privileges, 89. Apostasy, 90 jews compared to gideon's fleece, 90. Why and when so called, 91. Their three Courts, 98. Punnishments, 99 100 Computation of days, hours, watches, months, years, 105, 106. & seq. Their Tekupha, 107. Feasts, 107. Sabboath, 106. 107. New Moon and Passeoner, 107. 108. Pentecost, Trumpets, Reconciliation, Tabernacles, ibid. & 109. 110 111. 112. Feast of Lots, 114 Of Wood-carrying, Dedication, and other Feasts and Fasts, 114 115. Oblations, Gifts and Sacrifices of the jews, 115. 116 Tithes and first-fruits, 117. 118 Personal Offerings, 119. 120 Their Priests and levites, and Firstborn, 121. 122. Their Sects, 123. 124. 125. Washings, 127. Temple, vide Temple. The jews distinguished into Hebrews, Grecians, and Babylonians, 124. Into Karraim, & Rabbinists, 125. 126. Hatred of the Samaritans, 136. 137. Odious to all people, 140. Destroyed by Titus, 140. 141. By Adrian, 141. 142. Forbidden to look into judaea, 142. Their Rebellion under Trajan, 143. Their Barcosba, 142. Their Pseudo-Moses and Andrew, 143. Their false Christ's, 143. 144. The dispersions of jews and destruction, in Asia, Africa, Europe, Germany, 144. 145. in France, Spain, Barbary, 145. 146. In Zant, Solinichi, ibidem. Their estate and dispersions in the time of Benjamin Tudelensis, 146 147. 148. 149. Jews lately found in China, 150. In England, 151. The manner of their life & government in England, 152. Their Villainies there, ibid. chronology, 153. 154. The jewish Talmud and Scripture, 155. 159. Their conceits of the Traditional Law, ibidem. When and by whom written, 157. Preferring it before the Law written, ibid. paralleled with Papists, 158. 159. By whom this Tradition passed, ibidem. Absurdities thereof, 160. Of the jewish Cabala and Cabalists, 161. 162. The three Parts of the Cabalistical Art, ibidem. Testimonies of jews against themselves 163. Their Blasphemy of Christ, 164. Of their Rabbins, and the Rites of their Creation, 164. & seq. Of their Rabbinical Titles, Dignity, diverse Ranks, Degrees, Academies, 165. 166 & sequitur. Their years sitted to diverse Sciences, &c. 167. The jews dealing in and with the Scriptures, their Interpretations, &c. 168. 169. & sequitur. Letters and Pricks, and Masoreth, 170 The Modern jewish Creed, 170. 171. Their Interpretation of the same, 172. Their Affirmative and Negative Precepts, 173. The Negative Precepts Expounded by the Rabbins, 174. The Affirmative unfolded, 175. 176 Their Absurd Exposition of Scriptures, 177. & sequitur. Their Dreams of Adam, 178. jewesses Conception, Travel and Tales of Lilith, 179. The jewish manner of Circumcision, 179. 180. If Female Children, 180. 181 Of the jewish Purification, Redemption and Education, 181. 182. Dreams of Sucking, Going Bare, Ungirt, &c. ibidem. jewish Prayers at Morning, 183. Their Rising, Clothing, Washing, 134 Of their Zizis and Tephillim, and holy Vestments, 184 185. Of their School or Synagogue 185. Of their Prayers and an hundred Benedictions, 186. & sequitur. Redeeming of Sacrifices, ibidem. Of their Echad and other Prayers, 187 188. Superstition in place and gesture, and their Litanie, ibidem. Why they keep Cattles, 188. Their washing and preparing to meat, behaviour at meat, opinion of Spirits attending their meats and Graces, 188. 189 Their Even song & Nocturnes, ibidem. Their mondays and Thursdays, 190. Their Law-Lectures, 191. Their selling Offices, women's Synagogue, ibid. their preparations to the Sabbath, 192 Their Sabbataery Superstitions, & opinions, 192. 193. Fables of Sun and Moon, Sabbatary souls ibid. Of the jewish passover and the Preparation thereunto, 194. 195. The Rites in observation thereof, ibid. Their Pentecost and Tabernacles, 196. 197 Their New-moons, New years day, judgement day, Saint-worship. 196. 197. Their Confession, Lent, Cock-superstition, and Penance, 197. 198. Of their Cookery and Butchery, 200. 201. Of their manifold cozenage, ibid. Of their Espousals and Marriage, 201. 202. Marriage duties and Divorce, 203. 204. Of the jewish Beggars, 205. Diseases, ibidem. jewish Penances, ibid. Their Ceremonies about the sick, about the dead in the house, at the Grave and after the Burial, with all their Funeral Rites, 206. 207. jewish Purgatory, ibid. Their two Messiasses, and the signs of the coming of their Messiah, 207. 208. 209 Acts of Messiah Ben joseph, ibid. jewish tales of monstrous Birds, Fishes and Men, 210. Their Messiah, his Feast, 211. the hopes and hindrances of the jews Conversion, 212. 213. & seq. Scandals to the jews, ibid. A merry tale of a jew, & of his fellows deluded. 580. 581. Their travel to the sabbatical River, ibid. jezid son of Muavi, the 8. Chalifa, 021. jezid son of Abdulmelic, the 16. Chalifa, 1025 Was given to women, plays and spectacles, ibid. Ignatius Loyala, the jesuit-founder, 158 islands adjacent to Asia, 577. & seq. islands peculiar to one sex, 578 islands adiaceat to Africa, 626. 671 704. to America, 950. 951. & seq. islands deal Moro and the commodities thereof, 578 Ilium, or Troy, the situation and Founder thereof, 332 Image of God, 14. 15. How far lost, 22 Images how came to be worshipped, 45. 46 Images in the Temple of Belus, 49 Image erected by Nebuchadonoser, 50. Of Senacherib, 62 Images in the Temple at Hierapolis, 68 69. Of Apollo at Daphne, 71 Image in nebuchadnezar's dream 71. Of Victoria taken away with a scoff, 73. Of men mads Gods, 75. Of Moloch, 86 jewish hatred of Images, 213 Turkish hatred of them, 301 Dream of an Image at Rome, 205. Of Venus, 56. 59 Turkish nicety for Images, 300. 301 Images of Mars and Saturn at Mecca, 255. 268. Persian Images and the sacrificing to them, 374. 375. 976 Images of the Tartars, 423. In Tanguth, 428. 429. In Cathay, 405. 415. 416. 426. Of the Samoeds, 432. 433. Chinois 470. 471. & seq.. Siamites, 490 491. In Pegu, 505. 506. In Bengala, 508. 509. In Salsette, 545 Calicut, 550. Negapatun, 557 558. In japon, 597. 598. Of Adam in Zellan, 616. 617. In Egypt, 635. 636. In Mexico, 870. 873. & seq. At Acusamil, 885. In Guiana, 901. & seq. In Peru, 940. 941 Imbii a Barbarous Nation, 755 Imemia a Sect embraced of the Persians and others, 275. 276 Impropriations Popish, 119. How many and how wicked, 119. 120 Incest of the Dogzijn, fathers, polluting their own daughters, &c. 220. Mother with the son ibid. India, what Countries so called, 477 India Minor and Maior, 735. The Name India how used, 477 India how divided. 477. Indian Rites before and after Bacchus, 481. 482 Indians of seven sorts, 478 Opinions and life of their Brahmins. 478 479. diverse orders of them, ibid. Their Rites in burning themselves, 480 Indian Gods, Monsters, Dances, and other Rites, 481. 482 Indian women, 482. Fruits, Plants, Spices, Beasts, &c, 563. & seq. Portugal and Dutch trading in India, 483. Of the English Trade there and many arguments in defence of it, 484 485. & seq. Indian society commended, ibid. Indigo how and where it grows, 570. 1003 Indus River worshipped, 478 479 Described, ibid. Inguas, title of the Kings of Peru, 931 Intelligents a Sect of moors, 275 Inundations in China, 458 jobs Story said to be feigned 164 Ioghi, Indian Votaries and Catharists, 574. Their Opinions, ibid. Furious zeal, self-rigor, 575 john King of England his Embassage, 702 jonia how situate, 336. Whence so called, and the principal Cities thereof, ibid. jonithus a supposed son of Noah 36 jonas sent to Ninive, 66 jonadab father of the Rechabites, 125 jonathas son of Vsiel 161 jonathan Author of the Chaldee Paraphrase, 165. The opinions of him and his Sect, ibid. jonike Letters, 81 joppes when built, 83 jor a Kingdom, 496 jordan River described, 92 josephus not skilful in Hebrew, 94 Ben Gorion counterfeit, 129. His testimony of Christ, 163 Irak a Kingdom, 220 Isabel Island, 904 Is a City so called, 50 Isis, the Story thereof, 78. 80. 83. 635. 636 Isdigertes, 353 Island and Iscaria, 831, & seq Isman a Drusian Prophet, 220. 221 Ishmael, 92 Ismaelites a Sect, 132 Ishmael Sophi, 381. 382. The Second 815 Israel who called, 90. Their numb- 92. How governed before and in the time of Moses, 68 How How after, 98, 99 Carried captive, 121. When they departed Egypt, 675. Some remnants in China. 475 Isidones their Rites, 397 Italy wherein happy and unhappy 828 juan Vasiliwich Emperor of Russia his cruelties and history at large by Sir jerom Horsey, 973, & seq, juba a King and Writer, 678 jubilee, 112. The nine and fortieth year, 113. The Popish jubilee, ibid. jubilee of the Mexicans 881 jucatan, and the Rites there, 885 juchri, juchria, jurchi, 341 judah, 124 jude his citing of a testimony of Henoch, 30 judaea, 92. When first so called, 93 vid. jerusalem and jews. judgement-day, Turkish opinions thereof, 313 jugures, 404. The Sect and Rites of the jugures, 431 julian Apostata, 72 julian the Spanish Traitor, 229. juno Olympia, 78. 81 jupiter of the Plough, 77. Of the Dunghill, 80. Beelsamen and Olympius, 77. 81. Triphylius, 201. Bellipotens, 311. Hercaeus and Fulminator, 318. Descensor, 319. Larisseus, 321 jupitur Sagus 328. jupiter of the Persians, 396 jupiter Graecanicus, 137. The Oracle of jupiter Ammon, 665 Isates King of Adiabena, 63 K KAbala what it is 161 & seq. How differing from the Talmud, 161. 162. Three kinds ibid. Kabala of the Mahometans, 276 277 Kain his Sacrifice, 28. His punishment, ibid. His removing to Nod and his posterity, 29 Kain commended by the Caiani, 135 Calendar of jewish Fasts and Feasts, 113. 114. Of the Samaritans, 137. 138. Of the Saracens, 229, 230. Of the Peruans, 945. 946 Kara, Karraim, or Koraim. Scripture jews, 125, 129. Ancient and modern differ, 129 Karda Mountains, 35 Karthada, 82 Kedar a Country abounding with flocks of sheep and goats, 85 Kergis 405 Kiddish a jewish prayer, 186 Kine worshipped by the Indians and why, 50. how King of the jews his prerogative, 89 Kiou chief City of Russia, 297 Kirgessen Tartars, 421 Kithaya the situation and description thereof, 404. Their Rites, 405. Their faith and manner of writing, ibid. vid, Cathaya. Kiugin a degree of the Chinois, 449 Knights of Rhodes, 584 Knighthood in Civaloa, 855. 856. in Mexico, 866. 867. In Brasil 914. Goa, 544. Master knivet's most strange adventures in Brasill and other parts, 909, 910. 911 Koptus a City that gave name to Egypt, 626 Kumero. Kumeri, Kumeraes, Kumeraeg 37 Kyrkes whence so called, 120 Kitayans and their Religion, 404 M laban's Idols. 98 Laborosoarchadus, 62, He is that Baltasar mentioned by Daniel, 63 Labyrinth in Egypt. 633. 634 Lac an Indian drug. 569 Ladrones islands, the description thereof, 950. The Rites and Customs there, 951 Lake at Hierapolis, 69. Ascalon, 81. Sodom, 84, 85. Called Asphaltites, 92. Thonitis, 65 Genesareth and Samachonitis, 92. Arethusa, 318. At Hamceu in China, 441. At Quinsay, ibid. The Lake of Maeris, 634. Gale, Goiame, Magnice, and other Lakes in Africa, 773 774. 775 Lamech, jewish Dreams of him, 30 Lamb, Paschall, vide Paschall. A Lamb the daily Sacrifice of the Hasidim, 125. 126 Labour, 413 Lamps nine hundred in the Temple of Fez, and as many arches, 683. A Lamp perpetually burning, 147 Lamp a stone so called of strange effect, 69 Languages confounded, 38. 40 Restored, ibid. Which was the first Language, 38. 39 264. Reckoned by some, 40. 264 Languages which the most general, 265. Strange Language used in holy things in Peru, 938. 940 In Bisnagar, 572. In Siam for other Sciences, 491. 492 Last Chalifas in Bagdad and Egypt, 1044 Laodicea, 70. & seq. Six of that name, 71 Laos, or Laios an Indian people, their habitation and rites, 489. 490 Lar and Cailon, 580 Lausu a Philosopher of China, 464 His Sect, and the Rites thereof, 465. 466 Law written in Man's heart, 19 Differing from Ceremonial, ibid. Law divided into Ceremonial, Moral, judicial, 96. Their difference ibid. Written and unwritten, 121. Dreams of unwritten, 156. & seq. The Law taken for all the Scripture, 159. The Mahometan Law and the followers thereof, 254 Laurence Island, vide Madagascar. Lawrence River, 799 Lecanomancy, a kind of Divination, 369 Leigh; viz. Captain Leigh his Plantation in Guiana, 901 902 & seq. Legend of Brandon, 15. Francis, 127. 197 Legends of Mahomet, 242. 243 Lent of the jews, 197. 198. Of Mahumetans, 263. 310. Vide Ramadam. Lent of the moors, 275. Of the Mexicans, 880. 881. Of the Tunians, 669. 670 Leo, viz. john Leo an African Writer, Ambassador from the King of Fez De eo multa mentio per 6. Lib. tot. Leonides Exploit, 343 Lepanto Sea-fight, 694 Leprosies cured, 64 Lequio, certain islands so called, rich in Gold, 578 Lerius his Observations of Brasil, 906. 907 Leshari, or Hashari, 276 Letters when invented, 30. jewish and Phoenician, 82. The Authors and Inventors of Letters, ibidem. hieroglyphical Letters, ibid. Samaritan and Hebrew, 138 Letters supposed by the simple Indians to speak, 484 Letters carried by Pigeons, 580 Levi and Levits, 97. 98. 121. 122 Their Cities, 104 Leviathan, the huge Whale mentioned in Scripture, jewish tales thereof, 210 Lewis King of Hungary slain, 268 Libanus a Hill, 91 Library of jews, 166. Of Mahumetans, 250. 274. At Pergamus, 335. In japon, 597. 598 In Cairo, 652. 653. In the Hill Amara, 744. 745 Lybia described, 706. 707. & seq. Lignum Aloes, where growing, 489 570 Lilis or Lilith, 178. 179. 180 Light in the Creation what, 7. 10 Excellency thereof, 8. Funeral Lights of the jews, 206. 207 Of Turks, 289. 290 Light of Mahumet, 244 Light of the Moon, and Snow serves the Northern people in Winter. 603 Lights burning in Mahometan Temples, in one two thousand, in another eight hundred, 248. In that of Damascus, 9000. 75. 76 Lights in the Turkish Temples, 306. 307. In the Temple of Fez, 684. 685 Lilith or Lilis of the jews, 178 179 Lion his awe of man, 36. The nature of Lions at large, 621. 622 Lions devoured the Samaritans, 138 Lions of America, 804. Lions (or lie one) which had been Amasis, 584 Lithuania. Sir Jerome Horseyes entertaintment there, 990 Livonia invaded, 974 Liuquin islands, 602 Loanda Island described, 769. 770 Loango and their Rites of Sacrificing, 770. Their Exequies, Kinne, forbidden meats, restitutions, trials, 770. 771. Their Executions upon water-tryals, Chekoke, Dunda. 771. Their Idols and Votaries, ibid. Loretto Lady, 272 Lots. Feast of Lots, 114. 199 Divination by Lots, 467. 468 Louse killing, when unlawful, 542 Lousay-Bay, 817 Lubar mountain, 35 Lucayae islands, 954. 955 Lucian his Narration of Dea Syria, 67. 68 Lud, Father of the Lydians, 37 Luna and her horny head, 74 Luxury of the Persians, 377 Lydia and Lydians, 335. 339 M MAabad first Chalifa of Egypt, 1037 Macao or Amacao, 472 Macabees History 72. 73. Acts, 111. Why so called, 141 Macae shaven, 667 Machamut King of Cambaya his Venomous Constitution, 537 Machlydes, their Rites, 667 Madagascar, or Saint Laurence Island, a description of the place, people, rites, 799. 780 Madai Father of the Medes, 35 349 Madera islands, 783 Mad men admired as Saints, 316 317 Madness by eating a Fruit, 316 Madura Island how situate, 610 611. A fertile Island of Rice, ibid. Magog Father of the Scythians, 37 Magi of the Chaldees, 55. The Magi of Media, 351. The Persian Magi, 369. 370. 371 372 Magic commended by Plato, 370 Magic Natural, Artificial and Diabolical, 369. 370. Other kinds of Magic, ibid. Magic ascribed to the Egyptians, 645 Magicians of Brasill, 915. 916 King Magnus his marriage, 976. His Widow seduced, 987 Magellan his Voyage and Death, 924 Magellan Straits, 923 Magnesia, the situation thereof, 335 Magnice River, 774 Mahomet, the Saracenicall beginnings and proceeding under him, 232. 233. & seq. His Birth, Life and History, 241. 242. & seq. His Miracles, 243. His journey to Heaven and Hell, 245. 246. His Privilege, 246 His Burial, ibid. His Sepulchre, ibid. 272. His Assumption, 247 his dwelling house, Date trees, and Mosquita, 248. his Successors, 274. & seq. The four Doctors of his Law, Authors of four Sects, 274. 275. 250. 259 Words of Mahometan Profession, 251. & seq. 259. & seq. Mahomet's madness, 316. his Wars, the Successors of Mahomet, and their Sects, 274 & seq. Mahomet Nephew of Hall expected to come again, 392. 393 Mahomet Sultan of Persia, 283 386. Of Turkey the Great, won Constantinople, 283. 284. Son of Amurath, 287 288 Mahomet the third, the Story of him, 287. 288 Mahomet Bassa of Cairo, 652 653 Mahomet Codabanda, 386. 387 388. The Mahomet's when they entered Egypt, 657. Of the Mahometan Religion in Africa, 704. 705 Mahammed Abulcasim first Emperor of the Muslims, 1013. his Birth, Genealogy, Education and vocation, ibid. his beginnings and doctrine, 1014. his Battles, 1014. 1015. his two wives, ibid. his third wife, 1015. his flight to Medina, 1014. he is wounded in Battle, 1015. Truce betwixt him and the Coraisites, and the conditions thereof, 1015 his Inauguration and Pulpit, 1015. his Pilgrimage to Mecca, 1016. his Secretaries and Officers of State, ibid. his courtesy to Christians, ibid. his age and death, ibid. Malacca Kingdom and the Inhabitants thereof, 493. 494. Their customs, and the Story of the Malayos, ibid. Malabar, the Regions and Religions thereof, 549. Eighteen Sects in Malabar, 553. 554. Son's there inherit not, but Sister's Sons, ibid. Maldivae islands, 579 Malepur, or the City of S. Thomas, 560 Malta how situate, 788. & seq. described, 789. 790 Mamalukes of Egypt, 657. 658 & seq. Their admirable Feats and Activity, ibid. Mammon's misery, 207 Manati a kind of Fish, 568 Mandingae a perfidious and Idolatrous Nation, 711 Manetho his Epistle and fragments of his Chronicle, 661 Mangas an Indian Fruit, 567. Three kinds thereof, ibid. Manna, where found, 570 Man diversly considered, and why created, 13. 14 his first excellency, ibid. how said to be the Image of God, 13. his Diet before the Flood, 15. his Fall, 21. his degeneration into a Beast, Plant, Devil, 23. Man but the carcase of man, ibid. his fourfold estate, 26. A little World, ibid. Sons of men, 29. Daughters of men ill interpreted, 26. 27. Men called the Sons of God, 33. Man's Pride humbled by the basest creatures. Man's Retrograde and Vanity, 569 Man worshipped & sacrificed, 944 945 Men with tails, 603 Man-eaters, or Cannibals, 914. 945 Manichees, their heretical opinion of two beings and beginnings, 24 Mangu Can, his history and acts, 406. 407 Mangi or China, vide China. Manfor King of Morocco, 690 691 Maraquites, 910 Margarita, the description thereof, 950. 951 Margiana, 35 mermaid seen, 626 Saint Martha, how situate, 895 Mary the Virgin; Popish deifying of her, 213 Morocco City and Kingdom, 690 & seq. Building and description of it, 691. & seq. Won by the Seriffe, ibid. Great Plague, Famine and Wars thero, 692 Won by the Saint, 692. 693 694. By another, ibidem. The map of Morocco, 694. Wars in Morocco, 697. 698 Marriage Rites of the jews, 201 202. & seq. Of the Turks, 298. 299. Of Tartars, 417. 422 Of Persians, 377. In Pegu, where they have new husbands if the former be absent twenty days, 369. In Thebet, 430. In China, 468. 469. In Pegu, 502 503. Of Bengalans, 508. 509 Indians, 678. About Goa, 544 545. Of Bramanes, 547. 548 In Calcutta, 549. Of Brasilians, 919. In Peru, 935. In Golchonda, 1000 Marriage of Parents and children, 64. jew more Christian then the Papist, in preferring Marriage before the seeming-holy Vow of Virginity, 214 Malebar, vide Malabar. Maranatha a kind of Excommunication of the jews, 100 What it signifieth, 101 Mars how worshipped in Scythia, 396. 397 Marsyas flayed quick, 330 Marthus and Marthana, 134 Martyrs in all Religions, 28. Of the Turks, 315. 316. 317. 318 Maruthas Bishop, 362 Masbothaei, or Masbothenai, a Sect of the jews, 135 Masorites, 165 Masoreth, 169. 170 Massalians, 134 Massagerae, their Religion and Rites, 399 Mathematical Instruments in China; 468. Their skill in the Mathematics, ibid. jesuits get credit there by them, 469 Marstach an herb which maketh mad, 316 Matins of the jews, 185. 186. & seq. Maviitania Caesariensis, Mauri, & Maurusijs, 675. 676. Their miserable life, ibid. Women Prophetesses, ibid. Mauritius the Emperor, 380. & seq. Mausolus his Tomb, 335 Maxes their Rites, 667 Maximinus his huge stature, 32 Mays, 806 Mazalcob, Mazal, and Mazaloth, 70 Meaco a City in japon, 595. 596 Measures invented by Cain, 29 Meats prohibited to the Egyptian Priests, 642. 643 Meats forbidden in Loango, 770 By the Mahometans, 257 Mecca taken and converted to Islamisme, 1015. The Pilgrimages thither, 255. 267. 268. 269. & seq. Description of Mecca, 267 273. The description of the Mosquita there, 269 Mecca spoiled of the Black-stone, 1035 Medes, 37. The story of the Medes 349. 350. & seq. Media, whence so called, 349. The description thereof, 350. & seq. The division thereof, 351. 352 Medina described, 271. Converted to Islamisene, 1014 Mediterranean Sea, 575 Medan and Merou, 728 Medina and Mecca spoiled, 1022 Megalobyzi certain Priests so called, 337 Megasthene, his testimony of Nebuchodonosor, 49. Of Darius Medus, 61 Megavares their Rites, 667 Mehokekim who so called, 99 Meletius Patriarch of Alexandria. 659 Melici or Melchia Sect, 704 Melinde, 754 Memphis or Noph, 631 Memnon, 79. His speaking Image, ibid. Menas King of Egypt, 631. 632 Mendao a great City, 812 Mengrelia, the salvation and description thereof, 347. The state of the present Mengrelians 347 Menon husband of Semiramis 66 Menudde and Menudim, 98 Mereury, 77 Mercuries certain Planets so called, 51 Meroe Island described, 727. 728 Their Rites, ibid. Their Table of the Sun. 728. 729 Merists, or Merissaeans, 135 Merwan the 11. Chalifa poisoned by his Wife, 1022 Meshech, Mesehini, and Mazaca, 37 Melchisedech, 121 Merdin a City and patriarchal See, 67 Mermaids 626 Merwan the 21. Chalifa his gluttony, 1026 Mescuites or Mosques, and the Ceremonies in them, 266, 999 Mesopotamia why so called, and how situate, 65. Mesopotamian Cities, 64 Messa, and tales thereof, 165 Messiah of the jews, 142. 207. & seq. Counterfeit Messiah, 143 144. Dreams of an earthly Messiah, 162. Of the signs of the coming of the jews Messiah, 207. 208. & seq. Two Messiasses expected, ibid. jewish Messiah his Feast, 201 Meta Incognica discovered and described, 811. 812 Metasthenes, 62 Metempsychosis, 471. 469 Menis Island, 941 Master MetholdsVoyage and observations, 993. & seq. Methra and Mithra, 57 372 Metsr, the name of Cairo and all Egypt, 655 Mexico why so called, 862. & seq. The foundation thereof, and strange Expedition thither, ibid. Mexico entered by the Spaniards, 862. Besieged taken and rebuilt, 863. Their several peoples, 864. The history of their Kings, 865. 866. Their Orations, 866 Coronations, ibidem. Ominous prodigies and ancient Tributes, 867. The present state thereof, 868. 869. Their Gods, Goddesses, and worship in Mexico, 869 870. Their horrible Sacrifices, 871. Their Priests, 871. 872 Their Temples, 873. 874. Their Monasteries, 874. 875. Their Rites and Opinions, 876. 877 Their bloody Processions, ibid. Their Baptisms and Education of their children, 877. Their Punishments, Marriages, Funerals, 878. Supputation of times, 879 Their opinion of five Suns, ibid. Their Feasts and Festival rites, 880. 881. Of Transubstantiation, ibid. Their jubilee, Relics, Lent, Processions, 881 Other rites, 882. Their Schools, theatres, Writings, Hieroglyphics, Books, Whistling, 883 Their manner of Numbering, ibid. Their opinion of the Soul, ibid. Michael's borne, a jewish Miracle before the coming of the Messiah, 209. 210 Midas his Story, 231 Middleton, viz. Sir Henry Middleton his Story 582. 583. & seq. His death, 610 Mina a superstitious place, 247. A Castle so called, 306. A Sum, 119 Mindanao Island, her extent and Cities, 578 Minaei or Minim, 129 Mines how deadly, 760. In barren soils, ibid. Mines of Sofala 759. Of the West Indies, and what thoy cause men to do, 483. 781 Mine of Diamonds, 1002 Miracles reported of the Sytian Goddess, 67. 68 Of Beelzebub why applied to Christ, 81. The Popish Miracles, ibid. jewish Dreams of Miracles, 164. 165 208. 209 Miracles of the Arabians, 228. Of Mahomet, 243. Disclaimed by him, 244. False, ibid. Of Turks, 315. & seq. Of Tartars, 406 407. & seq. In China 447. 448 & seq. Amongst the Brahmins, 478 479. As Ganges, 509 510. Of the mogul, 520. Of the Bramenes, 547. In japon, 592. In Zeiland, 616. 617. At Cyprus, 584. At Golchonda, 999 Miralmumim, his building Morocco and other his Acts, 234. The Prince of Believers, ibid. Miriam Fountain, 193 Mislates King of Persia his reign, 361 Mithres and Mithra, 57 372. The Sun and Fire, ibid. Mithridates, 329. From him the Antidote Mithridate so called, ibid. His cruel Edict, 335 Mizraim and his Posterity, 37. The name of Cairo, 652 Moabites, 85 Mogores, 512 Mogor or Mogol, why so called, 515 mogul Tartars, 426. 427. The Great Mogor his large Dominions, 515. The disposition and course of Echeber, 516. His Religion and his new Sect, ibid. His conquests in Decan, 517. 518 His huge presents, 517. Other Conquests, 518. His death, 519 The Succession and Title of Selim, 519. 520. The Mogors Religion, ibid. The story of that State by Captain Hawkins, 520. 521. The Mogor his great Riches, Revinues, Feodaries, jewels, &c. 521. 522. The means of his riches, ibid. His Elephants and other beasts, 522. 523. His progress and enemies 523. His devotions and daily course of life, 523, 524. His sitting in justice and Feasts, 524. The Sepulchre of his Father, ibid. The settling of the English trade, and of the two Sea-fights betwixt the English and Portugals, 524 525. Travels of English through the Mogors dominions, 526. 528 529. diverse superstitions of the Mogor, 530. 531. & seq. Of the People subject to the mogul, and of their Countries, Religion and Rites. 534, 535, 536 Moha in the Red Sea, 583. The journey of Sir Henry Middleton thence to Zenan and back again 583. 584. 585. The description and situation of Moha. 584 Mohel, a jewish Circumciser, 180. Molucca islands the situation and description thereof, 578. 604. 605 Moloch and Melchom Idols. 86 Mombaza. 755 Mongol a Country of Tartars, 401 Monks pay tribute. 1023 Monsters and monstrous shapes of men denied. 385 Monomotapa, or Benomotapa Empire, 759. Their Mines, Religion, and Rites. 759. 760 moors who and why so called. 224 Two Sects of moors. 275 moors in China, 457. vid. Saracens, Arabians. Moores where now inhabiting and how dispersed 757. 758 Moon why called a great light, 10 11. Her greatness and excellence, ibid. Dimas his journey thither, 16. Worshipped of the Chaldees, 51. at Carrae, 66. By the jews, 107. By the Arabians, 227. At Diopolis, 241. By the Persians, 393. Tartars, 431. 432. Chinois, 470. 471. Goa, 545. Brasilians, 918. Boorneo, 578. 579. By Negroes and others, 709. Why the Saracens use the sign of the Moon on their Steeples, 230. 231. The moon seek the day of her conjunction, 305. jewish Fables of the Moon, 193, 194 Mahomet's Fables of the Moon, 252. 253. The New-moon-feast when it began with the jews, 106. 107. How observed 106. 196 Months how reckoned by the jews 106. Their names, ibid. They have in some places no names, 107 Money of Salt and Paper, 750. Money of Ganza. 612 Money of Almonds. 619 Money by whom invented. 335 The effects of it, 336. Monasteries of the Turks, 308. In Tartary, 416. 431. In China, 465. 471. Of Saint Francis in Goa, 546 Monks. 541 Monoemugi. 757 Monuments vid. Sepulchers. Mopsus a Lydian. 80 Mountains of Armenia. 343. 344 Mountains of Crystal, 412. Mountain of Pardons by Mecca, 269. 270 Burning mountains. 612 Mount Moriah, 94. Sinai, 225 The Mountain of Health, 271. Morboner a Sect of the jews, 135 Doctor morton's commendation, 95 Mordecay why he worshipped not Haman. Morduit-Tartars. Moratui Island, 578 Morabites a Sect in Africa, 626 Moravia and Moldavia. 416 Morse or Sea-ox described. 913 914 Moses what he did on Mount Sinai, 155. jewish opinions of him 156. He received the first alphabetary letters in the Table of the Decalogue, 82. Moses chair 132. First Penman of Scripture, his excellency, 175. Pseu-Moses a Coozener, 143. Moses Aegyptius. vid. Rambam The Turks opinion of Moses. 302. his wife, 729. Moscow destroyed by the Tartars, 422 Moscovites of Mesech, 37 Moschee or Mosquita. vid. Temple. Mossinaeci, a beastly people, 330. Mosambique, 785. Beastly Rites of some near them, ibid. moslemans' Religion, 265. 266. Mosleman women disrespected, 265 Mosul supposed to be Ninive, 67 Famous for Cloth of gold, silk, fertility, &c, ibid. Moss food to the Dear of the Samoeds, 432 Moth interpreted Mire, 77 Mourners door in the Temple, 99, A Sect, 135. Funeral mourning of jews, 206. Of others, vid. Funeral. Muavi son of Abusofian the seventh Emperor of the Muslims, 1021 Muavi son of jezid the ninth Chalifa, 1022. Muavi the Chaliph, his Acts, 234 & seq. Mufti of the Turks, and their Authority, 320. 321 Mulli and Muderisi, 312 Muleasses King of Tonis, 672 Muley Hammet his Style and Letter to the Earl of Leicester, 696 Mummia. 226. 632. How made in Aethiopia. 748 Murder amongst the Turks unpardonable, 300. Self-murder, 633. Musa Alhadi the 25. Chalifa strangled by his mother, 1028. Musarab Christians. 1024 Musk of a Beast, 564 Muslim what it signifies, 1013 Muslim Empire falleth in pieces, 1036 Musulipatan or Musulipatnam, 994 Described, 995. Mustapha, his Acts, 286. The succession of Mustapha twice, 293 294, & seq. Mustaed-Dini, chief Priest or Mufti of the Persians, 391. Musteatzem last Chalif of Bagdet 237. 242 Mutadids equity and cruelty, 1033 Mutars, Sect in Persia, 370. 391 Mutasim the 29. Chalifa, his strength of body, 1030 Mutewakkels cruelty to Muhammed, 1031 Mutezuma King of Mexico, 860 861 Myiodes, Myiagrus, 81 Midas, his Story, 331 Mylitta, Venus, 56 Myrrh in Arabia, 231 Mysia, 334. The Mysians for their great Devotion called Smoke-climbers, 334. Matters famous in Mysia, 334. 335 N NAamah first Inventor of making Linen and woollen, and vocal Music, 29 Naaman a Scenite Arabian, 227 Nabathea and Nabathaeans, 227 230 Nabathitae, 222 Nabunanga, King of japon, 856 857 Nabuchodonosor his Babylonish garments, 48. His Pensile Gardens, 49. Nabuchodonosor in judith uncertain, 60 Nabopollasar, ibid. Not the same with Nabuchodonosor, 62 Nabonidus the same with Darius Medus, 63 Naboth, jewish Dreams of his Soul, 187 Nafissa, a Quean Saint at Cairo, 652 Nagayan Tartars, 423 Nairos Knights or Soldiers in India, their Rites, 553. 554 Naida supposed to be built by Cain, 29 Naicks, Indian Governors, 993 Naimaini, 404. 405 Nakedness of Adam, 22. jewish Dreams of Nakedness, 180 181. 183 Nanquin a City of China, 439. 466 Nastacia the Empress made a Saint, 974 Nations, their beginning, 37. & seq. Natitae and Natophantae, certain Priests, 58 Nature what it is, 13 Nature of man first infected, now infecting, 25 Anatolia described, 325. Now called Turkey, ibid. Nails long in China, 469. Accounted a Gentlemanlike sign, ibid. Navigations of the Ancients, 684. The first Inventor of Navigations, 82 Naugracot supposed the highest part of the Earth, 35 Nazareth, 90 Nazarites, 133 Nazareans jewish Sectaries, 133 Necromancy, 369 Neerda and Nisibis, 63 Negapatan the situation and description thereof, 557. & seq. The Bloody and Beastly Rites there, ibid. Negroes, a description of the land of Negroes, 709 & sequitur. Whence called the Land of Negroes, 709. Many Nations, 711. Strange kind of Negroes, 712. 713. The cause of the Negro's Blackness, 721. 722. Their Coasts and Inland Countries, 721. & sequitur. Negro Slave made King of Egypt and Syria, 1037 Neriglossoorus, 62 Neru and the Rites there, 605 Nero his Superstitions, 69 Nestorians in Cathaya, their Rites, 404. 409. In Ergimul, 416. In Egrigaia and Tenduc, 429. 430. At Quinsay, 442. 443 Nethanims, or Gibeonites, 123 New Moon, vide Moon. New years day of the jews, 107. 196. Their Dreams of that Day, 197 New years day of the Chinois, 463 Newberies Travels, 579. 580 New Granada, 816 New World, why called America, and West Indies, 791 New England, 829. 830 New Wales, 830 New Britain, 829 New-land of King james, 814 815. & seq. New France, 823. 824. Late Plantations of New France, 825. 826. & seq. New Mexico, 855 New Spain, 858, & seq. Newfoundland, 821. & sequitur. Diverse Voyages thither, 822. Plantation there by the English, 822. 823. & seq. Nicaragua described and how situate, 887. Their Books, Sacrifices, Priests, Processions, Confessors, ibid. Their Feasts, Marriages, Punishments, Lake, and Riches, 888 Nicaraguas questions, 889 Nicostrata Author of the Latin Letters, 82 Nififa in Barbary, 700 Nigritarum terra, 709 Niger his course, 709. 710. & sequitur. Niguas, little Worms, great trouble, 818 Nilus River, a large Discourse thereof, 627. & sequitur. The cause and time of the overflowing, 628. The shallowness in some places, ibidem. The falls thereof, 727. 740. Stayed by the Prete, 731. The Spring of Nilus, 740 Nilus diverted, 1042 Nimrod, 37. 44. A Tyrant, 45 Author of Idolatry, 45. 46 Ninias supposed Amraphel, 61 Ninive built, 45. Taken by Arbaces the Mede, 61. By Cyaxares, 66. Described, 65. Who built it, ibidem. The ruins thereof, 138 Ninus first Deifier of his Father Belus, 46. His History examined, 65. His Exploits, 65. 66 His Sepulchre, ibid. Nine a number specially observed by the Tartars, 404. 419 Nisibis peopled by the jews, 64 Nisroch an Assyrian Idol, 66 Nitocris not inferior to Semiramis, 49 Noah, his wife, 29. His Sacrifice, 33. 35. His Posterity, 36. The names given him by Heathens, 44. Zabii their conceit of him, 49. Worshipped by the Armenians, 344 Nomades, Vide Tartars, Scythians, Arabians, Turks. North-east Discovery, 792 North and north-west, 801. 828 Noses flat, a great beauty with Tartars, 420. With Chinois, 436. In Brasill, 906. People that have no Noses, 149. Short Noses esteemed beauty, 518 Noua Albion, 853. 854 Noua Zimla, 856. Hollanders wintering there, and their long night, ibid. Noyra an Indian Fowl, 564 Nubae and Nubia, 723. 1026 Numas Temple of Vesta, 9, Fable of Aegeria, 27 Numidia described, 706. 707. & seq. Nuns of Mithra, 57 Nuns in China, 465. 466. In Comar, 478 Amongst the Indians, 479. In Pegu, 505. In japon, 592. In Mexico, 896 Nun's wile to preserve her chastity, 1027 Nutmegs how growing, 569 Nymphaeum, 68 Nymphs, 87 O OAnnes a strange Monster, 47. 80 Ob River, 432 Obedience of self-killing upon command, 1041 Obeliske of Semiramis at Babylon, 49 Obeliske in Egypt, 633. In Aethiopia, 726 Oblations of the jews, 115. Gifts or Sacrifices, 115. 116 Ocaca Rocks, and the Confessing there, 596. 597 Occada the Tartarian Emperor his Reign, 405. 406 Ochon his Acts, 235 Ochus the Persian, 647 Odia a great City, 782 Offerings, 115. Burnt Offerings, 116. Meat Offerings, and Peace Offerings, ibid. Personal Offerings, 119. 120 Ogge the Giant his huge bones, 210 Ogiges his Flood, 34 Ogoshasama his Acts, 591 Oysters wonderful great, 513 Oysters with Pearls, 566 Old Man of the Mountain, 218 219 Omar and his Acts, 215 Omar son of Alchittab, succeeded Abubecr in the Califate, 1018. He conquered Persia, Syria, Egypt and Palaestina, 1019 His Privileges, granted to jerusalem, ibid. He is killed, ibid. Omar son of Abdulacis, the fifteenth Chalifa, 1025. He was Just, Devout, Religious, ibid. Omarca or Omorka, 47 Onias built a Temple in Egypt, 104. 651. His City, Onion, ibid. Onions worshipped of the Chaldees 52. Of the Egyptians, 634 How used at Fez. Ophir the situation and description thereof, 756. Supposed Sofala, ibid. Ophitae a Sect of jews, 135 Opium, much eaten by Turks, 303. Where it groweth, 570 Oracles at Hierapolis, at Delphos, and Daphne, 70. 356. 357. Of the Egyptians, 643. 644. Of jupiter Ammon, 665. 666 Orbs how many supposed, 8. But supposed, ibid. Oram or Oran, 678 Ordnance by whom invented, 527 Called Metal-devils, Fire-breathing Bulls, &c. ibid. Orenoque River, 898 Orion or Otus a Giant, 32 Orimazes, and Arimanius, 367 Orissa, or Orixa how situate, 511 512 Orites certain people of India, 37 Orontes a River, 72 Orodes or Herodes, 353 Ormisda King of Persia his reign, 363 Ormuz lately taken by the Persians, 580 Orpha a Town in the way from Byr to Babylon, 64 Osel or Osell an Island in the Baltic Sea, 981 Osiris, 78. His Legend, 635. 636 Feast of seeking Osiris, 114 Ossens, 133 Ostriges, 625 Oaths of the Hasidees, 125. Of the Pharisees, 128. Of the Mahometans, 256 Otoman Family of the Turks, 281. 282 Otoman or Osman his Exploits, 282. 283. & seq. His Murder, 294. 295 Otsman the fourth Emperor of the Muslims, 1020. He is accused and killed, ibid. Owl observed by the Tartars, and had in great reverence, 403 Ox of huge greatness, 210. 853 vide Behemoth. Ox-fish, 913. 914 Oxus a River running under ground, 402 oil-fountain, 395 Ozimen or Odmen, 275 P PAchacamac, 935 Pacorus his Exploits, 354 Pagods and Varelles in Pegu, 505. In Bengala, 509. In Goa, 545 Palace of Benhadad, 233. Of Golchonda, 995 Palaestina, the situation and description thereof, 83. 84. 91. The last Inhabitants thereof, 213 Palicat a Dutch Fort in East India, 964 Palm-wine, 564 Palmita, 563. Called Taddye, ibid. Palladius his Horsemanship, 342 Pantogia his Chinian journey, 414 His Opinions of China, ibid. Paphlagonia, how situate, 330 Whence so called, ibid. Paquin chief City of China, whither Cambalu, 439. 440. The description thereof, 440 Paradise, the differing Opinions concerning it, 15. & seq. The Rivers and Fruit thereof, 15. 16 17. mercator's Map thereof, 16. Two Paradises, 161. Golden Tree in Paradise, 263 Paradise of Aladeules, 64. 380. Of the jews, 206. Of Mahomet, 253. 254. 263. Of Turks, 313 Of the Siamites. Parents how to be esteemed, 516 Paria, the situation and description thereof, 899 Parchment why so called, 318 Pariacaca, Hills in Peru of strange quality, 934 Parthians their History, 62 Parasceve, 110 Parrots and the several kinds, 565 Troublesome to some Countries as Crows here, 816 Parthia the situation and description thereof, 352. 353 Paschall Feast, 110. How observed, ibid. & seq. Paschall Lambs how many in one Feast, and how used, ibid. How the Modern jews prepare to it, and observe it, 194. 195 Passarans a kind of Indian Essees, 610 Paste-god of the Mexicans, or Transubstantiation, 881 Patricius his Chain of the World, 7. His Opinion of the Moon, 16. Of Zoroasters Opinions, 142 patriarchs of Constantinople, 324. The other patriarchs and Eastern Bishops, 325. The Patriarch of Aleandria, 659. patriarchs of Aethiopia, 752 Patane a City and Kingdom, 495. 511. The Description thereof, and of the Neighbouring petty Kingdoms, 495. 496 497 Patenaw a Kingdom, 511. 512 Paulina abused by Mundus in Isis' Temple, 635 Peace-offerings of the jews, 116 Pearls how fished for, 566. Where the best, ibid. How engendered, ibid. Peacocks had in high account, 412 Pegu the situation thereof, 498. The greatness of the King of Pegu, 498. 499. The commodities of Pegu, and the Kingdoms adjoining thereunto, ibidem. The destruction and desolation of Pegu, 500 501. 502. The Elephants there white, ibid. 503. The Peguan Rites & Customs, 502 503. & seq. Their dwelling in Boats, 504. Temples, Images, Priests, 505. 506. Their opinions of God, the World, the state after death, their original, 507 Devotions to the Devil, Monday Sabbaths, Washings, Feasts, ibid. Their opinions of Crocodiles and Apes, and their Funerals, 507. 508. The King of Pegu his entertainment to the English, 1006 Pehor and Baal Pehor, 85 Peleg why so called, 95 Pentecost, 195 Penguins a kind of Fowls where found, and the description of them, 716 Pepper how it groweth, 569 Pella a City of refuge, 132. 133 Penance, vide Punishment. Pergamus and Pergamenae, 335 Perimal King of Malabar, 550 617. The sign of Perimal erected, 553. 617. His Generation, 560 Permacks their Religion and Rites. 432 Permians, 431. They are subject to the Ruff, their manner of living, 431. 432 Persis, 141. 142 Persecution of Christians, 1024 Persia, the situation thereof, 356 The Persians whence descended, ibidem. The beginning of the Persian Monarchy by Cyrus, 356. 357, The succession of Cyrus and Cambyses, 358. The succeeding Persian Monarchs until Alexander's Conquest, 359. 360. The Persian chronology, 360. & sequitur. The Kings of the first and second dynasty, 360. 361 362. & sequitur. Persian magnificence and other their Antiquities, 365. 366. Their Riches, Epicurism, Excess in Apparel, Diet, Women, &c. ibidem. The Education of their Children, Revenues, &c. 367 368. The History of their Magi, 369. 370. & sequitur. Their Sacrifices, Rites, Feasts, Fasts, and other religious Opinions and Observations out of Herodotus, 373. 374. & sequitur, Out of Strabo 374. 375. Out of other Authors, ibidem. Their Schools and Education, 376. 377. Their Feasting, Marriages, Mourning, Lots and other Antiquities, 377. 378. The Acts of Saracens in Persia, 378. 379 Of the Tartars ruling in Persia, 379. 380. The Persians difference from other Mahometans, ibid. Alterations of State and Religion, ibid. The Names of the Caliphs and Tartars which governed in Persia, 381. The History of Ishmael Sophi, first Founder of the present Persian Empire, 381. 382. His Race, ibid. Persian Conceit of Ishmael, 382 383. The Map of Persia, 385 Shaugh Tamas the Persian troubles after his death, 385 386. Mahomet Sultan of Persia, 386. 387. The present Persians wickedly disposed, 388 The Story of the present Persian King, 388. 389. 390. Present Religion and Opinions, ibid. The difference betwixt the Turk and Persian, with the zeal of both parts. 390. 391. The spreading of the Persian Opinions, 391. 392. Their Rites, Persons, Places, Opinions, and religions, 393. 394. Nature's Wonders, and jesuits lies thereof, 395. 396. Their Chief Priests, and their jurisdiction, 396 Persian combustions, 1017 Persian Gulf described, 579. & seq. The passage down Euphrates thither, 580. 581 Persians Acts in Egypt, 647 648 Pessinuntians, 328 Pestilence how stayed, 740 Pestilent vapours out of Semiramis Sepulchre, 45 Peru invaded by Pizarro, 927 The Kings in Civil war, 929 Story of their Kings, 331. Treasures there taken by the Spaniards, 930 Peru how bounded, 933. Natural wonders therein, ibidem. Winds, Hills, Plains, Lakes, Raines, Seasons, 933. 934. The cause of no Rain, ibid. The first Inhabitants, their Quippos, Arts, Marriages, 934. 635. The Regal Rites, Rights, Works, &c. 936 Coronation and Diadem, ibid. Places conquered, 937. Their Gods, 938. & sequitur. Traditions, 939. Temples and Priests, 940. 941. Pilgrimages, 942 Boys devoted to Sodomy, ibid. Their Nuns, Sorcerers, Confessions and Penances, 942. 943 Their Sacrifices and Sacrificers, Fastings, &c. 944. 945. Humane Sacrifice, 945. Their Calendar and Holy days, 945. 946. 947. Their Knights, ibid. Their Chica, Procession and and bloody Funerals, 948. Description of the chief Cities, 949 & seq. Petivares, 910 Phaleg Author of Idolatry, 45 95 Pharaoh what it signifieth, 630 Pharaoh Necho, 79 Pharisees when their Sect first began, 126. Why called Pharisees, ibidem. Their Opinions of Fate, Fasting, Souls, Sabbath, &c. 127. Their Washing, Prayer, Tithing, ibidem. Their opinion of Oaths, Corban, &c. ibid., Their several kinds, 128. Their strictness and contempt of other men, 128, 129 Phasis, and the Phasian Goddess, 577 Phalli, 68 Pheron King of Egypt, 284 Phoenix a Fable, 225 Phoenicia described, 76. & seq. their Gods, 77. 79. Their Inventions, 82. Their Kings, 83. The Phaenician Language pure Hebrew, 39 Phaenician Letters 82. Their Navigations, 81 Phiale, a Fountain of wonderful deepness, 92 Philadelphia, 85 Philistims, 80 Philippinae islands discovered and described, 602. 603. Their Customs, ibid. Whence so called, 578. Philippillus. Philo Biblius, 76 Philo Iudaeus his antiquities counterfeit, 75. His little skill in Hebrew, 131 Philosophers Opinions of the eternity of the World, 9 Of Fore, 7. Of the Heavens and Orbs, 8. 9 Of the Stars, 9 10 Of the beginning, 13. No Philosophers simply Atheists, 28 Philosophers of the Babylonians and Persians, Vide Chaldees and Magi. Philosophers of the Indians, Vide Brahmins and Gymnosophists. Philosophy Lecture forbidden in Mahometan Schools, 281 Phocas his Acts, 215 Phralaries, 354 Phraates his Acts, 354. 355 Phrygia, 330. 331. The History of it, ibid. & seq. Phryxus his Story, 347 Phurim Feast of Lots, 114 Phylacteries of the pharisees, 127 Francis Pizarro his Birth and Exploits, 927. His Perwian Expedition, 928. His taking of Atabaliba, 929 Pigeons, Letter-posts, 580 Pilgrimage to Hierapolis, 68 Their Ceremonies, 69. To jordan, 92. To Rome, 106. To the Holy Rock, 216. To Hara, or the Temple of Mecca, 255 256. & sequitur 267. 268. 269 & sequitur. To Ganges, 509 5 0. To the sabbatical River, 580. 581. Bloody Pilgrimages of the japonites, 595. 596 Pillar of Lot's Wife, a strange relation thereof, 147 Pinchao in Peru, 932 Pinetree famous in Mysia, 334 335 Pirua, Superstition of Peru, 944 Pirch, Fountains thereof, 50 Pismires how troublesome, 565 Planets new of Gal. Galilaens, 9 Chaldaean observation of them, 55. pharisaical, 127. 128 Planting and graffing with Devilish Rites, 53 Plants in India, 563 Plants seeming to live and have sense, ibid. Plate River, 920. 921. & seq. Plato's Philosophy borrowed in Egypt, 632. The succession thereof, ibid. Pluto his Image or Idol, 471 Poeni, Punics, 118 Poisons of Diamonds, 740. Of Bull's blood, 812. Of the Bird Diroaerus, 568. Of some constitutions, 318 Polerine, or Poolaroon, and Polaway, 607 Polonia, 294. 295. The Polish Wars with the Turk, 295 Polonia overrun by the Tartars 405. 406 Polygamy first in cain's Family, 29. 30. Of Mahomet, 243. & sequitur. Of the Turks, 301 302. Of the Tartars, 416 417. Tanguth, 428. Chinois, 435. javans, 610. Of others, 530. Every where in most Nations of Asia, Africa, and America, Vide Marriages and Wives. Mogol his Polygamy, 516. He hath a thousand women, 517. The Turk three thousand, 135 Polyhistor his testimony of the Flood, 34. Of Abraham, 55 His Story of a Lion. 50 Policy what relation to Religion, 27 Polypus described, 624 Popish Dreams fathered on Antiquity, 30. 31. Their Plays like Adonia, 76. Mirabiliarij 80. Their jubilee, 112. 113 Their worship of Creatures, ibid. Their lies, 395. Their Pharisaisme, 165. Obedience Rabbinical, 159. Traditions, 158 159. Their jewishness, 161 Scandals to the jew, 220. Their Relics, 286. See the Titles, Beads, Relics, Saints, Martyrs, Miracles, Priests, Processions, Nuns, Vicar, Prayer, Votaries, Monks, Monasteries, Candles, Pilgrimages, Funeral Rites, Lights, Confession, Sanctuary, Paste-god, jubilees, Lent, &c. Pomp of Antiochus, 74. 137 353. Of the Persians, 371 Compared with the Popes, ibidem. Pontus how situate, 329. The description thereof, ibid. Poote how relieved, 181 Porca Kingdom, 554 Porto Santo almost destroyed by the increase of one Conie, 784 Portugals Authors of late Discoveries, 44 Portugals at Goa, Malacca, Ormus, see those Titles, their Indian expenses, 483. Their Acts and Conquests in Africa, 755 In the Indies, 483. & sequitur. Their Wars with the Hollanders, Vide Hollanders. Their Sea fights with the English, 757 Their Acts in Brasill, Congo, Angola, Mombaza, the islands of Cape Verde, Saint Thomee, Principee, Saint Helena, Barbary and Africa. See these titles, and generally the fift Book, and last Chapters of the Seventh. Portugal Kingdom planted in the blood of moors, 759 P rtugals weakness in the Gulf of Bengala, 995 Potozi Mines described, 759 Powhatan the Story of him, 901 902. Whence his title, ibid. Pokohuntis, or Matoke Daughter of Powhatan, 906. She is Christened and married, ibidem. Prayer of the Euxai, 134. Of the jews, 171. 185. 186. & sequitur. Their Morning Prayer and Superstitions therein, 185 & seq. Their gestures and turnings at Prayer, ibid. Mahomet's Canon of Prayer, 256. 257. 263. The Turks manner of Praying, 297 298. 308. The Jugutes their Praying, 772. the Mogul's, 516 Persians, 582. Prayer for the dead amongst the jews, Vide jews. Amongst the Turks, 297. 308. Amongst the Persians, 389. Amongst the Tartars 418. The Indians, 481 482 In Banda, 562. Of the Prayers of every Nation. See the whole Book in discourse of each Religion. Preaching little used in the Greek Church, 324. 325 Preaching of Mahumetans, 256 Turks, 319. 320. Of the Talapoys, 513 Precepts Affirmative and Negative, 173. The jews Negative Precepts expounded by the Rabbins, 174. & sequitur. Their Affirmative Precepts expounded, 175. 176 Precopite Tartars, 421. 422 Presbyter john in Asia, the History of him, 734. 735. & sequitur. Wither this be the same with him of Aethiopia, ibid. Two in Asia, 737 Presbyter john in Africa, not strong at Sea, 738. Not so called there, ibidem. His state, Relations of his Empire, 740 741. Doubtful or fabulous out of Friar Luis, 742. His Library and Treasures, 744. 745. His Election, 746. 747. His Cities, 747. 748. The more credible report of him, out of Godignus, 749. & sequitur. His course of justice, 150. His miseries, ibidem. His Descent from the Queen of Saba, 151 Priapus City and Haven, 334 Priapi two huge ones, 68 Priamus, 328 Priest the first named Melchisedec, 121. Heads of Families and firstborn Priests, ibidem. Priests of the jews, 121. 122 123. No Priesthood now left to the jews, ibid. Priests of the Chaldees, 51. 52. 57 Called Magi, 55. Natitae, 58 Galli, 68 Their Number and Order, 69 Priests of Phoenicia, 88 Of Moloch, 86. Of Arabia, 227. 228 Of Panchaea, 229. Of the Turks, 319. 320. & sequitur. Of the Capadocians, 326. 327 Of Mysia and their abstaining from Flesh and Marriage, 334 335. Of Diana, 337. Shave Priests at Solmissus, 339. At Mylasa, 340 Priests of Cybele, ibid. 367. 368 369. 372. 373. 374. Of the present Persians, 393. 394. Of the Scythians, 397. Of the Tartars, 419. Shave Priests and single in Cathay, 404. 415 426. In China more Popish Priests, 461. 466. & sequitur. In Syam more than Popish, 491 In Pegu also, 505. Mogul's Priests, 520. Banians, 241 Bramenes, 547. 548. japonites, 592. 593 Priests in Ternate, 605. 606. Samatra, 614. Zeilan, 616. Egypt, 635. 636. & sequitur. Saracenicall Priests, 230. Christian, 251. jewish, 263 Priests of Ammon, 273. Carthaginian, 285. Cairaoan, 353. At Ham Lisnan, 386. In Guinea, 716. 717. Meroe, 728 Abassia, 740. Angola, 766 Congo. 767. Loango, 770. 771 New France, 826. Virginia, 840. 841. Florida, 847. 848 849. Mexico, 870. 871, Acusamil, 885. Nicaragua, 887 Dabaiba, 894. Cumana, 898 Brasill, 916. 917. Peru, 490 491. Hispaniola, 957. Popish Priests in America, 799 Princes of the Faction of Black Sheep and White Sheep, 381 Prophets of God, 136. Seducing Prophets 143. 144. Mahometicall Prophets, 254 Prophets of the World, 276 Prophet in Patenaw, 495. In Temesna, 680 Prophetical Saint and King in Barbary, 700. 701 Proselytes who so called, 97. How made, ibid. Processions of the Zabii, 52. 53. To the Syrian Goddess, 67. 68 Of the jews at the Feast of Tabernacles, 112. 196. To Mecca, 255. 267. 268. 269 Processions of the Magi, 55. 369 370. & sequitur. Procession with Candles in China, 466. & seq. Processions near Goa, 543. Of Perimal at Prepeti, 550. In japon, 592. In Zeilan, 617. In Egypt, 636 Of Ammon, 657 Of Mexicans, 881. Nicaragua, 887. In Peru, 948 Proserpina, 76. Vide Sinope. Psammeticus his trial of Antiquity, 39 Psaphons policy, 171 Ptolemeis Kings of Egypt, 73 648 Ptolemais how situate, 79 Pulaoan described, 604 Purifications of jews, 181. 182 Amongst the Tartars, 415. & seq. Purity from sin, 283. Their beastliness, ibid. Purple dye of Ape's blood, 406 Punnishments among the jews, how many and in what manner, 98. Of stoning, hanging, burning, &c. 99 100 Of the Whip and Excommunication. ibid. After death, 160. Modern Punishments, 198. 205 Punishments among the Turks during Lent, 310. Self-punishments of the Pharisees, 128. Of the Essens, 130. 131. Of the Hasidaei, 125. 126. Of modern jews, 197. 198. Of Mahumetans, 251, & sequitur. 259. Of Turks, 315. 316. Of the Galli, 68 Cappadocians, 326. 327 Of the Magi, 55. 369. Of the Persians, 390. Samoeds, 432 Of the Chinois, 465. Siamites, 503. Peguans, 506. 507. At Ganges, 510. Of Cambayans, 537. Bramen, 547. In Narsinga, 557. Of the japonites, 592. Philippinas, 603. Passarans, 610. In Zeilan, 616. Of the Egyptians, 634. Carthaginians, 672 Purgatory of the jews, 206 207. Like the Popish. ibidem. Their Purgatory Prayer, ibid. Purgatory of Hecla, 563. Purgatory Visions, 361 Pustozera, 445 Put and Phuthaei, 37 Putulangua a tree so called worshipped in Persia and Arabia, 242 Pygmalion Founder of Carthage, 79 Pyramus and Thisbe, 57 Pyramids in Egypt, 632 Pythagorean opinions of killing & eating no quick thing, &c. 462 531. 701. 542 Q QVabacondono Emperor of japon, 590. 591. Made his Nephew Quabacondono, 591 592. Causeth him to pluck out his bowels, ibidem. The young Quabacondono his cruelty, ibidem. Quails sacrificed, 630 Quicksilver and the properties thereof 797. Where found, 798 Quilacare and their bloody rites, 890 Quiloa, the situation and description thereof, 756. 757 Quinsay greatest City of the World, 441. The description thereof, 442. 443 Quippos wherewith they account in Peru, 935 Quivira, the description thereof, 853 R RAimah and his Posterity, 37 Rab his strictness, 126 Rab, Rabrah, Rabath, with a rabble of like titles, 164 Rabbi and Ribbi, ibid. Rabbins of two sorts, 165. Their several Classes, ibid. & sequitur. The authority and power of the Rabbins, with their Rites of Creation, 166. & sequitur. Their Degrees, ibid. Their Scholars and Academies, 167. Which of most reckoning, ibidem. Their glorious titles they give to each other, 168. When their first Morenu, ibid. Compared to jesuits, 159. To Ignatius Loyola 158 Rabbins more exercised in their Talmud then in the Bible, 157 Rabbinist jews, 125 Rabbath chief City of the Amorites, 86 Rach and Rachiophantae, 57 Rakiah what it signifieth, 8 Rainbow, observations on the colours thereof, 36. Called the child of Wonder, ibid. It was before the Flood, ibid. Rain of stones, 295. Of Ashes, Sand, Hair, 360 Rain seldom and unwholesome in Egypt, 630 Rain warm and unwholesome in Guinea, 717 Rain turning into Worms, 805 the manner of rains in Peru, 941 Raleigh, viz. Sir Walter Raleigh his Discovery of Guiana, 900 901. His Plantation in Virginia, Vide Virginia. His taking Saint joseph, 907 Ramadan, Festival month of the Saracens, 239. 240 Ramadam, or Ramazam of the Mahometans, 263 Rambam, or Rabbi Moses Ben Maimon his commendation, 52 Author of the jewish Creed, 171 Rams in Turkish Superstition, 324 Golden Ram, 350. Phryxus his Ram, 347 Racing and Printing the flesh, 876 Rats wonderful great, 565. Musk Rats, 621. Many kinds of Rats, 565 Raziel Adam's teacher, 161 Rebat a town in the Kingdom of Fez, 681 Rebecca a jewish Dream of her. 160 Rebellions at Cufa, 1022 Reconciliation-Fast, 112. 197 198 Rechabites 125 Red Sea, or Arabian Gulf, 582 & seq. islands therein, ibidem. Red Sea why so called, 775. & seq. The chief Towns and islands in the Red Sea, 777, & sequitur. Reisbuti or Rasboots, a people subject to the mogul, 534. Their Country, Religion and Rites, 535. 536 Religion whence the word derived, 17. 18. How differing from Superstition, called Ean-fastness, 18. Described, ibidem. The use thereof, 26. It is natural to men, ibid. It is not policy, nor by policy can be abolished, 27. True Religion can be but one, 27. 28 Men will rather be of false than no Religion, ibidem. & 301 391 Religion the most mortal makebate, 75. What was the Religion of the World before the Flood, 28. 29. Whom the Heathens cal-Religious, 46. Perverters of Religion, 55. 70. 75. Times religius observed in China, 47 Religions of Christians, moors and Ethnics compared for store of followers, 320 Relics; of the Ark, 35. Of Mahumetans, 281. Of an Ape's Tooth, 295. Of the Ship Argo, 320. Of Adam's foot-print, 381 Repentance, 257 Resurrection denied by the Sadducees, 138. By the Samaritans, ibid. Confessed by the Ancient Pharisees, 126. Their three opinions thereof, ibid. Denied to Usurers, 257. Of women in male sex, 261. Resurrection of Birds and Beasts, 314. Turkish opinion of the Resurrection, 313 Rhameses an Egyptian King, 632 Rheubarb, plentiful, 413 Rhinoceros of Bengala, 509 Rhinoceros of the Air a Fowl, 742. And of the Sea, ibid. Rice plenteous in Pegu, 498. 499 Rich Carpet, 1019 Riphath and Riphaean Hills, 37 Rimmon an Idol of the Syrians, 74 Rings worn in Ears, Nose and Lips, 873 Rivers worshipped, 509. 510 Rivers of Paradise, 18. Of Adonis, 78. Of jordan, 90 sabbatical, 109. Of the Hircans, 361 Rivers running under ground, 65 River in Laos running backwards, two months, 489 Rivers made by hand many and great in China, 455 Rivers losing themselves in Sands, 579. Great Rivers in America, 793. Abassian Rivers. 840. The River Plate and Countries adjoining, 920 River-horse, 623. 714 Rhodes the description thereof, 584 Rhodians, 39 Rihi a Savage people, 1032 Roundness of the World, 9 Rowland a name frequent with the Colchians, 348 Ruck a fabulous Bird, 780 Russian Observations, 973. & sequitur. Russes converted to Christianity, 1038 S SA, Scha, Saha, Shaugh, Xa, Persian titles, 365. 366 saad's cruelty, 1015 Saba and Queen of Saba, 225 330. 331. 332. 753. The City Saba described, 748. 753. 754 Sabaea Regio thurifera, 37 Sabbaticus a River in Syria, 109 A Discourse of the sabbatical River, 581. 582. A tale of a jew that thought he had met with the sabbatical River, 580 Sabbatha a City in Arabia Foelix, 37 Sabbatharians, 123 sabbatical year, 99 sabbatical year of the jews and Samaritans, 109 Sabbatary Soul of the jews, 193 sabbatical Superstition of the jews, 107. 108. 127. 192. 193 Sabbath why so called, 106. A general name, ibid. Sabbath why called the Lords Day, 20 Sabbath how far Moral and Ceremonial, 15. 20. 108. Objections answered, 19 20. 21 Sabbath of Christians, 20. 21. Of jews, 106. 109. 174. 192. Of Aethiopians 111. Of Turks, 310 311. Of Peguans on Monday, 507. In java arbitrary, in Guinea on Tuesday, 718. 719. So likewise in Paucora, 813 Sabbetha and his Posterity, 37 Sabtlieca and Sechalitae, 37 Sabyrians, 439 Sacrament of the Rainbow, 36 37 Sacrifices of Cain and Abel, 27 28. Kind's of Sacrifices, 28 Sacrifices consumed by fire from Heaven, ibid. Sacrifice, but the Apparel of Divine worship, 30 Sacrifices of the Cyrenians and jews, 110. 115. Of Mahumemetans, 273. 274. Phaenician Sacrifices, 81 Sacrifices to Moloch, 86. Of Arabians, 227. Of Taurica, 234 Galatians, 329. Of Meander, 337. Araxes, 345. Armenians, 344. Albanians, 346. Scythians, 397. Egyptians at Idythya, 402. Busiris, 594. At Heliopolis, 599. Of the Carthaginians, 672. Of the Blemmies, 683. Aethiopians, 745. Falsely supposed of Virginians, 775. In Florida, 846. Panuco, 853 Zaclota, 920. Tezcuco, 932 Of Mexicans how begun, 871 Increased, 872. To their Goddesses, ibid. The strange fashion of their Sacrificing, 871. The Rites of humane Sacrifice, 872 Sacrifices of the jews of eight sorts, and their rites, 115 Sacrifices of the Persians, 373. Daily, ibid. Rites of their Sacrificing, 374. 375. 376. Of the Philippinas, 603. Self-sacrificing of the Banians, 240 241. Of the Nayros, 553. Narsinga, 580. Amouchi, 638 At Quilacare, 890. Japanders, 595. Humane Sacrifices at Peru. 945 Sacae, their Habitation and rites, 399 Sacrilege how punished. 120 Sachoniatho, 76 Sagadana, 579 Saga, 350 Sabatius Saga, 351 Sagada hoc river, 683 Saddai a name of God, what it signifieth, 4 Sadducees the History of them, 129. 130. Their cruelty, ibid. Difference betwixt them and the Samaritans, 138 Sanhedrin, vide Elders. Saints in Turkey, 316. 317. 318 In Egypt, vide Nafissa. Saladine, 657 Salmanasar, 136 Saints of Pagans, 999 Salomon's building the Temple, 102 Salamander, 565 Salsette, and the Rites there, 545 Salt-hill, 84 Salt dear sold, 722. How made, ibid. Saltness cause of motion in the Sea 573. 574 Samarcheneth a City, 149 Samarchand the City of the great Tamerlane, 425 Samaria how situate, 93. 136 Samaritan Sect, 136. & sequitur. The hatred between them and the jews, 137. Difference from the Sadducees, 138 Samaritan Chronicle, 138 Samaritan Letters and Temple, 138 Samosata, Lucian's Birth place, 68 Samoits or Samoeds, 431. Their Rites, 432. & sequitur. Their hardship and manner of travel, 432. 433. Their Images, Religion, Persons, ibid. Samiel, Semixas names of Devils, 32 Samatra the History thereof, 612 613. The King thereof a Fisherman, how he came to the Crown, 613. 614. His Admiral, Attendants, Women, &c. ibid. The present King attended by Boys and women, ibid. His entertainments to the English, 613. His letter to our King, 614. His cruelties. 615 Samsaeins or Sunners, 133. 134 Sanballat, 136. 137 Sanctuary at Tavium, 325. At Ephesus, 336. Canopus and other places, 362 Sandars, three sorts thereof, 570 Sopores King of Persia his reign, 361. 362 Sangene tocoro in japon, 586 Sangius Draconis, 779 Saraca, the name of an Arabian, City, 230 Saracens who, and why so called, 215. 229. 230. 657. Their Ancient Rites, ibidem. Their Religion, 230. 231. Their Wars under Mahumet and his Successors, 232. & sequitur. Divisions, 233. Their Califs and exploits, 234. 236. & sequitur. Their learning and learned men, 240. 241. Their Story of Mahomet's life, 244. 245. & sequitur. Their opinion of the Alcoran, 258. 259. The Saracenicall Conquest and Schism in Persia, 378. 379. What Country of the East they possessed, 657. More Saracens then Christians, ibid. Captain Saris, his travels and commendation, 589. 590 Sardanapalus his Conquests, 61 His destruction, 61. 62. His Monument, ibidem. How much goods perished with him, ibid. Sardis Mother City of Lydia, 339 Sarmatians, 37. 407 sasquesahanocks a Giantly people in Virginia, 842. Their Rites, 843. 844 Saturni, who so called, 45 Saturnus the same with Cain, 45 Saturn of the Phaenicians, 77 His other names, 80 Satouriova his Acts, 848 Savalets many Voyages. Sciequian Sect, 463 Sclavonian Tongue the large extent thereof, 973 Scribes, not a Sect but a Function, 132. The History of them, 132. 133. Two sorts of them, 132 Scriptures sense how divers, 14 The mystical is mist-all, and missecal, 16. Opinions concerning the Scripture, 169. First penned by Moses, 175. Digested by Ezra, 87. Numbers of the Books, Chapters, Verses: Who first Author of Chapters, 159 The Trent Decree of Translations, 168. jews respect to the Scripture, 168. 169 Seyles King of the Scythians his misfortunes, 398 Scythia, a great part of the World contained under the name, 396 Why so called, ibid. The people, religion, language and manner of life, 396 397. Their Temples, Divination, Funerals, &c. 397. 398 Their cruelty and hatred of Foreign Rites, ibidem. Particular Nations in Scythia, their Acts and Rites, 398. 399. & seq. Scythes a Monster, 396 Scythilmus 45 Sea the Creation thereof, 10. Division thereof, 575. Commodities thereof, ibid. The Red Sea, 84 582. 583. & seq. 775. & seq. A large Discourse of the Sea, and many Observations thereof, 571. 572. & seq. The form, greatness, depth, ibid. The profit, motion and saltness, 573. 574 The Sea Original of Fountains, 574. Varieties of Seas, 575. 576 The Persians and Mogol have no power by Sea, 293 Seals a kind of Fishes, 435 Seba Peopler, and people of Arabia, 37. 225. The Region of Seba, 143 Sebua, Sebuaeans, 139. Sebuaeans a Sect of Samaritans, ibid. Sebaste in Samaria, 105 Seboraei whence so called, 165 Sebyrians, 432 Secsina in Barbary, 700 Sects in Golchonda, 995 Seed of the woman and the Serpent, 27 Master Selden his deserved commendation, 70. 150 Seilan or Zeilan, 616. & seq. The riches and rarities thereof, ibid. Their Temples, Images, Monasteries, Processions, 617. Their workmanship and juggling, 618 Whither Seilan be Taprobane, ibid. Selim the great Turk, 283. & sequitur. Selim the second, 285. 286. Selim the great mogul now reigning, his greatness and conditions, 519. 520 Self-penance, vide Punishments. Self-murder, 633 Selebes they abound with Gold, 578 eat man's flesh, 608. islands near, ibid. Seleucia, 63. Turned into Bagdet, 50. Built by Seleucas, 63. With eight other of that name, 73 Seleucus worshipped, 70. His history, 73 Seleuccian Family of Turks, 279 280. 281 Semiramis her Pillar, 45. Her Babylon Buildings, 48. 49. Not the Founder thereof, ibid. Her Sepulchre. 45. The first that made Eunuchs, 61. Abuse of her Husbands, 66. Supposed the Founder of the Temple at Hierapolis, 68 Her Image there, 69. In Media, 350. Her invading India, 381 Senaga River, 714 Senacherib overthrown by Mice, 62. Slain by his own Sons, 66 Sentence in the Court of the jews how given, 98 Sentida a feeling herb, 563 Sensim an Order of Tartarian Priests who observe great strictness, 418 Separatists a Sect of moors, 273 Sepulchers, vide Funerals. Serpents eaten in America, 33. diverse kinds of Serpents in India, 565. Death to kill a Serpent, ibid. The King of Calicuts opinion of Serpents, 565. 566. Huge Serpents in Africa, 623. 624 Several kinds of Serpents there, ibid. Serpent used to tempt Eve, 21. 22 His curse, 23. Seed of the Serpent, 27. 28 Serpent Images in Belus Temple, 47 Serpent honoured by the Phaenicians, 77. By the Ophitae, 135 Worshipped by the Arabians, 221 By the Indians, 565. By the Egyptians, 637. 638. By the Adeans, 652. A Serpent the Arms of the King of China, 451. Tame Serpents, 623 Serpents in Brasill, 912. 913 Seres their Habitaion and Rites, 400 Serug Author of Idolatry, 45. 95 Sesostris, 227 Seth his Nativity and Posterity, 29. 30. Arts ascribed to him, 31 Sethiani a Sect of the jews worshippers of Seth, 135 Sem Son of Noah, 36. His Posterity, 37. The same with Melchisedec, 45 Serapis his Temple and Rites, 650 651 Seriffo of Barbary his History, 695 696 Severus his severity, 71 Severity Elders, 99 Seventy Weeks of Daniel, 98 Shark a Fish, 953. 954 Shaugh Tamas the Story of him, and of the Persian troubles after his death, 585. 586 Shem and his Posterity, 37 Shemer, 136. A City so called, ibid. Shirley, viz. Sir Anthony Shirley his Travels, 388. 389 Sheshack and Shack, 58 Shomron Mountain, 136 Siam, Silon, or Zion a City and Kingdom in India, 490. Their Houses, Inundations, Monks, and Superstitions, ibidem. Their Gods and Religious Men, 491. & sequitur. Their Feasts, Temples, Devotions, 492. The King's greatness, ibidem. Besieged, 493. Acts of the Black and White Kings, ibidem. Fury of the Japanders there, ibidem. They wear Balls in their yards, 496 Sibyls counterfeit, 35. 38 Sichem, 137. Called Flavia Caesarea and Naples, 143. The Sichemites Religion, ibid. Sick persons how used amongst the jews, 206 Sidon the building thereof, 78 Sidonians first Authors of Weights and Measures, 82 Sidon first inhabited the Sea-coast 86 Silver the nature thereof, and of the Mines, 797 Sinai, 225. Mount Sinai how situate, ibid. Sincopura Straits, 579 Sinda described, 532. 533 Sin the definition and distinction thereof, 24. Whence Original Sin, and how, ibidem. Whither by Generation, 25 Sins combination in our first Parents, 22. The fearful state of Sinners, 28. Seven mortal sins reckoned by the Turks, 301 sin-offering of the jews, 116 The nature of actual sin, 25 What accounted sins by the Tartars, 415. 416 Zion, 94 Sithuchrus the same with Noah, 47. His Chaldaean Legend, ibid. Sitting a sign of reverence, standing of dignity, 420 Skulls in the Temple of Mexico how many 873. In Nicaragua, 888 Skulls of Parents made drinking cups, 951. A Turret built of stone and Skulls, 951 Slaves of Angola. 766 Sleds used by the Samoeds drawn with Deer, 432. Their swiftness, ibid. Sleds drawn with dogs, 744 Snakes, vide Serpents. Snake-wood, where growing, 570 Socatera or Socotoro, 778. The description thereof, 779 Socota an Idol in Virginia, 839 Sodom and Sodomites, 85. History of Sodom, 83. 84. & sequitur. The Sodomy of Turks, 229, 230. Of Persians, 371 Of Tartars, 419. Of Chinois, 440 Sogor a Village near Sodom, 84 Sofala, 756. Supposed Ophir, ibid. Soldania, 761. Their cheap sale of beasts, beastly habit and diet, colour, &c. 762. 763. 764 Solyman a name of diverse Turks, 280. 284 Solyman the Magnificent his acts, 284. 285 Solmissus how situate, 339 Summer islands, 960. 961 Sophia chief Temple in Constantinople turned into a Meschit, 306. 307 Sophi of the Turks, 321 Sorceries of the Tartars, 416 Soul, 13. It's immortality, 126 The jews Opinion of three souls and one Sabbatary, 127 Dogzijn their Opinion of the soul, 220 South-sea sailed by Viloa and Alarchon, 922 South Continent how great, 832 By whom discovered, 831 Spaniards how detested in the Philippinas, 604. 605. 606. In Cuba, 954. Indian conceits of them and their Horses, 962 Their cruelties in the West Indies, and of their perverse Conversion of the Indians unto Christianity, 962. 963. & sequitur. Spain infested by the Danes, 1045 Spelman, viz. Sir Henry Spelman his deserved commendation. 116 Spirit very God, 3. Our sanctifier, 4. His manner of working, 6. 7. Moving on the waters, 6 Spirit of man how procreated, 23 Stars not animated 8. What their number, greatness, and other qualities, ibid. Stars seen by day, 1017 Stone kissed at Mecca, 269. 270 Stone of mourning, 137. Precious stones and their virtue. Storks piety, 223. Chastity and worship, 560 Stratonice a Queen's 68 Stratonicea, 67 Straits of Magellan, 923. How often passed by Englishmen. 927. The Giants there, cold & other observations, ibid. Succession of the Persian Kings from Cosroes son of Hormisda, 1017 Succession of the Kings of Barbary, after the ending of the Egyptian Chalifas, 1046. 1047 Sucheom or Suceu a rich City of China, 440. Whither Quinsay, 441 Sucoth Benoth, 58. Like a Hen and Chickens, ibid. Suleiman the 14. Chalifa, 1024 His gluttony, 1025. Is poisoned, ibid. Sun created the greatness and excellence thereof, 10. 15. Worshipped of the Chaldees, 54. Of the Phaenicians, 77. Moabites, 85. In the high places, 101. Of Hessees, 131. 133. Samsaeans, 133 Daniel Sylvester killed by Lightning, 979 Superstitions why so called, 18. and 46. Credulous, ancient, 69. The nature of it, 81 Surmobolus and Thurro, 77 Suskoy Emperor of Russia, 992 Sut a Region in Africa, 620 Swiftness of some Arabians, 265 Swimmers famous, 580 Swine holden unclean in Syria, 69. In Phoenicia, 80. judaea, 92. In Arabia before Mahomet, 228. 229. By Mahomet, 252. 253. By the Scythians, 396. 397. By the Tartars, 418 By Egyptians, 642. 643 Swine sacrificed in the Philippinas, 602, 603. In Egypt, 643 Swine with horns, 566. Two sorts in Guiana 900. In Brasil one living in both Elements, 912. 913 Swine in Terra Australis, 924 Swordfish described, 513. 514 Synagogues at Alexandria, 100 At jerusalem, 104. The Rites therein used, 104. 105 Of Modern jews, 146. 147 & sequitur. 183. 185. & seq. The manner of going to the jewish Synagogue and from thence, 183. & seq. Syria and Assyria confounded, 65 How divided and bounded, 65 66. 67. The Habitation of Adam, Noah, &c. ibidem.. The Syrian Kings, 73. & sequitur. The Syrian Goddess, 67. 68 Who she was, ibidem. Differing from Atergatis. 68 The Syrians worship Fishes and Doves, 69. Effeminate, ibidem. Alterations of Religions in Syria, 75 Syria a strong hold, 501 Syriac Language, 38. 40. 231 Syrophanes his profane Piety, 637 T TAautus or Thoyth, 77. First Author of Letters, ibidem. Tobacco, 1004 Tabernacle of the Israelites, 101 The History thereof, ibidem. The Feast of Tabernacles, 112. 196 Neglected from the time of josuah to Nehemiah, ibidem. How kept, 112. 196. 197 Table of the Sun, 728. 729 Taicosama the japonian his acts, 593. 594 Taiou city described, 421. Talapoyes, religious persons of Pegu, 505. Their imitation and Rites, 506 Triens how much, 102. How valued amongst the Hebrews, ibid. The Talents which Dauid left to Solomon, how much in our money, ibid. Talmud what, 228. When, and why, and how composed, 155. 156, & seq. Of Babylon and jerusalem, ibid. Absurdities thereof, 156, 157. Tamas King of Persia, 286. His Story. ibid. Tamin, Tangis, and Tamegine names of China and Chinois, 435 Tamendo●s a strange beast, 356 Tamut and Thamuz a Prophet mourned for by the Zabii or Chaldees, 50. By the Phaenicians, 78. The history of Tamut an Idolatrous Prophet, 52 & seq. Tamerlane, 74. Compared with Alexander, 425. His Life and Acts, 450 Tanais River and Goddess, 305 Tangrolipix his Acts, 270 & seq. Tanguth and the Rites there, 428 429 Tantalus his Story, 331 Tapestry hangings when & where invented, 335 Tappyri their habitation and Rites 355. 356 Taprobana. 561 Tarshish founder of the Cilicians 37 Tarsus a Cilician City, 37. Built by Sardanapalus, 62. An University, 313 tar-fountain, 395 Tartars, their Reign in Persia, 379, 380. & seq. The history of them. 401. & seq. Their original, ibid. Not from the ten Tribes, 402. Their first Tribes and rudenesses, ibid. Their Exploits and Conquests, 403. 404. & seq. Their Sorcery, 406. The Map of Tartary, 407. The Tartarian greatness, chronology and Succession, 406. 408. 409. Writers of the Tartarian history, ibid. An Examination of their history, 414, & seq. Their Religion and Rites thereunto belonging, 415. 431. 432. The Seal of the Tartar Emperors, 407. Their inscriptions and letters, 433. Their custom's persons, pastures, tents, ibid. Their D●mations, Priests, Astrology, 416. 417. Their Marriages, Scots, Usury, Funeral, ibid. Their magnificent Feasts, Palaces, Games, 418. The Precopito and Crim- Tartars, 421. Cazan, Altracan, and Tartary Deserta, 423. Their diet and hawking, 424. The Zagathayans, 425. Their Carabas or Black-heads, ibid. Their changes in Religion, and of the Morduits or Moxii, ibid. The Kings Colmacks, &c. 425. 426. Rites general to all Tartars, ibid. Taugast chief City of the first Turks. 278 Tearcon or Tirhaka, 49 Teeth of wonderful bigness, 32. Teeth black esteemed beautiful, 492 Tekupha, 107 Telensin or Tremisen, 691 Temesna described, 680. 681 Temples idolatrous of Belus, 49. 50. Of Apollo at Babylon, 51. Of Venus, 56. Of the Moon at Carrae, 64. Of Saint Abraham, ibid. Of the Syrian Goddess, 68 Of Apollo, Daphneus, and Diana, 71. Of Minerva, 72. That at jerusalem named of jupiter Olympius, 74 Of Nanaea, ibid. Of Victoria at Antioch, ibid. At Damascus, 75. At Tyre, 77. At Biblos, 78. In Libanus, 79. Astaroth, ibid. Of Venus, 80. Of Dagon, ibid. At Ascalon, 81 In Casius, 83. Of Solomon and others in jerusalem, 94. 95. 102. 103. At Samaria, 105. At Leontopolis, 106. At Caesaria, ibid. At Panium, Rhodes, Sebaste, 107. 108. At Samaria, 137. At Aelia, 142. On Mount Sinai, 225. Of Venus in Arabia, 231. Of Damascus, 234. Of Mecca, 270. 272. 273. & seq Of Christians made Turkish, 306. The Temple of Saint sophy, 307, & seq. Temple at Comana, 327. Morimena, Castabala, Diapolis, 327, 328, At Zela, 328. Of the Galatians. Nice, 329, Paphlagonia, ibid. Phrygia, 338. Adrastia, 841. At Cizicus, 342. Of Diana Leucophrina, 335. At Smyrna to Homer, 336. Ephesian Temple, 337. 338, & seq. Clazomenae, Miletus, Possidium, Solmissus, 340. At Stomalymne, Bargolia, Mylasa, and Alabanda, 341. Temple of Armenia, 345. Athania, 347. Of Soythians 397. In China, 470 471, In japon, 598. 599. In Zeilan, 584. In Golchonda, 999 Temple at Damascus costly and magnificent, 1024 Tenariffe, 784. The pike or high hall, 785. 786 Tephillim of the jews, 185 Teraphim of the jews, the manner of hallowing it, 123 Terra Australis, 924. Discourses and Discoveries thereof, ibid., & seq. Ternate, 605. & seq. Thamuz, a name of a month, vid. Tamut. Thamuzites. 136 Thara first Image-maker, 45 Tharsis supposed Carthage. 37 Tharsus, or Karthuda, 82 Thebais in Egypt, 632 Thebet and the Rites there, 430 Thebes vid. Thebais. Theobulians a Sect of the jews, 135 Theodosian Author of the Story of Bell and the Drogon 57 Theology Allegorical 77 Theruma a kind of Tithe of the jews 117 Thespesion 671 Thiefs how punished by the jews 99, 100 Allowed by the Georgians, 347. 348. Odious to the Scythians, 397. Presently and cruelly executed by the Tartars, 431. 432 Thiras father of the Thracians, Thogarma, whence the names Tygranes and Tygranokarta 37 City of Saint Thomas, 560. 994. Saint Thomas Island 781 Thomas-Christians 561 Thophasumin, the reasonable cretures so called 77 Thoyth 77 Thresher, a Fish, 952, 953, & seq. Thuball Father of the Iberians, 37 Thunder how produced 77 Tiberias a City wholly inhabited by jews 136 Tibareni a beastly people, 330. their cruel Rites. 400 Tigris, 17. The overflowing thereof, 58. Mixed with Euphrates near Seleucia, 61. The towns thereon, 50. 64. Desolated Cities by a Deluge, 64. The swiftness, 63. The name 341 Tigers, 491. They cause the people to lodge in Trees, and to set their houses on posts, &c, 493. 494 Time, what it is, 5. Time and Motion twins, 12, 13 Computation thereof divers. Tinge or Tanger. 87 Titans and their Inventions 77 Tithes how far levitical, 116. Some reckon four sorts, 117. Of what, how paid, where, by whom 117. 118. Officers received them ibid. & seq. Paid by Turks, 306 At Fez, 684. To the Seriffos, 695, 696. Titus 140 Tombuto 722 Tongues confounded 38 Topheth or Timbrel 86 Tomimamlazes 910 Torlaquis a Turkish order, 317 318. Their wickedness, ibid. Torch-intelligence. 996 Torpedo 750 Tower of Babylon 50 Traditionarie jews, 127, & seq. Equalled to Scripture, 157, Of traditionarie Jews more at large vid. lib. 2, cap, 12. to the end. Traditionarie Papists, 158. 159. Traditional Law, Tradition preferred before Scripture, ibid. Foolish and blasphemous Traditions of the Arabians, 231. 232. Lying Traditions of the Mahometans. 273. 274. Translations of Scripture, nine, 170. Opinions concerning the translation of Scripture, 169. the Vulgar translation, ibid. Transubstantiation, 881 Tree forbidden, 17. 21. Fabulous speaking Trees of the Zabiis. 52 Trees used in the Feast of Tabernacles, 196. Trees worshipped, 360. Trees of India, 566. Two Trees in the Garden of God, son call Sacraments, 21. Trees of Sodom, 84. Mahomet's tree in Paradise, 263. Trees in japon very strange, 520. As strange in Ciumbubon, 532. In Congo, 769. In the Island of Saint Thomas, 781. In Brasill 912. In Golchonda all Trees continually green, 995 Tremisen Kingdom 675 Trials of doubtful causes in Guinea, 718. In Angola, 766. In Loango, 770. 771 Tribes 44. in Golchonda described 997 Tribes of Israel their portion, 91 97. Their City's royal, 92 Tribunals 98 Trinity in Unity 3 Trinidado 899 Tripiti an Indian Idol, 560 Tripoli in Barbary, 674. Described, ibid. Strange People and Sects near Tripoli, 220 Triumuiri at Rome 66 Troglodytae, 667. 731. Troy history thereof, and present ruins 332. 333 Feast of Trumpets 111 Tubalcain supposed Vulcan, 34 Tuban in java 610 Tubiens a society of the jews 135 Tuesday Sabbath in Guinea, 718. 719 Tunia or Tomana 894 Tunis Kingdom, the description thereof, 669. 670. Won by the Turk, ibid. Delicacy there used 670. 671 Turks whence their name and original, 278. 279. Their first Religion, 278. Language, 279. Conquest of Persia, ibid. Of Other parts of Asia, 280. 281. Overthrown by the Christians of the West, ibid. By the Tartars, 281. 282. Conquered Asia ibid. A great part of Europe, 283. With Constantinople, Egypt, 283. 284. & seq. Overthrown at Sea by john of Austria, 286. In Hungary, 288. & seq. Rebellion and Civil war, 289. Emperor's Sepulchers, ibid. Wars with the Persian and amongst themselves, 288. 289. The Map of the Turkish Empire, 290. The great Turks Handi-craft, his Falconers, Huntsmen, Concubines, Officers, 291. 292. His janissaries, ibid. The Turk compared with other Princes, their Zuna and Curaam, 292. 293. Their eight Commandments, 297. Prayer, Alms, Sacrifice, 208. Marriage, Women Adultery, Murder, 299. Opinions and practices in Religion, 300, & seq. their Friday-Sabbath, Zeal, hatred of Images, moderation in building, respect to the Sun and Moon, 300. 301. Polygamy, Ignorance, Relics, Sorceries, Patience, good works, Oaths, Vows, Opinions, of Fate, and Antichrist, 301. 302. Alms to Beasts, Conceit of Prophets, eating Opium, Physic, Opinion of Angels, 302. 303. Their manner of apparelling themselves at home and abroad, 303. 304. Salutations, Recreations, houses and furniture, food, meals, feeding, Coffa houses, &c. ibid. Tobacco, attire of women, slaves, Arts, 305. Their Temples, 305 & seq. Hospitals and Monasteries, 308. The Turkish manner of Praying and Church Rites 309. Of blessing their women. Of preaching. ibid. Their Sabbath, Lent, and Easter, 310. Their Circumcision, 311. Of Renegadoes, 312. Visitation of the sick and Funerals, ibid. Fancies of the end of the World, last judgement, Paradise and Hell, 313. 314. Their Votaries and Sects, 315. 316. Devoted to death, ibid. Their Calendars and Deruises, &c. 316. 317 Their Saints, Vows, Pilgrimages, and other Popish observations, 317, 318. Chederles, 318 Their Priests, Hierarchy, Colleges, 319, 320. & seq. A pathetical description of Turkish Tyranny, 322. 323, & seq. Orders and degrees of their Clergy from the Mufii to the Sophtis, 319. & seq, Their Election and Arts 322. Their Emers, ibid., Cruel taking of Constantinople, 323. Their heavy hand over the Greeks, 324. Their zeal of making Proselytes, 325. Their buying and selling of Christians. 325, 326 Turks greatness in Africa. 626 Turks and Persians hot dissensions for Religion, 390. 391 Turkish greatness, the beginning thereof 1040 Turkeman or Turcomania, 334. 335. 336 Typhon a Dragon, 72. Phaenician God. 76. In Egypt, 636. His Legend, 636. 637. The mystery thereof. 638. 639 Tyrus called Sur, 179. taken with a stratagem, 82 Tyrannus Priest of Saturn his Knavery, 681 Tygranes Kings of Armenia Minor, 37 V. VAlerianus his Story, 361 Valboas Acts, 931 Vanly or Vasiliwich Great Duke of Russia his History, 973. & sequitur. Veadar, 106 Venezuela 895 Venus worshipped with filthy Rites in Babylon, 56. Called Mylitta and other names, ibid. Her Temple, 59 Venns Urania, 66. Hatched of an Egg, 69. The same with juno, 78. Filthy Rites, 80 Verteas strict Sect, 541 Verus a voluptuous Emperor, 71 Vestments, holy Vestments of the jews. 185 Vineyard eighteens miles square, 142 Viper of sixteen Cubits, 480 Virginia, 828. First Voyages and Plantations, ibidem. Northern Plantation there by Western men, 829. Called New England, ibid. Southern Plantation, 831 & seq. diverse Voyages and supplies sent, 832. 833. Causes of ill success in this business, 833 834. Captain Smith's description of the Country, 834. Of the People, 835. Commodities, ibidem. Alteration of the Government, and a Peace concluded with presperoùs success of the English, 836. Places inhabited by ours, with their several numbers and Functions, 837. Their Religion, 838. Their Wiroances, Priests, Wars, conceit of our men, 838. 839. Their Idols, 839. Their Devil worship, Temples, Sepulchers, Songs, 840 Their Feasts, Dances, Heaven, Hell and other Rites and Opinions, 840. 841. 842. Their Giantlike sasquesahanocks and their Rites, 842. 843. & sequitur. Conceit of their original, ibid. tomocomo's relations of their God's Apparition, and of their Love-lock, 843. & sequitur. Their Black Boys, 844. Their Physic, Dances, natural conditions, ibid. Their Oeconomie and Policy. 845 Visions and Apparitions among the Turks as well as among the Papists, 315 Vncam, 735 Unicorns, 564. Sceptre of Unicorn's Horn and effect thereof, 983 Vilna, 990 Universities or Schools of Learning in Babylon, 50. 51. At Bagdet, 147. 242. 243. At many places mentioned by Benjamin Tudelensis, 146. Of the Rabbins, 167. Of the Saracens, 240. 241. Of Brahmins, 479 480. Of the Turks and their nine Degrees, 319. 320 Universities in Siam, 491. 492 Vologesus and Vologesocerta, 63 Votaries of Turks, 314. 315. Of the Syrian Goddess, and of Cybele, Vide Galli. See the Titles also of Priests, Sects, Punishments, Monks, Nuns, Monasteries, Pilgrims. Votaries of jews, 123. 124. Of Assisines, 218. 219. At Comana and Castabala, 327. At Zela, 328 At Ephesus, 336. 337. In Golchonda, 1000 Vraba, 893 Urania and Vrotalt, 78 Usury forbidden by the Alcoran, 257 W WAges small in India, 1001 Washing Rites of the jews, 110 111. Prescribed by the Alcoran, 256, 265. Observed by the Turks, 308. Peguans, 502. 503 Bengalans, 509. 510. Banians, 240. 241. Cambayans, 240. Bramenes, 547. 548 Walid the eighteenth Chalifa, his Epicurism, 1026 Waters in the Creation, 6. 9 Above the Firmament, 8 Water medicinable, 50. 229 Water of the Sun, 229 Water worshipped by the Tartars, 420 Watches of the Day and Night, 106 Wealth and Alms of Ahmed, 1033 Wells sacred, 64 weimouth's Discoveries, 813 Whale huge, 210 Whalefishing, the manner of it, 952. The kinds and description of them, ibidem. Fight between Whale, Swordfish and Thresher, 953. 954 Wheat and Barley blades four fingers long, 50 Whores Tribe, 998 Wiapoco, 922 Will of man, 14 Willoughby, viz. Sir Hugh Willoughby frozen to death, 577 Wilderness, vide Desert. Winds hot and killing, 995 Widows in Golchonda, 1000 Witty Epitaph, 1038 Wives in India immured with their dead husbands, 481. 482. Buried quick, ibid. In Golchonda, 1001 Woman's Creation, 14. 15. Fal, 22 Menstruous amongst the Zabii, 52. Subject to prohibitive Precepts, not affirmative, 174. Women cheap sold, 921. women's Rites in Venus' Temple, 56. Women Enunches, 286. Women enjoined to be veiled, with other their rules in the Alcoran, 255 World the Creation thereof & why created, 5. & seq. The drowning & repeopling thereof, 33. 34. The division thereof, 41. The Chaldees opinion of the World's eternity, 51. End of the World as jews say, 211. Peguans opinion of the World's end, 506. Ages of the World reckoned by the jews, 153 Worms dangerous to Ships, 533 Worms breeding in men's flesh, 716. 931 Worm which becomes a tree, 563 X Xerxes' spoiled the Temple of Belus, 56. His Law for the Babylonians, 58. His Expedition, 337. 359. 360 Y Years how measured by the jews, 107 Yougorians, 404. 431 Z Zabii the same with the Chaldees; their history, 52. Their Books and Fables, ibid. Their Magic & worship of devils, 53 Zadok, 129 Zagathayan Tartars, 425. 426 Zavolhenses Tartars, 424 Zaire, a River of Congo, 766 Zambra chief City in Aethiopia described, 748. 749 Zanaga their customs, 701 Zanzibar or Zanguebar, 758 Zarmanochagas, a Brachman burned himself, 480 Zebra a wild Beast, 623 Zela a City described, 328 Zeila, 993. & seq. The King of Zelas triumph, ibid. Zeilan described, 616. 617. & seq. 993. Vide Seilan. Zembre Lake, 620 Zemes the Turk, 283 Zenan nine score miles from Moha North North-west, 583 Zetfa of the Turks, 320 Zigantes their Rites, 667 Zinaldin a Turkish King, 144 Zizis of the jews, 184 FINIS. 1. Tim. 4.8. b A note for our English East-India Merchants.