¶ The farthel of fashions containing the ancient manners, customs, and Laws, of the people's enhabiting the two parts of the earth, called Africa and Asie.  
Printed at London, by John Kingston, and Henry Sutton.  
1556   

¶ To the right honourable the Erie of Arundel, Knight of the order, and Lord Steward of the Quienes' majesties most honourable household.  
after what time the barren travels of long service, had driven me to think liberty the best reward of my simple life, right honourable Earl and that I had determined to leave wrestling with fortune, and to give myself wholly to live upon my study, and the labours of my hand: I thought it most fitting with the duty that I own to God and man, to bestow my time (if I could) as well to the profit of other, as of myself. Not coveting to make of my blood, another man's ebb (the Cancre of all common wealths) but rather to set other afloat, where I myself struck on ground. turning me therefore, to the search of wisdom and virtue, for whose sake either we toss, or ought to toss so many papers and tongues: although I found about myself, very little of that Treasure, yet remembered I that a few years paste, at the instance of a good Citizen (who might at those days, by authority command me) I had begun to translate, a little book named in the Latin, Omnium gentium mores, gathered long sense by one johannes Boemus, a man as it appeareth, of good judgement and diligence. But so corrupted in the Printing, that after I had wrestled a space, with sundry Prints, I rather determined to lose my labour of the quartre translation, then to be shamed with the haulf. And throwing it a side, intended no further to weary myself therewithal, at the least until I might find a book of a better impression. In searching whereof at this my return to my study, although I found not at the full that, that I sought for: yet undrestanding among the book sellers (as one talk brings in another) that men of good learning and eloquence, both in the French, and Italien tongue, had not thought scorn to bestow their time about the translation thereof, and that the emperors Majesty that now is, vouchedsaulfe to receive the presentation thereof, at the French translators hand, as well appeareth in his book: it kindled me again, upon regard of mine own profit, and other menues more, to bring that to some good point, that erst I had begun. For (thought I) seeing the book hath in it, much pleasant variety of things, and yet more profit in the pitthe: if it fail to be otherwise rewarded, it shall it thanckefully of the good be regarded. Wherefore setting upon it a fresh, where the book is divided according to theancient division of the earth, into three parts, Africa, Asie, and Europe: having brought to an end the two first parts, I found no person in mine opinion so fit as your honour, to present them unto. For seeing the whole process runneth upon governance and Laws, for th'administration of common wealths, in peace and in war, of ancient times to fore our great grandfathers days: to whom might I better present it, then to a Lord of very nobility and wisdom, that hath been high Mareshalle in the field abroad, deputy of the lock and key of this realm, and a counsellor at home, of three worthy princes. Exercised so many ways in the waves of a sickle Commune wealth: troubled sometime, but never disapoincted of honourable success. To your good Lordship than I yield & commit, the first fruits of my liberty, the first crop of my labours, this first day of the New year: beseeching the same in as good part to receive it, as I humbly offer it, and at your pleasure to unfold the farthel, and consider the stuff. Which ever the farther in, shall fieme I trust the more pleasant and fruictefulle. And to conclude, if I shall ondresrande, that your honour delighteth in this, it shall be a cause sufficient, to make me go in hand with Europe, that yet remaineth untouched. Almighty God give unto your Lordship prosperous fortune, in sound honour and health.  
Your Lordships most humbly at commandment. William Watreman.   

The Preface of the Author.  
I HAVE sought out at times, as laisure hath served me, Good reader, the manners and fashions the Laws, Customs and Rites, of all such peoples, as seemed notable, and worthy to be put in remembrance, together with the situarion & description of their habitations: which the father of Stories Herodotus the Greek, Diodorus, the Siciliane, Berosus, Strabo, Solinus, Trogus Pompeius, Ptolomeus, Plinius, Cornelius the still, Dionysius the Afriane, Pomponius Mela, Caesar, josephus, and certain of the later writers, as Vincentius, and Aeneas Silvius (which aftreward made Pope, had to name Pius the second) Anthony Sabellicus, John Nauclerus, Ambrose Calepine, Nicholas Perotte, in his cornu copiae, and many other famous writers each one for their part, as it ware skatered, & by piece meal, set forth to posterity. Those I say have I sought out, gathered together, and according to the order of the story and time, digested into this little pack. Not for the hunger of gain, or the tickling desire of the people's vain brute, and unskilfulle commendation: but partly moved with the opportunity of my laisure, & the wonderful profit and pleasure, that I conceived in this kind of study myself, and partly that other also delighting in stories, might with little labour, find easily when they would, the some of things compiled in one Book, that they ware wont with tediousness to sieke in many. And I have shocked them up together, aswell those of auncience time, as of later years, the lewd, aswell as the virtuous indifferently, that using them as present examples, and patterns of life, thou mayest with all thine endeavour follow the virtuous and godly, & with asmuch wareness eschew the vicious & ungodly. Yea, that thou mayest further, my (reader) learn to discern, how men have in these days amended the rude simplicity of the first world, from Adam to the flood and many years after, when men lived skatering on the earth, without knowledge of Money, or what coin ment, or merchants trade: no manner of exchange, but one good turn for another. When no man claimed aught for his severalle, but land and water ware as common to all, as Air and Sky. When they gaped not for honour, ne hunted after richesse, but each man contented with a little, passed his days in the wild field, under the open heaven, the covert of some shadowy Tree, or slendre hovelle, with such companion or companions as siemed them good, their diere babes and children about them. Sound without cark and in restful quietness, eating the fruits of the field, and the milk of the cattle, and drinking the waters of the crystalline springs. First clad with the soft bark of trees, or the fair broad leaves, & in process with raw fell and hide, full unworkemanly patched together. Not then environed with walls, ne penned up with rampers, and ditches of depth, but walking at free scope among the wandering beasts of the field, and where the night came upon them, there taking their lodging without fear of murderer or thief. Merry at the full, as without knowledge of the evils that after ensued as the world waxed elder, through divers desires, and contrary endeavours of men. Who in process for the insufficientie of the fruits of the earth, (which she though gave untilled) and for default of other things, gan fall at disquiet and debate among themselves, and to avoied the invasion of beasts, and men of strange borders, (whom by themselves they could not repelle) gathered into companies, with common aid to withstand such encursions and violence of wrong. And so joining in confederacy, planted themselves together in a plot, assigned their bounds, framed up cottages, one by another's chieque, diked in themselves, chase officers and governors, and devised laws, that they also among theimselues might live in quiet. So beginning a rough pattern of towns and of Cities, that after ware laboured to more curious finesse.  
AND now ware they not contented, with the commodities of the fields and cattle alone, but by divers inventions of handecraftes and sciences, and by sundry labours of this life, they sought how to win. Now 'gan they tattempte the seize with many devices, to transplante their progeny, and offspring into places unenhabited, and to enjoy the commodities of each others country, by mutual traffic. Now came the Ox to the yoke, the Horse to the draft, the metal to the stamp, the Apparel to handsomeness, the Speech to more finesse, the Behaviour of men to a more calmness, the Far more dainty, the Building more gorgeous, than habitours over all became milder and wittier, shaking of (even of their own accord) the bruteshe outrages and stern dealings, that shamefully mought be spoken of. Now refrained they from slaying one of another, from eating of each others flesh, from rape and open defiling of mother, sister, and daughter indifferently, and fro many like abominations to nature and honesty. They now marrying reason, with strength: and policy, with might: where the earth was before forgrown with bushes, and woods, stuffed with many noisome beasts, drowned with meres, and with marsh, unfit to be inhabited, waast and unhandsome in every condition: by witty diligence, and labour, rid it from encumbrance, planed the roughes, digged up trees by the roots, dried away the superfluous waters, brought all into leavelle, banished barreinesse, and uncovered the face of the earth, that it might fully be seen, converted the champeine to tillage, the plains to pasture, the valley to meadow, the hills they shadowed with woods and with Vines. Then thrust they in coulter and share, and with wide wounds of the earth, wan wine and corn plenteously of the ground, that afore scarcely gave them Acorns and Crabs. Then enhabited they more thick, and spread themselves over all, and built every where. Of Towns, they made cities, and of villages, Towns. Castles upon the rocks, and in the valleys made they the temples of the gods. The golden graveled springs, they encurbed with Marble, & with trees right pleasantly shadowed them about. From them they derived into cities and Towns, the pure fresh waters a great distance of, by conduct of pipes and troughs, and such other conveyance. Where nature had hidden the waters, out of sight, they sank wells of great depth, to supply their lacks. Rivers, and maigne floods, which afore with unbridled violence, oft-times overflowed the neighboured about, to the destruction of their cattle, their houses, and themselves: they restrained with bancques, and kept them in a course. And to the end they might not only be vadable, but passed also with dry toot, they devised means with piles of timber, and arches of stone, maugre the rage of their violent streams, to ground bridges upon them. Yea, the rocks of the sea which for the danger of the access, thought themselves exempt from the dint of their hand, when they perceived by experience they ware noyous to sailors, with unspeakable labour did they overthrow & break into gobbets. Hewed out havens on every strand, enlarged crieques, opened roads, and digged out her burrows, where their ships might ride saulfe fro the storm. Finally they so laboured, beautified, and perfeighted the earth, that at this day compared with the former natural forgrown wastenesse; it might well sieme not to be that, but rather the Paradise of pleasure, out of the which, the first patterns of mankind (Adam and Eve) for the transgression of God's precept, ware driven.  
MEN also invented and found many witty sciences, and arts, many wonderful works, which when by practice of letters, they had committed to books, and laid up for posterity, their successors so woundered at their wisdoms, and so reverenced their love and endeavours (which they spied to be meant toward them, and the wealth of those that should follow of them) that they thought them not blessed enough, with the estate of men mortal, but so advanced their fame, and wondered at their worthiness, that they won them the honour and name of God's immortal.  
THO 'gan the Prince of the world, when men so 'gan to delight in thadorning of the world, to sow upon the good side, the pestilent Dernell, that as they multiplied in number, so iniquity might increase, to disturb and confound this blessed state.  
FIRST, therefore when he had with all kind of wickedness belimed the world, he put into their heads, a curious search of the highest knowledge, and such as dependeth upon destiny of things. And so practised his pageants, by obscure and doubtfully attempered Respontions, and voices of spirits, that after he had fettered the world in the travers of his toys, and lanced into their hearts a blind superstition, and fear: he trained it whole to a wicked worship of many gods and Goddesses, that when he once had wiped clean out of mind the knowledge and honour of one God everlasting, he might practise upon man, some notable mischief. Then set he up pilgrimages to devils, foreshewers of things, that gave advertisement and answer to demands in sundry wise. In the Isle of Delphos one, in Euboea another, at Nasamone a third, and among the Dodonians, the famous oaks, whose bows by the blasts of the wind resounded to the ear, a manner of advertifement of devilish delusion. To the which Idols and Images of devils he stirred up men to do the honour (Helas) due only to God. As to Saturn in Italy, to jupiter in Landie, to juno in Samos, to Bacchus in India, & at Thebes: to Iris, and Ostris in Egipte: in old Troy to Vesta: about Tritona in Aphrique to Pailas, in Germany and France to Mercury, under the name of Theuthe: to Minerva at Athenes and Nimetto, to Apollo in Delphos, Rhodes, Chio, Patara, Troade and Tymbra. To Diane in Delos and in Srythia, to Venus in Paphos, Cyprus, Enydon, and Cythera. To Mars in Thracia, to Priapus in Lampsacho of Hellespontus, to Vulcan in Typara and Lennos, and in divers other places to sundry other, whose remembrance was then most fresh in the memory of their people, for the benefaictes and marvelous inventions bestowed among them.  
AFTERWARDS, also when jesus Christ the very son of the almighty father, showing himself in the flesh of our mortality, was conversant in the world, pointing to the same, as with his finger, the way to immortality, & endless blessedness, and both with word and example, exhorted and alured them to uprightness of life, to the glory of his father, sending his disciples and scholars into the universal world, to condemn Superstition and all error of wickedness, with the most healthsome word: to plant true Religion, and give new precepts, and directions of the life, and had now set the matter in such forwardness and point, that the Gospel being generally of all nations received, there lacked but continuance to perfeicte felicity: The devil eftsoons returning to his natural malice, desirous to repossess that, that constrainedly he forsook, betrapping again the curious conceit of man, some he reversed into their former abuses and errors, and some with new Heresies he so corrupted, snarled, and blinded, that it had been much better for them, never almost to have known the way of truth, then after their entrance, so rashly and malicioussy to have forsaken it.  
AT this day in Asia the less, the Armenianes, Arabians, Persians, Syrians, Assyrians, and Meads: in Aphrique, the Egipcians, Numidians, Libiens, and moors. In Europe, the whole country of Grecia, Misian, Thracia, & all Turquie throwing away Christ, are become the followers and worshippers of Mahomet and his erroneous doctrine. The people of Scythia, whom we now call Tartars (a great people and wide spread) part of them worship the idol of their Emperor Kamme, part the Son, the Moon, and other Stars, and part according to the Apostles doctrine, one only God. The people of Ind, & Ethiope, under the governance of Presbyter John perseaver in Christian godliness, howbeit after a sort, much different from ours.  
The sincere and true faith of Christ, wherewith in time it pleased God to illumine the world, remaineth in Germany, Italy, France, Spain, England, Scotland, Ireland, Denmark, Livon, Pruse, Pole, Hungary, and the Isles of Rhodes, Sicily, Corsica, Sardinia, with a few other. This bitter enemy of mankind having thus with his subtleties enueiled our minds, and dissevered the christian union, by diversity of manners and fashions of belief, hath brought to pass through this damnable wickedness of Sacrifices, and Rites, that whilst every people (undoubtedly with religious intent) endeavour themselves to the worship of God, and echeone taketh upon him to be the true and best worshipper of him, and whilst eachone think themselves to tread the straight path of everlastying blessedness, and contendeth with eager mode and bitter dïspute, that all other err and be led far a wry: and whilst every man strugglethe and striveth to spread and enlarge his own sect, and to overthrow others, they do so hate and envy, so persecute and annoy eachone an other, that at this day a man cannot safely travail from one country to another: yea, they that would adventure safely or unsaufely, be almost every where held out. Whereof me thinks I see it is like to come to pass, that whilst one people scant knoweth the name of another, (and yet almost neighbours) all that shall this day be written or reported of them, shallbe counted and refused as lies. And yet this manner of knowledge and experience, is of itself so pleasant, so profitable & so praise worthy, that sundry (as it is well known) for the only love and desire thereof, leaving their native country, their father, their mother, their wives and their children, yea, throwing at their heel's their sauftie and welfare, have with great troubles, vexations, and turmoilynges taken upon them for experience sake, to cut through the wallowing seas, and many thousand miles, to estrange theimselues fro their home. yea, and those men not in this age alone, but even from the first hatching of the world have been reputed and found, of most wisdom, authority, and good fashion, soonest chosen with all men's consent, both in peace & war, to administer the common wealth as masters and counsellors, judges and Capitaines. Such ware th'ancient sages of Grece and of Italy, Socrates, Plato, Aristotle, Antisthenes, Aristippus Zeno, & Pythagoras, who through their wisdoms and estimation for travails won them great numbers of followers, and brought forth in order the sects named Socratici, Academici, Peripateci, Cynici, Cyrenaici, Stoici, and Pythagorici, eachone choosing name to glory in his master. Such ware the prudent lawe-makers of famous memory, Minois and Rhadamanthus among the Cretenses, Orpheus among the Thraciens, Draco and Solon among the Athenienses, Lycurgus among the Lacedæmonians, Moses among the jews, and Zamolxis among the Scythians, & many other in other steeds Which dreamt not their knowledge in the benchehole at home, but learned of the men in the world most wise, the Chaldeys, the Brachmanni, the Gymnosophites & the priests of Egipte, with whom they had for a space been conversant▪ Like glory, by like travail happened to the worthies of the world, as to jupiter of Crete (reported five times to have surveyed the whole world) and to his two sons Dionysius (otherwise called Bacchus) and Hercules the mighty: Likewise to Theseus and jason, and the rest of that voyage. To the unlucky sailor Ulysses, and to the banished Aeneas, to Cyrus, Xerxes, and Alexander the Great, to Hanniballe and Mithridate, king of Pontus, reported able to speak fifty sundry languages, to Antiochus, the great and innumerable Princes of Room, both of the Scipioes, Marij, and Lentuli. To Pompeius the great, to julius Cesar, Octavian, and Augustus, to the Constantine's, Charles, Conrades, Henrickes, and Fredericks. Which all by their exploits upon strange nations, have gotten their immortal and everlasting renown. Wherefore, seeing there is in the knowledge of peoples, & of their manners and fashions, so great pleasure and profit, and every man cannot, yea, few men will, go travail the countries themselves: me thinks gentle reader, thou oughtest with much thank to receive at my hand these books of the manners and fashions of people's most notable and famous, together with the places which they inhabit: And with no less cheerfulness to embrace them, then if being led on my hand from country to country, I should point the at eye, how every people liveth, and where they have dwelt, and at this day do. Let it not move thee, let it not withdraw thee, if any cankered reprehendour of other men's doings shall say unto thee: It is a thing hath been written of, many years agone, and that by a thousand sundry men, and yet he but borrowing their words, bringeth it forth for a maiden book, and nameth it his own. For if thou well consider my trade, thou shalt find, that I have not only brought thee other men's old store, but opened thee also the treasury of mine own wit and books, not every where to be found, and like a liberal feaster have set before thee much of mine own, and many things new. Farewell and thankfully take that, that with labour is brought thee.   


¶ The first Chapter. ¶ The true opinion of the divine, concerning the beginning of man.  
WHen God had in . V days made perfect the heavens and the earth, and the furniture of both: which the latins for the goodliness and beauty thereof, call Mundus, and we (I know not for what reason) have named the world: the sixth day, to the intent there might be one to enjoy, and be Lord over all, he made the most notable creature man.. One that of all earthly creatures alone, is endowed with a mind, and spirit from above. And he gave him to name, Adam: according to the colour of the mould he was made of. Then drowing out of his side the woman, whilst he slept, to th'end he should not be alone, knit her unto him, as an unseparable companion, and therewith placed them in the most pleasant plot of the earth, fostered to flourish with the moisture of floods on every part. The place for the fresh grienesse and merry show, the Greques name Paradisos. There lived they a while a most blessed life without blemish of woe, the earth of the own accord bringing forth all thing. But when they once had transgressed the precept, they ware banished that enhabitaunce of pleasure and driven to shift the world. And fro thenceforth the graciousness of the earth was also abated, & the frank fertility thereof so withdrawn, that labour and sweat, now won less a great deal, then idle looking on before time had done. Shortly crept in sickness, and diseases, and the broiling heat and the nipping cold begins to assail their bodies. Their first son was Cain, and the second Abel, and then many other. And as the world grew into years, and the earth began to wax thick peopled, look as the number did increase, so vices grew on, and their living decayed ever into woors. For giltelesse dealing, wrong came in place, for devoutenesse, contempt of the Gods, and so far outraged their wickedness, that God scarcely finding one just Noah on the earth (whom he saved, with his household, to repair the loss of mankind and replenish the world) sent a flood universal. which covering all under water, killed all flesh that bare life upon earth, except a few beasts, birds, and worms that ware preserved in the mystical ark. In the end of five Months after the flood began, the Arque touched on the mounteines of Armenia. And within four Months after, Noas' and all his being restored to the earth, with God's furtherance in short space repeopled the world. And to th'end the same might every where again be inhabited, he dispersed his issue and kindreds into sundry coasts. After Berosus opinion he sent Cham otherwise, named Camese and Chamesenuus with his offspring, into Egipte. Into Lybia and Cirene, Triton. And into the whole residue of Africa the ancient japetus called Attalus Priscus. Ganges he sent into east Asia with certain of the sons of Comerus Gallus. And into Arabia the fertile, one Sabus, surnamed Thurifer. Over Arabia the Waaste he made Arabus governor, and Petreius over Petrea. He gave unto Canaan, all that lieth fro Damascus to the outemost bordre of Palestine. In Europe he made Tuisco king of Sarmatia, from the flood of Tanais unto the Rhine. And there were joined unto him all the sons of Istrus, and Mesa, with their brethren, fro the mountain of Adula to Mesemberia pontica. Archadius and Emathius governed the Tirianes, Comerus Gallus, had Italy and France, Samothes, Briteigne and Normandy, and jubal, Spain. That spiedie and unripe putting forth of the children from their progenitors, before they had thoroughly learned and enured themselves with their fashions and manners, was the cause of all the diversity that after ensued. For Cham, by the reason of his naughty demeanour toward his father, being constrained to depart with his wife and his children, planted himself in that part of Arabia, that after was called by his name. And left no trade of religion to his posterity, because he none had learned of his father. Where of it came to pass, that when in process of time they ware increased to to many for that land: being sent out as it ware, swarm aftre swarm into other habitations, and skatered at length into sundry parts of the world (for this banyished progeny grew above measure) some fell into errors whereout they could never unsnarle themselves. The tongue 'gan to alter & the knowledge of the true God and all godly worship vanished out of mind. Inso much that some lived so wildly (as after thou shalt here) that it ware hard to discern a difference betwixt them and the beasts of the field. They that flieted into Egypt, wondering at the beauty and course of the Son, & the Moon, as though there had been in them a power divine, began to worship them as Gods: calling the less, Isis and the bigger Osiris. To jupiter also they Sacrificed, & did honour as to the principal of life. To Vulcan for fire, to Pallas, as Lady of the sky, to Ceres as governeress of the earth, and to sundry other for other sundry considerations. Neither stayed that darkness of iniquity in Egipte alone, but where so ever the progeny of Cham stepped in from the beginning, there fell true godliness, all out of mind and abondage to the devil entered his place. And there never was country, mother of more swarms of people, than that part of Arabia, that he, and his, chase to be theirs. So great a mischief did the untimely banishment of one man, bring to the whole. Contrarily the progeny of japheth, and Sem, brought up to full years under their elders, and rightly instructed: contenting themselves with a little circuit, strayed not so wide as this brother had doen. Whereby it chanced that the zeal of the truth, (I mean of good living and true worship of one only God) remained as hidden in one only people, until the time of Messiah.   

¶ The second chapiter. ¶ The false opinion of the philosopher concerning the beginning of man.  
But the ancient Philosophers, which without knowledge of God, and his truth, many years ago, wrote upon the natures of things, and th'histories of times had another opinion of the original of man. For certain of them, believed the world ever to have been, and that ever it should be, and man together with it to have had no beginning. Certain did hold that it had a beginning, and an end it should have, and a time to have been, when man was not. For say they, the beginner of things visible, wrapped up both heaven and earth at one instant, together in one pattern, and so a distinction growing on betwixt these meynte bodies, the world to have begun in such order as we see. The air by nature to be continually moving, and the most fiery part of the same, for the lightness thereof, most high to have climbed. So that son and Moon, and the planets all, participating of the nature of that lighter substance: move so much the faster, in how much they are of the more subtle part. But that which was mixed with watery moisture, to have rested in the place, for the heaviness thereof, and of the watery parts, the sea to have comen: and the matter more compact to have passed into a clamminess first, and so into earth. This earth then brought by the heat of the son into a more fastness. And after by the same power puffed and swollen in the uppermost part, there gathered many humours in sundry places, which drawing to ripeness enclosed themselves in slymes and in films, as in the maresses of Egypt, and other standing waters we often see happen. And saying the heat of thair sokyngly warmeth the cold ground and heat meint with moisture is apt to engender: it came to pass by the gentle moisture of the night air, and the comforting heat of the day son, that those humours so riped, drawing up to the rind of the earth, as though their time of childbirthe ware come, broke out of their films, and delivered upon the earth all manner of living things. Among which those that had in them most heat, became fowls into the air: those that ware of nature more earthy, became worms and beasts of sundry kinds: and where water surmounted, they drew to the element of their kind, and had to name fishes. But afterward the earth being more parched by the heat of the Son, and the drought of the winds, ceased to bring forth any more great beasts: and those that ware already brought forth, (say they) maintained, and increased by mutualle engendrure, the variety, and number. And they are of opinion that in the same wise, men beware engendered in the beginning. And as nature put them forth among other beasts, so lived they at the first an unknown life wyldely among them, upon the fruits, and the herbs of the fields. But the beasts after a while waxing noisome unto them, they ware forced in common for each others safety to draw into companies to resist their annoyance, one helping another, and to sieke places to make their abiding in. And where at the first their speech was confuse, by little and little they said it drew to a distinctenesse, and perfeighte difference: in sort that they ware able to give name to all things. But for that they ware diversely sparkled in divers parts of the world, they hold also that their speech was as divers and different. And hereof to have aftreward risen the diversity of letters. And as they first assembled into bands, so every band to have brought forth his nation. But these men at the first void of all help and experience of living, ware bittrely pinched with hunger and cold, before they could learn to reserve the superfluous plenty of the Summer, to supply the lack of Winter's barreinesse, whose bitter blasts, and hungry pinynges, consumed many of them. which thing when by experience dear bought, they had learned: they sought both for Caves to defend them fro cold, and began to hourde fruits. Then hap found out fire, and reason gave rule of profit, and disprofit, and necessity took in hand to set wit to school. Who gathering knowledge, and perceiving himself to have a help of his senses, more skilful than he thought, set hand a work, and practised cunning, to supply all defaults, which tongue and letters did enlarge and distribute abroad.  
THEY that had this opinion of the original of man, and ascribed not the same to the providence of God, affirmed the Ethopiens to have been the first of all men. For they conjectured that the ground of that country lying nierest the heats of the Son must needs first of all other wax warm. And the earth at that time being but clammy and soft, through the attemperance of that moisture and heat, man there first to have been formed, and there to have gladlier enhabited (as native and natural unto him) then in any other place, when all places ware as yet strange, and unknown, which after men sought. Beginning therefore at them, after I have showed how the world is divided into three parts (as also this treatise of mine) and have spoken a little of Aphrique, I will show the situation of Aethiope, and the manners of that people, and so forth of all other regions and peoples, with such diligence as we can.   

¶ The third chapiter. ¶ The division and limits of the Earth.  
THose that have been before our days, (as Orosius writeth) are of opinion, that the circuit of the earth, bordered about with the Ocean Sea: disrounding himself, shooteth out three corner wise, and is also divided into three several parts, Africa, Asie, and Europe. Africa is parted from asia with the flood of Nilus, which coming fro the south, runneth through Ethiope into Egipte. where gently shedding himself over his banks, he leaveth in the country a marvelous fertility, and passeth into the middle earth sea, with seven arms. From Europe it is separate with the middle earth sea. which beginning fro the Ocean afore say dear the Istande of Gades, and the pilours of Hercules, passeth not ten miles over. But further entryngin, seemeth to have shoved of the maighe land on both sides, & so to have won a more largeness. Asie is divided from Europe, with Tanais the flood, which coming fro the North, runneth into the marsh of Meotis almost mid way, and there sinking himself, leaveth the marsh and Pontus Eurinus, for the rest of the bound. And to return to Africa again, the same having Nilus as I said on the east, and on all other parts, bounded with the sea, is shorter than Europe, but broader toward the Ocean, where it rileth into mounteigne. And shoring toward the West, by little and little waxeth more straight, and cometh at th'end to a narrow point. asmuch as is inhabited thereof, is a plenteous soil, but the great part of it lieth waste, void of enhabitauntes, either to hot for men to abide, or full of noisome and venomous vermin, and beasts, or else so whelmed in sand & gravel, that there is nothing but more barreinesse. The sea that lieth on the Nor the part, is called Libicum, that on the south Aethiopicum, and the other on the West Atlanticum.  
AT the first the whole was possessed by four sundry peoples. Of the which, twain (as Herodotus writeth) ware found there, time out of mind, and the other twain aware aliens and incommes. The two of continuance, ware the Poenj, and Ethiopes, which dwelt, the one at the north of the land, the other at the South. The Alienes, the Phoenices the Greeks, the old Ethiopians, and the Aegipcianes, if it be true that they report of themselves. At the beginning they ware stern, and unruly, and bruteshely lived, with herbs and with flesh of wild beasts, without law or rule, or fashion of life, roiling and rowming upon head, heather and thither without place of abode, where night came upon them, there laying their bodies to rest. afterward (as they say) Hercules passing the seas out of Spain, into Libie (a country on the north shore of Africa) and bringing an overplus of people thence with him, somewhat better fashioned and mannered than they, trained them to much more humanity. And of the troughs they came over in, made themselves cottages, and began to plant in plompes one by another. But of these things we shall speak here afire more at large.  
Africa is not in every place a like enhabited. For toward the south it lieth for the most part waste, and unpeopled, for the broiling heat of that quartre. But the part that lieth over against Europe, is very well inhabited. The fruitfulness of the soil is exceeding, and to much marvelous: as in some places bringing the side with a hundred fold increase. It is strange to believe, that is said of the goodness of the soil of the moors. The stock of their vines to be more than two men can fathom, and their clousters of Grapes to be a cubit long. The coronettes of their Pasnepes, and Garden Thistles (which we call Hortichockes) as also of their Fennel, to be twelve Cubits compass. They have Cans like unto those of India, which may contain in the compass of the knot, or joint, the measure of. ij. bushels. There be seen also Sparagis, of no less notable bigguenesse. Toward the mount Atlas' trees be found of a wonderful height, smooth, and without knaggue or knot, up to the hard top, having leaves like the Cypress, but of all other the most noble Citrus, whereof the Romans made great dainty. Africa hath also many sundry beasts, and dragons that lie in await for the beasts, and when they see time, so bewrappe and wreath them about, that taking fro them the use of their joints, they weary them and kill them. There are Elephants, Lions, Bugles, Pardales', Roes, and Apes, in some places beyond number. There are also Chamelopardales' and Rhizes, like unto Bulls. Herodote writeth, that there be found Asses with horns, Hyenas Porpentines, wild Rambes, a beast engendered of the Hiene and the Wolf named Thoas, Pantheres, Storckes, Oistruthes, and many kinds of serpents, as Cerastes, and Aspides, against whom nature hath matched the Ichneumon (a very little beast) as a mortal enemy.   

¶ The four Chapitre. ¶ Of Ethiope, and the ancient manners of that nation. Cap four  
TWo countries there aware of that name Ouerlanders, and Netherlanders. The one pertaining to Aphrique, the other to asia. The one which at this day is called Ind, hath on the east the red sea, and the sea named Barbaricum, on the north it toucheth upon egypt, and upon that Libie that standeth on the utter border of Africa toward the sea. On the west it is bounded with the other Libie that standeth more into the main land. The residue that runneth toward the south, joineth upon the netherland Ethiope, which lieth more southerly, and is much greater. It is thought that these Ethiopes took name of Ethiopus Vulcan's son, that (as Pliny saith) was governor there. Or else of the Greek words aythoo and ops, whereof the former signifieth to broil, or to bourn up with heat, and the other, in the eye or sight. Which showeth in effect, that the countreie lying in the eye of the Son, it must needs be of heat almost importable. As in died it lieth in the full course of the son, and is in continual heat. Toward the west it is hilly, in the mids gravel and sand, and on the east waste and desert. There be in it divers peoples of sundry phisonomy and shape, monstrous and of hugly show. They are thought (as I said) to have been the first of all men, and those which of all other may truelyest be called an home-born people. Never under the bondage of any: but ever a free nation. The first way of worshipping God (say they) was devised and taught among them: with the manners and ceremonies there to appertinent. They had two kinds of letters, one, which ware known only to their priests for matters of Religion, which they called mystical, and another for the use of the people hidden from none. yet ware not their Letters fashioned to join together in syllables like ours, but Ziphres, and shapes of men and of beasts, of heads, and of arms, and artificers tools, which signified in sundry wise eachone according to his property. As by the picture of an hawk swiftness and spiede, by the shape of a crocodile displeasure or misfortune, by the figure of an eye, good watch or regard, and so forth of other. Among their priests, look whom they saw startle about as half wood, him did they judge of all other most holy, and making him their king, they fall down and worship him, as though there ware in him a Godhead, or as though at the least he ware by god's providence given them. This king for all that, must be governed by the law, and is bound to all things after th'order of the country. He his self may neither punish or guerdon any man. But look upon whom he will have execution done, he sendeth the minister appointed for the purpose, to the person with a token of death: which when he hath showed, the officier returneth, and the person what soever he be, incontinent fordoeth himself. So greatly ware they given to thee honour of their kings, such a fervency had they toward them, that if it fortuned the king through any mishap, to be maimed or hurt in any part of his body, as many as ware toward him, namely of household, voluntarily would give themselves the like hurt, thinking it an unfitting thing the king to lack an eye or the use of a leg, and his friends neither to halt, ne yet to lack part of their sight. They say it is the manner also, that when the king dieth, his friends should wilfully dispatch themselves and die with him, for this count they glorious and a testimony of very friendship. The most part of them, for that they lie so under the Son, go naked: covering their privities with shiepes' tails. But a few of them are clad with the raw fells of beasts. Some make them brieches of the hears of their heads up to the waeste. They are commonly brieders and graziers in common together. Their sheep be of very small body, and of a hard & wrought coat. Their dogs also are never a whit bigger, but they are fierce and hardy. They have good store of gromel and hearty, whereof they use to make drink. All other grain and fruits they lack, except it be dates which also are very scant. Some of them live with herbs and the tender roots of cans or Riedes. Other eat flesh, milk, and these. Meroe, was in time past the head city of the kingdom, which standeth in an Isse of the same name fashioned like a shield, stretching itself three thousand furlong alongst by Nilus. About that Island do the cattle masters dwell, and are much given to hunting, and those that be occupied with tilth of the ground have also mines of gold. Herodotus writeth that thethiopians named Macrobijs, do more esteem lacton than they do gold which they put to nothing that they count of any price. In so much that the Ambassadors of Cambyses, when they came thither, found the prisoners in the jail fettered and tied with Chains of gold. Some of them sow a kind of grain called Sesamus, and other the delicate Lothon. They have great pleaty of Hebenum, a wood much like Guaiacum, and of Siliquastrum. They hunt Elephants and kill them to eat. There be Lions, Rhinocerotes, Basilisks, Pardales', and Dragon's, which I said enwrap the lephauntes, and suck them to death, for their blood. There be found the precious stones called the jacinthe, and the Prasne. There is also cinnamon gathered. They occupy bows of wood seasoned in the fire, of four cubits long. Women be also trained to the wars, and have for the most part a ring of lation hanging through their lip. Certain of them worship the Son at his uprijste, and curse him most bittrely at his down gate. divers of them throw their dead into Rivers, other coffer them up in earthen cofres, some enclose them in glass, and keep them in their houses a year, and in the mean season worship them devoutly, and offer unto them the first of all their increase. In the naming of a new king, they give their voice chief to him that is most goodly of stature, most cunning in brieding of cattle, and of strength and substance passing the rest. The law hath been, that the priests of Memphis should have the authority to send the King the token of death, & to set up another in the place of the dead, whom they thought good. They have an opinion that there are two Gods, one immortal, by whom all things have their beginning, and continuance under his government, and another mortal, and he is uncertain.  
Their king, and him that best deserveth of the city next unto him, they honour as Gods. This was the state of Ethiope from the beginning, and many years sense.  
BUT at this day as mine Author Sabellicus saith the he learned of those that are enhabitantes in the country: The king of Ethiope (whom we commonly call Pretoianes or Presbyter John) is a man of such power, that he is reported to have under him three score and two other kings. If the head bishops of the Realm desire to do, or to have aught done, all is referred unto him. Of him be given all benefits, and spiritual promotions, which prerogative the Pope hath given, to the majesty of kings. Yet is he himself no priest, ne hath any manner of orders. There is of archbishops (that is to say of superior and head bishops) a great number, which have every one under them at the least twenty other. The Princes, Dukes, Earls, and head bishops, and such other of like dignity, when they come abroad, have a cross, & a basine of gold filled full of earth carried before them: that th'one may put them in remembrance that earth into earth must again be resolved, and the other renew the memory of Christ's suffering. Their priests to have issue, marry one wife, but she one's being dead, it is unlawful to marry another.  
The temples & churches there, are much larger, much richer, and more gorgeous than ours, for the most part voulted from the floor to the top. They have many orders of devout men, much like to our ordres of Religious: as the order of S, Anthony, Dominique, Calaguricant, Augustine's, and Machareanes, which are bound to no colour but we are some such one as Tharchbishop shall allow. Next unto the supreme and sovereign GOD, and Mary the virgin his mother, they have most in honour Thomas surnamed Didimus. This King, of all other the worthiest, whom they call Gias (a name given him of his mightiness and power) is of the blood of David, continued from one generation to another (as they are persuaded) by so many years of succession. And he is not as the most of the Ethiopians are, black, but white. Garama the chief city, and as we term it the chamber of the king, standeth not by building of masonry, & carpentry as ours, but strieted with tents and pavilions placed in good order, of deluet and saten, embrauded with silks and purples of many divers sorts. By an ancient order of the realm, the king liveth ever in presence and sight of his people, and never sojourneth within the walls above two days. Either for that they judge it an uncomely thing, and a token of delicate slothfulness, or else for that some law doth forbid it. His army in the wars is ten hundred thousand men, five hundred Elephants, and horses, and camels, a wonderful number, and this is but a mean preparation.  
There are throughout the whole nation certain houses and stocks, that are pencionaries at arms, whose issue is as it ware branded with the mark of the cross, the skin being prettily slit. They use in the wars, Bow, Pique, Habregeon, and helmette. Their highest dignity is priesthood hood, the next, th'order of the Sages, which they call Balsamates, and Tanquates. They attribute moche also to the giltelesse and upright dealing man, which virtue they esteem as the first staier to climb to the dignity of the sages. The nobility hath the third place of dignity, and the pencionaries aforesaid, the fourth. When the judges have given sentence of life, or of death, the sencence is brought to the headborough of the City (whom we call the Mayour) and they Licomegia: he supplieth the place of the King. Laws written they occupy none, but judge according to reason and constience. If any man be convict of adultery he forfeicteth the fortieth part of his goods, but th'adulteress is punished at home, according to the discretion of the party offended. The men give dowry to those whom they marry withal, but not to those the they purchase besides. Their women's attire is of Gold, (whereof that country hath plenty) of pearl, and of Sarsenette. Both men and women are appareled in long garments down to the foot, slieved, and close round about of all manner of colours, savig only black for that in that country is proper for morning. They bewail their dead. xl. days space. In bancquettes of honour, in the place of our fruit (which the larine calleth the second board) they serve in raw flesh very finely minced and spiced, whereupon the gests fiede very licouricely. They have no manner of woollen web, but are either clad in sarsenettes, or in linen. One manner of speech serveth not throughout the whole country, but sundry & diverse, aswell in phrase as in naming of things. They have twice in the year harvest, and twice in the year summer. These Ethiopians or indians excepted, all the rest of the people of Libya Westward, are worshippers of Mahomet, and live after the same sort in manner, that the barbarians do in Egipte at this present, and are called Maures, or moors, as I think of their outleapes and wide rowming. For that people was no less noisome to Lybie in those cursed times (when so great mutation of things happened, when people's ware so changed, such alteration of service, and religion brought in, and so many new names given unto countries) then the Saracens ware.   

¶ The. v. Chapter. ¶ Of Egypt, and the ancient manners of that people.  
AEgipte is a Country lying in Africa, or as some hold opinton, bordering thereupon, so named of Aegiptus, Danaus' brother, where afore it was called Aeria. This Egypt (as Pliny recordeth in his fifth book) toutheth on the East, upon the red Sea, and the land of Palestine, On the West fronteth upon Cirene, and the residue of Africa. On the South it stretcheth to Athiope And on the North ended with the sea, to whom it giveth name.  
The notable Cities of that Country, ware in time past, Thebes, Abydos, Alexandrie, Babylon, and Memphis, at this day called Damiate, alias Chairus or Alkair, and the seat of the Sultan, a city of notable largeness. In Egypt as Plato affirmeth, it was never seen rain. But Nilus supplying that default, yearly about saint Barnabies tide, with his overflowings maketh the soil fertile. It is numbered of the most part of writers, among the Islands: For that Nilus so parteth himself about it, that he fashioneth it triangle wise.  
The Egyptians first of all other, devised the names of the twelve Gods, built up Altars, and Images, erected chapels, and Temples, and graved in stone the similitude of many sundry beasts. All which their doings, do manifestly make, that they came of the Aethiops, who (as Diodore the Sicilian saith) beware the first inventors of all these. Their women in old time, had all the trade of occupying, and brokage abroad, and reveled at the Tavern, and kept lusty chiere: And the men sat at home spinning, and working of Lace, and such other things as women are wont. The men bore their burdens on the head, the women on the shoulder. In the easement of urine, the men rowked down, the women stood upright. The easement of ordure they used at home, but commonly feasted abroad in the streets. No woman took ordres, either of God, or Goddess. Their manner of orders, is not to make severally for every Goddess and God, a several priest, but all at a shuffe, in general for all. Among the which, one is an head, whose son enheriteth his room by succession. The men children, even of a custom of that people, did with good will keep their fathers and mothers, but the women children (if they refused it) ware compelled. The most part of men in solemn burials, shave their heads and let their beards grow, but Thegiptians shaved their beards and let their heads grow. They wrought their dough with their fiete, and their clay with their hands. As the Greciens do believe, this people, and their offspring, are they that used circumcision. They order their writing from their right hand toward their left, contrary to us. It was the manner among them, that the men should we are two garments at ones, the women but one, As the Aethiops had, so learned they of them, two manner of letters: the one several to the priests tother used in common. Their priests, every third day shaved their bodies, that there might be none occasion of filthiness when they should ministre, or sacrify. They did wear garments of linen, ever clean washed, and white: and shoes of a certain kind of rushes, named Papyrus, which after became stuff, to give name to our paper They neither set bean their selves, ne eat them where soever they grew: no the priest may not look upon a bean, for that it is judged an unclean pulls. They are washed every day in cold water thrice, and every night twice. The heads of their sacrifices (for that they used to curse them with many terrible words) did they not eat, but either the priests sold them to such strangers as had trade among them, or if there ware no such ready in time, they threw them in to Nilus.  
All the Egyptians offer in sacrifice, neither cow, ne cow calf, because they are hallowed to Isis their goddess, but bulls, and bull calves, or oxen, and stieres'. For their meat they use, much a kind of pancake made of rye meal. For lack of grapes they use wine made of Barley. They live also with fish, either dried in the Son and so eaten raw, or else kept in pikle. They feed also upon birds, and fowls, first salted, and then eaten raw. Quail, and mallard, are not but for the richer sort. At all solemn suppers, when a number is gathered, and the tables withdrawn, some one of the company carrieth about in an open case, the image of death, carven out of wood, or drawn with the pencille as niere to the vine as is possible, of a cubit, or two cubits long at the most. Who showing it about to every of the gests, saith, look here: drink, and be merry, for after thy death, such shalt thou be. The younger if they miete their ancient, or better, upon the way, give them place, going somewhat aside: or if the ancient fortune to come in place where they are sitting, they arise out of their seat. wherein they agree with the Lacedemoniens. When they miete in the way, they do reverence to each other, bowing their bodies, and letting fall their hands on their knees. They wear long garments of linen, hemmed about the skirts beneath, which they call Casiliras: over the which they throw on another white garment also. woollen apparelle they neither wear to the church, ne bewry any man in.  
Now uless as they afore time that ever excelled in any kind of learning, or durst take upon them to prescribe law, and rule of life unto other, as Orpheus, Homer, Museus, Melampode, Dedalus, Lycurgus, Solon, Plato, Pythagoras, Samolxis, Eudoxus, Democritus, Inopides, and Moses the Hebrew, with many other, whose names the Egyptians glory to be chronicled with them: travailed first to the Egyptians, to learn amongst them both wisdom, and politic order (wherein at those days they passed all other) me thinketh it pleasant and necessary also, to stand somewhat upon their manners, ceremonies and Laws, that it may be known what they, & sundry more have borrowed of them, and translated unto other. For (as Philip Beroalde writeth in his commentary upon Apuleius book, entitled the Golden Ass) the most part of the devices that we use in our Christian religion, ware borrowed out of the manner of Thegiptians. As surpluis and rochet, and such linen garments: shaven crowns, turnings at the altar, our mass solemn puities, our or ganes, our knielinges, crouchinges, prayers, and other of that kind. The kings of Egipte (saith Diodore the Sicilian in his second book) lived not at rovers as other kings do, as thonghe me lusteth aware law, but both in their money collections, and daily fare and apparel, followed the bridle of the law. They had neither slave that was home-born, ne slave that was foreign bought, appointed to attend or await upon them. But the sons of those that ware priests of honour, both above th'age of twenty years, & also singularly learned. That the king having these attendant for the body both by day and by night, restrained by the reverence of the company about him might commit nothing that was vicious, or dishonourable. For men of power are seldom evil, where they lack ministers for their unlawful lusts. There ware appointed hours, both of the day and the night, in the which the king might lawfully do, what the Law did permit. In the morning, assoon as he was ready, it behoved him to peruse all letters, supplications, and bills: that knowing what was to be done, he might give answer in time: that all things might rightly, and orderly be done. These being dispatched, when he had washed his body among the Peers of the Realm, he put on some rob of estate, and Sacrified to the gods. The manner was, that the Primate, or head of the spiritualty (the beasts appointed for the sacrifices being brought hard to the altar, and the King standing by) should with a loud voice, in the hearing of the people, wish to the king (that bore himself justly toward his subjects) prosperous health, and good fortune in all. And should further particularly recite the virtues of the king, his devoutness and reverence toward God, and clemency toward men. Commend him as chaste, just, and upright: of noble and great courage, soothfast liberal, and one that well bridled all his desires punishing th'offender under his deserts, and rewarding the well doer above his merits. Making a process of these, and such other like: in the end with the rehersalle of the contrary vices, he cursed the wicked & evil. Then absolving the King of his offences, he laid all the fault upon the ministers, and attendauntes, that shouls at any time move the king to any thing unright, or unlawful. These things being done, he preached unto the King the blessedness of the life, led according to the pleasure of the gods, and exhorted him thereunto: as also to frame his manners & doings unto virtue, & not to give care to that, that lewd men should counsel him, but to follow those things that led unto honour and virtue. In th'end, when the King had sacrificed a bull, the priest declared certain precepts and examples of exellente, & most worthy men: written in their holy scripture. To th'end that the King admonished by the example of them, might order his governaunte justly, and godly, and not give himself to covetous cloining, and hoarding of treasure. He neither sat to judge, ne took his vacation, ne walked abroad, ne washed at home, ne lay with his Quiene, ne finally did any manner of thing, but upon the prescript of the law.  
Their fare was but simple, nothing but veal, and goose, and their wine by measure appointed. So that th'one should neither overlade the belly, ne the other the head. To conclude, their whole life so bound upon temperance, that it might be thought raither to have been prescribed them by a discrete Phisicen to preserve heithe, then by a politic Lawyer. It siemeth wonderful that the Egyptians might not rule their own private life, but by the Laws. But it seemeth more wonderful that their King had no liberty of himself, either to sit in judgement, to make collections of money, or to punish any man, upon wstfulnes, stout stomach, anger, displeasure, or any unjust cause: But to be holden under law as a common subject, and yet not to be aggrieved therewith, but to think them selves most blessed in obeying & following the law, and other in following their lusts most unhappy. As being led by them into many dangers, and damages.  
For such oftentimes, even when they know themselves to do evil, either overcome with malice, and hatred, or some other mischief of the mind, are not able to withhold themselves from the evil. But they which by wisdom and discretion, govern their lives, offend in few things. The kings using such an equity, and uprightness toward their subdites, are so tendered again of them, that not only the priests, but all the Egyptians in general, have more care are for the health and the welfare of the King, then for their wives, their children's, or any other princes.  
He that to his death continueth in this goodness, him being dead, do they in general lament. They tear their clothes, they shut up the church doors, they haunt no place of wont common concourse, they omit all solemn holy days: and girding themselves under the paps with broad Kibbond of Sarsenet, two or three hundred on a company, men and women together, renew every day twice, three score & xii days together, the burial bewailing, casting dirt on their heads, and singing in rhythm the virtue of the King. They abstain from all flesh of beasts, all meats the touch fire, all wine and all preparation of service at the table. They bathe not, they smell of no swietes, they go to no beds, they pleasure not in women: but as folks that had buried their best beloved child, all that continuance of time they lament. During these seventy and two days (having prepared all things necessary for the funeral pomp: the last day of all, the body being enbaulmed and cofred, is set before the entry of the Tomb. There, after the custom, one readeth an abridgement of all the things done by the king in his life. And if there be any man disposed to accuse the dead, liberty is given him. The priests are present, & ever give praise to his well doings, as they be recited. There standeth also round about the Tomb a multitude of the communes, which with their voices allow asmuch as is true, and cry out upon that, that is false, with vehement gainsatenges. Whereby it hath happened, that sundry kings by the repugnynges of the people have lain untoombed: and have lacked the honour of bewrialle, that the good are wont to have. That fear, hath driven the kings of Egypt, to live justly, and uprightly, less the people aftre their deaths, might show them such dishonour, and bear them perpetual hatred. This was the manner specially, of the ancient kings there.  
The whole realm of Egipte was divided into Shires: and to every Shire was appointed a Presidente, which had the governance of the whole Shire. The revenues of the realm ware divided into, iij. parts: whereof the company of the priests had the first part, which ware in great estimation among them, both for the administration of God's Service, and also for the good learning, wherein they brought up many. And this portion was given them, partly for the administration of the Sacrifices, & partly for the use and commodity of their private life. For they neither think it meet, that any part of the honour of the Gods should be omitted, or that they, which are Ministers of the common counsel and profect, should be destitute of necessary commodities of the life. For these men are alwate in matters of weight, called upon by the nobles, for their wisdom and counsel: And to show (as they can by their cunning in the planets, and Stars, and by the manner of their Sacrifices) the hap of things to come. They also declare unto them, the stories of men of old time, regested in their holy Scripture, to the end that according to them the kings may learn what shall profit, or disprofighte. For the manner is not among them, as it is among the Grecians, that one man, or one woman, should attend upon the sacrifices and Ceremonies alone: but they are many at ones about the honour of their Gods, and teach the same order to their children. This sort of men is privilged, and exempt from all manner of charges, and hath next unto the king, the second place of dignity and honour.  
The second portion cometh to the king to mainte in his own state, and the charges of the wars: and to show liberality to men of prowess according to their worthiness. So that the Communes are neither burdoned with taxes nor tributes.  
The third part do the pencionaries of the wars receive, and such other as upon occasions are moustered to the wars▪ that upon the regard of the stipend, they may have the better good will and courage, to hazard their bodies in battle. Their commonalty is divided into three sorts of people. Husband men, Brieders of cattle, and men of occupation The Husbandmen buyeng for a little money a piece of ground of the Priests, the king, or the warrior: all days of their life, even from their childhood, continually apply that care Whereby it cometh to pass, that both for the skooling that their have therein at their father's hands, and the continual practising fro their youth, that they pass all other in Husbandry.  
The Brieders, after like manner, learning the trade of their fathers, occupy their whole life thereabout. We see also that all manner of Sciences have been much bettered, yea, brought to the top of perfection, among the Egyptians. For the crafts men there, not meddling with any common matters that might hindre them, employ themselves only to such sciences as the law doth permit them, or their father hath taught them. So that they neither disdain to be taught, nor the hatred of each other, ne any thing else withdraweth them from their craft.  
Their judgements and Sentences of law, are not given there at adventure, but upon reason: for they surely thought that all things well done, must niedes be profitable to man's life. To punish the offenders, and to help the oppressed, thought they the best way to avoid mischiefs. But to buy of the punishment for money or favour, that thought they to be the very confusion of the common welfare. Wherefore they chase out of the chief cities (as Heliopole, Memphis, and Thebes) the worthiest men, to be as Lords chief justice, or Presidents of judgements, so that their justice bench did sieme to give place, neither to the Areopagites of the Athenienses, ne yet to the Senate of the Lacedæmonians that many a day after them ware instituted. after what time these chief justices ware assembled (thirty in number) they chase out one that was Chancellor of the whole: and when he failed, the city appointed another in his place. All these had their livings of the king: but the Chancellor more honourably than the rest. He bore alway about his neck a tablette, hanging on a chain of gold, and set full of sundry precious stones, which they called Verity and Truth▪ The court being set and begun, and the tablet of Truth by the Chancellor laid forth, & th'eight books of their laws (for so many had they) brought forth into the mids among them: it was the manner for the plaintiff to put into writing the whole circumstance of his case, and the manner of the wrong done unto him, or how much he esteemed himself to be endamaged thereby. And a time was given to the defendant to write answer again to every point, and either to deny that he did it, or else to allege that he rightfully did it, or else to abate the estimate of the damage or wrong. Then had they another day appointed, to say finally for themselves. At the which day when the parties on both sides aware herd, and the judges had conferred their opinions, the Chancellor of the judges gave sentence by pointing with the tablet of Verity, toward the part the seemed to be true. This was the manner of their judgements.  
And for asmuch as we are fallen into mention of their judgements, it shall not be unsytting with mine enterprise, to write also the ancient Laws of the Egyptians, that it may be known how much they pass, both in order of things, and profit.  
first to be perjured was heading: for they thought it a double offence. One in regard of conscience not kept toward god, and another in giving occasion to destroy credit among men, which is the chiefest bond of their fellowship. If any wayfaring man should espy a man set upon with thieves, or otherwise to be wronged, and did not to his power succour & aid him, he was guilty of death. If he ware not able to secure and to rescue him, than was he bound to utter the thieves, and to prosecute the matter to inditement. And he that so did not, was punished with a certain number of stripes, and was kept three days without meat. He that should accuse any man wrongfully, if he fortuned afterward to be brought into judgement, he suffered the punishment ordained for false accusers. All the Egyptians ware compelled to bring every man their names to the chief justices, and the faculty or science whereby they lived. In the which behalf if any man lied, or lived with unlawful means, he fell into penalty of death. If any man willingly had slain any man free or bond, the laws condemned him to die, not regarding the state of the man, but the malicious purpose of the died. Whereby they made men afraid to do mischief, and death being erecuted for the death of a bondman, the free might go in more safety. For the fathers that slew their children, there was no punishment of death appointed, but an injunction that they should stand three days and three nights together at the grave of the dead, accompanied with a common ward of the people to see the thing done. Neither did it sieme them just, that he that gave life to the child, should lose his life for the child's death, but rather be put to continual sorrow, and to be pined with the repentance of the died, that other might thereby be withdrawn from the like wickedness. But for the child that killed either father or mother, they devised this kind of singular torment. They thrust him and disfigured.  
The Laws that appertained to the trade and occupying of men, one with another: ware made (as they say) by one Bocchorides. It is commanded in them, that if money have been lent any man without writing, upon credit of his word: if the borrower deny it, he should be put to his oath, to the which the creditor must stand. For they so much estiemed an oath, that they thought no man so wicked, as wilfully to abuse it. And again, because he that was noted to swear very often, lost utterly his credit, and name: many men affirm, that for the regard of their honesties, it happened very seldom, that any man came to his oath. Their Law maker also, judging that virtue was the engendrer of credit, thought it good by good ordres to accustom men to good living and honesty, upon fear to sieme unworthy of all reputation. He thought it also to be against conscience, that he that without anothe had borrowed, should not now for his own, be beleued with anothe. The forfect for non payment of the lone, mought not be above the double of the some that was borrowed. And payment was made only of the goods of the borrower, the body was not arrestable. For the lawmaker thought it convenient, that only the goods should be subdite to the debt, and the bodies (whose service was required both in peace and in war) subject to the city. It was not thought to be justice, that the man of war, which hasardeth his body for the safety of his country, should for an interest of lone, be thrown into prison. The which law, Solon siemeth to have translated to the Athenienses, under the name of the law, Sisarea decreing that the body of no citizen, should for any manner of interest be imprisoned.  
The giptians also for thieves, had this law alone, and no people else. The law commanded that as many as would steal, should entre their names with the chief Priest: and what so ever was stolen, incontinente to carry the same unto him. Likewise, he that was rob was bound to enter with the said Chief Priest, the day, time and hour, when he was rob. By this means the theft being easily found out, he that was rob lost the fourth part and received the residue, the which fourth was given to the thief. For the Law maker (seeing it was impossible utterly to be without thieves) thought it much better by this means that men bore the loss of a piece then to be spoiled of the whole.  
The order of Marriage among the Egyptians is not uniform, for the priest might marry but one only wife. All other have as many as they will, according to their substance. There is no child among them, though it be borne of a bought woman slave, that is counted illegitimate. For they only count the father to be the author of his kind, and the mother only but to give place and nourishment to the child. When their children be borne they bring them up with so little cost, as a man would scantly believe. They fiede them with the roots of mererusshes, and other roots, roasted in the embries, and with marsh Caubois, and coleworts which partly they seathe, and partly they roast, and part give them raw. They go for the most part without hosen or shoes, all naked, the country is so temperate. All the cost that the Parents bestow on their children till they be of age to shift for themselves, surmounteth not the some of a noble.  
The priests bring up the children, both in the doctrine of their holy scriptures, and also in the other kinds of learning necessary for the common life, and chief in Geometry and Arithmetic. As for the rough exercises of wrestling, ronning, dancing, playing at weapons, throwing the bar or such like, they train not their youth in, supposing that the daily exercise of such, should be to rough, and dangerous for them, and that they should be an empeiring of strength. Music they do not only count unprofitable, but also hurtful: as making men's courages altogether womanlike. When they are sick, they heal themselves, either with fasting or vomiting: & that either every each other day, or every third day, or fourth. For they are of opinion that all diseases grow of superstuite of meat, and that kind of cure therefore to be best, that riddeth the ground of the grief. Men going to the wars, or traveilling the country, are healed of free cost. For the Phisicens, & Surgeon's, have a stipend allowed them of ordinary at the charge of the communes.  
In curing, they are bound to follow the precepts of the ancient and allowed writers, regested in their holy scripture. If a man following the prescript of the scriptures can not so heal the sick, he is not blamed for that: But if he fortune to heal him by any other means than is in the scripture appointed, he dieth for it. For the law giver thought that it was hard to find a better way of curing, than that the which of such antiquity was by long practise found cute and allowed, and delivered unto them by such a continuance. The Egyptians do worship above measure certain beasts, not only whilst they be onlive, but also when they are dead. As the Cat, the Icneumon the dog, the hawk, the wolf, the Cocodrille, and many other like. They are not only not ashamed to profess the worship of these openly, but setting themselves out in the honouring of them to the uttermost: they count it as much praise and glory to themselves, as if they bestowed the like on the Gods. And they go about on procession with the proper Images of them, from city, to city, and from place, to place: holding them up and showing them a far of unto other, which fall on their knees, and every one worship them. When any one of them dieth, they cover it with Sarcener, and howling, and crying, and beating of their breasts they all to bestrawe the carckesse with salt. And after they have enbalmed it with the liquor of the cedar and other fragrant ointments, and oils, to preserve it the longer: they bewrye it in holy sepulture. If a man have slain any of these beasts willingly: he is condemned to death. But if he have slain a cat or a snyte, willingly or unwillingly: the people runneth upon him upon heaps, and without all order of justice or law, in most miserable wise torment him to death. Upon fear of the which danger who soever espieth one of those lying dead: standing a far, he howleth and crieth professing that he is not guilty of the death. These beasts with great attendannce and charged are kept up about the cloistres of the Temple, by men of no mean reputation: which fiede them with flower and oatmeal, and divers dainties, sopped and steeped in milk. And they set every day before them goose, both sodden and roasted. And before those that delight all in raw meat they set birds and raw fowls. Finally as I said they kiepe them all with great diligence and cost. They lament their death asmuch as the death of their own children, & bury them more sumptuously than their substance doth stretch. In so much that Ptolomeus Lagus reigning in Egypt, when there chanced a cow to die in Memphis, for very age: he that had taken charge of the keeping of her, bestowed upon the burial of her (beside a great some of money that was given him for the keeping) fifty talents of silver, that he borrowed of Ptolemy. Peradventure these things will seem unto some men to wonderful: but he will wondre asmuch if he consider what commonly is done among every of the Egyptians in the funeralle of their dead.  
When any man is departed his life, all his niere friends and kindesfolke, throwing dirt upon their heads, go wieping and wailing round about the city until the Corpse be buried. And in the mean season they neither bathe, ne drink wine, or eat any meat, but that that is most base & vile, ne wear any apparel that is gorgeous or fair. They have three sorts of Sepulchres, Sumptuous, mean, and base. In the first sort they bestow a talent of silver. About the second, twenty Marks, and about the third little or nothing. There be certain Pheretrers, whose faculty it is to set forth burials, which learn it of their fathers and teach it their children. These when a funeral happeneth, make unto him that is doer for the dead, an estimate of the exequys in writing, which the doer may at his pleasure enlarge or make less. When they are once fallen at appoint, the body is delivered to the Pheretrer to be interred according to the rate that they agreed upon. Then the body being laid forth, cometh the Pheretrers' chief cutter, and he appointeth his undrecutter a place on the side half of the paunch, where to make incision, and how large. Then he with a sharp stone (which of the country fro whence it cometh, they call Ethiopicus) openeth the left side as far as the law permitteth. And straight with all spiede runneth his way from the company standing by, which curse him and revile him and throw many stones aftre him. For they think there yet remaineth a certain hatred due unto him that woundeth the body of their friend. Those that are the seasoners and embalmers of the body (whom they call poulderers) they have in great honour and estimation, for that they have familiarity with the priests, and entre the temples together with them. The body now comen to their hands, one among all (the rest standing by) unlaceth the entrails, and draweth them out at the foresaid incision, all saving the kidneys, and the heart. These entrails are taken by another at his hand, and washed in wine of the country Phenicea, wherein are enfused many soot odours and drugs. Then enoincte they the whole body over, first with cedar, and then with other oynctementes. thirty. days & above. Then do they sear it over with Myrrh & cinnamon and such other things as will not only preserve it to continuance, but also make it soot smelling. The Corpse thus being trimmed, is delivered to the kindesfolke of the dead, every part of it kept so whole (not an hear of his brows or eye lids being hurt) the it raither lieth like one being in sliepe then like a dead corpse. Before the body be interred, the kindesfolke of the dead signify to the judges, and the friends of this passed, the day of the burial. Which (according to the manner then used) they term the deeds passaige over the mere. The manner whereof is this.  
The judges, above, xl. in number, sitting on the farther side of the mere, on a compassed bench wheling half round and the people standing about them: The body is put into a little boat made for the nonce, and drawn over to the judges by a chord. The body then standing before the judges in the sight of the people, before it be cofred, if there be any man that have aught to say against the dead, he is permitted by the law. If any be proved to have lived evil, the judges give sentence that the body shall not be buried. And who so is found uniuscelye to have accused, suffereth great punishment therefore. When no man will accuse, or he that accused is known to have slanderously done it, the kinsfolk ending their mourning: turn themselves now to the praise of the dead, nothing after the manner of the Grecians, for that the Egyptians think themselves all to be gentlemen alike. But beginning at his childhood, in the which they rehearse his bringing up, nourtering and schooling, they pass to his man's age, their commending his godliness, his justice, his temperance, & the residue of his virtues. And calling upon the under earth, gods, they beseech them to place him among the godly and good. To the which words all the whole multitude crieth Amen: shouting out, and magnifying the glory of the dead, as though they should be with the under earth gods, among the blessed for ever. This done every man burieth his dead, some in Sepulchres made for the purpose, and other that have no such preparation, in their strongest wall at home in their house, setting up the cofre their taberbernacle wise. But they that for some offence, or debt of interest, or such like, are denied their bewriall, are set up at home without any coffer, until their successors growing to ability can discharged their debts and offeces, and honourably bewrie them.  
There is a manner among them, sometime to borrow money upon their parent's corpses, delivering the bodies to the creditors in pledge. And who so redeemeth them not, runneth into utter infamy, and is at his death, denied his bewriall. A man (not altogether causeless) might marvel, that they could not be-contente to constitute laws for the framing of the manners of those that are onlive, but also put order for the exequys, and Hearses of the dead. But the cause why they bent themselves so much hereunto, was for that they thought there was no better way possible, to drive men to honesty of life. The Greeks, which have set forth so many things in feigned tales, and fables of poets (far above credit) concerning the reward of the good, and punishment of the evil: could not with all their devices, draw men so virtue, and withdraw them from vices. But rather contrariwise, have with them that be lewdly disposed: brought all together in contempt and derision. But among the Egyptians, the punishment due unto the wicked and lewd, and the praise of the godly and good, not heard by tales of a tub, but seen daily at the eye: putteth both parts in remembrance what behoveth in this life, & what fame and opinson they shall leave of them selves, to their posterity. And hereupon it riseth, that every man gladly among them, ensueth good order of life. And to make an end of Thegiptians, me siemeth those Laws are of very right to be counted the best, which regard not so much to make the people rich, as to advance them to honesty and wisdom, where riches of necessity must follow.   

¶ The. vi. chapiter. ¶ Of the Poeni, and tother peoples of Aphrique.  
OF the Penois there are many and sundry nations. Adrimachidae lying toward Egipte, are like of manners to Thegiptians, but their apparel is like to the other Penois. Their wives have upon i'the leg, a hoop of Latton. They delight in long hear, and look what lice it fortuneth any of them to take about them: they bite them, and throw them away, the which property, they only of all the Poeni have. As also to present their maidens that are upon marriage, to the king, which choosing among them the maiden that liketh him best, sieketh in her lap, that after can never be found. The Nasamones (a great and a terrible nation, spoilers of such Ships as fortune to be thrown upon the Sands in the straits) toward Summer, leaving their cattle upon the Sea coast, go down into the plain country to gather Dates, which are there very fair, and in great plenty. They gather the boughs with the fruit, not yet perfectly ripe, and lay them a Sonning to ripe. Afterward they steep them in Milk, and make soupinges and potages of them. It is the manner among them, for every man to have many wives: and the fellowship of their wives, that other use in secret: they use in open sight, in manner aftre the fashion that the Massagetes use. It is also the manner of the Nasamones, when any man marrieth his first wife, to send her about to every one of the guests, to offer him her body. And asmany as receive her into arms, and show her the courtesy she comes for, must give her some gift, which she hath borne with her, home to her house. Their manner of taking an oath, & foreshowing of things to come, is thus.  
They swear by the men that ware (by report) the best and most just men among them, laying their hands on their Graves, or tombs. But for the fore knowledge of things, they come to the Graves of their kyndreade, and there when they have prayed their stint, lay them down upon them to sleep: and look what they dream, that do they follow. Where in confirming of our promise, we use to strike hands (as we call it) they use to drink one to another: or else if they lack liquor, to take dust fro the earth, and one to lick part of that to another. The Garamantes shun the fellowship and the sight of all other people's: and neither use any kind of weapon, or armour, ne yet dare defend themselves against other that used them. They dwell somewhat above the Nasamones, more up land. About the sea coast toward the west, there bordereth upon them the Maces: which shave their heads in the crown, and clip them round by the sides. The Gnidanes (next neighbours to the Maces) when they give battaylle to the ostruthes, their brieding under the ground, are armed with raw fells of beasts. Their women ware pretty wealtes of leather, every one a great many which (as it is said) they beg of such men as have lain with them. So that the more she hath, the more she is esteemed, as a dainty darling beloved of many. The Machlies dwelling about the mershe of Tritonides, use to shave their forepart of their head, and the Anses their hindre part. The maidens of the Anses, at the yearly feasts of Minerva, in the honour of the goddess their country woman: dividing them selves into two companies, use to give battle, one part to another with staves, and with stones: saying that they observe the manner of their country in the honour of her that we call Minerva. And the maiden that departeth the battle with out wound, they hold her for no maid. But before their battle be taught, they determine that what maiden so ever beareth herself mooste valiant in the field, all the other maidens with common consent shall garnish her, and arm her, both with the armour of Grecia, and the helmei of Corinthe. And shall set her in a chariot, & carry her round about the mershe. The same men usen their women as indifferently commune, as kyen to the bull. The children remain with the women until they be of some strength. Ones in a quartre the men do assemble wholly together, & then look with whom the child fantasieth most to abide, him do they count for his father.  
There is a people named Atlantes, of the mount Athlas, by the which they dwell. These give no names one to another as other people's do, but each man is nameless. When the son passeth over their heads, they curse him, and revile him with all words of mischief: for that he is so broiling hot, that he destroyeth both them and their country.  
They eat of no kind of beast, neither dream in their sliepe. The Aphres (which are all brieders of catteile) live with flesh and milk, and yet abiteine they fro cows milk, and all cow flesh, according to the manner of the Egyptians, and therefore keep they none up. The women of Cyrene think it not lawful to strike a cow, for Isis' sake that is honoured in Egypt, to whom also they appoint fasting, and feastefull days, and observe them solempuly. But the women of Barcea abstain both from cow flesh and sow flesh. When their children are iiii. year old they use to cauterize them on the coron vain (and some on the temples also) with a medicine for that purpose, made of wool as it is plucked fro the shiepe: because they should not at any time be troubled with rheums or poses, and by that means they say they live in very good health. They sacrify after this manner. When in the name of their first fruits they have cut of the ear of the beast, they throw it over the house.  
That done, they wring the neck on the one side. Of all the gods they offer sacrifice to no more but Son & Moon. All the Aphres bury their dead as the Grecians do, saving the Nasamones, which bury them as though they ware sitting: waiting well when any man lieth in drawing on, to set him on his tail, least he should give up the ghost lying upright. Their houses are made of wickers, and withes, wrought about trees, much like unto those that we call franckencence trees, and in such sort that they may turn them round every way.  
The Maries, shave the left side of their head, and let the hear grow on the right. They die their body in red, and vaunt that they come of the Trojans. The women of the Zabiques (which are the next neighbours to the Maries) drive the carts in the wars, in the which the men fight. There are a people called Zigantes, where beside the great plenty of honey that they gather fro the Bies, they have also certain men that are makers of honey. They all die themselves with red, and eat apes flesh, whereof they that dwell in the mountains have great plenty These all being of the part called Libye, live for the most part a wild life abroad in the fields like beasts, making no household provision of meat, ne wearing any manner of apparel but goats fells. The gentlemen, and men of honour among them, have neither cities nor towns, but turrets built upon the water's side, in the which they lay up the overplus of that that they occupy. They swear their people every year to obey their Prince, and that they that obey in died, should love together as fellows and companions: but that the disobedient should be pursued like felons and traitors. Their armour and weapon, are both according to the nature of the country and countrymen: for where they of themselves are very quick, and deliure of body, and the country champain, and plain, they neither use sword, dagger, ne harness, but only carry three javelins in their hand, and a number of piked and chosen stones, in a case of stiff leather hanging about them. With these they use both to fight and to skirmish. In his coming toward the enemy, he throweth his stone, fetching his run, and maketh lightly a narrow miss, though it be a good way of: such continual practice they have of it. They kiepe neither law ne faith.  
The Troglodytes (which are also named of the Grecians pastors, for their fieding and brieding of carteille) a people of Ethiope, do live in companies, & have their head over them, whom they call tyrant. But not meaning in him so much tyranny in died, as sometime some of our governors under a fairer name do execute. None of them hath any several wife, and therefore no several children, but both those in common, the tiraunte excepted: Who hath but one wife only. To the which if any man do but approach or draw nigh: he is condemned in a certain number of cattle be paid to the tyrant.  
From the beginning of july until about mid August (at the which time they have great plenty of rain) they nourish themselves with milk, and blood, sodden a little together. The pasture uplond being, dried away with the heat of the Son: They sieke down to the marsh, & low grounds, for the which only they be often at debate. When their catteil waxeth old or sick, they kill them, and eat them, & altogether live upon such. They do not give the child the name of the father, but name him aftre a bull, a ram or an ewe. And those call they father (the beasts I mean of the masle kind) and tother of the femel kind, they call mother, because there daily food is given by them. The people called Idiot, use for their drink the juice of a whinne named Paliurus. But the men of worship and gentlemen use the juice of a certain flower they have among them, which maketh drink moche like the worst of the Renishe must. And because they carry great droves of catteile with them, they change their soil often. Their bodies are all naked, saving their privities, which they hide with fells of beasts. All the Troglodytes are circumcised after the manner of the Egyptians, saving only the Claudians: which they so term of claudication or limping. They only, dwelling from their childhood within the country of the Hesternes, are not touched with razor or knife. The Troglodytes that are called Magaveres, carry for their armour and weapon, a round buckler of a raw are hide, and a club shod with iron. Other have bows, & javelins. As for graves or places of burial, they pass not. For they bind the head, and the fiete of the dead together with witthes of Paliurus, & then setting it up upon some hilly place, have a good sport to all to bethwacke it with stones, until they lie heaped over the corpse. The lay they a goats horn on the top and depart, biding sorrow go play him. They war one with another, not as the Griekes upon rancour and Ambicon, but only for food sake. In their skirmishes, first they go to it with stones, as afore ye have heard, until it fortune some number to be hurt. Then occupying the bow (wherein they are very sure handed) they kill one another upon heaps. Those battles are atoned by the women of most ancient age. For when they be one's comen into the middle among them (as they may do without harm, for that is counted abomination in any wise to hurt one of them) the battle suddenly ceaseth. They that are now so fiebled with age, that they can no longer follow the heard: winding the tail of an ox about their throat choke up & die. But he that differreth to rid himself in this sort: It is lawful for another (after a warning) to do it. And it is there counted a friendly benefaicte. Men also diseased of feures, or any other incurable malady, they do in like manner dispatch: judging it of all griefs the worst, for that man to live, that can now nothing do, why he should desire to live. Herodote writeth, that the Troglodytes my themselves caves in the ground, wherein to dwell. Men not troubled with any desire of riches, but raither giving themselves to wilful pouretie. They glory in nothing but in one little stone, wherein appear three score sundry colours: which we therefore call Exaconthalitus. They eat sundry kinds of venomous vermin.  
And speak any distinct word they cannot, but sieme rather to buss or churre between the tiethe, then to speak.  
There is another people dwelling in that Ethiope that lieth above Egipte, called Ryzophagi, which bestow much time in digging up of the roots of Riedes growing niere about them, and in washing and cleansing of the same, which afterward they bruise betwixt stones till they become clammy, & so make swiete cakes of them, much fashioned like a brick a hand broad. Those bake they by the Son, and so eat them. And this kind of meat only, serveth them all their life time, plentifully and enough, and never waxeth fulsome unto them. They never have war one with another, but with Lions, which coming out of the desert there, partly for shadow, and partly for to pray upon smaller beasts, do oft-times wourie divers of the Aethiops, coming out of the Fens. In so much that that nation had long senses been utterly destroyed by the Lions, except nature of purpose, had showed them her aid. For toward the dog days, there come into that coast, infinite swarms of gnats, without any drift of wind to enforce them. The men then flying to the fens, are not harmed by them. But they drive the Lions with their stinging and terrible huszing, clean out of that quartre. Next upon these, bordre the Ilophagi and Spermatophagi, the one living by such fruit as falleth from the trees, in Summer, and the residue of the year by such herbs as they pick up in the shadowed grounds. The other, the Ilophagi, sieking to the plains with their wives and their children, climb trees, and gather, eat, and carry home: the tender crops and buds of the boughs. And they have by continualle practise, such a nimbleness in climbing, that (a wonderful thing to be spoken) they will leap from bough to bough, and tree to tree like Cats or Squirelles, and by reason of their slendrenes and lightness, will mount up on branches and twigs, without danger or hurt. For though their fiete slip, yet hang they fast by the hands: and if they both fail them, yet fall they so light, that they be harmless.  
These folks go naked, and hold their wives and children in common. Among themselves they fight for their places without weapon: but against foreigners with staves. And where they overcome, there challenge they Lordship. They commonly die for hunger, when their sight faileth them: which was their only instrument to find their food. The residue of the country there about, do those Aethiopians hold, which are named Cynecy, not vety many in number, but much differing in life from the rest. For their Country being woody, and wild, full of thickets, and scant of water, they are forced by night, for fear of wild beasts, to sleep in trees: and toward the morning, all weaponed together, to draw down to the waters, where they shroud themselves into covert, and so abide close till the heat of the day. At the which time the Bugles, Pardales and other great beasts, what for the heat, and what for thirst, fiocke toguether to the waters. Assoon as they have drunken, and have well laden their bealies with water, the Ethiopes starting out upon them with stakes, sharpened and hardened in the fire, and with stones, and with arrows, and such like weapon, at this advantage slea them upon heaps, and divide the carcases by companies to be eaten. And sometime it happeneth that they themselves are slain by some beast of force, howbeit very seldom. For they ever by their policies and trains, do more damage to the beasts, than the beasts can do unto them. If at any time they lack the bodies of the beasts, then take they the raw hides of such as they lateliest before had slain, and cleansing them clean fro the hear, they sokynglie lay them to a soft fire, and when they be thoroughly heat, divide them among the company, which very griedely fill themselves of them.  
They exercise their children whilst they be boys, to throw the dart at a set mark, and he that hitteth not the mark receiveth no meat. By the which manner of training, hunger so worketh in the boys, that they become excellent darters  
The Acridophagie (a people bordering upon the deaserte) are somewhat lower of stature than the residue lean, & exceeding black. In the Spring time, the West, and south-west wind, bringeth unto them out of the Deaserte, an huge number of Locusts, which are of very great body, and of wing very filthily coloured. The Ethiopians well accustomed with their manner of flight & trade, gather together into a long slade betwixt two hills, a great deal of rubbeshe and mullocke, from places nigh hand, apt for firing, and all the grass and wiedes there about. And laying it ready in heaps aforehand, along the slade, when thief seeth Locusts come with the wind like clouds in the atre, they set all on fice, and so swelte them in the passing over, that they be scant full out of the slade, but they fall to the ground in such plenty, that they be to all the Acridophagi, a sufficient victualling. For they powder them with salt (whereof the country hath plenty) and so continually from year to year, live by none other food. For they neither have any kind of catteille, ne fish can have, being so far fro the sea. And this manner of meat siemeth to them, very pleasance and fine.  
Of body they are very light, swift of foot, and short lived, as not passing xl. years, he that liveth longest. Their end is not more incredible, than it is miserable. For when they draw into age, their briedeth a kind of winghed louse in their bodies, of divers colours, and very horrible, and filthy to behold: which first eat our their be allies, and then their breast, and so the whole body in a little spare. He that hath this disease, first as though he had on him some tickling yeche, all to beskratcheth his body with such pleasure, as is also mingled with some smart And within a little while afire, when the lice begin to crawl, and the body, beginneth to mattre, enraged with the bittrenes and grief of the disease, he teareth and mangleth his whole body with his nails, putting forth in the mean while many a grievous groan. Then gussheth there out of him, such abundance of louse, that a man would think they had been barelled in his body: & that the barrel now broken, the swarm plomped out. And by this means, whether through the enfectious airs, or the corruption of their fieding, they make a miserable end  
Upon the south border of Africa, dwell there men called of the Greeks Cynnamie, & of their neighbour's Sauluages: Bearded, and that with abundance of hear. They kiepe for the safeguard of their lives, great companies of wild Mastiffs: for that from mid june, till mid Winter, there entereth into their country, an innumerable sort of Kine of Ind. Whether they fly thither to save themselves from other beasts, or come to sieke pasture, or by some instinct of nature unknown to man, it is uncertain, Against these, when the men of their own force, are not able to resist: they defend themselves by the help of their dogs, and take many of them. Whereof they eat part whilst they are fresh, and part reserve they in powder, for their after niede. They eat also many other kinds of beasts, which they hunt with their dogs.  
The last of all the Affriens Southewarde, are the Ichthiophagi. A people bordering upon the Troglodytes, in the Gulf called Sinus Arabicus: which under the shape of man, live the life of beasts. They go naked all their life time, and make count of their wives and their children in common. They know none other kinds of pleasure, or displeasure, but like unto beasts, such as they fiele: neither have they any respect to virtue, or vice, or any discerning betwixt good or bad. They have little Cabanes not far from the Sea, upon the clieves sides: where nature hath made great carfes, deep into the ground, and hollow Guttres, and Criekes into the maigne land, bowting and compassing in and out, to & fro, many sundry ways. Whose enterings thinhabitants use to stop up with great heaps of calion and stones, whereby the criekes serve them now in the stead of nets. For when the sea floweth (which happeneth there twice in the day, about the hours of three, and of nine) the water swelleth so high, that it overfloweth into the maygne shore, and filleth those crieques with the sea. And the fish following the tide, and dispersinge themselves abroad in the maigne land to seek their food: at the ebb when the water withdraweth, retiring together with it always to the dieper places, and at last remaining in these gutters & crieques, they are stopped in with the stone heaps, and at the low water lie dry. Then come the enhabitauntes with wife and children, take them, and lay them out upon the rocques against the midday son, where, with the broiling heat of the same, they be within a while skorched and parched. Then do they remove them, and with a little beating separate the fish fro the bones. Then put they the fish into the hollows of the rocques, and beat it to pomois, mingling therewith the side of the whynne Paliurus. And so fashion it into lumps much like a brick, but somewhat longer. And when they have baken them again a little by the son, they sit them down together, and eat by the belly.  
Of this have they always in store, according to the plenty that Neptune giveth them. But when by the reason of tempest the sea overfloweth these places above his natural course, and tarrieth longer than his wont, so that they can not have this benefight of fisshing, and their store is all spent: they gather a kind of great shelle fish, whose shells they grate open with stones, and eat the fish raw, in taste much like to an oyster. If it fortune this overflowing by the reason of the wind, to continue long, and their shellefyshe to fail them: then have they recours to the fyshebones (which they do of purpose reserve together in heaps) and when they have gnabeled of the softest and gristely parts with their tiethe, of those that are newest and best, they beat the harder with stones into pieces, and eat them. They eat as I have said in the wild field together abroad, rejoicing with a semblant of merriness, & a manner of singing full untuned. That done they fall upon their women, even as they come to hand without any choice: utterly void of care, by reason they are alway sure of meat in good plenty.  
Thus four days ever continual, busied with this belly bouncing chiere, the .v. day they flock together to go drink, all on a drove, not unlike to a heard of kiene to the waters, shouting as they go with an yrishe hubbub. And when they have drunk till their bealies stand a strutte, so that they are scant able to return: every body lays him down dronckar delike to rest his water bollen belly, and that day eateth nothing. The next day again they fall to their fysshing: And so pass they their life continually.  
They seldom fall into any diseases, for that they are always of so uniform diet Nevertheless they are shorter lived than we are. Their nature not corrupted by any persuasion taken of other, compreth the satisfying of hunger, the greatest pleasure in the world. As for other extraordenary pleasures, they seek them not. This is the manner of living proper unto them that lie within the bosom of the said Arabic sea. But the manner of them that dwell without the bosom, is moche more marvelous. For they never drink ne never are moved with any passion of the mind. These being as it ware by fortune thrown out into the deserts, far from the parts miete to be inhabited, give themselves altogether to fishing, which they eat half raw. Not for to avoid thirst (for they desire no moist things) but raither of a nature sauluage and wild, contented with such victual as cometh to hand. They count it a principal blessedness to be with out those things what so ever they be, that bring sorrow or grief to their haners. They are reported to be of such patience, that though a man strike them with a naked sword, they will not shun him, or fly from him. Beat them, or do them wrong, and they only will look upon you, neither shewing token of wrath, nor countenance of pity. They have no manner of speech among them: But only show by signs of the hand, and nodding with the head, what they lack, and what they would have. These people with a whole consent, are maintainers of peace toward all men, stranger, and other. The which manner although it be wonderful, they have kept time out of mind. Whether through long conunaunce of custom, or driven by necessity, or else of nature: I can not say. They dwell not as the other, Icthiophagi do, all in one manner of cabanes, but sundry in divers. Some have their dens, and their cabanes in them opening to the North: to the end they might by that means be the better shadowed fro the son, and have the colder air. For those that are open toward the south, by the reason of the great heat of the sun, cast for the such a breath, fornais like, that a man can not come niere them. They that open toward the north, builds them preaty cabins the ribs of whales (which in those seas they plentuousty find) compassing them about by the sides, according to their natural bending, and fastening them together at both ends with some manner of tyenge. Those do they cover with the woose and the wiedes of the sea tempered together. And in these they shroud themselves fro the son: nature by necessity devising a way how to help and defend herself.  
Thus have ye heard the life of the Icthiophagi, and now remaineth there for Aprique only the Amazons to be spoken of, which men say in the old time dwelt in Libye. A kind of warlike women, of great force, and hardfnesse, nothing like in life unto our women. The manner among them was to appoint to theirmaidens acerte in space of years to be trained, and exercised in the feictes of war. Those being expired, they ware joined to men for issues sake. The women bore all the rule of the common wealth. The women aware princes, lords, and officers, Capiteines, and chiefteines of the wars. The men had nought to do, but the drudgery at home, and as the women would appoint them. The children assoon as they ware borne, ware delivered to the men to nourish up with milk, and such other things as their tenderness required. If it ware a boy, they either broke the right arm assoon as it was borne, that it might never be fit for the wars, or slew it, or sent it out of the country. If a wench, they straight ceared the paps, that they might not grow to hindre them in the wars Therefore the Grecians called them amazons, as ye would say, pappelesse. The opinion is, that thief dwelled in the Ilonde named Heipera, which lieth in the marsshe, named (of a river that runneth into it) Tritonis, joining upon Ethiope, and the mount Atlas, the greatest of all that land. This Ilonde is very large and great, having plenty of divers sorts of fruits, whereby the enhabitauntes live. They have many flocks of shiepe, and goats, and other small catteile, whose milk and flesh they eat. They have no manner of grain. ne know what to do therewith.    


¶ The first chapiter. ¶ Of Asie and the people's most famous therein,  
asia, the second part of the three wherein to we have said that the whole earth is divided: took name as some hold opinion, of the daughter of Oceanus, and Tethis, named Asia, the wife of laphetus, and the mother of Prometheus. Or as other affirm, of Asius, the son of Maneye the Lydian. And it stretcheth itself from the South, bowting by the east into the north: having on the West part the two bloods, Nilus and Tanais, and the whole Sea Euxinum, and part of the middle earth sea. Upon the other three quarters, it is listed in with the Ocean, which where he cometh by east asia, is called Eous (as ye would say toward the dawning) by the South, Indicus (of the country named India) and after the name of the stour Scithiane, upon the north Scythicus. The great mountain Taurus ronning East and West, and in a manner equally parting the land in twain: leaveth one part on the north side, called by the Greeks the outer Asie: and another on the South, named the inner Asie. This mountein in many places is found three hundred .lxxv. miles broad: and of length equal with the whole country. About a five hundred three score and three miles. From the coast of the Rhodes, unto the farthest part of Ind, and Scythia Eastward. And it is divided into many sundry parts, in sundry wise named, whereof some are larger, some less. This Asie is of such a size, as authors hold opinion, that Africa and Europe joined together: are scant able to match it in greatness. It is of a temperate heat and a fertile soil, and therefore full of all kinds of beast, foul, and worm, & it hath in it many countries and Seignouries.  
On the other side of the red Sea, over against Egipte in Africa: lieth the tripartite region, named Arabia, whose parts are, Petrea: bounding West and north upon Syria: and right at front before him Eastward, Deserta: and Arabia Felix by south. Certain writers also adjoin to Arabia: Pancheia, and Sabea. It is judged to have the name of Arabus, the son of Apollo & Babilone  
The Arabiens being a great people, and dwelling very wide, and broad: are in their living very divers, and as sundry in religion. They use to go with long hear unrounded & forked caps, somewhat mitre like, all after one sort, and their beards party shaven. They use not as we do, to learn faculties and sciences one of another by apprenticehode, but look what trade the father occupied, the same doth the son generally apply himself to, and continue in. The most ancient and eldest father that can be found in the whole Country, is made their Lord and King. Look what possessions any one kindrede hath, the same be common to all those of that blood: Yea one wife serveth them all. Wherefore he that cometh first into the house, layeth down his faulchon before the door, as a token that the place is occupied. The senior of the stock enjoyeth her alnight. Thus be they all brethren and sistren one to another, throughout the whole people. They abstain fro the embracings neither of sister ne mother, but all begrees are in that point as indifferent to them, as to beasts of the fields. Yei is adultery death among them. And this is adultery there: to abandon the body to one of another kindred. And who so is by such an overthwart begotten: is judged a bastard and otherwise not. They banquet not lightly together, under the number of thirty persons. Alway foresene that, two of the same nombre ●hre at the least, be Musicens. waiters have they none, but one kinsman to minister to another, and one to help another. Their towns and cities are wallesse, for they live quietly & in peace one with another. They have no kind of oil, but that which is made of Sesame, but for all other things, they are most blessed with plenty. They have Shiepe greater than Rien, and very white of woulle. Horses have they none, ne none desire, for that their Chamelles in all niedes serve them aswell. They have silver and gold plenty, and diverse kinds of spices, which other countries have not, Laton, Brass, Iron, Purple, Safron, the precious rote costus, and all coruen works, are brought into them by other. They bewrie their king in a dunghill, for other they will scant take so much labour. There is no people that better kiepeth their promise and covenaant, than they do, & thus they behight it  
When they will make any solemn promise, covenant, or league, the two parties coming together, bring with them a third. who standing in the mids betwirte them both, draweth blood of each of them, in the palm of the hand, along under the rote of the fingers, with a sharp stone: and then plucking from each of their garments a little saggue, he enoyncteth with that blood seven other stones, lying ready betwirte them for that purpose. And whilst he so doth, he ralleth upon the name of Dionysius and Urania, whom they account among the number of gods, revengers of faithelesse faiths. This done, he that was the sequestrer of the covenant, becometh surety for the parties. And this manner of contract, he that standeth moffe at liberty, thinketh miete to be kept.  
They have no firing but broken ends & chips of Myrche, whose smoke is so unholsonie, that exrepte they withstood the malice thereof with the perfume of Styrar, it would briede in them uncurable difeases. The Tinamome which groweth among them, none gather but the priests. And not they neither, before they have sacrificed unto the gods. And yet further they observe, that the gathering neither begin before the Son rising, ne continued aftre the going down He that is lord and gourrnour among them, when the whole gather is brought together, divideth out unto every man his heap with a javelines end, which they have ordinarily consecrate for that purpose. And amongst other, the Son also hath a heap divided out for him, which (if the putrefaction be just) he kindleth immediately with his own beams, and brenneth into ashes. Some of the A rabiens that are pinched with penury, without all regard of body, life, or health, do eat Snakes, and Address, and such like vermin, and therefore are called of the Greeks Ophyophagj.  
The Arabiens named Nomades, occupy much Chamelles, both in war, and burden, and all manner carriage, far and nigh. The flood that runneth along their boards, hath in it as it ware limall of gold in great plenty. Which they nevertheless for lack of knowledge do never fine into mass.  
Another people of Arabia named Deboe, are for the great part she pemasters, and brieders. part of them notwithstanding, occupy husbandry, & tilth. These have such plenty of gold, that ofterimes among the clods in the fields they find little pebbles of gold as big as akecornes, which they use to set finely with stones, and wear for ouches about their neck & arms, with a very good grace. They sell their gold unto their borderers for the third part of Laton, or for the half part of silver. Partly for that they nothing estieme it, and specially for the desire of the things that foreigners have. next unto them lie the Sabeis, whose riches chiefly consisteth in incense, Myrche and Linamome, how be. it some hold opinion also that Balm groweth in some places of their borders. They have also many date trees very redolente of smell, and the root called Calamus.  
There is in that country a kind of serpents lurking in the roots of trees, of half a foot length, whose biting is for the most part death. The plenty of swiete odours, and savours in those quarters, doth verily stuff the smelling. And to avoid that incommodity, they often times use the fume of a stinking gome, and goats hear chopped together. There is no man that hath to do to give sentence upon any case but the king. The most part of the Sabeis apply husbandry.  
The residue gathering of spices, and drugs. They sail into Ethiope for trade of merchandise, in barks covered with leather. The refuse of their cinnamon and Cassian they occupy for firing. Their chief city is called Saba, and standeth upon a hill. Their kings succeed by descent of blood, not any one of the kindred certain, but such as the people have in most honour, be he good be he bad. The king never dare be seen out of his Palace, for that there goeth an old prophecy among them of a king that should be stoned to death of the people. And every one feareth it should light on himself. They that are about the king of the Sabeis: have plate both of silver and gold of all sorts, curiously wrought and entallied. Tables, forms, trestles of silver, and all furniture of household sumptuous above measure They have also galleries built upon great pillours, whose coronettes are of gold and of silver. Cielinges, voultinges, doors and gates covered with silver and gold, and set with precious stones: garnisshinges of ivory, and other rare things which among men are of price. And in this bounteous magnificence have they continued many years. For why the greedy compass how to attain honour with the unjust rapine of other men's goods, that hath tumbled down headeling so many common wealths, never had place among them. In richesses equal unto them, are the Garrei, whose implements of household are all of gold and silver. and of those and ivory together, are their portals, their cielinges, and rophes, made. The Nabatheens of all other Arabiens are the best husbands, and thriftiest sparers. Their caste is witty in winning of substance, but greater in keeping it. He that appaireth the substance that was left him, is by a common law punished: and contrariwise he that increaseth it, much praised and honoured.  
The Arabiens use in their wars sword, bow, lance, slinge, and battle axe. The rabble of hellhounds (whom we call saracenes) that pestilent murrain of mankind, came of this people. And as it is to be thought, at this day the great part of Arabia is degenerate into that name. But they that dwell toward Egipte, keep yet their old name, & live by butin, like prickers of the bordre, wherein, the swiftness of their camels doth them good service.   

¶ The second chapiter. ¶ Of Panchaia, and the manners of the Panqueis.  
PAnchaia (a country of Arabia) is judged of Diodore the Sicilian to be an islonde of. xxv. mile's broad. It hath in it three noble cities Dalida, Hyracida, & Oceanida. The whole country (except a little vain of sandy gravel) is fertile and plenteous: chiefly of wine and incense. Which groweth there in such abundance, that it sufficeth the whole world for the frank fume offering. There groweth also good store of Myrrh, and divers other redolente things, which the Panqueis gather, and sell to the merchants of Arabia. At whose hand other buienge them again, transport them into Egipte, and Sirie. And fro thence they are spread abroad to all other peoples. The Panqueis in their wars use wagons after the manner of men in old time.  
Their common wealth is divided into three sundry degrees. The first place have the priests, to whom are joined the artificers. The second the houseband men. And the third the men of war: with whom the catteile masters or brieders be coupled. The priests are the heads, and chief of all the residue, and have authority aswell in sentence of law, as to put order in all civil affairs: the sentence of death only excepted.  
The housebandemen, till the ground, and attend upon the fruits, and bring all into the common store. And they that shallbe found moste diligent in that labour and occupation: are chosen by the priests (but not above the number of ten at one time) to be judges over the distribution of the fruits. upon consideration that other by their advancement might be stirred to like diligence. The catteile masters, if there be any thing either appertaining to the sacrifices, or common affairs, touching number, or weight, do it with all diligence.  
No man among the Panchais hath any thing that he can call properly his own: his house, and his garden excepted. For both the customs, & revenues, and all other profectes, are delivered into the priests hands. Who according as they find necessary and expedient, justly distribute them. But they themselves are granted double share. Their garments by the reason of the finesse of the wool of their shiepe specially above other, are very soft and gentle cloth. Both men and women use there, to set out themselves with jewels of gold, as chains, bracelets, earrings, tabrets, ouches, rings, Annuletes, buttons, broochs, and shoes embraudred, and spangled with gold, of divers colours. The men of war serve only for the defence of their country.  
The priests above all other, give themselves unto pleasant life, fine, net and sumptuous. Their garments are rochets of fine linen, and sometime of the deintiest woollen. Upon their heads they wear mitres embraudred, and garnished with gold. They use a kind of voided shoes (which afterward the Grieques took up, and called sandalium) very finely made, and of sundry colours. And as the women wear, so do they, all manner of jewels saving earrings. Their chief occupation is to attend upon god's service, setting forth the worthy diedes of the gods, with himpnes, and many kinds of commendation. If they be found without the hallowed ground, it is lawful for any man to slay them. They say that they came of the blood of jupiter Manasses, at such time as he came first into Panchaia, having the whole world under his dominion. This country is full of gold, silver, latton, tin, and iron, of the which it is not lawful to carry any one out of the realm. The gifts both of silver & gold, which in great number of long time, have been offered to their gods, are kept in the temple: whose doors are by excellent workmanship garnished with gold, silver and ivory. The couch of their God is. vi. cubits long, and four cubits broad, all of gold, gorgeous of work, and goodly to behold. And by that, is there set a table of like sort in every point: for size, stuff, and gorgeousness. They have but one temple, all of white stone, built upon pillars, graven, and embossed, three hundred and. xxxviii. tailors yards square. that is to say, even of length and breadth, every way so much. And somewhat according to the size of the temple, it is set full of high images very precious: coruen and graven. Round about the temple have the priests their habitation. And all the ground about them. xxv. mile compass: is hallowed to their gods. The yearly rent of that ground is bestowed upon sacrifice.   

¶ The. iij. Chapitre. ¶ Of Assiria and Babilonia, and the manners of those people's.  
AS saith saint Augustine, the country called Assiria, was so named of Assur, the son of Sem. And at this daie, to the end that time might be found an appairer of all things, with the loss of a sillabe is becomen Syria: Having for his bound, on the East, the country called Ind, and part of Media. On the West the flood Tigris, on the south Susiana, and on the north the maigne mounteigne Laucasus. It is a dainty to have in Assiria a shower of rain: and therefore are they constrained for the due moisting of their land, to tolle in the rivers by policy of trenching and damning: wherewith they so plentify their ground, that they commonly receive two hundred bushels for a bushel, and in some special vein, three hundred for one. Their blades of their Wheat and Barley are four fingers broad. Their Sesamum, and Milium (Summer corns) are in groweth like unto trees. All the which things Herodotus the historien, though he knoweth them (as he writeth) be to undoubtedly true, yet would he that men took advisement in the reporting of them: for that they might esteem unto such as never saw the like, incredible. They have a tree called Palma, that beareth a kind of small Dates. This fruit they fiede much upon, and out of the body of the tree, they draw at one time of the year a liquor or sap, whereof they make both wine and honey. In their fresh waters they use boats fashioned round like a buckler. which the Armenians that dwell above them, do make of sallow wikers wrought one within an other, and covered with raw leather. The appareile of the Assyrians is a shirt down to the foot, and over that a short garment of woollen, and last of all a fair white pleicted cassaque down to the foot again. Their shoes are not fastened on with lachettes, but like a poumpe close about the foot. Which also the Thebans use, and but they twain, no more. They suffer their hears to grow and cover them with pretty forked caps somewhat mitrelike when they go abroad, they besprinkle themselves with fragrant cyles, to be sweet at the smell. They have every man a ring with a signet, and also a sceptre finely wrought: upon whose top they use to stick either an apple, or a rose, or a lily, or some like thing. For it is a dishonour to bear it bare.  
Amongst all the laws of that people I note this chief as worthy memory. When their maidens came to be marriage able, they ware from year to year, brought forth into the Marquette, for such as would buy them to be their wives. And because there ware some so hard favoured, that men would not only be loath to give money for them, but some men also for a little money to take them: the fairest ware first sold, and with the prices of them brought into the common Treasourie, ware the fouler bestowed. Herodote writeth thet he heard by reaporte, that the Heneti (a people on the bordre of Italy toward Illiria) aware wont to use this manner. Whereupon Sabellicus taking an occasion, writeth in this manner. Whether there ware such a manner used among that people (saith he) or not I have little more certainty to lay for myself then Herodote had. But thus much am I able to say: that in Venice (a city of famous worthiness, and whose power is well known at this day, to be great, both by Sea and by land) such manner as I shall say, was sometime used. There was in the city of Venice, a place dedicate, as ye would say to our Lady of Piety. Before whose doors it happened a child or twain, begotten by a scape (which either for shame or necessity could find no mother, or for the number of partners, no one proper father) to be laid. And when by the good citizens such tenderness had been showed to two, or three, as the mothers looked for, and manhood (to say the truth) doth require: the door of pity became so fruit full a mother, that she had not now one or two in a year, but three or four in a quarter. Which thing when the governors of the city perceived, their took order by common consent, that from thence forth such women children only, as should fortune so to be offered to Piety, should be nourished at the common charge of the city, & none other. And for those acordyngly, they ordained a place where they ware brought up, hardly kept in, and diversly instructed according to their gifts of wit and capacity, until they ware marriage able. At the which time, she that had beauty and good qualities both, found those a sufficient dowry to purchase her choice of husbands, And she that had but beauty alone, though her qualities ware not so excellent, yet for her honesty that beside forth was singular in them all, found that beauty and honesty could not be unmarried. These therefore beware not permitted to every man's choice, but granted to such as ware thought men worthy of such women. If there ware any that lacked the grace of beauty, yet if she ware witty, and endued with qualities (together with her honesty) a small dowry purchased her a husband in good time. But if there ware any in whom there happened neither commendation of beauty nor wit, but only bare honesty: for her bestowing was there a mean found, by way of devotion, as we term it when we signify a respect of holiness in the died.  
men unmarried being in danger upon Sea or on Land, or being sore distressed with sickness, making a vow for the recovery of health, where unto they hold themselves bounden in conscience (if it fortuned them at that time to be delivered) for satisfaction of their vow in that case not uprightly performed, used to take for their wives, such of the simplest as other had left. So that in process they alway found husbands, and the common wealth a diminishing of charge.  
Another Law of the babylonians there was, more worthy of memory a great deal, for that it imported more weight. And that was this. They had from their beginning no Phisicens among them, but it was enacted by the consent of the Realm, that who so was diseased of any malady, should common with other that had been healed of the like afore. And according to their counsel, practise upon himself. But he that used or attempted any other way, to be punished for it. Other writ that the sick ware brought out into the Marquet place, where such as had been delivered of the like grief afore: ware bound by the law, to go fro person to person, and show them by what means they had been remedied.  
They bewrie their dead in Honey, and observe the same manner of mourning that the Egyptians do. If any man have meddled with his wife in the night, neither of them both toucheth any thing the next morning, before they be washed:  
There was in Babylon a Temple dedicate to Venus, & it hath been the manner in time paste, that when their came any stranger to visit this Temple, all the women of Babylon should come unto him or them, with great solemnity and freshly appareled, every one having a garland on her head, with some several knowledge of distinction one from another, and offer their service to the straungter. And look whom he liked, he must lay down in her lap, such some of money as pleased him. That done thei both withdrew themselves fro the temple a great distance, and lay together. That money was consecrate to Venus.  
There ware certain kindreds among them, that lived with none other thing but fish dried against the Son, and bruised in a Mortare, and so laid up till niede ware. And then did they mingle it, and kneade it with water into a manner of paste, and so baked it, & eat it. There ware three sorts of men that bare rule and office among them. The king, the nobles with the seniors, and those that had serued in the wars and ware now exempt. They had also men skilful in the secrets of nature, which they call Magj, and Chaldej, such as ware the priests of Egipte, institute to attend upon the service of their Gods. These men all their life days, lived in the love of wisdom, & ware cunning in the course of the Stars. And sometime by foretokening of birds Right, and sometime by power of holy verses and numbers, turned awaie the evils fro menny, and benefited them with things that beware good. They could expound Dreams, and diclare the significations of uncouth wonders. So that men ware certain of such success, as they had foreshowed. They went not into strange schools to learn their knowledge, as the Grecians do, but learned the science of these things at their father's hands, as heiritage from one generation to another, even from their childhood at home in their houses. Whereby it came to pass that being groundedly learned, it was both the more groundedly learned, and also without tediousness. They had one uniform and constant way of teaching, and one constantness of doctrine, not wavering and almost contrary to itself, as the doctrine of the Greeks: where each Philosopher almost had his way, and judgement, of the principles and causes of things. But these men agree all in one, that the world is eternal and everlasting, with out beginning and without end. And that the order of the whole, was disposed by the providence of the highest. The bodies above to have their course, not at all adventures and without rule, but by an inviolable law of God, according to his ordinance and will most certain. They have learned by long marking and noting of things time out of mind, one after another: how by the course of the Stars, to prognostique, that is to foreshow men, many things to come They hold that of all other Stars, the planets are strongest of Influence, namely Saturnus. To the son they attribute brightness and virtue of life. Mars jupiter, Mercury, and Venus, they observe most (for that they have a course propre by themselves) as interpreters of the minds of the gods to foresignify things unto men. Which opinion is so grounded in them, that they have called all those four planets, by the one name of Mercurius. as ye would say common couriers or messengers. They also do warn men of many things, both hurtful and available: by the marking, and knowledge of wind and weather, of rain and drought, of blazing stars, of the eclipses of the Son and Moon, of earthquakes, and many such like.  
Furthermore they imagine in the firmament other stars, subject in influence unto these former. whereof some are in the half heaven continually in our sight, and some in the other half continually out of our sight. And as the Egyptians have feigned themselves. xii. gods, so likewise have they. To every of the which they refer one month. and one sign of the zodiac. They have prophesied unto kings, many adventures. As unto Alexandre victory, when he made his exploicte toward Dartus.  
Likewise to Hirchanour and Seleucus, and other the successors of Alexandre, prophesied they many things: As also to the Romans, which had most sure success. They make count also of. xxiv. other stars: without, and beside the way of the zodiac, xii. toward the north, and the residue toward the south. Of the which, so many as appear in sight, they judge to appertain to the quick, and the other to the dead. These troublesome mazes have they brought into the world more then enough, beside the account that they make of their observations, and divinations from their beginning to Alexandres time: nombringe them three thousand and forty years (a shameful lie) except they will entreprete their years by the Moon, as the Egyptians do, comptinge every month for a year.   

¶ The. iiii. Chapter. ¶ Of jewry, and of the life, manners, and Laws of the jews.  
PAlestina, which also is named judea, being a several province of Syria, lieth betwirte Arabia Petrea, and the country Coelosiria. So bordering upon the Egyptian sea on the west, and upon the flood jordan on the east, that the one with his waves washeth his clieves, and the other sometime with his stream overfloweth his banks.  
The Bible, and josephus by ensample thereof, calleth this land Cananea: a country renowned for manifold substance. Fertile of soil, well watered with rivers, and springs, and rich with precious balm. lying in the navelle of the world, that it neither might be broiled with heat, ne frozen with cold. By the reason of the which mildness of air, it was judged by the Israelites or hebrews, (and rightly so judged) to be the country that God promised unto Abraham Isaac, and jacob, flowing in abundance of milk and honey. Upon the hope of enjoying of this land, followed they Moses out of Egipte forty years wandering in Lamp. And before they ware brought into Cananea by josua, his substitute, overcame with strong hand, one and thirty kings.  
This is the people that only of all other may challenge the honour of ancienty. This is the people alone that might have glorified in the wisdom, and unmedled purity of Language, as being of all other the first. This is the people that was mother of letters, and sciences. Among these remained the knowledge of the only and everliving God, and the certainty of the religion that was pleasant in his eyes. Among these was the knowledge, and foreknowledge of all, saving that Helas, they knew not the visitor of their wealth, and the end of their woe, jesus the saviour of all that would know him, and sieke life in his death. But him whom they knew not, when by reason they should: him shall they yet one's know in time when the father would.  
The Israelites, the hebrews or the jews (for all in effect soundeth one people) live after the rule of the laws, which Moses their worthy duke, and divine chiefteine, declared unto them. Without the which also or any other written, they lived holily, hundred of years before: atteininge to the truths hidden from other, by a singular gift above other. That philosopher of Philosophers, and divine of divines, Moses the marvelous, waienge in his insight, that no multitude assembled, could be governed to continuance without orders of equity, and laws: when with rewards to the good, and revenge upon the evil, he had sufficiently exhorted, and trained his people to the desire of virtue, and the hate of the contrary: at the last beside the two tables received in the mount Sinah, added ordres of discipline, and civil governance, full of all goodliness and equity. Which josephus, the jew, (a man of great knowledge, and eloquence, aswell in the Hebrew, his natural tongue, as in the Grieke, among whom he liven in notable fame not a few years) hath gathered, and framed into one several treatise. Out of the which, because I rather fancy, if I may with like commodity, to follow the fountains of the first Authors, than the brooks of abredgers, which often bring with them much puddle: I have here translated, and annexed to the end of this book, those orders of the jews common wealth, sending the for the rest to the Bible. And yet notwithstanding, look what I found in this Abredger, neither mentioned in the bible, nor in that treatise, the same thus orderly followeth.  
The heathen writers, and the Christianes', do much differ concerning the jews, and Moses their chiefteine. For Cornelius the still, in his first book of his yearly exploits, called in Latin Annals, doth not ascribe their departure out of Egipte to the power and commandment of God: but unto necessity, & constraint, with these words:  
A great skuruines, and an itch saith he, being risen through out Egipte, Borchoris, the king seeking remedy in the Temple of jupiter Haminon, was willed by respontion to cleanse his kingdom: And to send away that kind of people whom the gods hated (he meaneth the jews) into some other country. The which when he had done, and they (as the poompe of all skuruines, not knowing where to become) lay cowering under hedges, and bushes, in places desert, and many of them dropped away for sorrow and disease: Moses (which also was one of the outecastes saith he) counciled them not to sit there, awaiting after the help of God or of man, which they ware not like to have: but to follow him as their captain, and lodesman, and commit themselves unto his governance. And that hereunto they all agreeing, at wild adventures, with out knowing what they did, took their journey. In the which they ware sore troubled, and hard bestead, for lack of water. In this distress, when their ware now ready to lie them down; & die for thirst, Moses' espienge a great heard of wild Chamelles coming fro their fiedinge, and going into woddie place there beside, followed them. And judging the place not to be without water, for that he saw it fresh and green, digged and found plenty of water. Wherewith when they had relieved themselves, they passed on. of. days journey: and so exploited that the seventh day they had bearen our all the enhabitauntes of the country, where they built their City, & their temple. Moses' then to the intent he might satle the people's hearts toward him for ever: devised them new orders, and ceremonies clean contrary to all other nations. For (saith Cornelius) Look what so ever is holy among us, the same is among them the contrary. And what so ever to us is unlawfulle, that same is counted lawful among them. The image of the beast that showed them the way to the waters, and the end of their wandering: did they set up in their chambres, and offer unto it a ram, in the despite of jupiter Hammon. whom we worship in the form of a Ram. And because the Egyptians worship their goddess Apis in the form of a cow, therefore they use to slay also in sacrifice a cow.  
Swine's flesh they eat none, for that they hold opinion that this kind of beast, of itself being disposed to be skoruie, might be occasion again to enfette them of new. The seventh day they make holy day. That is to say spend away in idleness and rest: for that on the seventh day, they found rest of their wandering, and misery. And when they had caught a savour in this holy day loitering: it came to pass in process of time, that they made a long holydaye also of the whole seventh year. But other hold opinion that they do observe such manner of holy days, in the honour of Saturn the god of fasting and famine: with whose whip they are loath again to be punished. Their bread is unleavened. These ceremonies and devices, by what means so ever they ware brought in among them, they do stiffly defend. As they are naturally given, to be stiff in belief, and deep in love with their own although toward all other they be most hateful enemies. So that they neither will eat ne drink with them: no nor lie in the chamber that a stranger of another nation lieth in. A people altogether given unto lechery, and yet abstaining from the enbrasinges of the stranger. among themselves they judge nothing unlawful. They devised to round of the foreskin of their yard (which we call circumcision) because they would have a notable knowledge between them, and other nations. And the first lesson they teach unto their children, is to despise the gods. The souls of those the die in torments, or in war, they judge to be immortal. A continual fear have they, & a regard of heaven and hell. And where the Egyptians honour many similitudes and Images of beasts, and other creatures, which they make themselves: the jews only do honour with their spirit and mind, and conceive in their understanding, but one only godhead. judging all other that worship the Images of creatures, or of man: to be ungodly and wicked. These and many other things doth Cornelius write, and Trogus also in his. xxxvi. book.  
There ware among the jews three several sects, differing in life from the rest of the people. The Pharisees, the saducee, and the Esseis. The Phariseis used a certain rough solempnesse of appareille, and a very scant fare: determining the Traditions of Moses, by certain ordinances and decrees, which they themselves set up. They carried upon their foreheads, and on their left arms, pretty billettes of Paper, fashioned for the place, wherein ware written the ten precepts of the two Tables. And this did they for that the lord saith: And these shall thou have (meaning the commandments) as a remembrance hanging before thine eyes, and alway ready at thine hand. These ware called their phylacteries, of these two words Phylexi and Thorat, whereof the former signifieth to Kiepe, and the other, the Law. These men also having upon their skirts much brother guards than other, stack them full of Thorns, which beating and pricking them on the hieles as they went, might put them in remembrance of the commandments of God. They attributed all things unto God, and destiny, which they call Emarmeni. Nevertheless they granted, that it lay much in the free choice of man: either to do, or not to do the things that are just and godly. but yet destiny to help in all cases. Which destiny they thought to depend of the influence of the bodies above. Look what their superiors and Elders had said, or answered to any demand they never would contrary it. They believed that GOD should come to judge the world, and that all souls beware everlasting. And as for the souls of the good, they held opinion, that they passed from one body to another, until the day of the general resurrection. But the souls of the wicked, to be plunged in to everlasting prison & dungeon. The name of Pharisei was given unto them for that they ware disguised fro the common manner of other, as ye would say, Sequestered.  
The Sadduceis denied that there was any destiny, but that God was the beholder of all, and that it lay in the choice of man, to do well or evil. And as for joy or sorrow that the soul should suffer after this life, they denied. Neither believed they any resurrection: because they thought the soul died with the body. They would not believe that there ware any spirits, good or bad. Neither would they receive more of the Bible, than the five books of Moses. They ware stern men, and uncompaignable: not so much as one's keeping fellowship one with another. For the which sternness, they named themselves saducee, that is to say, just men.  
The Esse is ware in all points very like unto our cloisterers, abhorring marriage and the company of women. Not for that they condemned Marriage, or the procreation of issue, but for that they judged a man ought to be ware of the intemperancy of women. And that no woman kept herself true to her husband Oh shameful opinion, and much better to be reported by the dead, then to be credited of the quick, be it never so true. They possesed all things in common. As for checks or revilings, was to them musk and Honey, and slovenly undaftinesse, a great comeliness. So that they ware alway in a white surcote, all was well. They had no certain abiding in any one city: but Cells over all, where so ever they became. Before the rising of the Son, they spoke nothing that touched any worldly affair: but prated the son to rise. Aftre whose uprijste they laboured until eleven of the clock. And then, washing first their whole body in water: they sat down together to meat, in solemn silence every man. Swearing they counted for swearing. They admitted no man to their sect, under a year of probation. And after what time they had received him: yet had they two years more to prove his manners and conditions. Such as they took with a fault, they drove fro their company. Enjoined by the way of penance, to go a grazing like a beast, until his dying day. When ten ware set in a company together, no one of them spoke without the consent of the other nine. They would not spit within the precinct of the company among them, ne yet on their right side. They kept the Sabbath with such a preciseness, that they would not that day, ease nature of the bely burden. And when upon other days, nature forced them to that easement, they carried with them a little spade of wood, wherewith in place most secret, they used to dig a little pit, to lay their bailie in. And in the time of doing, they also used a very great circumspection, that their clothes lay close to the ground round about them, for offending (said they) of the Majesty of God. Upon which respect, they also covered and buried it, assoon as they had bone that nature required. They ware of very long life, by the reason of the uniform diet that they used, alway after one rate of fare: which was only the fruit of their country Palm. They occupied no money. If any man suffered for well doing, or as wrongfully condemned, that thought they the best kind of death. They held opinion that all souls ware made in the beginning, and put in to bodies from time to time, as bodies did niede them. And for the good souls being rid of their bodies again, they said there was a place appointed beyond the west Ocean, where they take repose. But for the evil, they appointed places toward the East, as more stormy cold, & unpleasant. There ware among them that prophesied things. Some of them gave themselves to wedlock: lest if they should be of the opinion that men ought to abstain utterly from women, mankind should fade, and in process be extinct. yet used they the company of their wives nothing at rioce.  
The land of Syria (whereof we have named jewrie a part) is at this day inhabited of the Greeks, called Griphones, of the jacobites, Nestorians, saracenes, and of two christian nations, the Syrians and Marovines. The Syrians use to say Mass, after the manner of the Greeks: and for a space ware subject to the church of Rome.  
The Marovines agree in opinion with the jacobites, Their letters and tongue are all one with the Arabic. These Christian dwell at the Mount Libanus. The saracenes, which dwell about jerusalem (a people valiant in war) delight much in husbandry and tilth. But contrary wise, they that inhabit Syria, in that point are nothing worth The Marovines are few in number, but of all other they are the hardieste.   

¶ The. v. chapiter. ¶ Of Media, and the manners of the Medes.  
MEdia (a country of Asia) as Solinus writeth, took the name of one Medus, the son of Medea & Egeus, king of Athenes. Of whom the people ware also called Medes.  
But josephus affirmeth that it was so named of Medius, the son of japheth. This country as it is seen in Ptolemy, hath on the north, the sea named Hircanum, on the West Armenia, and Assyria, on the south Persie, and on the aft Hircama and Parthia. Saving that betwixt Parthia and it, there runneth a mounteigne, that separateth their frontiers. The feats that they most exercise, are shooting and riding. Wherein they be right expert, & almost (for those quartres) without match or fellow. It hath been there a long continued and ancient custom, to honour their kings like gods. The round cap, whithe they call Tiara: and their long slived garments, passed from them to the Persians together with the Empire. It was a peculiar manner used of the Kings of the Medes, to have many wives. Which thing was afterward also taken up of the communes: so that at length it was thought unmiete to have feawer wives than seven. It was also a goodly thing for a woman to have many husbands: and to be without five at ones, was counted a miserable state. The Medes entre leagues and couenauntes, both after the manner of the Greeks, and also with drawing blood upon some part of the arm about the shouldre, one of another, which they use to lick each of of others body. All that part of the country that lieth toward the north, is barren and unfruictefulle. Wherefore they use to make store of their fruit, and to dry them, and so to work them into a mass or lump for their food. Of roasted Almonds they make their bread: and their wine of the roots of certain herbs. They eat great plenty of the flesh of wild beasts.   

¶ The. vj. Chapitre. ¶ Of Parthia, and the manner of the Parthians.  
A Certeine number of Outlaws and banished men, called Parthie, gave name to this Country: after such time as by train, and stealth they had gotten it. On the south it hath Carmania, on the North Hircanum, on the West the Meads, and on the east the country of Arabia. The country is hilly, and full of woods, and of a barren soil. And a people which in the time of the Assiriens, and Medes, ware scant known, and little estiemed. In so much that when the high governance of the whole (which the Greeks call the Monarchy) was yielded into the hands of the persians: they ware made a butin, as a number of raskalles without name. last of all they ware slaves to the Macedonies. But afterward in process of time, such was the valeauntenes of this people, and such success had they: that they became lords, not over their neighbours only round about them, but also held the Romans (the conquerors of the world) such tack, that in sundry wars they gave them great overthrows, and notably endamaged their power. Pliny rehearseth. xiiii kingdoms of the parthians. Trogus calleth them Emperors of the east part of the world. Although they, and the Romans holding the west, had divided the whole betwixt them.  
Aftre the decay of the Monarchy of the Macedonians, this people was ruled by kings. Whom generally by the name of the first king, they termed Arsaces. next unto the kings majesty, the commonalty bore the sway. Dute of whom they chase both their Capteignes for the wars, & their governors for the peace time. Their language is a speech mixed of the Scythians, & Medes. Their apparel at the first, was after their fashion unlike to all other. But when they grew unto power, louse and large, & so thin: that a man might see thorough it, after the fashion of the Medes. Their manner of weapon, & armour, was the same that the Scythians used.  
But their armies ware altogether almost of slaves and bondmen, contrary to the manner of other peoples. And for that no man hath authority among them to give freedom unto any of this bond offspring: The number of them by continuauce, came unto a great multitude. These do they bring up, and make of as dearly, as they do of their own children: teaching them to ride, to shoot, to throw the dart, and such like feats, with great diligence, and handsomenes. Each communerther, according to his substance findeth a great number of these to serve the king on horseback, in all wars. So that at what time Anthony the Roman made war upon the parthians, where they met him with fifty thousand horsemen: there ware of the whole number but eight hundred fire borne. They are not skilful to fight it out at hand stripes, ne yet in the manner of besieging or assaulting: but all together after the manner of skirmisshe, as they spy their advantage. They use no trumpet for their warnings or onsettes but a drum: neither are they able to endure long in their fight. For if they ware so good in continuance, as they be violente at a brunt: there ware no multitude able to sustain their force. For the most part they break of, when the skirmish is even at the hottest. And within a while aftre they feign a flight, where with they begin again a new onset. So when thou thinkest thyself most sure of the honour of the field, them art thou at the point of the hardest hazard. Their horsemen use armour of mail entrelaced with feathers: both for their own defence, & the defence also of their horses. In times passed they occupied no gold ne silver, but only in their armour. Upon regard of change in their lust, they mary echeone many wives. and yet punish they none offence so grievously as adultery. For the avoiding whereof, they do not only forbid their women by general restraint from all feasts, and banckettinge of men: but also from the sight of them. Some nevertheless do wright, among the which Strabo is one, that they use to give their wives sometime to their friends, as in the way of marriage, that they may so have issue. They eat none other flesh but such as they kill at the chase. They be ever on horseback, whether they go to the field or the banquet, to buy, to sell, to common of aughte with their friend, or to do any thing that is to be done. Yea they dispatch all common and private affairs, sitting on horseback. And this is to be understonden of the fire borne: for the slaves are always on foot. Their burial for all men (saving the king) is the dogs belly, and the kites. But when they or such like have eaten of, the flesh, them cover they the bare bones with earth. They have great regard unto their gods, & the worship due unto them. They are men of a proud nature, busy meddlers, and seditious, crafty, deceitful, malaparte, and unshamefaced: for they hold opinion that it becometh the man aswell to be stern, as the woman to be mild. They be ever in some stir, either with their neighbours, or else among themselves. Men of few words, and readier to do, then to say. And therefore whether it go with them or against thent they lap it up in silence. They obey not their superiors for any reverence, but, for fear. Altogether given to lechery, and yet scant in fiedinge. No farther true of word or promise, then seemeth them expedient for their own behove.   

¶ The. seven. Chapter. ¶ Of Persia, and the manners and ordinances of the Persians.  
PErsia (a country of the east) was so called of Perstus the Son of jupiter and Danae. Of whom the chief city of the kingdom also, was named Persepolis, which in English soundeth Persehoroughe (or as we corruptly term it) Perseburie, and the whole nation Persiens. This country as Ptolemy writeth in his fifth book, hath on the north, Media: on the West, Susiana: on the east, the two Carmaniaes': and on the south, an inshot of the Sea, called the Bosom of Parthia. The famous cities thereof, ware Axiama Persepolis and Diospolis. By the name of jupiter they understood the whole heaven. They chiefly honour the Son, whom they call Mitra. They worship also the Moon, the planet Venus, the fire, the earth, the water, and the winds. They neither have altar nor temple, nor image, but celebrate their divine service under the open heaven upon some high place for that purpose appointed. In doing sacrifice they have no farther respect, but to take away the life from the beast. As having opinion, that forasmuch as the gods be spirits, they delight in nothing but the spiritual part, the soul. Before they slay it, they set it apart by them, with a corone upon the head, and heap upon it many bittre banings and curses.  
Some of the nation notwithstanding, when they have slain the beast: use to lay part of the offalle in the fire.  
When they sacrify unto the fire, they timbre up dry sticks together, clean without pill or bark. And after what time they have powered on neats tallow, and oil, they kindle it. Not blowing with blast of blowesse or mouth: but making wind as it ware with a ventile, or trencher, or such like thing. For if any man either blow into it, or cast in any dead thing, or any dirt, or puddle, it is death to the doer. The Persians bear such reverence to their floods, that they neither wash, piss, nor throw dead carcase into them. No not so much as spit into them: But very reverently honour their water after this manner. Coming to lake, mere, flood, pond, or springe: they trench out a little ditch, and there cut they the throat of the sacrifice. Being well ware, that no drop of blood sprinkle into the water by. As though all water ware polluted and unhallowed over all: if that should happen. That done their Magi (that is to say men skilful in the secrets of nature) laying the flesh upon a heap of Myrtus, or Laurelle, and tymbring small wands about, set fire thereon & burn it. And pronouncing certain curses, they mingle oil, milk, and honey together, and sprinkle into the fire. But these cursings make they not against the fire ne water. But against the earth, a great while toguether: holding in their hand a boundle of small myrte wands. Their kings reign by succession of one kindred or stock. To whom who so obeyeth not, hath his head & arms stricken of: and so without burial is thrown out for karreine. Policritus showeth that every king of the Persians, buildeth his house upon a great hill: and there hoardeth up all the treasure, tribute, & tax that he receiveth of the people: to be a record after his death how good a husband he hath been for the common wealth. Such of the subjects as dwell upon the sea coast, are taxed to pay money. But those that inhabit toward the mid land: such commodities as the quartre beateth or hath where they dwell. As apothecary druggues, wool, colours, & such like and cateille accordingly. He is not permitted any one cause, to put any man to death. Neither is it lawful for any other of the Persians to execute any thing against any of his house or stock, that may sieme in any wise cruelle. Every one of them marry many wives: & hold many concubines also beside, for the increase of issue.  
The king Proclaimeth reward unto him, that within one year begetteth most children. Five year after they are begotten, they come not in the father's sight, by a certain ordinance used among them: but are brought up continually among the women. To the end that if the child fortune to die in the time of his infancy, their father's grief may be the less. They use not to marry but in one time of the year: toward mid March. The bridegroom eateth to his supper, an apple of that country, or a little of the marrowbone of a Chamel: and so without any farther banqueting goeth to bed. From five years old, to twenty and four, they learn to ride, to throw the dart, to shoot, and chief to have atongue void of all untruth. For their nourituring and training in good manners, they have appointed them Masters of great soberness and virtue, that teach them deities, and pretty songs, containing either the praises of their Gods, or of some worthy Princes. Which sometime they sing, and sometime recite without note: that so they might learn to conform their lives unto theirs, whose praises they sieme themselves to allow. To this lesson assemble they alway together, at the call of a Trumpet And as they grow into years, an account is required of them how well they have borne away the lessons of their childhood. They use to run the race, & to course, both on horseback and on foot: at the leading of some noble man's son, chosen for the nonce. The field for the race, is at least three mile and three quarters long. And to the end that heat or cold should the less trouble them, they use to wade over brooks, and swim over rivers, & so to room and to hunt the fields, and to eat & drink in their armour, and wet clothes. The fruyes that they eat are akecornes, wild Pears, and the fruit of the Terebinthine tree. But their daily food after their ronning, and other exercises of the body: is hard Bisquette, or a like crusty bread, Hortechocques, Gromelle sede, a little roast flesh or sodden, whether they lust: and fair water their drink. Their manner of Hunting, is with the bow, or the Dart on horseback. They are good also in the sling. In the forenoon they plant and graff, dig up sets, stub up roots, make their own armour, or fish and foul, with the Angle or net. Their children are decked with garnishynges of gold. And their chief ivelle is the precious stone Piropus, which they have in such price, that it may come upon no dead corpse. And that honour give they also to the fire, for the reverence they bear there unto. From twenty, till fifty: they follow the wars. As for buying and selling, or any kind of Law prattle, they use not. They carry in their wars, a kind of shields fashioned like a lozenge, a quiure with shafts, & a curtilace. On their heads a copintancke, embattled about like a turrette, and a breastplate emboussed, of scaled work. The princes and men of honour did wear a triple Anaxirides, fashioned much like a coat armour, and a long coat down to the knees, with hanging slieves according. The outside colours, but the lining white. In Summer they wear purple, and in Wintre Medleis. The abillementes of their heads, are much like the frontlettes that their Magjs do wear. The common people are double coated down to the mid Leggue, and have about their head a great roll of Sendalle. Their beds and their drinking vessel, are garnished with gold. When they have matter of most importance to common of, they debate and conclude in the mids of their cups: thinking it much surer that is so determined, than after any other sobrer sort. acquaintance mieting of equal degree, griete one another with a kiss. But the inferior mieting with his better, inclineth his body forward with low reverence. They bury their corpses in the ground, cearing them all over with wax. Their Magicens they leave unbewried, for the fowls to disspetche. The children there, by an ordinance no where else used: do carnally know their mothers. Thus have ye heard what the manners of the Persians ware sometime.  
Herodotus rehearseth certain other, their fashions not utterly unworthy the telling. That they counted it villainy to laugh, or to spit before the king. They thought it fondness in the Greeks, worthy to be laughed at, to imagine gods to be sprung up of men. What so ever was dishonest to be done, that thought they not honest to be spoken. To be in debt was much dishonour, but of all things most vile for to lie. They use not to bewrie their dead bodies, until they have been torn with dogs, or with fowls. And the parents brought to niedinesse, use there to make chevisance of their daughters bodies, which among no nation else was ever allowed. Howbeit some hold opinion, that it was also the property of the babylonians. The Persians at this day, being subdued of the Saracenes, and bewitched with Mahomates brainsick wickedness, are clean out of memory. a people in those days, which through their great hardiness and force, ware of long time Lords of the east part of the world. But now tumbled clean from their ancient renown, and bewried in dishonour.   

¶ The. viii. chapiter. ¶ Of Ynde, and the uncouth tredes and manners of life of the people therein.  
YNde, a Country also of the east, and the closing up of Asia toward that quartre: is said to be of such a maigne size, that it may be compared with the third part of the whole earth Pomponius wrireth, that along the shore, it is fowrtie days sailing the night also comprised therein.  
It took the name of the flood called Indus, which closeth up the land on the West side. Beginning at the south sea, it stretcheth to the Son rising: And Northward to the mount Caucasus. There are in it many great peoples: and Towns and Cities so thick, that some have reported them in number five thousand. And to say truth, it ought not to sieme greatly strange unto folks, though the rountrie be reported to have such a number of Towns, or to be so populous: considering that of all other, the Yndiens alone, never discharged themselves of any overplus of issue, as other have done: but alway kept their own offspring at home in their own country. Their principal floods are Ganges, Indus, and Hypanis. But Ganges far passeth in greatness the other twain. This land by the benefit of the battling breath of the gentle West wind, reapeth corn twice in the year. And other Wintre hath it none, but the bittre blasts of Theasterly winds called Etesiae. They lark wine, and yet some men report, that in the quartre called Musica, there groweth a good wine grape. In the south part thereof, groweth Nardus, Cinnamome, Pepper and Calamus aromaticus: as doth in Arabia and Aethiope. The wood Ebenum (which some suppose to be our Guayacum) groweth there, and not else where Likewise of the popinjay and the Unicorn. As for precious stones, Beralle Prasnes, Diamantes, fiery Carbuncles and Pearls of all sorts, be found there in great plenty. They have two summers, soft pimpeling winds, a mild air, a rank soil, and abundance of water. diverse of them therefore live an hundred & thirty years. Namely among the Musicanes. And among the Serites▪ yet somewhat longer.  
All the indians generally, wear long hear: died either after a bright ash colour, or else an Orange tawny. Their chief evils, are of Pearl and precious stones. Their appareille is very divers: and in few, one like another. Some go in Mantles of woollen, some of Linen some naked, some only brieched to cower the privities, and some wrapped about with pills, and lithe barks of trees. They are all by nature black of hew: even so died in their mother's womb according to the dispocision of the father's nature, whose side also is black: as like wise in the Aethiopians. Tall men and strongly made. They are very spare fieders, namely when they are in Campe. Neither delight they in much press. They are as I said, great deckers and trimmers of themselves, haters of theft. They live by law, but not written. They have no knowledge of letters, but administer altogether without book. And for that they are void of guile, and of very sober diet: all thing prospereth well with them. They drink no wine, but when they sacrify to their gods. But their drink is a brewage that they make sometime of Rize, sometime of Barley. Their meat for the most part is soupynges made also of Rize.  
In their laws, bargains, and covenants, their simplicity and true meaning well appeareth: for that they never are much contentious about them. They have no Laws concerning pledges or things committed to another man's kieping. No witnessynges, no handwritynges, no sealynges, ne such like tokens of treachery and untrust: but without all these, they trust and be trusted, they believe and are believed, yea, they oftentimes leave their houses wide open without keeper. Which truly are all great signs of a just and upright dealing among them. But this peradventure can not seatle well with every man's fantasy: that they should live each man apart by himself, and every body to dine and to sup when he lust, and not all at anhowre determined. For in deed for the fellowship and civility, the contrary is more allowable. They commend and occupy much as a common exercise, to rub their bodies: specially with skrapers made for the nonce. after which, they smooth themselves again with Ebenum, whereof I spoke afore.  
In their Tombs, and Bewrialles, very plain and nothing costly: But in trimming and arraieng of their bodies, to, to, gaude glorious. For there about they neither spare gold, ne precious stone ne any kind of silk that they have. They delight much in garments of white Sarsenet. And for that they set much by beauty, they carry about with them phanelles to defend them from the son, and leave nothing undone, that maketh for the better grace of their faces. They set asmuch by truth alone, as by all other virtues together.  
Age hath there no prerogative, except they win it with their wisdom, and knowledge. They have many wives, whithe they use to buy of their parents for a yoke of Oxen. Some to serve them as their undrelynges, and some for pleasure, and issue. Which may nevertheless use buttoke banqueting abroad (for any law or custom there is to restrain them) except their husbands by fine force, can compelle them to keep close.  
No one among the indians either sacrifieth coroned, ne offereth odours, ne liquors. They wound not their Sacrifice in no manner of wise: but smore him by stopping the breath. Lest they should offer any mangled thing unto God, but that that ware in every part whole. He that is convict of false witnessing, hath his fingers cut of by the top joints. He that hath taken a limb from any man, suffereth not only the like loss, but loseth also his hand. But if any man have taken from an artificer, his hand, or his eye, it lieth him upon his head.  
The king hath a guard of bought women: who take charged of his body, and have the trimming and ordering thereof, the residue of the army, remaining without the gates. If the King fortune to be drunken, it is not only lawful for any one of these women to slay him: but she shall also as in the way of reward, be coupled in marriage to the next king. Which (as is said) is one of his sons, that afore enjoyed the Crown. It is not lawful for the king to sleep by day time: and yet in the night time to avoid treachery, he is forced every hour to change his chamber. When he is not in camp, he oft times cometh abroad: both to give sentence, and to hear matters depending in question. And if it be time of day to trim his body: he both heareth the pleas, & is rubbed in the mean season with the skrapers afore mentioned, by three of his women. He cometh forth also to Sacrifices, and to hunting: Where he is accompanied with a rabble of women, in as good order as ours beware wont to be upon Hocke monday. His way is ranged with ropes, and his guard of men abideth without. But if it fortune any to steal in, to the women (which is contrary to their order & duty) he loseth his head for it. There go afore him Tabours and Bells. When he hunteth in places fenced about, two or three armed women stand pressed, for his aid, and defence. But when he hunteth in open place, he is carried upon an Eliphante: & even so sitting on his back shooteth, or throweth the dart at his game. Some of his women ride upon Horses, some upon Elephants. As likewise in the wars, where they fight with all kind of weapons skilfully.  
Such men also as have gathered things into writings, record: that the indians worship as their gods the father of rain jupiter: Ganges their flood, and the familiar spirits of their country. And when their king washeth his head, they make solemn feast, and send his highness great gifts, each man envying other, who may show himself most rich, and magnificent.  
The common wealth of the indians, was sometime divided into seven states or degrees. The Sages (which other call Philosophers) ware of the first order, or state: the which although they ware in number feawer than any of the rest: yet ware they in honour and dignity about the king, far above all other. These men (privileged from all business) neither be troubled with office, ne be at any man's commandment: But receive of the communes such things as serve for the Sacrifices of their gods, and are requisite for bewrialles. As though they ware both well acquainted, and beloved in heaven, and knew much of the trade in hell. For this cause have they both gifts and honour largely given them. And in very died they do much good among the people. For in the beginning of the year, assembling together, they foreshow of rain, of drought, of wind and of sickness: and of such like things as may to profeight be foreknown For aswell the king as the people, once understanding their foresawes, and knowing the certainty of their judgements by former experience: shone the evils, and are pressed to attend upon that, that is good. But if any of their said Sages shall fortune to err in his foresight: other punishment hath he none, then for ever after to hold his peace.  
The second order is of husband men, which being more in number than any of the other states, and exempt fro the wars, and all other labour: bestow their time only in husbandry. No enemy spoileth them, none troubleth them: but refraineth fro doing them any hurt or hindrance, upon respect of the profighte that redoundeth to the whole, through their travails. So that they, having liberty without all fear to follow their business, are instruments and means of a blessed plenteousness. They with their wives and children, dwell alway in the country, without resorting to the towns or city. Their pay rent to the King (for all the whole Country is subject to their king) neither is it lawful for any of the commons to occupy and possess any ground, without paieing rent. And the husband men beside this rent, yield unto the Kings majesty, a fifth of their fruits yearly.  
The third order standeth all by brieders and fieders, of all sorts, which like wise neither inhabit town ne village: but with tents, in the wild fields. And these with hunting and fouling in sundry wise, so kiepe under the beasts and hurtful fowls: that where other wise the husband men should in fiede time, and toward harvest, be much acloyed and hindered by the fowls, and themselves alway by the beasts, the country is quiet from all such annoyance.  
In the fowrthe order are Artificers and handitraftesmen. Which are divided, some into Smiths, some into Armourers, some for one purpose, some for another, as is expedient. These do not only live rent free, but also have a certain of grain allowed them at the kings allowance.  
In the fifth order are the men of war, a great number daily exercised in arms, both on Horseback, on Elephants, and on foot. And all their Elephants, and horses miete for their wars, are found of the kings allowance.  
The sixteth order is of Surveyors or Masters of report, which have the onersighte of all things that are done in the realm, and the charge to bring reaporte unto the king.  
In the seventh place, are they that be Presidents, and heads of the common counsailles, very few in number, but worthy men for their nobility and wisdom. Out of these are chosen counsellors for the kings Courts, and officers to administrethe common wealth, and to determine controversies: yea, captains for the wars, and Princes of the realm.  
The whole state of Ynde being divided into these orders or degrees: it is also ordained, that a man shall not marry out of the order, wherein his calling lieth, ne change his trade. For neither may the soldier occupy husbandry thought he would: ne the artificers entremedle with the doctrine of the Sages.  
There are also among the indians, persons of honour appointed to be as it ware Tutors of strangers, to see that no wrong be done them, to put order for their keeping, and Physic, if any fall sick. As also (if it fortune any of them to die) for the bewrieng of them, and to deliver their goods, and money to their next friends.  
All causes are brought afore the judges, who hear the parties, and punish the offenders diligently. There is no slavery among them. Yea, they have a certain ordinance, that none shallbe slave or bond among them, but all fire, and of equal authority and honour. For they hold opinion that who so accustometh his self neither to be Lord over other, ne to wrong any body: the man hath prepared himself sauftie and ease what so ever shall happen him by any adventure. And a fond thing ware it to make the laws indifferent for all, and not to make the states of the men indifferent  
But because there are in Inde manye sundry countries, diverse both in people and tongue (as in so large a thing must needs happen) ye shall understand that they do not all alike use such trade as I have described, but in some places somewhat worse.  
Of those that lie toward the east, some occupy brieding, and some do not. Other dwelling in the mershe, and fens upon the rivers side: occupy fisshing, and live by the same all raw. And the better to work their feat, they make themselves boats▪ of such canes as grow there, of a wonderful bigness.  
So, that so much of the cane as is betwixt joint and joincte, is a just proportion of timber for one of their boats.  
These of all the other Indians, are appareled in mat, made of a certain soft kind of mere rushes. Which when they have gathered out of the flood, and sliced out in manner of lace: they braved together much like our figgefraile, or such like kind of mattinge, & make themselves jerkins thereof.  
Those that be yet by east of them, are brieders of cataille: and live altogether with raw flesh, and have to name Padians. Whose conditions are said to be such.  
As often as it fortuneth any of their citizens to be sick, if it be man: his nierest friends, and those that are most about him, kill him by and by. least (say they) his flesh should wax worse. Yea, though he would dissemble the matter, and deny himself to be sick, it booteth not. For without pardon, they kill him, and make a feast with him. If it be a woman, look how the men did by the man, so do the women by a woman. Like wise do they with both sorts, when they wax crooked for age, or become impotent: where through, what by the one means and the other, none of them die for age.  
There is another sort of the Indians that kill no living thing, ne plant nor sow, nor build house: but live with herbs, and a certain seed which groweth there of the own accord, much like unto gromelle. which they gather with the cup or shell that it groweth in, and so seeth it, and eat it. If any of these fall sick, he wandereth forth into some desert place, and there layeth him down: no man taking heed either to his lying or to his dying.  
All these indians that I now have spoken of, in quenching of nature's heat, use their women as secretly as beasts do their females.  
These indians have a kind of sages, that the Griekes call. Gimnosophistae, which as the word Sophista soundeth now, might merrily be interpreted briechelesse babblers. But as Sophista did signify then, naked Sages: or to give one Grieke word for another, naked Philosophres. These (as petrarch writeth) haunt the outemoste borders, and shadowy parts of that country, wadering naked according to their name, up and down, heather and theather, studienge, and searching the natures of things, the course of the heavens, and the secrets of knowledge. They continued sometime all the whole day from the son rising, till his down going: beholding the same with steadfast eye, never turning away the head (although it be there most fervently hot) searching and spienge aftre certain secrets in the body thereof.  
At another time they pass the day likewise, standing one while on one leg, another while on another in the broiling. sand of that country. Frost nor snow, nor fiery heat grieved not them.  
Among these, is there a people called Brachmanes, which (as Didimus their king wrote unto Alerandre when he went about to subdue them) live a pure and simple life, led with no likerous lusts of other men's vanities. This people longeth for no more than nature requireth naturally. They are content with such food as cometh to hand, desiring no such as other men turn the world almost upside down to have, leaving no element unransaked to get a gowbin for their glotenous gorge: but such as the earth unploughed, or undoluen, yieldeth of herself. And because they acqueinte not their table with surfeit, in deed they know not so many kinds of sicknesses, ne so many names of diseases as we do: but they better know what sound health meaneth, and stayed sustenance of the same, then ever we are like.  
They have no niede to crave one another's help and relief, where no man maketh claim by (thine) and by (my) but every man taketh what he lusteth and lusteth no more than he niedeth. Envy cannot dwell there, ne none of her imps, where all be equal, and none above other. and all alike poor, maketh all alike rich. They have no officers of justice among them, because they do nothing that aught to be punished. There can no law appiere, because none offence appeareth.  
The whole people hath one only law, to do nothing against law that nature prescribeth. To cherish labour, to bar out idleness, and banish colle covetise. That lechery lick not away the vigour of their spirits, and strength: nor lack throw men into desperate doompes. That every man hath enough, where no man covettes more. That never content, is of all other the most cruel restless plague. For whom she catcheth, she throweth a foot beneath beggary, whilst they can find none end of their scrattinge, but the more they have, the fellier gnaweth their longing.  
They warm by the Son, the dew is their moisture, the river is their drink, the fair ground their bed. Lare breaketh not their sleep, Compassing of vanities wearieth not their mind. Pride hath no stroke over them, among whom there is no diversity. Neither is their any kind of bond known among them: but the bondage of the body to the mind which they only allow to be just.  
For the building of their houses, they send not over sea for stone, they burn no Calion to make lime to temper their mortre, they bake no bricks, nor digs no sand. But either make them caves in the earth, or take such as they find ready made in the sides of the mountains and hills. There dwell they with out fear of rage or ruin, of weather or of wind. He thineketh himself sanflter fenced from showers with his cave, then with a few tiles: and yet hath by it a double commodity. A house while he liveth, & a grave ready made when he dieth. There is no glittering apparel, no rattelinge in silks, no rusteling in velvets, but a litie brieche of brawded rushes, or rather a covering of honest shamefacedness.  
The women are not set out to aliure, ne pinched in to please, ne garnisshed togase at. No hear died, no locks outelated, no face painted, no skin slicked, no countrefeicte countenance, nor mincing of pass. No apothecary practise, no ynckehorne terms, nor pithlessepratlig. Finally no colours of hypocrisy, no means to set out more beauty than nature hath given them. They join not in engendrure for likerous lust, but for the love of issue and succession. They keep no wars, but maintain peace: not with force, but with peaceable behaviour and manners. The father and the mother follow not the child to the bewrialle. They build no tombs for the dead: more like unto churches than graves. They be wry not up their ashes in pots dashed full of pearl and precious stone. For why they estieme in these, neither the honour of the quick, ne the pleasure of the dead: but raither the trouble and pain of both. Pestilence or other diseases (as I have said) the Abrahmanes are not annoyed with, for they infect not the air with any filthy doings. But nature alway with them, keepeth accord with the season: and every element his turn, with out stop or bar. Their Physic is abstinence, which is able not only to cure the malady already crept in: but also to hold out such as otherwise might entre. They covet no sights, nor shows of misrule: no disguisings nor entreludes. But when they be disposed to have the pleasure of the stage, they entre into the register of their stories, & what they find there most fit to be laughed at, that do they lamence & bewail. They delight not as many do, to hear old wives tales, and fantasies of Robin hood: but in studious consideration of the wonderful workmanship of the world, & the perfect disposing of things in such order of course and degree. They cross no seize for merchandise, ne learn no colours of Rethoricque. They have one kind of plain eloquence commune to them all: tongue, & heart agreeing in truth. They have neither moot halls, ne universities, whose disagreeable doctrine more leaning to apisshe art, then natural reason and experience, never bringeth any stay, or certainty of things. One part of this people judgeth man's perfeteste blessedness to stand in honesty. And another in pleasure. Not in the tickelinges of the tail, or painperinges of the belly, more hittre then pleasant as thou may use them: but to lack nothing that perfect nature desireth, ne nothing to do that perfect nature misliketh. They think it no honour to God, to slay for him an innocent beast: yea they say he accepteth not the sacrifice of men polluted with blood▪ but rather loveth a worship void of all bloodsheade. That is to say the humble entreaty of word, because that proprety only (to be entreated with words) is commune to God and to man. With this therefore say they he is pleased, because we somewhat resemble himself therein. And this was the life of the unchristened Brahmanes, where with we Christian are so far out of love, that we are afraid least any man should believe it to be true.  
The indians called Catheis, have each man many wives. And assoon as anyone husband fortuneth to die, his whole number of wives assemble before the chiefest judges of the city, and there each for herself, showeth and allegeth her well deservings toward her husband: how dearly she loved him, how much she tendered & honoured him. And she that is by them judged to have borne herself best in that hehalf, and to have been dierest to her husband: she in the best manner and most gorgeous that she can devise, triumphing and reioyfinge, getteth her up upon the funeralle pile, where her housebandes' corpse lieth ready to be brent, and there kissing and enbrasinge the dead body, is burned together with her housebande. So glad is she to have the victory in the contention of wifely chastity, and honest behautour toward her husband. And the other that live, think themselves dishonoured: and escape not without spot of reproach as long as they live. Their children in their infancy, are not nourished up at the liberty and will of the parents: but certeinether are appointed to view the children: which if they spy untowardness in the infant, deformity, or lack of limbs, command it to be slain.  
They join not marriages for nobility of birth, or abundance of substance, but for beauty▪ and rather upon regard of fruit, then of lust.  
Certain also among the indians have this custom, that if they be of such poverty that they be not able to mary out their daughters: even in the flower of her age they bring her, or them, forth into the marcate with trumpet & drum, or such other their noises of war: And their, after the multitude is comen together, the maiden first uncovereth herself wholly up to the hard shoulders, on the back half, to be seen stark naked, and after that likewise on the belly. If the multitude find no fault, but allow her as worthy to please for her body, then marrieth she to some one there, whom she best liketh.  
Megasthenes writeth that upon diverse mountains in Ynde, are people with dogs heads, and long claws, clad in hides of beasts, speaking with us voice like unto man, but barking only, much like unto dogs, with mouths rough like a grater.  
They that dwell about the head of Ganges, have no need of any kind of meat: for their live by the savour of their fruits. And if they fortune to journey, so that they think to fail of the savour when they would have it, they carry with them to smell to, at times as they faint. But if it fortune those to smell any horrible stink, it is as present death unto them, as poison to us. It is recorded in writing, that certain of those ware in Alexandres camp.  
We read also that there are in Ind men with one eye and no more. And certain so notably eared that they hang down to their hieles, with such a largeness that they may lie in either of them as upon a pallet: and so hard, that they may rend up trees with them. Some other also having but one leg, but upon the same such a foot, that when the son is hot, and he lacketh shadow, dying down upon his back, and holding up his foot, he largely shadoweth his whole body.  
It is red that in Clesia certain women have but ones child in all their life time: and the children assoon as they are borne, immediately to become horeheded. Again, that there is another nation, much longer lived than we are, which in their youth are horeheared: and in their age, their hear waxeth black. They affirm also that there is another sort of women that conceive at five years old, and live not above the age of. viii. years. There are also that lack necks, & have their eyes in their shoulders. There are also beside these, certain savages with dogs heads, & shack heard on their bodies, that make a very terrible charringe with their mouths.  
But in these and such like tales of the Indians, and their country: for that a man had need of a ready belief that should take them for truths, one had not niede to be to large: considering specially that men now a days, will scant believe the report of other men's writings, in the things that almost lie under their noses.  
There is a place betwixt Gedrosia and the flood Yndus which is called Cathainus of the Cathaiens that inhabit it.  
This people ware an offpring of the Scythians, much altered from their natural conditions, and wont manners, if that that Altone the Arminiane writeth of them in his story, be true.  
They pass (saith he) all other men in quick smelling. And they say of them selves, that though all other men have two instruments of sight, yet do none see with both two in deed, but they: all other men in comparison either to have no sight, or else as it ware but with one eye.  
Their wittiness is great, but their boasting greater. The whole nation of them is persuaded, that they much pass all other men in knowledge, and the subtleties of sciences. They are all of colour shining white, small eyed, beardelesse by nature. Their letters are after the fashion of the Roman, all in squares. They are diverselyledde with fond superstitions, some after one sort, and some after another. But they are all void of the true knowledge which is in jesus Christ. Some worship the son, some the moon. Other, images of yoten metal, many of them an ore. And thus to sundry such other monsters, hath this people in sundry wise divided itself in superstition. They have no manner of written laws, nor know not what we mean when we speak of faithfulness or trustiness. And where (as I said afore) they have in all handi works a passing subtlety of wit, yet in the knowledge of heavenly things, they are altogether to learn: that is to say, they are utterly ignorant. A cowardly people and very fearful of death. Yet exercise they a manner of war, but that they handle rather by wit, and policy, then by strength and hardiness. In their fight they use a kind of shafts, and certain other weapons of flight, unknown to other countries.  
Their money is a piece of square paper, with their Kings Image upon it. And because it cannot be durable: order is taken, that when it is soiled or dusked much, with passing from man to man, they shall bring it to the coigning house, and make exchange for new. All their utensiles and necessaries of house, are of gold, silver, and other metals. Oil is so dainty among them, that the king only useth it, as it ware for a precious ointment. Thus have we treated of the indians, and now to their borderers, the Scythians.   

¶ The ix Chapitre. ¶ Of Scythia and their stern manners.  
SCithia (a country lying by North) is said of Herodotus, to take the name of Scitha Hercules son. Or as Berosus judgeth, of an other Scitha, borne ofoure great graundame Araxe, Noahes wife, that dwelled first in that country. This people in the beginning, penned within narrow bounds, so in process by little and little, through their valeauntnes and force enlarged their limits: that they became lords of many countries about, and grew into a great governance and renown. They nestled first upon the flood Araxis so few in number and so base: that no man thought them worthy the troubling or talking of. But getting unto them a certain king, hardy, of great courage, and notable experience in the wars: they enlarged their land so, that they made it stretch on the one part (which is altogether Hill, and Mounteigne) unto Caucasus, and over all the plain unto the Ocean, & unto the great marsh of Meotis, and Tanais the flood. From whence the country of Scythia now stretcheth all along toward the East. And because the mounteigne Imaus, ronning along as the country coasteth, divides it in the mids into two haulues: the one half is called Scythia within Imaus, and the other without (as ye would say) on this side the Mount, and beyond. There never meddled any power with them, that was able to conquer them: or much to endamage them. They forced Darius, the King of the Persians, with great dishonour to fly their country. Theissue Cirus with all his army. They made an end of Alexandre with all his power. The Romans sent them threats they would war with them, but they proved in fine but words. They are a people not tameable with any toil bittre warriors, and of great strength of body. At the first very raw, and with out any ordinary trade of life: neither knowing what tillage meant, ne yet having any houses or cottages to dwell in. But wandering up and boon the wild fields and driving their catteille afore them, their wives and their children riding in wagons by them. They obserned justice, without constraint of law. They counted none offence more heinous, than thefce. As folk that had nothing under lock nor key, bar, nor bolt: but altogether in the open field. They neither occupied gold ne silver. Their chief food was milk and honey. Against cold and other storms, they wrapped their bodies in fells, and hides of beasts, and Mice skins. They knew not what woollen meant, ne▪ any fashion of garment.  
This manner of life was in many of the Scythians, but not in all. A great number of them, as they much differed in distance of place from other, so differed they also from other in manners: and used a certain trade of living among them selves, whereof we aftreward will entreat, when we have said somewhat more of their fashions in general.  
Many of the Scythians delight in man slaughter. And the first man that he taketh in fight, his blood drinketh he: and offereth unto his King the heads of all those that he there slayeth. For when he hath so done, he is admitted to be partaker of the butine what so ever it be, whereof he should be otherwise partles. He cutteth of the head aftre this sort. first, with his knife he maketh in it a gash round about like a circle, under the ears: then taketh he it by the hear of the crown, & striketh it of. That done, he fleaeth it, and taweth the skin betwixt his hands, until it become very supple and soft and kiepeth it for a hand kercher. This will he hang upon the rain of his horse, and glorieth not a little in it. And he that hath most of such handkerchiefs, is counted the valeauntest man. There are many also that sow together these skins of men, as other do the skins of beasts, and wear them for their clothing. Some of them slay the right hand of their enemies being slain, so that the nails also remain upon the fingers, and make covers of them for their quivers.  
Many of them slay the whole body, and stretch out the skin upon certain sticks fitted for the nonce, and so spread them upon their Horse. Of the Skulls of the heads thus slain, they make masures to drink in: covering them on the outside with raw neats leather, and gilding them on the inside, if he be of ability. And when any guest of estimation cometh round about, all to begasshe his forehead and his nose, & shoot him through the lift hand, in three or four places. Then lay they the corpse in a Cart, and carry it to the Gerrites, where the Sepulchres of all their Kings are. And they dwell upon the flood Boristhenes, about the place where it becometh first saileable. This people when they have received it, trench out a square plot in the ground very wide and large. And then rip the healy of the corpse, and bowelle it clean: cleansing it and drying it from all filth, and fill it up with Siler Montanum, Franckencense, smallage side, and Anise side, beaten together in a Mortre. And when they have sowed it up again close, they sear the whole body, and convey the same in a Cart, to the next people under the governance of the Scythians, which with honour receive it, and convey it unto the next of their dominion: and so from one to another, until it have passed round about, to as many peoples, as are of their dominion, and be comen again to the place of bewriall among the Gerrites. whether it is accompainied with a certain of all the peoples, to whom it hath comen, as they gathered increase from place to place. They, after what time they have laid the corpse, cophine and all, upon a bed of state, amid the square afore mentioned: stick down their javelins and spears about him, and with sticks laid over from one to another, frame as it ware a Ceiling, which they cover with a funeralle pall. Then in the rest of the void space, that yet remains in the Cophine made for the nonce: they bewrie one of his dierest lemans, a waiting man, a Cook, a horsekeeper, a Lacquie, a Butler, and a Horse. Which they all first strangle, and thrust in, together with a portion of all sorts of plate, and of every such thing as appertained to his household, or body. And when the year comes about, then do they thus. They take of those that ware nearest about the King (now there are none about the king, but they be Scythians free borne, and such as his self doth command: for he may be served with no bought slave) of those take they fifty and as many of his best horses. And when they have strangled both the men and the horses, they bowel the Horses, stuff their bealies again with Chaff, and sow them up close, and set the men upon their backs. Then make they a voulte over round about the bordre of the great square, and so dispose these Horse men environ the same, that they sieme a far of, a troop of living horsemen guarding the king.  
The communes have also a manner of bewrialle aftre a like sort. When one of them dieth, his next neighbours and kindsfolke lay him in a Cart, and carry him about to every of his friends: which at the receit of him make a feast, aswell to the kindsmen, as to all the residue that accompaignie the corpse. And when they have thus carried him about by the space of fowretene days, he is bewried. All the brain of his head being first piked out, and the skulle rinsed with water clean. About the body they set up three spars of wood sloping, and resting one upon another at the cops. Round about these spars, they strain capping woollen, patking them as close as they can. And within betwixt the spars, as it ware in the midst over the dead, they set a traie or shallow trough, where in to they cast a kind of stones, that glistereth by fire light.  
The men among the Scythians, do not use to wash themselves. But the women use to power water upon their own bodies, and to rub themselves against some rough stone: and then with a piece of a Cypress, Ceadre, or incense tree, to grate their whole body, until it be some what bollen or swollen. And then anoint they both that and their face, with certain medicines for the nonce: whereby they become the next day a of very good smell, and (when the medicine is washed away) stick and smooth.  
Their common oath, and the oath of charge in maciers of controversy, or judgement, is by the kings cloth of estate: by the which if a man shallbe tried to have forsworn himself (as their enchauntours have a manner to try with sa low rods whether they have or not) by and by without respighte, he loseth his head, and all his goods. which turn to the use of them that have proved him pertured.  
The Massagetes, a people of Scythia in Asie, beyond the sea called Caspius mare in appareille and living, much like to the Scythians, and therefore of some so called: use to sight both on horse back and on foce, with such activity and force, that they are almost invincible in both. Their weapons are bow and arrows, Lances and Arming sword. Their beltes about their waste, the ornament of their heads, and their pollerone, are garnished with gold. Their Horses are barbed on the breast, with barbs of gold. Their reins, bridles, and trappour are all of gold. The heads of their Lances are of Brass, and their Quiures armed with Brass. As for Silver and Iron they occupy none. Each man marrieth one wife, and yet are the wives of them all, common one to another, which thing is not used among any of the other Scythians. When so ever any man lusteth for the company of his woman, he hangeth up his quiver upon the carry wherein his wife is carried by him, and there openly without shame coupleth.  
When any one of this people waxeth very aged, his friends, acquaintance, and kindesfolke assembled together, make a bailie Sacrifice of him: slaying as many shiepe besides, as will serve for the fullness of the number. And when they have dressed them, eat part and part like, the one with the other. And this kind of departing is counted among them, of all other most blessed. If any fortune to pine away of sickness, him eat they not: but put in a hole, and throw earth upon him. Sorry for the loss, that he came not to the feast.  
They neither sow nor mow, but live by flesh of such beasts as they have, and such fish as Araxe the flood doth plenteously minister unto them: and with drinking of Milk, whereof they make no spare. They know no gods but the Son: In whose honour they offer up Horses in Sacrifice, as being in swiftness most like unto the Son.  
The Seretines' are a debonair people, and such lovers of quiernesse, that they shun to entremedle with any other people. merchants pass their outmost flood toward them, but they may come no nigher. Along the banques there, they set out such things, as they are disposed to sell. Not the merchants, but the indwellers of the Country. For they sell to other, and buy of none. And they set them in order as they judge them in price. The buyer cometh, and as he judgeth them by his eye to be worth, without further trade or feloweshippe betwixt them, so layeth he down. And if they receive it, he departeth with the ware. Among them is there neither whore nor thief, nor adulteress brought to judgement. Neither was it ever heard, that there was a man slain among them. For the fear of their Laws worketh more strongly with them, than the influences of the Stars. They dwell as it ware in the beginning, or entering of the world. And for that they live after a chaste sort: they are neither scourged with Blastynges, ne hail, ne Pestilence, ne such other evils. No man toucheth a woman there, aftre she hath conceived, ne yet in the time of her flowers. They eat none unclean beasts, ne know what Sacrificing meaneth. Every man there is his own judge, according to justice. Therefore are they not chastised with such corrections as happen unto other for sin, but both continue long in life, and die wighout grief.  
The Tauroschithians (so called for that they dwell about the mounteigne Taurus) offer as many as fortune to make Shipwreck upon their shore:) to the virgin, whose name ye shall after hear. And if it fortune any Greek or Greeks, to be driven thither, him do they Sacrifice after this manner.  
Afire what time they have made prayer after their manner, they strike of his head with an hatchet. And (as some say) tumble down the carcase into the Sea, (for this Virgin hath a Chapelle upon the top of a high clieve, hanging over the Sea, where this feat is done) and nail up the head upon a Giber. In this point of nailing up the head, all the writers agree, but in tumbling down the body, not so▪ for some affirm that the body is bewried. The Virgin Deville, to whom they Sacrifice: is laid to be Iphigenia Agamennons daughter. Their enemies as many as they take, thus they handle. Every man cutteth of his prisoners head, and carrieth it home: and fasteneth it upon the end of a long pole, & setteth it up: some upon their house top some upon their chimneys as high as they can. And no marvel though they set them so that they might well see round about them: for they say: they are the wardens and keepers of all their whole house. They live by spoil, and by war.  
The Agathirsians are men very near & fine, & great wearers of gold in their apparel. They occupy their women in common, so that they seem all of one kindred, and one household: never striving nor grudging one with another, much like in body unto the Thracians.  
The Neuriens use the manners of the Sithians. This people the summer before that Darius set forth, ware constrained for the great multitude of Serpents that ware bred in their quartres, to change their dwelling place. They verily do believe, and will swear it: that every year once for a certain days, they become wolves, and return again into their former shape and state.  
The Antropophagites (so called for that they live by man's flesh) of all men, are the worst conditioned, without law, or officer, appareled like the scythians: but in language like unto no body but themselves.  
The Melanchleni do all wear black, as their name doth signify. And of these also are eaters of man's flesh: so many as follow the trade of the Scythians.  
The Budines are a great nation, and a populous, grey eyed, & red headed al. Their head city is Gelone, whereof they are also called Gelonites. They keep every third year a revelle in the honour of Bacchus: whereat they make revelle in deed, yea, revel rout. They ware sometime Griekes, which put of fro their country, seatled themselves there. And by process, losing the propriety of their own tongue, became in language half Greeks, and half Scythians. Yet are the Gelonites both in language and living, different from the Budines. For the Budines being native of the place, are brieders of Catteile: The Gelonites, occupienge tilth: live by corn, and have their fruit yards. Neither like in colour ne countenance to the other. All their quartres are very full, and thick of trees. It hath also many meres and great. In and about the which they take Ottres, and Beavers, & many other beasts: of whose skins they make them pilches, and jerkins.  
The Lirceis live by woodmanshippe, and hunting, and after this manner. Their country being also very thick of trees, they use to climb such as siemeth them best: and there await their game. At the foot of every man's tree lieth a dog, and a horse well taught to couch flat on the belly, as low as can be. When the beast cometh within danger, he shooteth. And if he hit, he straight cometh down, taketh his horse back, & followeth with his hound.  
The Argippians dwell under the foot of the high mountains. Men which fro their birth are bald, both the males and the females. Their noses turn up like a shoinge horn, and their chins be great out of measure. The sound of their voice unlike to all other: their apparel aftre the sort of the Scythians. They have small regard to brieding: by the reason whereof they have small store of cat-tail. They lie under trees, which in the wintre they cover over with a white kind of felt, and in the summer take the same away, and lie under the open tree. There is no man that will harm them for that they are counted holy hallowed: neither have they any kind of armour, or weapon of warxe. These men have the arbitrement of their neighbours controversies round about And as they determine so are they ended. Who so flieth unto them, is safe as in sanctuary.  
The Issedonnes have this property. When so ever any man's father there, dieth: all his kinsfolk bring every man one beast or other to the house of the son that keepeth the funeral. Which when they have killed and minced: they minse also the body of the dead. And both the fleshes being mingled together, they fall to the banquet. Then take they the dead man's head, & pike the brain out clean, and all other moistures and rags, and when they have guilt it, they use it for a representation of the party departed. Solempnisinge every year forth, the memorial, with new ceremonies, and more. This both the son for the father, and the father for the son, as the Greeks keep their birth days.  
These are also said to be very just dealers, & their wives to be as valiant and hardy as the husbands. Such have the manners of the Scythians been. But afterward being subdued by the Tartars, and wearing by process into their manners and ordinances: they now live all after one sort, and under one name.   

¶ The ten Chapter. ¶ Of Tartary, and the manners and power of the Tartarians.  
TArtaria, otherwise called Mongal: As Vincentuis writeth, is in that part of the earth where the east and the north join together. It had upon the east, the land of the Katheorines and Solangores, on the South, the Saracenes: on the west the Naymaniens, & on the north is enclosed with the ocean. It hath the name of the flood Tartar that runneth by it. A country very hilly, and full of mountains. And where it is champ in, mingled with sand and gravel. Barreine, except it be in places where it is moisted with floods, which are very few. And therefore it is much waaste, and thinly inhabited. There is not in it one City, ne one village beside Cracuris. And wood in the most part of the country so scant, that the enhabitauntes are feign to make their fire, and dress their meat with the dry dung of neat and horses. The air intemperate and wonderful. Thondre, and lightening in summer so terrible, that sundry do presently die for very fear.  
Now is it broiling hot, and by and by bittre cold, and plenty of snow. Such strong winds sometime, that it stayeth horse and man, and bloweth of the rider: teareth up trees by the roots, and doth much harm. In wintre it never raineth there, and in Summer very often. But so slendrely, that the earth is scant wet with al. And yet is there great store of Cat-tail: as camels, neat. etc. And horses and mares, in such plenty, as I believe no part of the earth hath again. It was first inhabited of four peoples. Of the jeccha mongalles that is to say, the great mongalles. The Sumongalles', that is to say the water mongalles, which called themselves Tartars, of the flood Tartar whose neighbours they are.  
The third people ware called Merchates, and the fourth Metrites. There was no difference betwixt them either in body or language, but all after one sort and fashion. Their behaviour was in the beginning very brute, and far out of order, without law or discipline, or any good fashion. They lived among the Scythians, and kept herds of cattalle in very base state and condition: and ware tributaries to all their neighbours.  
But within a while aftre, they divided themselves as it ware into wards, to every of the which was appointed a captain: in whose devices and consents consisted th'order of the whole. Yet ware they tributaries to the Naimamnes (their next neighbours) until Canguista by a certain prophecy was chosen their king. He assoon as he had received the governance, abolished all worship of devils, and commanded by common decree that all the whole nation should honour the high godeverlasting: by whose providence he would seem to have received the kingdom. It was further detreed that as many as ware of age to bear armour, should be pressed, and ready with the king at a certain day.  
The multitude that served for their wars, was thus distributed. Their captains over ten (which by a term borrowed of the French, we call Diseners, are at the commandment of the Centurians. And the Centuriane obeyed the millenary, that had charge of a thousand. And he again was subject to the grand Coronelle that had charge over ten thou sand: above the which number they mounted no degree of captains.  
This done, to prove the obedience of his subjects, he commanded seven sons of the Princes or Dukes which before had governed the people: to be slain by the hands of their own fathers, and mothers. Which thing although it ware much against their hearts, and an horrible died, yet did they it. Partly upon the fear of the residue of the people: and partly upon conscience of their obedience. For why, the people thought when they saw him begin after this sort: they had had a god amongst them. So that in disobeing of his commandment, they thought they should not have disobeyed a king but God himself.  
Canguista taking stomach with this power, first subdued those Scythians that bordered upon him, and made them tributaries. And where other afore had been tributaries also unto them: now received he in that one people's right, tribute of many. Then setting upon those that ware further of, he had such prosperous success that from Scythia to the son rising, and fro thence to the middle earth sea, and beyond: he brought all together under his subjection. So that he mought now worthily write himself high Governor, and Emperor of the east.  
The Tartars are very deformed, little of body for the most part, having great steep eyes: and yet so hairy on the eye lids, that there showeth but little in open sight. Platter faced and beardless, saving upon the upper lip, and a little about the point of the chin they have a few hears as it ware priched in with Bodkins. They be commonly all, slendre in the waste. They shave the hindre half of the head, round about by the crown, from one ear to another: compassing toward the nape of the neck after such a fashion, that the poll behind showeth much like the face of a bearded man. On the other part, they suffer their hear to grow at length like our women: which they divide into two tresses, or braudes, and bring about to fasten behind their ears. And this manner of shaving, do they use also that dwell among them, of what nation so ever they be. They themselves are very light and nimble: good on Horse, but naught on foot. All from the most to the least, as well the women as the men: do ride either upon geldings, or Rien, where so ever they become. For stoned Horses they occupy none, ne yet Gelding that is a striker, and light of his heel's. Their bridles are trimmed with much gold, silver, and precious stones. And it is counted a jolly thing among them: to have a great sort of silver sounded bells, gyngling about their horse necks. Their speech is very chourlishe and loud.  
Their singing is like the bawling of wolves. When they drink, they shake the head: and drink they do very often even unto drunkenness, wherein they glory much. Their dwelling is neither in towns ne Bouroughes. But in the fields abroad, after the manner of ancient Scythians in tents. And the ratherso, for that they are all most generally catteill masters. In the wintre time they are want to draw to the plains, & in the Summer season, to the mounteignes & hilly places for the better pasture. They make them Tents, or else round cottages of wickres, or of felt underset with smooth poles. In the mids they make a round window that giveth them light, & letteth out the smoke. In the mids of the Tent, is their fire, about the which their wife and their children do sit. The men delight much in darting, shooting, and wrestling. They are marvelous good hunters, to the which they go armed at all pieces. And assoon as they espy the beast, they come costing together round about and enclose her. And when every man hath thrown his dart, or shot his arrow: whilst the beast is troubled & amazed with the stripes, they step in to her, & slay her. They neither use bread ne baking: table cloth ne napkin.  
They believe that there is one GOD that made all things, bodily & ghostly, seen or unseen, and him they honour: but not with any manner of Sacrifice or ceremony. They make themselves little pupettes of silk or of felt, or of thrumme, like unto men: which they set up upon each side of their Tents, and do them much reverence, beseeching them to take heed to their catteille. To these they offer the first milk of all their milche catteill, of what kind so ever they be. And before they begin either to eat or drink aught, they fet a portion thereof before them. Look what beast they kill to be eaten, they reserve the heart all night in some covered cup, and the next morning seath it and eat it.  
They worship also and Sacrifice to to the Son, Moon, and elements four. To I'm also their Lord and King, they do very devout honour and Sacrifice: supposing him to be the son of god, and to have no pier in the whole world: neither can they abide to hear any other man name him.  
This people so despiseth all other men, and think themselves so far to surmount them in wisdom and goodness: that they abhor to speak to them, or to company with them. They call the Pope and all christian men, dogs and idolaters: because they honour stones and blocques. And they themselves (being given to devilish superstitions) are markers of dreams, & have dream readers among them: as well to enterpreate their swevens, as to ask knowledge of Idols. In whom they are persuaded that God speaketh: and therefore according to their answers, frame themselves to do. They mark many seasons, and specially have regard to the changes of the Moon. Yet make they for no season, ne change, any singular holiday or observance: but ilike for them all indifferently. They are of so greedy a coveitousenesse, and desire, that if any of them see aught, that he coveteth to have, and cannot obtain with the good will of the owner: if it appertain to no Tartarre, he will have it by force. And they think (through a certain ordinance that their King made) they offend not therein. For such a commandment had they of Canguista, and Cham, their first Kings: That if it fortune any Tartarre, or tartars servant, to find in his way, horse, man, or woman, without the kings fetters or his saulfconduite: he should take it, him, her, or them as his own for ever.  
To such as lack money they lend, but for shameful gains: that is to say, two shillings of the pound for every month. And if it fortune ye to fail to make payment at the day: ye shall also be forced to pay the interest, according to the rate of the Usury. That is to say, of every tenth penny, one.  
They do so poll and oppress their tributaries, with subsidies, taxes and tallages, as never did people but they, that ever man red of. It is beyond belief to say. They ever covet, and as Lords of all, do rape, and rend from other, and never recompense aught. No, the beggar that liveth on almose, getteth not an aguelette of him. Yet have they this one praise worthy property, that if he fortune to find them at meat: they neither shut the door against him, ne thrust him out, if he be disposed to eat. but charitably bid them, and part with them such as they have. But they fiede the unclenliest in the world, as I have said, without table cloth, napkinne, or towel to cover the hoard, or to wipe at meat, or after. For they neither wash hand, face, ne body, ne any garment that they wear, They neither eat bread, nor make bread, nor sallottes nor pottage, nor any kind of Pultz. But no manner of flesh cometh to them amiss. Dogs, Cats, Horses and rats▪ Yea, sometime to show their cruelty, and to satisfy their vengeance, the bodies of such their enemies, as they have taken, they use to roast by a great fire: and when they be assembled a good number together, they tear them of the spits like wolves, with their tieche, and devour them. And aftreward drink up the blood, which they reserve afore hand for the nonce. Otherwise they use to drink Milk. They have no wine of the country itself, but such as is brought into them they drink very gredilie. They use to Louse one another's head; and ever as they take a Louse to eat her, saying: thus will I do to our enemies. It is counted a great offence among them to suffer drink, or a piece of meat to be lost. They never therefore give the bone to the Dog, till they have eaten out the marrow. They never eat beast (such vile niggards they are) as long as the same is sound & in good liking: but when it fortuneth to be hurt, sick, or feebled by age, than bewrie they it in their bealies. They are great sparers, & content with small change, and little food. They drink in the morning, a goblet full of Milk or twain, which serveth them sometime for their whole days food.  
The men and the women most commonly are appareled ylike. The men wear upon their heads shallow copin tacks, coming out behind with a tail of a handful and a half long, and as much in breadth: which they fasten under their chins, for falling or blowing of, with a couple of strings of ribbande lace, as we do our night caps. Their married Women wear on their heads, fine wickre Basquettes of a foot and a haulf long: round, and flat on the top like a barrelle. Which are either garnished with changeable silks, or the gayest part of the Peacocks feathers, and set with gold and stones of sundry sorts. As for the residue of their body, they remember according to their ability, both men and women, Scarlet or Velvet, or other silks. They wear coats of a strange fashion, open on the left side, which they put on accordingly, and fasten with four or five Buttons. Their Summer wiedes are all commonly black: and those that they wear in Wintre and foul weather, white: and never lower than the knee. Wearing furs (wherein they much delight) they wear not the fur inward, as we commonly do: but contrariwise the hear outward, that they may enjoy the pleasure of the show.  
It is hard to discern by the appareile the maid, fro the wife, or the woman fro the man: so like arrayed do the men and the women go. They wear brieches, the one and the other. When they shall go to the skirmish, or to battle, some cover their arms (which at all other times are naked) with plates of iron, buckled together along, in many pietes, that they may the easilier stir their arms. Some do the same with many folds of Lcather: wherewith they also arm their head. They cannot handle a target: nor but few of them a lance or a long sword. They have curtilasses of iij. quarters long: not double edged but backed. They fight all with a quarter blow, & neither right down, ne foining. They be very ready on horseback, and very skilful archers. He is counted most valeaunte, that best observeth the commandment and the obedience dew to his captain. They have no wages for their souldie, yet are they priest, and ready in all affairs, and all commandments. In battle, and otherwise where ought is to be done, very politic and expert. The princes and captains entre not the battle, but standing aloof, cry unto their men, and hearten them on: looking diligently about on every side what is needful to be done. Sometime to make the army sieme the greater, and the more terrible to the enemy: they set up on horseback their wives and their children, yea and men made of clouts. It is no villainy among them to fly: if any thing may either be saved or won by it. When they will shoot, they unarm their right arm, and then let they fly with such violence, that it pierceth all kind of armour. They give the onset flocking in plumps, and likewise in plompes they fly. And in the flight they so shoot back ward behind them, that they slay many of their enemies pursuing the chase. And when they perceive their enemies dispersed by pursuing the chase, or not to fight any thing wholly together: suddenly returning, they begin a new onset with a hail of shot, neither sparing horse ne man. So that oftentimes they overcome when they are thought to be vanquished. when they come to invade any quartre or country, they divide their army, and set upon it on every part: so that the inhabitors can neither have laisure to assemble and resist, ne way to escape. Thus are they always sure of the victory, which they knit up with most proud cruelty. Neither sparing man woman ne child, old ne young saving the artificer only, whom they reserve for their own uses. And this slaughter make they aftre this manner. When they have all taken them, they distribute them to their Centurians: who commit them again to the slaves: to every one fewer or more according to the multitude. And when the slaves have all slain them as bouchers kill hogs: then for a terror to all other there about: of every thousand of the dead they take one, and hang him up by the hieles upon a stake, amid these dead bodies: and so order his head as though it appeared by his fashion or manner of hanging, that he yet both hearkened the complaint of his fellows, and lessoned them again. Many of the tartars when the bodies lie fresh bliedinge on the ground, lay them down along, and suck of the blood a full gloute.  
They keep faith to no man, how deeply so ever they bind themselves thereunto. They deal yet worse with those that they overcome with force. The maidens and young women they deflower, and defile as they come to hand, neither do they judge it any dishonesty. The beautifuller sort they lead away with them: and in ertreame misery, constrain them to be their slaves all their life long.  
Of all other they are most unbridled in lechery. For although they mary as many wives as they lust, and are able to keep: no degree prohibited, but mother, daughter, and sister: yet are they as rank bouguers with mankind, and with beasts, as the Saracenes are, and no punishment for it among them. The woman that they marry, they never take as wife, ne receive any dowry with her, until she have borne a child. So that if she be barren he may cast her up, and marry another.  
This is a notable marvel, that though among them many women have but one man: yet they never lightly fall out, ne brawl one with another for him. And yet are the men parcialle in their love: showing much more favour to one than another, and going fro the bed of the one, straight to the bed of an other. The women have their several tents and households: And yet live very chastely, and true to their husbands. For both the man and the woman taken in adultery, suffer death by the law.  
Those that are not occupied for the wars, drive the catteile a field, and there keep them. They hunt, and exercise themselves in wrestling, other thing do they not. The care of provision for meat and drink, appareille and household, they betake to the women. This people hath many superstitious toys. It is a heinous matter with them, to touch the fire, or take flesh out of a pot with a knife. They hew or chop no manner of thing by the fire, lease by any manner of means, they might fortune to hurt the thing which always they have in reverence, and judge to be the cleanser, and purifier of all things. To lay them down to rest upon the whip that they stir their horse with (for spurs they use none) or to touch their shafts therewith, in no wise they will not. They neither kill young birds, ne take them in the nest or otherways. They beat not the horse with the bridle. They break not one bone with another. They are ware, not to spill any spoon meat, or drink, specially milk. No man pisseth within the compass of their sojourning place. And if any one of self-willed stubborness should do it, he beware sure without all mercy to die for it. But if necessity constrain them to do it (as it often happeneth) than the tent of him that did it, with all that is in it, must be cleansed and purified after this manner. They make two fires, three strides one from another. And by i'the fire they pitch down a javelin. Upon them is tied a line stretching fro the one to the other, and covered over with butkerame. Between these. two. javelins, as through a gate, must all things pass that are to be purified. Two women (to whom this office belongeth) stand, on either side one, sprinckelinge on water, and mumblinge certain verses. No straungier, of what dignity so ever he be, or of how great importance so ever the cause of his coming be: is admitred to the kings sight before he be purified He that treadeth upon the thressholde of the tent wherein their king, or any of his chiefteines lieth, dieth for it in the place. If any man bite a gobbet, greater than he is able to swallow, so that he be constrained to put it out of his mouth again: they by and by make a hole under the tent, and there draw him out, and cruelly slay him. Many other things there are which they count for faults be yond all forgiveness. But to slay a man, to invade another man's country, contrary to all right and reason, to bereave them of their goods and possessions, to break the precepts of God, they estieme as nothing. They have a belief that after this life they shall live for ever in another world (but what manner of world they cannot tell) & there receive reward for their well doings. When any of them falleth sick, & lieth at the point of death, they stick up a javelin with a piece of black cloth at the door of the tent where he lieth, that none come in as they pass by. For no man when he seeth this, dare entre thither uncalled.  
after what time the sick is dead, his whole house gather together, and privily convey the cor●s into some place without the tent, chosen for the purpose. There cut they out a tr●●●he, broad and deep enough to set up another little tent in: so that the top of the tent may be well within the ground. In that they prepare a table with a banquet: at the which they set the dead body in his best appareille. And so together, as it ware with one hand, cover all with earth again. They bewry with him also some beast of burden, and a horse ready saddled and appointed to ride. The gentlemen by their life time, appoint out a slave (whom they mark with their brand) to be specially bewried with him when he dieth. And this do they upon persuasion of a life in another world, where they would be loath to lack these necessaries. Then do the deeds friends take another horse, and slay him. And when they have eaten the flesh, they stuff the hide full of hay, and sow it again together and set it up over the grave upon four poles, in remembrance of the dead. The bones do the two ordinary women burn, for the cleansing and purifying of the soul. But the gentlemen, and they of higher degree, handle the hide aftre another manner. They cut it out into very fine thongs, to asmuch length as they can, and measure out asmuch ground about the Sepulchre as the thong will stretch unto. for so much ground think they shall the dead have in another world. At the thirtieth day they end their mourning.  
Certain of the tartars, professing the name of Christ, yet far from his righteousness: when their parents wax aged, to ha●●e their death, ●rame them with gobins of far. When they die they burn them to powder, which they reserve as a precious jewelle, to straw upon their meat every day. But to declare with what solemnity and ioifulnes they set up their new Ring, after the death of th'old: because it ware to long a thing, both for the reader & writer to set out as length, I will show you in brief th'effects  
Abroad in the fields, in a fair plain ordinary for the purpose: all the Dukes, earl's, Barons, Lords, and the rest of the nobility, together with the people of the whole kingdom, do assemble. Then take they him, to whom the crown is due, either by succession, or by election. And when they have set him up in a throne of Gold: they all fall down on their knees, and together with one voice cry out a loud, after this manner. We require thee, yea, we will and command thee, to take the rule & governance of us. He answereth, if ye will have me do so, then must ye of necessity be ready to do whatsoever I command ye. To come when I call ye, to go whether so ever I send ye, to slay whom so ever I command ye, without sraieng or srackering. and to put the whole kingdom and rule in my hands, when they have answered, we are content: saith he again, from hencefurthe than the speech of my mouth, shallbe my sword. To this the people yield with great shouts, and reioisynges. In the mean while the princes and the nobles, taking the king our of his throne, spread abroad on the ground a piece of felt: upon the which, they cause him in simple sort to sit down, and thus say to him. Look up, and remember GOD above the. And now look down also, and behold this felt under the. If thou govern well, thou shalt have all even as thou wouldst wish it. But if contrary wise, thou shalt so be brought down again, and so nigh be bereaved of all: that thou shalt not have so much, as this poor felt left thee, whereupon thou sittest. This once said, they set in to him, of all his wives the dierest darling. And lifting up the felt aloft, hail him by the name of Emperor, & her by the name of Empress. Then come there presents straight from all countries, and peoples of his dominion: and all the Threasoures' that the king, his predecessor left, are brought him. Of the which he giveth gifts to all the princes and high estates: commanding the rest to be kept for himself, and so dissolveth the Parliament as it ware.  
In his hand and power is then altogether, no man can: or though he can, he dare not say this is mine, or this is his. No man may dwell in any part of the land, but in that whereunto he is appointed. The Emperor himself appointeth the Dukes: the Dukes, the Millenaries: the Millenaries, the Centurianes: and they the Disniers: and the Disniers the residue. The seal that he useth hath this superscription. GOD in heaven, and Chutchuth Cham in earth, the force of God, and Emperor of all men. He hath five armies of great multitude and force: and five chiefteines, by whom he subdueth all that stand against him. He himself never speaketh to any foreign ambassadors, nor admitteth them to his presence, as is above said: except both they and their gifts (without the which specially they may not come) be purified by the ordinary women. The King answereth by another man's mouth. And the person by whom he answereth, be he never so honourable, for the time that he becometh the kings mouth, kneeleth on his knees and giveth so diligent care, that he swerveth not from the King in one word. For it is not lawful for any man, to change the kings words: ne for any man in any wise, to reply against such sentence as he giveth. He never drinketh in open presence, but some body first sing to him, or play upon some instrument of Music.  
The gentlemen and men of honour when they ride, have a phannell borne afore them, on a javelines end, to kiepe away the Son. And as it is said, the women likewise. These ware the manners and fashions of the tartars, for a two hundred years paste.  
The Georgians, whom the tartars about the same time did subdue: beware christians, after the form of the Greek Church. They ware neighbours to the Persians. Their dominions stretched out a great length, from Palestine in jewrie to the mounteignes called Caspij. They had eighteen Bishopries: and one Catholicque: that is to say, one general bishop, which was to them, as our Metropolitan to us. At the first they ware subject to the patriarch of Antioch▪ men of great courage and hardiness. They all shaved their crowns: the laity square, the Clercques round. Their women (certain of them) had the order of knighthood, and ware trained to the wars. The Georgianes when they ware set, ordered, and ranged in the field, and ware at point to join the batteill: used to drink of a gourdfull of strong wine, about the bigguenes of a man's fist. And to set upon their enemies: much amended in courage.  
Their Clercques, which we call the spirituality, might use both Simony and usury at their will. There was continual hatred betwixt Tharmenians and them. For the Armenians ware also christians, before the tartars had subdued the Georgianes and them. But they differed in many things, from the belief and fashions of the true Church. They knew no Christmas day, no vigilles, nor the four quartre fasts, which we call Embring days. They fasted not on Easter even, because (say they) that Christ rose that day about even tide. Upon every saturday, betwixt Easter and Whitsuntide, they did eat flesh. They ware great fasters, and began their Lente three weeks afore us: and so straightly fasted it, that upon the Wedensdaie and friday, they neither eat any kind of fish, ne aught wherein was wine, or oil. Believing that he that drank wine on these two days: sinned more than if he had been at the stews with a whore. On the Monedaie they abstained from all manner of meat. On Tewsdaie and thursday, they did eat but one meal. Wedensdaie and friday, nothing at al. saturday and sunday, they eat flesh and made lusty chiere. Through their whole Lente, no man said Mass but on saturdays and Sondaies. Nor yet on the Fridays throughout the whole year: for they thought then, that they broke their fast. They admitted to the houseale, aswell children of two months old, as all other indifferently. When they went to Mass, they used to put no water in the wine. They abstained from Hare's flesh Beaws flesh, Crows, and such other as the Greeks did, and jews do. Their Chalices ware of Glass, and of Tree. Some said Mass without either albe or vestment, or any manner such ornament. Some only with th'ornaments of Deacon or Subdeacon. They ware all busy usurers, and Simonites: both spiritual and Temporal, as the Georgianes ware. Their priests studied Sothesaieng and Necromancy. Their spirituality used juncketting oftener than the laity.  
They married, but after the death of the wife, it was not lawful for the husband to marry again, nor for the wife, after the death of the husband. If the wife ware a whore, the bishop gave him leave to put her away, and marry another. As for the fire of Purgatory they knew nothing of it. They denied also very stiffly, that there ware two natures in Christ. The Georgianes said that they swerved from the truth of Christ's Religion, in thirty points or articles.   

¶ The xi Chapitre. ¶ Of Turcquie, and of the manners▪ Laws, and ordinances of the Turcques.  
THE land, which now is called Turcquie: hath on Theaste Armenia the more, & runneth endelong to the Sea of the Cilicians: having on the north, the Sea named Euxinus. There are in it many countries contained. As Lichaonia, whose head city is Iconium. Cappadocia with her head city, named Caesarea. Isauria, which hath for the chief city Seleucia. Licia, which now is called Briquia. jonia: now called Quisquoun, in the which standeth Ephesus. Paphlagonia, and in it Germanopolis. And Levech: that hath for the head City Trapezus. All this country that now is called Turcquie, is not inhabited by one several nation, but there be in it Turcques, Greeks, Armenians, Saracenes, jacobites, Nestorians, jews and christians. Which live for the most part, according to the Traditions and ordinances, that Mahomet the countrefeict Prophet, gave unto the Saracenes (a people of Arabia) the year of our Lord and Saviour jesus Christ vi hundred and xxix A man whom I can not tell whether I may call an Arabiane or a Persiam. For there be authorities of writers on either hehalf. His father was an idolastre after the manner of the heathen. His mother an Ismalite leaning to the law of the jews. And whilst in his childhood, his mother taught him after one sort, & his father after another: they printed in him such a doubtful belief, that when he came to age he cleaved to neither. But as a man of subtile and guileful wit, after what time he had been long conversant amongst men of the Christian religion: he drove a drift, devised out of both laws (the old and the new) how he might notably infect the world.  
He said the jews did wickedly to deny Christ to be borne of the virgin Mary, seeing the prophets (men of great holiness, & inspired with the holy ghost) had foreshowed the same, & warned men of many years passed to look for him. contrariwise he said to the Christians they ware very fond to believe that jesus, so dierly beloved of God, and borne of a virgin, would suffer those villainies and torments of the jews.  
Martinus Segonius novomontanus, in his book of the Sepulchre of Christ our king, writeth that the Turks, and Saracenes by an ancient opinion received from Machomet: do laugh Christian men to scorn, that seek thither with so great reverence. Saying that Christ the prophet of all prophets endued with the spirit of God, and void of all earthly corruption: had there no sepulchre in very died, for that he being a spiritual body conceived by the breath of the holy ghost could not suffer, but should come again to be judge of the Gentiles. This saith Segonius, and many other things sounding to like effect: which the Mahometeines are wont to throw out against the christians, both foolisshely and wickedly. When this countrefeicte prophet had saused his sect with these wicked opinions: he gave them his law, and sort of religion. Against the which less any man of right judgement should afterward write or dispute (as against a pestilent and filthy persuasion) he wrote a law in his Alcorane that it should be death to as many as should reason or dispute upon it. Whereby he evidently declared, that there was nothing godly or goodly therein. For why should he else have so raked it up in the ashes, and for bidden it to be examined: so that the people could never come to knowledge what manner of thing it is that they believe in. In the giving of his law, he used much the counsel & help of the monche Sergius: of the wicked sect of the Nestorianes. And to the end it might please the more universally: he patched it up together with pieces of all manner of sects. He thought it good to set out Christ with the best, affirming that he was a man excelling in all holiness and virtue. yea he extolled him to a more height than was appliable to the nature of man, calling him the word, the spirit, the soul of GOD, borne out of a virgins womb, whom he also with many wonderful praises magnified. He confirmed with his consent, the miracles, and story of the gospel, as far as it varieth not from his Alcorane.  
The Godspelles said he ware corrupt by the disciples of the Apostles. And therefore it behoved his Alcorane to be made, for to correct and amend them. Thus fawning into favour with the christians, he would have been christened of Sergius. Then to procure, & move other also to favouor his procedings: he denied with the Sabellians the Trinity. With the Manicheis he made two gods. with Eunomius, he denied that the father and the son ware equal. With Macedonius he said that the holy ghost was a creature, or substance created. With the Nicholaites he allowed the having of many wives at ones. He allowed also the old testament. Although said he, it ware in certain places faulty. And these fondenesses did he beswiete with a wonderful lure of the things that men in this life most desire. letting louse to as many as held of him, the bridle of all lechery and lust. And for that cause doth this contagious evil spread itself so wide into innumerable countries. So the if a man at this day compare the number of them that are by him seduced, with the other that remain in the doctrine of faith: he shall easeli perceive the great odds, ware it but herein. That where Europe alone, (and not all that by a great deal) standeth in the belief of Christ: almost all asia, and Aphrique, yea and a great piece of Europe standeth in the turkish belief of Mahomete.  
The Saracenes that first received the brainsick wickedness of this countrefeicte prophet, dwelt in that part of Arabia, that is called Petrea: where it entrecommuneth with jewry on the one side, and with Egypt on the other. So named of Sarracum, a place near unto the Nabatheis, or rather as they would have it themselves, of Sara, Abraham's wife.  
Whereupon they yet stick fast in this opinion, that they only of all men are the lawful heirs of god's behest. They gave themselves to tilth, and cattle, and to the wars. But the greater part to the wars. And therefore at what time they ware hired of Heraclius in the wars against the persians: when he had gotten the victory, and they perceived themselves to be defrauded by him: kindled with the anger of the villainy they had had done unto them, by the counsel and persuasion of Mahomet (who took upon him to be their captain) they forsook Heraclius. And going into Syria, enuaded Damascus. Where when they had increased themselves both in number, and purveyance necessary for them, they entered into Egipte. And subdued first that: then Persis, than Antioch, & then jerusalem. Thus their power and fame daily so increased, and grew: that men much feared, that any thing afterward should be able to resist them. In the mean season, the Turks: a fierce and a division people, of the nation of the scythians, driven out by their neighbours fro the mountains called Caspij, came down by the passage of the mount Cancasus, first into Asia the less, then into Armenia, Media, and Persis. And by strong hand wan all as they came. Against these the Saracenes went forth as to defend the bordres of their governance. But forasmuch as this newe-come power was to hard for them, the Saracenes within a while felleinto such despair of their state: that upon condition that the other would receive Mahomates belief: they ware content they should reign fellowlike together with them, in Persis. Whereto when they had agreed, it was hard to save whether of the peoples had received the greater damage. The Saracenes, in yielding to them the haulf right of their kingdom: or the other, which for covetousness thereof yielded themselves to so rank, and wicked a poison of all virtue and godliness.  
One bond of belief then so coupled and joined them: that for a space it made to them no matter whether ye called them all by one name, Saracenes, or Turks. But now as ye see, the name of the Turks hath gotten the better hand, & the other is out of remembrance. This people useth more kinds of horseme them one. They have Thimarceni, that is to say Pencioners, about a four score thousand. These have given unto them by the king, houses, villages, and Castles every one as he deserveth, in the stead of his wages or pension. And they attend upon the Sensacho, or captain of that quarter, where their possessions lie. At this day the Turks are divided into two armies: the one for asia, and the other for Europe. And either hath a chief teine, at whose leading they are. These cheifteimes in their tongue be called Bassay. There are also another sort much like to our adventurers, that serve without wages, called Aconizie. And these ever are spoiling afore when the camp is yet behind. The fifth part of their butine is due unto the king. And these are about a forty thousand. Their third sort of horsemen is divided into Charippos Spahiglavos, & Soluphtaros. The best, and worthiest of these, be the Charippie: of an honourable order of knighthode, as it ware for the kings body.  
And those be ever about him, to the number of eight hundred, all Scythians and Persians, and else of none other kind of men. These, when need is, being in the sight of the king: fight notably, and do wonderful feats on horseback.  
Spahy, and Soluphtary be those which have been at the kings bringing up from their childhood, to serve his filthy abomination. And when they are come to man's state, they mary at the kings pleasure: And be enriched both with the dowry of their wife, and a stipend.  
These for the most part serve for ambassadors, deputies, lieutenants and such other dignities, and are nerte unto the king on both sides of him, when he goeth any whether as a guard. They are in number a thousand and three hundred.  
Among the footmen are three sorts, janizarie, these be chosen all the Empire over, of. xii. years of age, or there about, by certain that have Commission for the purpose: And are for a space instructed in the feats of war, in common schools. And then afterward are they chosen into souldie, and have given them a shorter garment, and a white cap, with a tarfe turned upward. Their weapon is a Target, a Curtilase, and a Bow. Their office is to fortify the Camp, and to assault cities. They are in number about twenty thousand.  
The second sort are called Asappi, and are all footmen of light harnnesse, weaponed with sword, target, and a kind of long javelins, wherewith they slay the horses of their enemies, in the skirmish and battle. These, to be known fro the janissaries, wear red caps. These are appointed in number, according as the case shall require. But they are ever at the least forty thousand. When the wars are finished, for the which they ware hired: these are no longer in wages. th'army roialle hath about two hundred thousand armed men, beside a great rabble offootemen adventurers, that take no wages, and such other as be called out of Garrisons. And among these, pioneers and Cooks, Carpenters Armourers, and such other as they must niedes have to make the way, where the place is combresome: to dress victuals, to amend harness, to make bredges over floods, to trench about their enne mies, to plant batteries, make Ladders, and such other things necessary for the siege. There followeth the army also, sundry sorts of money Masters: some for lone, some for exchange, some to buy things. And sundry sorts of occupiers, such as be thought needful in such cases.  
But there is nothing in all that nation more to be marveled at, than their spiedinesse in doing of things: their constantness in perils, and their obedience and precise observing of all commandments. For the least fault, of goeth the head. They pass over raging floods, mounteignes and rocks: roughes and plains, thick and thin, if they be commanded. Not having resperte to their life, but to their rulers. No men may away with more watch, no men with more hunger. Among them is no mutining, no uproars, no stirs. In their fight they use no cries, nor shouts, but a certain fierceness of brayeng. They keep such precise silence in the night, through out their camp: that they will rather suffer such as they have taken prisoners, to run their way, then to make any stir. Of all the peoples at this day, they only do war, according to the order of at mes. So that no man niedeth to mernayle how it cometh that no people this two hundred year and above, have had like success unto them. Yea, it may truly be said, that except it be by some plague or murrain, or discord among themselves, they can not be subdued. The apparel that the soldiers do use, is most comely and honest. In their saddles and bridles, there is neither curiosity, ne yet superfluity. No man among them weareth his Armour, but when niede is to fight. They carry their harness behind them, at their backs. They use neither banner, standard, ne flaggue: but certain javelins that have streaming out fro the top, divers coloured thriedes, by the which every hand knoweth his capiteine. They use a drum and a fiphe, to assemble their Bands, and to stir them to the battle. When the battle is done, all the army is presented to the Regestour (which is some one of the nobles) both that it may be known who is slain, and what number: and that new may be entered in their places. In all assemblies and mietinges, feast, or other: they pray for their soldiers, and men of war. But specially above all other, for those that have suffered death for the common quarelle of their country: calling them happy, fortunate, and blessed, that they yielded not up their lives at home, amid the lamentations and bewailynges, of their wives and children, but lost them abroad, among the shouts of their enemies, & the rattling of the Harness, and Lances. The victories of their forefathers and elders, they put into ballad, and sing them with great honour and praises: for that they think the courages of the soldiers and men of war, be much quickened, and kindled thereby.  
Their dwelling houses are commonly of timber and clay, very few of stone: for of them are the noble men's houses their temples, and baths. And yet are there among the communes, men able of themself alone, to set forth an whole army, furnished at all points. But because they are naturally given to sparing and to abhor all sumptuousenesse, embracing a low and simple state: they well bear this volucarie poverty, and rude, homeliness. For this cause also, do they not set by any kind of Painter's Imagery. As for the other imagery of coruen graven or molten work, they do so hate and abhor: that they call us Christians for delighting so muthe in them, very idolaters and Image worshippers. And do not only so call us, but will earnestly argue, that we are so in deed. They use no Seals to their letters, of what sort so ever they be, the kings or other. But they credit the matter, assoon as they have read the superscription, or heard the name of the sender. They occupy no bells, nor suffer not the Christian that dwell among them to do. They game not for money, or any value else. And if it fortune that any man be found to do, in many sundry wise they revile him, and bait him with shames and reproach.  
No man among them, of what degree or dignity so ever he be: requireth form chair, stool, or other kind of seat to sit upon. But foldinge both himself and his clothes, after a most comely sort: rucketh down upon the ground, not much unlike to the sitting of our gentlewomen oft times here in England. The table whereupon they eat, is for the most part of a bullocks hide, or a Hearts skin. Not dressed, but in the hear, fashioned round, being a four or five span over, and so set round about on the bordre, or verge, with ringlettes of iron: that putting a couple of strings through the rings, it may be drawn together, and shut and opened like a purse. House, or Church, or any other place where they intend to sit, no man entereth with his shoes on. For it is counted a very dishonest and an unmannerly fashion, to sit shoed. wherefore they use a manner of slip shoes, that may lightly be put of and on. The place where they sit, either at home, or at Church, is in some place matted, and in some place overspread with course woollen Carpette. And some places also, either for the loswess, moistness, or uncleanelinesse thereof are plancked with board.  
The garments aswell of the men, as the women, are large and long, and open afore: that they may the more hone silly and covertly hide all, when nature craveth to be eased. And in doing those niedes, they take great hiede, that their face be not into the south, as it is when they pray. As also that they discover no prinie part, that any man might fortune to see. The men make water sitting, aswell as the women. For if a man amongs them, ware seen to make water standing: he should be judged of all, a fool, or an heretic.  
From wine (as from a provoker of all sin and uncleanness) they abstain by their law. And yet eat they the Grapes, & drink must. They also forbear to eat any thing, that cometh of the Hog: or any thing else that dieth of sickness, or by adventure unslain. But any other things, being man's meat, they refuse not to eat. They worship the friday, laying all labour and business apart, with as great solemnity and devotion, as we do the sunday, or as the jews do the Sabbath day. In every city there is once principal or head Church. In the which upon the friday at after Noon, they all assemble together. And after solemn prayers, hear a sermone. They acknowledge one God, to whom they make no like, nor equal: and Mahomet to be his trusty and well-beloved Prophet. All the Saracenes are bound to pray five times on the day, with their faces toward the South. And before they so do, to the end they may be clean from all filth of body: to wash themselves top and tail, head, ears, eyes, nose, month, arms, hands, belly, colions, legs and fiete. Specially, if he have been late at the soil with a woman or stooped on his tail to unburden his bailie. Ercept he have some let of journey, or sickness. But if he lack water to do this withal (as that sieldome or never can happen, for that they have in all cities, baths ordinary for the purpose) they supply the default with the mould of fresh clean earth, wherewith they rub over their whole bodies. Who so is polluted in any manner wise: suffereth no man before this cleansing, to speak with him, or to see him, if it be possible. Every year for the space of five wiekes continually together, they fast all day as presicely as is possible, both from meat, drink and women. But after the son is once down, till the next day he riseth, they neither spare eating ne drinking, ne pressing of paps. In th'end of their lente, and again the sixtieth day after: They kiepe their passover or Easter, in remembrance of the Ram showed unto Abraham, to be Sacrificed in the stead of his son, and of a certain night in the which they do believe that the Alcorane was given them from heaven.  
Every year ones, the Saracenes also are bound of duty to visit the house of God, in the city of Mecha: both to acknowledge their homage, and to yield unto Mahomete his yearly honour at his Sepulchre there. The Saracenes compelle no man to forsake his opinion or be lief: ne yet labour so to persuade any country to do. Although their Alcorane command them to tread down and destroy all men of the contrary believe yea them & their prophets. But through this sufferance, there are to be found enhabiting in Turkey, peoples of all opinions, and believe: every man using such kind of worship to his God, as to his religion appertaineth. Their priests do not much differ from the common people, nor yet their churches from their dwelling houses. If they know the Alcorane, and the praiours and ceremonies of their law, it sufficeth. They are neither given to contemplation ne yet school study. For why they are not occupied with any church service or cure of souls. Sacraments have they none, nor relics, nor hallowings of fontes, Altars, and other necessaries. But providing for their wives their children, and households, they occupy their time in husbondrie merchandise, huntings, or some other mean to get the penny, and maintain their living, even as the temporal men do. There is nothing forbidden them, nothing is for them unlawful. They be neither burdoned with tillage, ne bondage. They be much honoured of all men, for that they are skilful in the ceremonies of the law, teach them to other, and be the governors of the churches.  
They have many schools and large, In the which great numbers are taught the laws there given by kings, for the civil governance and defence of the Realm. Of the which some are afterward set fourth to be men of the church, and some to be temporal officers. Their spirituality is divided into many and sundry sorts of religions. Of the which some live in the woods & wilderness shonning all company. Some kiepe open hospitality in cities, and yet live by almose themselves. These if they lack meat to refresh the niedy stranger and pelligrine, yet at the least way they give him herbour and lodging. Other, rouming the cities up and down and carrying always in bottles fair water and fresh, if any man be disposed to drink, unasked they willingly proffre it him, and refuse not to take, if he for their gentleness offer aught unto them again Otherwise they crave nothing, but in all their words gesture, behaviour, & divides: show themselves angels r●●●● there then men. And every one of these hath one knowledge or other, of difference from the rest. The Saracenes or Turks are very precise executors of justice. Who so committeth bloodshed: hath in like sort his own shed again. Taken in adultery, both parties are straight without mercy stoned to death. They have also a punishment for fornication, which is to the man taken with the died, four score jerks or lashes with a scourge. A thief for the first and the second time, escapeth with so many stripes. But at the third time, hath his hand cut of, and at the four the his foot. He that endamageth any man: as the loss or hindrance shallbe valued, so must he of force recompense. In claiming of goods, or possessions, the claimer must prove by witness that the thing claimed is his: and the denier shallbe tried by his oath. Witnesses they admit none, but persons of known honesty, & such as might be believed without an oath.  
They have also certain spiefaultes ordinarily appointed (much like to our Sompnours) that spy in every shire for such as be negligent, and let slip such orisons, and service as they be bound to Those if they fortune to find them: do they punish after this manner. Theihange a board about their necks, with a great many of fox tails, and togginge them up and down the streets: all over the city, they never let them go until they have compounded by the purse. And in this also nothing unlike to our Sompnours. It is lawful for no man, being come to man's state, to live unmarried. It is counted among them as lawful to have. iiii. wives, as it is among us to have one. Marry whatsoever is above this number (as they may if they list, and be able to keep them, no degree excepted, but mother and sister, marry a hundred) they are not judged so lawful. The children that they have both by the one, and the other have equal portion in the father's inheritance. Saving that. two. women children are counted in portion but for one man child. They have not. two. of their wives together in one house, ne yet in one city. For the bussnes, & disquietinges that might happen thereby, but every wife in a several town. The husbands have liberty e to put them away chrise, and chrise to take them again. But yet when he hath once put her away, if any man have taken her, and she lust to abide with him, she may.  
Their women are most honestly appare●●ed. And upon their heads do● use a certain attire, not much unlike the veluer bonette of old England: whereof the one lap so hangeth upon which side seemeth her good: that when she is disposed to go out of the doors, or to come amongst men within the house, she may hide therewith by and by her whole face, saving her eyes.  
The Saracenes woman, never dare show herself where there is a company of men. To go to the marchate to occupy buying or selling in any wise: is not sitting for their women. In the head churth they have a place far a part fro the men: so close that no man can look into them. Into the which not withstanding it is not lawful for every man's wife to enter: but for the nobility only. Ne yet for them neither, but on friday, at the only hour of noon prayer: which as I have aforesaid, is kept among them high and holy.  
To see a man and a woman talk together there, in the open street or abroad: is so strange, and so unwont a thing, that in a whole year it scant happeneth once. For a man to sit with his wife in open sight, or to ride with any woman behind him: amongst them ware a wondre.  
Married couples never dally together in the sight of other, nor chide or fall out. But the men bear always toward the women a manly discrete soberness, and the women, toward them a demure womanly reverence. Great men, that cannot alway have their wives in their own eye, appoint redgelinges, or guelte men to await upon them. Which wait them in died so narrowly, that it ware impossible for any man beside the house band to speak with the wife unseen: or the wife by any stealth to false her troth and honesty. Finally the Saracenes do so full and whole believe their Mahomete & his laws: that they doubt no whit, but the keepers of them shall have everlasting blessedness That is to say, after their opinion, a paradise of pleasure, a garden plot of delight, full of swiete rindles of Crystalline water. In whose bottoms that gravel, popleth like glistering gold. The air alway so attempre and pure, that nothing can be more swiere, more pleasant for healthsome. The ground covered and garnished with nature's Lapesserie, neither lacking any colour that pleasant is to the eye, or savour that may delight the nose. Birds singing with such armonie, as never mortaile ear heard. Briefly flowing in all pleasure that any heart can after think. dishes for the mouth, of all dainties. All manner of Silks, Velvets, Purples, Skarlettes, and other precious apparelle. Godly young damose●●es, with grey rolling eyes, and skin as white as whales bone, soft as the Silk, and breathed like the Rose, and all at their beck. Vessels of silver and gold. Angels for their Butlers that shall bring them Milk in goblets of gold, and red wine in silver. But contrariwise, they threaten unto the breakers of them, hell, and everlasting destruction. This they also believe, that be a man wrapped in never so many sins, yet if at his death, he believe upon God, and Machomete, he shallbe saved.   

¶ The. xii. chapiter. ¶ Of the Christians, of their first coming up, their Ceremonies, and ordinances.  
christ jesus, the eternalle and very son of th'almighty father, the second person in the holy inseparable, equal, and everlasting Trinity: Of a set purpose, and spiritual serrete, not revealed from the be ginning of time, & above man's capacity: was by the mean of the holy ghost, conceived and borne man. In jewrie, of a Virgin, of the stock of David, 
It appeareth by this place that this was written. xxxv▪ years gone.  a thousand five hundred, and twenty yeres* gone. To set us miserable, and unhappy men on foot again, which ware in Adam and Eve, by the sin of disobedience overthrown. And to bring us again, unto our heavenly native country, from the which we have by too many ages, for that presumption been banished. Finally, to repair and supply in heaven again one's, the ruin and fall of those spirits, which a space afore our creation, ware thirst down fro thence. For the which purpose, we chief ware made. This jesus, from thirty years of age, until thirty and four (in the which, through the maliciousness of the jews, he suffered on the gallow tree) traveilling all jewrie over: first moved and exhorted the jews, and then other peoples, from the old Law of Moses, and their wicked Image worship, to his new ordinance and trade. And as many as would follow, and do after him, he called them his scholars or disciples. Out of the which, he gave unto twelve that he had specially choose, Commission after his death (when he had appeared to them on live again, as he had forewarned them that he would) to go as Legates, or ambassadors into the whole world, & to preach unto all creatures, what so ever they had seen or learned of him. Simon Petre (to whom long afore he had surrendered the governance and chiefteinshippe of his Church, as in reversion aftre him) when after the coming of the holy ghost some went into one cost, and some into another, every man his way, as they ware allotted and commanded: came first unto Antioch. And there setting up the first and chief chair of the Church, kept a counsel with the other Apostles, which often times came to him. In this Counsel among other things it was decreed, that asmany as should receive, and cleave unto the doctrine, and right persuasion of Christ's godliness: should fro thence forth be called Christianes'. This Seat of superiority, being afterward translated to Rome: both he and his Successors, took it for their chief charge and business, to put the rude and raw sect of their Christ, and the followers of the same, in some good order and trade of governance. Both after the manner of Moses Law (which Christ came not to break, but to consummate and finish) and the state of the Roman governance, the Greek, and Egipcian: and also by pattern of the Ceremonies, observances, laws, and ordinances Ecclesiasticalle and temporal, of many other people's: But specially aftre the doctrine, of Christ jesus, and the working of the holy ghost, to bring them in to frame and fashion. When they ware entered in the matter: As they saw that men not among the hebrews alone, but among other people's also, ware divided into Ecclesiasticalle and temporal, spirituality and laity: and each of them in most goodly wise, into their dignities and degrees (The Roman Emperor then being governor of the whole world alone, to have consuls, Fathers or Senators: at whose beck all things ware devised and done: And in the residue of the earth to be many Kings, many Dukes, earl's, Presidents, and Deputies of countries, and their lieutenants: Maresshalles of the field, and high Constable's for the communes, Pretours or provosts, Standerdbearers roialle, Centurianes, and Disners, Serieauntes, Constable's, Collectors, Surveyors, Porters, Scribes, Listers, and many other persons without office, both men and women. And in the Temples of their Gods, a Sacrificer roialle, which is to say in effect, a high Priest of the dignity of a king. Archeflamines, Flamines of honour, and other Flamines inferior and last in degree their Priests. And by like order among the hebrews: an high bishop, and inferior Priests, Levites, Nazareis, candle quenchers, commanders of Spirits, Church wardens, and Syngers, which we call Chauntours' after the French. And among the Greeks: Capiteines, or heads over a thousand, over an hundred, over fifty, over ten, and over five. And that there ware yet beside these, both among the hebrews, and the Romans, many covents, or companies of men and women Religious. As saducee, Esseis, and Phariseis among the hebrews: Salios, Diales, and vestals, among the Romans: The most holy Apostles did all consent, that Petre, and they that should follow him in the seat of Rome, should for evermore be called Papa. As who would say, father of fathers, the universalle, Apostolicalle, most holy, and most high bishop. And that he should at Rome be Presidente over the universal Church, as the Emperor there, was ruler of the universal world. And to match the consuls (which ware ever twain) they appointed four head Fathers, in the Greek named patriarchs, one at Constantinople, another at Antioch, a third at Alexandrie, and the fowrthe at Jerusalem. In the place of the Senators, they took the Cardinals. To match their kings, which had three Dukes at commandment, they devised Primates: To whom ware subject three archbishops. So that the archbishop or Metropolitan, standeth in the place of a Duke. For as the Duke had certain Earls or Barones' at his commandment: so have the Archbisshoppes, other inferior bishops at theirs. which also by reason must rountrevaile an Earl. The bishops roadintour or Suffragan, came into the Presidents place. Thordenarie into the Deputies, than did the Officialle match with the Mareshalle. And with the high constable for the communes, the bishops chancellor. And for the praetor or provost, they set up an archdeacon In stead of the Centuriane, was a Deane appointed. And for the Disnere, the Person or Vicar. For the Advocates, crept in the parish Priest, Soul Priest, Chaunterie Priest, Morrow Mass Priest, and such other. The Deacon standeth for the Surveyor. The Subdeacon, for the Serieaunte. For the two Constable's, came in the two Commanders of Spirits, called Exorcistae in the Greek. The Collectors office, was matched with the Church wardeines. The Porter became the Serteine. The Chauntour, Scribe, and Lister, kiepe still their name. The Atholite, which we call Benet and Cholet, occupieth the room of Candlebearer.  
All these by one common name, they called Clerj, of the Greek word Cleros, that is to say, a Lot. For that they ware first from among the people, so allotted unto God. Thereof cometh our term Clerque, and his cousin Clergy Nevertheless, this name Clergy, was not so common unto all: but that it siemed most properly to rest in the sevende, grease, that the Pope of Rome used for his Ministers, when he said Mass in person himself. That is to sa●e, the Bishop, the Priest, the Deacon, & subdeacon, the Acholite, and the Chauntour. Unto every of these gave they in the church their several dignities offices, & appareile.  
To the Bishop was given authority, to ordain and make other clerks. To* enueile virgins, 
That is to ●ie, to make ●onnes,  & to hollow them. To consecrate their likes, and their superiors also. To lay hands upon them. To confirm and bishop children. To hallow Churches. To put Priests from their priesthood: and to degrade them, when they deserve it. To kiepe Convocations and Synods. To make holy oil: to hallow the ornaments and vessels of the church. And to do also other things, that the inferior Priests do. To instruct those that be newly come to the faith. To Christian, to make the Sacrament of the Altar, and to give it to other. To absolve the repetaunte of their sins, and to fectre the stubborn more straight. To show forth the gospel. To enjoin all Priestres to shave their heads in the crown, like a circle of four fingers broad, after the manner of the Nazareis. To keep their hear short, to wear no beard. And to live chaaste for ever.  
Their living only to rise of the first fruits, tenths, and offerings: and utterly to be void of all temporal and Laiemennes cares and business. To be honestly appareled, and accordingly to use their pass and conversation. Only to serve God and the church. Diligently to ply the reading of holy scripture, the they themselves might perfectly know all things perceining to Christian religion, wherein they are bound to instruct other. The companies or covents of religious, aswell men as women: are Benedictines, Preachers, franciscans, Augustine's, Barnardines, Anthonines, johamnites, Cisternois, and innumerable other. which all have their habit, and manner of living by themself: according to the rule that echeone privately prescibed to themselves. And lived for the most part a solitary life, professing, chastity, pouretie, and perpetual obedience. And for their solitariness the Greek called them Monachi. Some of these have for their heads Abbots, some priors: which are either subject to the Pope only, or to the bishops. All these used cowls, much after one fashion, but in colour divers, & ab stained fro flesh. The bishops when they say mass, have, ●v. holy garments, aftre the manner of Moses' law, for the perfection of them. His boatewes, his Amice▪ an Albe, a Girdle a Stole, a Maniple, a Tunicle of violet in grain fringed, his gloves, ring, and chesible or vestiment, a Sudarie, 
The latin calleth it a shiepe hook.  a cope, a mitre and a * cross staff. And a chair at the altars end, wherein he sitteth. Of the which vi are common to every inferior priest: the Amice, the Albe, the girdle, the stole, the Maniple, and the vestiment. But over, and above all these the Pope, by the gift of Constantine the great, hath liberty to wear all the ornaments imperial. That is to say a kirtle of scarlet, a rob of Purple, a sceptre, and a close corone. With the which after he hath ravished himself in the vestry, upon solemn feasts, when he intendeth to do mass: he cometh forth to the aultare, having on the right side a priest, on the left side a Deacon, a Subdeacon going before him with a book fast shut, two candle bearers, and an encensour with the censor in his hand smoking. When he is comen to the griessinges, the stairs, or foot of the aultare: 
That is, he saith confiteor.  putting of his mitre, he maketh open * confession of his sins together with his company.  
That done he goeth up to the aultare, openeth the book, lying upon the left corner of the same, kisseth it, and so proceedeth in the Solempnisation of the Mass. The subdeacon readeth the epistle, and the Deacon the godspelle. Priests of all degrees, are charged to praise God seven times a day, and to pray with ordinary orisons. Toward the evening, evensong: and compline more late. Matines' in the morning, and incontinente prime, and hours, in order of time, 
Hora prjma, tertia, sexta, nona.  as they stand in * order of name. And this humbly before the aultare, if he may conveniently, with his face toward the east. The pater nostre and the Crede said they, only at the beginning of their service, as the common people do now a days also. Saint Jerome, at the urgent request of Pope Damasus, parted out the Psalms according to the days of the wieke. And appointed for every hour a portion of proper psalms. For the night hours on the holy day ix and on the working day xii For laudes in the morning .v. for evensong as many, and for each other hour but three. He also ordained the Epistles, Godspelles, and other service, used to be red out of the old or new testament, in manner altogether, saving the note. The Anthems (which Ambrose, bishop of milan wrote, and indited) Damasus put order that the choir should sing side aftre side, & added to every psalms end. Gloria patri. etc. The lessons and Himpnes that go before each one of the hours did the counceiles of Thoulouse and Agathone aucthorise. The orisons, the grailes, the tracts, the hallelujah, th'offertory, the Communions in the Mass, the Anthems, Versicles, repitions, and other things, either song or red by night or by day, to the beautifying, and praising of God: did Gregory, Gelasius, Ambrose, and many other holy fathers, devise, and put forth. not at one time but at sundry. The Mass (so term they the sacrifice) was first used to be done in such simple sort, as yet is accustomed, upon good friday, & Easter even, with certain lessons before it. But then Pope Celestinus put to the office of the Mass. Thelesphorus, Gloria in excelsis: But Hilarius of pictavia made the Et in terra. Simachus ordained it to be song. The Salutations, which by the term of Dominus vobiscum, be made seven times in a Mass, ware taken out of the book of Ruthe, by Clement, and Anaclete, and put in, in their places. Gelasius made up all the rest to the Offertory, in the same order they be used. Except the Sequenres and the Crede: whereof Nicolas put in the first, & Damasus the next: according to the Synod of Constantinople. The bidding of the beads, with the collation that was wont to be made in the pulpit on Sundays, and halydays: raither grew to a custom by the example of Nehemias', and Esdras, then was by any authorised. In this collation at the first coming up thereof, when so many as ware present at the Mass did receive the communion, according as was ordained by a decree: they that ware at any discord ware exhorted to concord, & agreement. And that they should receive the sacrament of the altar clean from the filth of sin, upon the which consideration at this day it endeth with confiteor, or an open confession. There ware they wont to teach the instruments of the old law, and the new. The ten commandments. The xii articles of our believe. The seven sacraments, holy folks lives, and martyrdoms, holy days, doctrines, and disciplines: virtues, and vices, and what soever are necessary beside forth, for a Christian to know. Gregory lineked on the offertory. Leo the prefaces. Gelasius the great Canon, & the less. The Sanctus blessed Sixtus. And Gregory the Pater noster out of the Gospel of saint matthew. Martialle the scholar of blessed Peter, devised that bishops should give their benediction at the Agnus. And as for other infeour priests. Innocentius commanded them to give the pax, that is to say peace. Sergius tacked on the Agnus, and Gregory the post communion. The closing up of all with Ite missa est, Benedicamus, Deo gratias: was Leoes invention.  
The. xii. articles of our believe, which the blessed Apostles would every man not only to confess with mouth, but to believe also in heart, are these.  
first that there is one God in Trinity, the father almighty maker of heaven and earth. The second, jesus Christ his only son our Lord. The third the same being conceived of the holy ghost, to have been borne of the Virgin Marie. The fourth, to have suffered under Ponce pilate, to have been crucified, dead, bewried, and to have descended in to hell. The fifth, to have risen again the third day fro the dead. The sixteth to have ascended up into the heavens, and to sit on the right hand of God the father almighty. The seventh, that he shall come fro thence like a triumpher, to judge the quick and the dead. The eight, that there is an holy ghost. The ninth, that there is an holy church universalle, the communion of the godly and good: The tenth, forgiveness of sins. The eleventh, the rising again of the flesh. The twelfth, after our departing, life in another world everlasting.  
The ten commandments, which god wrote with his own fingers, and gave unto the Israelites by Moses, which th'apostles willed us also to kiepe The first, thou shalt have none other Gods but me. The second, thou shalt not make the any graven Image, or likeness of any thing that is in heaven above, in the earth beneath, or in the water under the earth, thou shalt not bow down to them, nor worship them. The third, thou shalt not take the name of thy lord God in vain. The fowrthe, remember that thou kiepe holy thy Sabbath day. The fifth, honour thy father & mother. The sixteth, thou shalt do no murdre. The seventh, thou shalt not commit adultery. The eight, thou shalt not steal. The ninth, thou shalt bear no false witness against thy neighbour. The tenth, thou shalt not desire thy neighbours house, his wife, his servant, his maid, his Ox, nor his Ass, nor any thing that is thy neighbours.  
The seven Sacraments of the church, which are contained in the five last Articles of our believe, and commanded us by the holy fathers to be believed.  
The first, dieping into the water, called baptizing after the Greek. This, by canonicalle decree, in time paste was not wont to be given (except great necessity sooner required it) but to those that had been scholars a space afore, to learn the things appertinent to christendom. Yea, and that after they had been exceadingly well instructed in the faith: and proof taken of their profiting, by seven examinations, which ware made upon seven several days in the Lente, and so ware they Baptissed upon Easter even, and Whitesondaie even. Upon which days, they ware accustomed to hallow the christening water, in every Paroche But because this specially of all other, is chief necessary unto everlasting salvation: lease any body should die without it, they decreed that assoon as the child was borne, godfathers should be sought for it, as it ware for witnesses or sureties which should bring the child unto the Church door, and there to stand without. And then the Priest should inquire, before the child be dieped in the font, whether it have renounted Satan and all his pomp and pride. If it believe certainly and wholly, all the Articles of the Christian faith. And the Godfathers answering, yea: for it, the Priest breathing thrice upon his face, exorciseth it, and cathechiseth it. Aftre that, doth he seven things to the child in order. first, he putteth into the mouth hallowed salt. secondly, he mingleth earth and his spittle toguether, and smereth the eyes, ears, & nostrils of the child. Thirdly, giving it such name as it shall ever after be called by: he marketh it on the breast and back with holy oil, after the fashion of a cross. Fourthly, he diepeth it thrice in the Water, or besprinckleth it with water thrice, in manner of a cross, in the name of the holy Trinity, the father the son, and holy ghost. In the which name also, all tother Sacraments are ministered. Fivethly, witting his thumb in the holy ointment, he maketh therewith a Cross on the child's forehead. Sixthly, he putteth a white garment upon it. Seventhly, he taketh it in the hand a Candle brenning. The jews before they be Christened (by the determination of the counsel holden at Agathone, are cathechised, that is to say, are scholars as the instruction of our believe, nine months. And are bound to fast forty days: to dispossess themselves of all that ever they have, and to make free their bond men. And look which of their children they have Circumcised, according to Moses law: him are they bound to banish their company. No marvel therefore if they come so unwillingly to christendom.  
Bishopping, which the Latins call Confirmation, a confirming, a ratifying establishing, authorizing, or allowing of that went before: is the second Sacrament. And is given of the Bishop only, before the Aultare in the Church, to such as are of grown years, and fasting (if it may be) after this manner. As many as shallbe Confirmed, come all together with every one a godfather. And the Bishop aftre he hath said one oraison over them all, witting his thumb in the holy oil, maketh a cross upon each of their foreheads: In the name of the father, son, and holy ghost. And giveth him a blow on the left chieke, for a remembrance of the Sacrament, that he come not for it again. The godfathers, to the end the enoiling should not drop away, or by negligence be wiped away, clap on a fair filette on the forehead. which they judge to be unlawfully taken away, before the seventh day. The holy fathers esteemed this Sacrament so highly, that if the name given to the child at his Christendom, f●●med not good: the bishop at the giving hereof might thaunge it.  
The third Sacrament is holy Ordres, which in the first Church, was given likewise of the Bishop, only in the month of Decembre. But now at six several times of the year: that is to say, the four saturdays in the embre weeks (which ware purposely ordained therefore) upon the saturday, which the Church men call Sitientes, because the office of the Mass for that day appointed, beginneth with that word, and upon Easter even. This Sacrament was given only to men: and but to those neither, whose demeanour and life, dispocision of body, and quality of mind, ware sufficiently tried and known. Aftre the opinion of some, there ware seven ordres, or degrees, whereby the holy fathers would us to believe that there ware ●●uen special influences, as it ware printed in the soul of the receiver, whereby each one for each order, was to be counted an hallowed man. Aftre the minds of other there beware nine. That is to say, Musicens (which encludeth singing and playing) Door kiepers, readers, Exorcists Acholites, Subdeacon, Deacon, Priest and Bishop. And for all this, it is counted but one Sacrament, by the reason that all these tend to one end, that is to say, to consecrate the lords body. To every one of these, did the Counsel of Tolede in Spain, appoint their several liveries, and offices in the Church. The Doorekepers had the office of our Common Sexceine, to open the church doors, to take heed to the church, and to shut the doors. And had therefore a key given unto them, when they ware admitted to this order. The Reader, in sign and token of liberty to read the Bible, and holy stories, had a great book given him. The Exorcists, served to command evil spicices out of men, and in token thereof, had a less book given them. The Acholite, had the bearing and the ordering of the Tapers, candlesticks, and Cruetres at the Altar: and therefore had a Candlestick, a Taper, and two empty Cruorettes delivered him. The Subdeacon, might take the offering, and handle the Chalice, and the Patine, ca●ie them to the Altar, and fro the Altar, and give the Deacon Wine and water, out of the cruets. And therefore the Bishop delivereth him an empty Chalice with a Patine, and the archdeacon one Cruet full of wine, and another full of water, or chapters, and those again into parochs, and to set that goodly order, that yet continueth, aswell among the clergy as the laity. That the parish should obey their lawful Person, the Person the Deane: the Dean, the Bishop: the Bishop, the archbishop. The Archbishop, the Primate or patriarch: the Primate or patriarch, the Legate: the Legate, the Pope: the Pope the general Counsel: the general Counsel, God alone.  
For the fourth Sacrament it is holden, that every priest rightly priested, according to the keys of the Church, having an encente to consecrate, and observing the form of the words: hath power, of wheaten bread to make the very body of Christ, and of Wine to make his very blood.  
Christ our Lord himself, the day before he suffered, kept it solemnly with his disciples, and consecrated, and ordained it continually to be celebrated, and eaten in the remembrance of himself. And about this matter a man had need of a great faith. first to believe the bread to be changed into the body, and the wine into the blood of Christ. Again though this be done every day that yet Christ for all that should grow never a whit the bigger for the making, nor the less for the eating. thirdly that the Sacrament being divided into many parts, Christ should yet remain whole in every crumb. Fourthly that though the wicked eat it, yet should not it be defiled. Fivethly that it bringeth to as many evil as receius it, death: and to the good everlasting life. Sixthly that it turneth not into the nature of the eater to his nourishment as other meat doth: but turneth the eater contrariwise into the nature of itself. And yet being eaten, that it is rapt into heaven, unhurt or untouched. Seventhly that in so small a size of bread and wine, the infinite, and incomprehensible Christ, God and man should be comprehended. Then, that one, and the self same body of Christ, at one very instance, should be in many places, and of many men received at ones, and in sundry parcels. ninthly that though the bread itself be changed into the very flesh of Christ, and the wine into his blood, that yet to all the senses they remain bread and wine, and neither flesh ne blood. Further that all these commodities contained in these verses following should happen unto those that worthily eat it.  
It putteth in mind and kindleth, increaseth hope, and strengtheneth.  
Maintaineth, cleanseth, restoreth, gives life, and uniteth.  
Stablissheth belief, abates the food of sin, and all uncleanness quencheth.  
Finally, to be very profitable for the salvation aswell of those living as dead, for whom it is specially offered by the priest in the Mass. And therefore to have to name Eucharistia communio.  
In the beginning of the Christian faith (and yet among certain schismatics as they say) one whole loaf was consecrated, of such bigguenesse, as when the Priest had broken it in a platter into small pieces, it might suffice the whole multitude that ware at the mass to participate of. For in time passed the Christianes' came every day to communicate by a special commandment, and ordinance. afterward but ones in a wick and that on the Sunday. But when it began to be scant well kept upon the Sunday neither: then was it commanded that every man should receive it thrice in the year, or ones at the least, at every Easter. And that every christian man, when he stood in any danger of death, being whole of mind, should receive it as a wayfaring viand, to stay him by the way: with as good preparation of body and soul, as he possibly might.  
Matrimony (which is the lawefulle coupling of the man and the woman) brought in by the law of nature, the law of God, the law of all peoples, and the law civil, is the fifth Sacrament, The holy fathers would have but one marriage at ones, & that not in secret but with open solemnity either in the church, or in the church porch, and so that the priest be called to the matter. Who should first examine the man, and then the woman, whether they both consent to be married together. If they be agreed (which is chiefly in this case requisite) he taking them both by the right hands: coupleth them together in the name of the holy and unseparable trinity, the father, the son, and the holy ghost. And commandeth, and exhorteth them that they alway remembering this their coupling of their owue free will & consent: as long as they live, never forsake one another, but love & honour one another, be debonair and buxom one to another, giving themselves to procreation, and not to lecherous lust. And that they honestly and diligently bring up, such children as God sendeth them of their bodies. after that he affiaunceth them both with one ring. And sprinkling holy water upon them, reacheth them a stole, and leadeth them into the church. where (if they ware not blessed afore) he blesseth them knieling before the altar. The woman hath on a red fillet or frontelette, and over that a white veil, without the which it is not lawfulle for her fro that day forward, to go out of doors abroad, or to sit by any man. Twelve things there be, which the holy fathers would have to bar persons from contracting of matrimony, and to dissever them again, if they be contracted. Error of person, that is to say, mistaking one for another. A betrowthing upon a condition, Consanguinity or kindred, An open crime Diversity of sect, Force, or constraint. Holy orders, a Bond or former contract, Commune or open honesty, Affinity, and disability of engendrure.  
The sixteth Sacrament is penance or repentance, given of Christ as it ware for a wrack board, whereby men are preserved fro drowning. Each christian ought undoubtedly to believe that this consisteth in four points. To say, in Repentance of our sins, Canonicalle confession, Absolution, and Satisfaction, or amends. first let him sorrow, not with a light forthinckinge, but with a most earnest and bittre repentance in the bottom of his conscience: for the purity and innocency that he had gotten either by baptism or the benefit of former repentance, and now hath eftsoons lost, and foregone through sin. And let him hope with this repentance, to be reconciled to the favour of God again And let him humbly, and truly with his own mouth, confess to a wise priest, in the stead of God: all those offences wherewith he knoweth himself to have lost his innocency and cleanness, and to have provoked the wrath of GOD against himself. And let him assuredly believe that the same priest, hath power given him of Christ (as being his vicar, or deputy on earth) to absolve him of all his sins. Finally for satisfaction or amends making for the fault: let him not with grudging, but chierfully, and gladly do, what so ever he shallbe commanded. Belevig with undoubted faith, that he is absolved, and quite of all, assoon as the priest in dew form of words, hath pronounced the absolution.  
The seventh, and the last Sacrament is the last anointing, by an oil that is made to this use, by the bishop in every diocese, by an yearly custom upon maundy thursday, like as the chrismatory oil is. And this by the precept of saint james the Apostle, and by the ordinance of Felix the fourth Pope after saint Peter: was given only to them that lay in dying, being of full age, and requiring it. They use to anoint with a prescript form of words, and with often invocation of saints: those parts of the body, where our five wits or senses; the hearing, seeing, smelling, tasting and touching, bear most stroke, & with which man is judged chiefly to sin. That is, the ears, the eyes, the nostrils, the mouth, the hands, and the feet. Whereby the holy fathers would us to be leave, that there was not only purchased clean forgiveness of all smaller offences, or venialle sins: but also either present recovery, or a riper and gentier death. All the feasts and holidays, throughout the year, which the church hath commanded to be observed & kept: begin at the Aduente, or approach of Christ our Lord. Which Peter the Apostle instituted to be observed in Decembre, with fasting and prater, three wiekes and a half before Christmas, when we close up the last. viii. days of that month, with great joy and feast. They divided the year into two & fifty weeks, and. xii. several months. The months commonly into. thirty. days. The first day of january the church recordeth how Christ was circumcised according to Moses' law. The. iii. day after, how he was worshipped of the three Sages, with three sundry presents: and how being baptissed of john in Jordaine the flood, he laid the foundation of the new Law. The second of February, how his mother unspotted, obeying the manner of her country: brought him into the temple, and suftred herself to be purified or cleansed, which we call churching of child. In memory whereof the church useth that day, solemn procession, and hallowing of candles. The five and twentieth of March, how the angel brought word to the virgin mart, that Christ should be borne of her, being conceived in her womb, by the overshadowing of the holy ghost. At the which time they willed us to fast the forty days that he fasted himself, being with us upon earth, and to renew the remembrance of his passion, and death, which he willingly sustained to deliver us fro the yoke and bondage of the devil. The last day of that fast, which oftentimes falleth in Aprille, to celebrate the highest feast in all the year: in remembrance how he overcame death, descended into hell, vanquished the devil, and returned again on live, and appeared in glorious wise unto his scholars, or disciples.  
In may, how all those his scholars looking upon him, he by his own virtue an● might, stied up into the heavens. At the which time, by th'ordinance of saint Mamerte, bishop of Vienne: there be made ganginge with the less Litanies from one Church to another, all Christendom over. In june, and sometime in May, how the holy ghost, promised to the disciples, given from above, appeared to them like glowing tongues: and gave them to understand, & to speak the tongues of all nations. Theight day following, Trinity sunday. The fifth day after that, how Christ in his last supper, for a continualle remembrance of himself, instituted the most wholesome Sacrament of his body and blood, under the form of bread and wine, leaving it to be seen and eaten of his. The fifteenth of july, how the blessed Apostles, according as they ware commanded, the twelfth year aftre the Ascension of their Master into heaven: went their ways into the universal world, to Preach unto all people. The departing of Christ's mother out of this life, the fifteenth day of August. And her Nativity, th'eight of Septembre. And th'one and twenty of N●uembre, how she from three years of age (at the which time she was presented to the temple) until she was marriage able, remained there serving God still a peat And th'eight of Decembre, how she was of her parents begotten, that long afore had been barren. The second day of julie, how Elisabethe passing the mountains, visited her kind eswoman.  
There wars also certain holy days appointed to the xii Apostles. To certain Martyrs, Confessors, and Virgins. As the four and twentieth of February to saint Matthie. To saint Mark the evangelist, the xxv of Aprille. Upon the which day, Gregory ordained the great Litanies to be song● The first of May is hallowed for Philippe and james the more. The xxix of june, for Petre and Paul: & the xxiiij of the same, for the Nativity of. S. John baptist. The xxv of july, for james the less. For Bartholomewe the four & twenty of August. For matthew, the one and twenty of Septembre. And the eight and twenty of Octobre, for Simon and jude. The last of Novembre, for. S Andrew, The one and twenty of Decembre, for saint Thomas. And the vij and twenty of the same month for John the Evangelist. The day before, for Stephin the first Martyr. And the day aftre for the Innocentes. The tenth of August for saint Laurence. And the three & twenty of Aprille, for saint George. Of all the Confessors, there are no more that have holidays appointed, but S. Martin and saint Nicholas. The first, on the eleventh of Novembre: and the other the sixteth of Decembre. Ratherine the virgin, the five and twenty of Novembre, and Marie Magdalene the twenty and two of july. There is also under the name of saint Michael alone, the xxix of Septembre: a holy day for all blessed Angels. And one other in common for all the saints, and chosen of GOD, the first of Novembre.  
They would also that every seventh day, should be hallowed of the Christianes', by the name of sunday, as the jews do their Sabbath: resting from all worldly work, and being only occupied with praising of GOD, and the divine Service in the Church. To learn by the priests preaching, the Gospelle and the commandments of our faith. And by what means so ever we think in our conscience we have provoked the wrath of God against us all the wieke afore: that, this day to amend, to set cliert, and ask pardon for. In time past tuery thursday also was kept as the sunday. But because we might sieme therein, somewhat to gratify the Heathen (which that day kept solemn holy day, to jupiter their idol) it was laid down again. More over the clerks and the people, used both thursday and sunday before Mass, to go round about the Church a Procession, and the Priest, to sprinkle the people with holy water. Agapitus instituted the one, and the other. The thursday, in remembrance of Thristes' Ascension, and the sunday, of his glorious Resurrection: which we celebrate fro sunday to Sondaie continually, once every eight days. The night afore every ordinary holiday or feast full day: the whole clergy, and the people, ware bound to kiepe Vigile in every church. That is to say, to wake all night, in divine service and prayer. But upon consideration of many slanderous crimes and offences, that ware by divers naughty and malicious persons committed, by the opportunity of the dark: this manner was taken away, and or deined that the day before the feast, should be fasted, which yet kiepeth still the name of Vigile. The fathers decreed that the church in the whole year should renew the memory of five things.  
Fro the sunday called Septuagesima (because there are seventy days, betwiene that and the octavaes of Easter) they would us to renew the memory of Thristes' Fasting, Passion, Death & Be wrialle. The miserable fall also of our first parents, and those extreme errors of mankind, by the which they ware led away fro the knowledge and worship of one verte GOD: to the wicked superstition and honour of Idols and devils. And further, the grievous and intolerable bondage that the people of Israel suffered under the Pharaoh of Egipte. Upon which consideration, the books of Genesis and Erodus be red in the service of the church. Which showeth then in all her demeanour, and appareiling, heaviness and sorrow.  
From the octavaes of Easter, to the octavaes of Whitsuntide, Christ's Resurrection, and Ascension, with the coming of the holy Ghost. And together with that, the redemption, reconciliation, and at onement of mankind with God the father, through jesus Christ: and the restoring again of the children of Israel, to the land of behest. Wherein was prefigured our reconciliation and redemption aforesaid. For that cause is all the service out of the new Testament, and all things done with joy & gladness.  
From the octavaes of Whitsuntide, till Aduente, rx. wiekes space, and more, they would haut to be celebrated the conversation of Christ here in the world, with his miracles and works of wondre. And over and beside that, the long pilgrimage that mankind, by long renolution maketh, from one generation to another, from the time of our redemption, salvation and saving, until the last day of time. Wherefore during this while, upon consideration of the diverse hap and hazard, wherewith the Church is tossed, like a Ship in the troubled Seas, she neither greatly rejoiceth, ne sorroweth, but readeth great change of books, out of the old and new Testament: to the end she may walk the warelier, and the better wtjnde herself out of the storms, that are trady to assail her.  
From Aduente to Christmas, to remember the time from Moses, to the coming of Messiah. In the which mankind certified of salvation, both by the law and the Prophets, awaited with most earnest desires for his coming, and the kingdom that he should have Wherefore they ordained that the Prophecies should be red, and fasting exercised. That the church the better enstruited, and abled by these, might the worthelter receive the birch day of Christ her Lord (which ever falleth the fourth wieke after) and from thence hold on with feast, and continual gladness, until Septuagesima. Retoising that he was now rome: which should be the saulutour of the world. Their oratory's Temples, or places of prayer (which we call Churches) might not be built without the good will of the Bishop of the Diocese. And when the timber was ready to be framed, and the foundation digged: it behoved them to send for the Bishop, to hallow the first corner stone of the foundation, and to make the sign of the cross thereupon, and to lay it, and direct it just Cast and West. And then might the Masons set upon the rest, but not afore. This Church did they use to build, after the fashion of a cross, and not unlike the shape of a man. The Chauncelle (in the which is contained the high Altar and the Choir) direct full into the East, representeth the head. And therefore aught to be made somewhat round, and much shorter than the body of the church. And yet upon respect that the head is the place for the eyes, it ought to be of more light, and to be separate with a partition, in the stead of a neck, from the body of the Church. This partition the Latin calleth Cancellj: and out of that cometh our term, Chauncelle. On each side of this chauncelle peradventure (for so fitteth it best) should stand a Turret, as it ware for two ears. And in these the Bells to be hanged, to call the people to Service, by day and by night. Undre one of these turrets, is there commonly a voulte, whose door openeth into the choir. And in this are laid up, the hallowed vessels and ornaments, and other utensiles of the church. we call it a vestry. The other part ought so to be fitted, that having as it ware on each side an arm, the rest may resemble the body with the feet stretched in breadth, and in length. On each side of the body the pillars to stand. Upon whose coronettes or heads the vault or rophe of the church may rest. And to the foot beneath, altars to be joined.  
Those altars to be orderly always covered with two altar clothes, and garnished with the cross of Christ, or some little cofre of relics. At each end a candlestick: and a book toward the mids. The walls to be parieted without, and within, and diversly paintted. That they also should have in every parish a fair sound stone, made hollow, and fit to hold water: in the which the water consecrate for baptism, may be kept for the christening of children. Upon the right hand of the high altar, that there should be an almorie, either cut into the wall, or framed upon it: in the which they would have the Sacrament of the lords body, the holy oil for the sick, and the Chrismatorie, alway to be locked. Furthermore they would that there should be a pulpit in the mids of the church, wherein the priest may stand upon sundays and holidays, to teach the people those things that it behoveth them to know. The Chauncelle to serve only for the priests, and clerks. The rest of the temporalle multitude to be in the body of the church. Separate notwithstanding, the men on the right side, and the women, on the left. And each of them to be sober and honest in apparelle and behaviour. Whatsoever is contrary to good fashion or Christian religion, with great diligence to shun it. It was the manner in the first church, both among men and women to let their hear grow, to show out their naked skin, and very little or nothing to differ in apparelle. Saint Peter put first order, that women should cover their heads, and men round their hear, and either of them to go in severalle and sundry apparelle. Moreover that to every church, should be laid out a churchyard, of the ground adjoining, in the which all christian men's bodies might indifferently be bewried. The same to be consecrate, or hallowed by the bishop, and to enjoy all the privileges that the church may enjoy.  
The funeralle for the dead, they keep not in every place ylike. Some mourn and keep dirige and Mass seven days continualle together, some ix some xxx or forty some, fifty, and a hundred, and other a whole year, wrapped up in black. The counseile of Toledo ordained that the corpse being first washed, and then wrapped up in a shiete, should be carried forth with singing by men of his own condition or sort, clerks by clerks, and lay men of lay men. And after what time the priest hath sensed the corpse, thrown holy water upon it, & said certain prayers, to lay it into the grave with the face upward, and the head into the west. Then to throw in the earth again, and in token that there is a christian theridamas bewried, to set up a cross of wood, garnished with yvie, cypress, or laurelle. These be the orders and fashions of the Christian religion.   
FINIS.   

¶ The treatise of josephus, conteyning the orders, and Laws of the jews common wealth.  
¶ To the Reader.  
THis little treatise, good Reader, have I translated out of a Latin text, laid word for word, aunswe, ring to the Grieke (for in that tongue josephus compiled it) as niere as it was possible. And look how scrupulous mine Author was in matching the latin: so scrupulous have I also been in devising mine english. Remembering always, that though in other writings of men's denyse, an enterpretour may, either to give light to the sentence, or to observe the natural phrase of the tongue that he interpreteth in (specially where there lieth no matter of importance or controversy) use a more liberty of words and sentence: yet in these holy writings delivered us fro GOD, in them I say, and every branch of them, we ought rather to shun then to seek such liberty, asmuch as we may. Studienge now not so much to flourish in painted penning, as soberly, and sensibly to give the meaning of those infinite threasoures, with such words as fall most feeling. lie for them, run they never so rough in the prose, or be they never so simple and hard framing with our phrase. If my doings therefore herein shall seem to the in certain places, more Grekisshe than english, or liker the manner of the Latin then of our own land: impute it to the reverence that I own to these manner of Authors.  
When Moses had governed the Israelites, by the space of fowrtie years, but xxx days lacking: He assembled the people hard upon jordane, where the coune now standeth, that is called Abila (so named of the plenty of Abeles, thereabout growing) and all the people being gathered together, he spoke unto them in this wise. Fellows & companions of my long traveles, forasmuch as it pleaseth God that I depart this life, and mine age is now comen to the number of an hundred and twenty years: and for that I can be no help, ne aid unto you, in the things ye shall have to do on the other side I ordain (the Lord restraining me) I thought it not miete, no not even now at the last cast, to slack mine endeu our to ward you for the advancement of your wealth But to study how to purchase afwell to you eternalle enjoying of prosperity, as to myself perpetual memory amongst you, when ye shall have obtained plenty of all blessedness. Go to then, after what time I shall have declared, how both ye yourselves may be blessed, and leave unto your posterity an everlasting possession of the same, I will so depart this life. And truly I am worthy me thinks to be credited, 
A good man at no time dissombleth, and much less when he lieth at the point if death.  and believed of ye, both for the earnest sticking in your quarelle sundry times heretofore, and also for that the souls of men brought unto the last cast are then most estreightly allied and knit with all virtue.  
O Israelites, a favourable GOD, is the only cause of all the good things that men possess. And he alone can give unto the worthy, and take fro the wicked. If ye show yourselves toward him, such as he requireth, and such as I perfectly knowing his will and pleasure admonish ye to be: he shall never with draw himself from you, neither shall ye at any time cease to be blessed, & honourable over all. Yea the wealth that ye now possess, shall remain sure your own: and that that is promised ye in time to come, shall spiedely the given ye. So that ye obey the things, which God would ye to obey: and prefer no trade of Civil order or governance, before the laws that I presently give you: ne stray unto strange manners, contemning the love and fear, which ye now have unto the Lord. And in following these▪ ye shall be of all men most strong and valiant in fight, and vanquisheable to none enemy. Neither is it meet that they should fear any man: for whose help God hath armed himself to battle:  
Great rewards are laid before ye for virtue: if during your life she dwell continually in you. For first, she herself of all goodness is the best: and purchaseth habound ance of all other things that good are. She truly, used among ye, shall give unto you a blessed life: make ye to be praised above all foreme nations, and cause ye to be renowned among those that shallbe aftre your days. All these things may ye obtain, if ye be obedient and keep well the laws which I have given ye from the mouth of God, and exercise your minds in the understanding of them As for myself, I depart glad of your prosperity, commending ye to the rul● of sober discretion, and to those honest orders and Laws, that I leave among ye: and to the virtue of your chiefteines, to whom the advancement of your commodities and profits shallbe committed. God also, that hitherto hath governed you, & by whose will I have been your profitable minister: shall not yet cease to provide for ye. But even as long as ye yourselves shall wish to have him your governor & helper (continuing in your earnest zeal of virtue) so long shall ye be sure that he will foresee to deliver ye from danger. And the high Priest Eleasar, and josua, the counsel, and the Officers of the Tribes: shall declare and open unto you, what is best to be done. Which if ye follow, ye shall have blessed wealth among you Obey ye them therefore without grudge. understanding, that the men which praise worthily can obeit: shall also have knowledge how praise worthily to rule, if they shall once come to that prerogative of dignity. And judge it to be frank liberty, not to repine against the things▪ whereunto your Capiteines shall require ye. For now ye take this to be liberty. If ye may hurt those that have done good un to you: and set nought by them, which are your well-willers and friends. The which evil, if ye shall from hence forth avoid: the world shall go the better with you. Beware I require you, that ye never enterprise such outrage against them, as ye have often attempted against me. For ye know that I have been oftener in hazard of my life, through you, then by mine enemies. Wherein I would ye should not think, that I mean in any wise to atcwighte ye, or ●aunte ye. For loath would I be, by this my rehersalle of things passed, to leave in your minds any displeasure against me, now, at my departing. Seeing that even then, when ye thus dealt with me: I showed none anger against ye. But by this, to give ye warning that ye uprightly behave yourselves heraftre, and offer no injury to your superiors for riches sake. Whereof ye shall have plenty, being once passed jordane, and having achieved Chanaan. But if through these, virtue shall become contemptible and fulsome unto you, ye shall lose also the favour of God. Who becomen your enemy, ye shall also lose the land which ye shall possess: with shame enough overcomen of your enemies in the field. And being skatered the world over, ye shall be as thralls and bondmen, in every coast and country, by Sea and by land. And as for the remembrance, and repentance of the laws not observed: shall then, when ye shallbe fallen into those evils, stand ye to none effect. Wherefore, if ye intend to conserve these laws: leave ye not an enemy on live, when ye shall have vanquished them. But judge it necessary for your welfares, to destroy them every mother's child. Less if they be suffered to live: ye take savour in their manners, and corrupt your own country discipline & ordinances. I counsel ye also that ye hew down their groves, throw down their Altars, and what so ever Churches they shall have: and abolish with fire, the memorialle of them, and their people. For by that, and none other means, shall ye stablish yourselves a sure quiet, in your bliss. And that your nature lead ye not to the worse, for lack of knowledge of the better: I have both made unto you Laws, as I learned them at the mouth of the lord, & also an order of public discipline. According to the ordinances whereof, if ye shall direct your lives, ye shallbe judged of all people the most happy.  
Having spoken these things, he delivered unto them the laws, and the order of their common wealth, written in a book. But they universally wept, and greatly lamented the departure of their capitein that so fast approached. Remembering what daungters and cark, he had suffered for their safety: & much distrusting what should aftrewarde come of them. As the people that never was like to have such a governor again. And much fearing lest God would withdraw his tenderness toward them: when there lacked a Moses to entreat. And they bewailed with great repentance, the things, which in their anger they had done unto him in the desert. So that the tears of the people, their dole, and sobbing complaints: beware greater than could be recomforted with words. Although Moses did what in him lay, to persuade them that there was no cause why they should bewail him: But rather remember to put in use the order of the common wealth that he had given them. And so he dissolved the assembly.  

These woores be spoken a the person & josephus  Now then afire what time I shall have showed ye th'order of the communewealth, miete for the worthiness and virtue of Moses, and shall have described the same, that it may appear unto all men (being willing to read) what our state hath been in times passed: I will proceed to the declaration of the other things. With such faith, that I neither will pen any thing other wise than he left it, ne add (either for setting out of the matter, or other wise) any title of mine own. Saving only those that he left written by piecemeal, as he received them at the mouth of God: we have framed toguether into one ordinary treatise. Whereof I thought good to give warning, lest some of our blood happening upon these, might by occasion say that we had swerved from the truth  
The laws then pertaining to the institution of our city, are such as follow. But such as he left us common among ourselves: those have I deferred until I put forth my book, 
A book of josephus so named.  De moribus & causis, which I have purposed God willing, to go in hand with next after this.  

Moses speaketh again.  * What time then ye shall have achieved the land of Chanaan, and as men that have found laisure to use their goods, shall determine from thencefurthe to build cities: if ye shall accomplish these things, ye shall both have bone a thing acceptable unto God, and shall win to yourselves a grounded wealth.  
See that there be one holy city, in the most goodly place of all the land of Chanaan. See that there be but one church in it, and one altar: of stones neither squared nor karued, ne yet framed by Masonry, but hand somely heaped together, as they be gathered. And let the same be so plastered over, that it may appear to the sight, a plain and comely Altar. But see there be none ascence there unto by stairs, but only a fair up going, by a slope bancque of Turfs. In any other of your cities, see there neither be Church, ne Altar. For God is but one, and the people of the hebrews but one. Whosoever shall have spoken * villainy against God, 
Blasphen.  let him be stoned, and hanged fro morrow till night, and vilely be bewried, without any solemnity.  
Thrice a year the people shall assemble into the city where the church is: fro far, and niere, through the whole land that the Nebrues shall possess. Both to render thanks to GOD, for that he shall have sent them: & to make supplication for things that are to come. And further, to th'end that with often haunting one with another, and feasting together: there may be a friendship engendered amongst them. For truly it is miete that men of one nation, and blood, and coupled in one trade of laws: should be acquainted one with another (as by such fellowshippeit shall come to pass) and that they should cause a remembrance to remain one of another amongst them with such repair, and companieng together. Without the which ye shall seem one to another moste strange.  
Ye shall also reserve apart, a tenth of all the fruits of the earth: beside the tenth appointed to be given to the priests, and Levites. The which ye shall sell each man at home in his country. But the profect coming thereof, shallbe spent upon the feasts, and sacrifices to be made in the holy city. For so is it meet that men take part of the fruits coming of the land which the Lord shall give them, to the honour of the giver. The price that cometh of the common harlot, shalt thou not convert unto the use of Sacrifice. For God delighteth not in the fruits of any kind of iniquity: and nothing is more abominable than such lewdness of the body. Likewise if any man require either thy dog for the fold, or for the chase to lime his bitch, the price coming thereof shalt thou not convert to the sacrifice of the Lord. No man shall rail against those that other cities hold for their gods. Neither shall ye spoil or rob, church or chapel of any foreign idol, ne take away any gift consecrate to them. See that none of you be appareled with a garment * of linen and woollen meinte: 
Linsy wolsy.  for that appertaineth only to the priests.  
And when the multitude shallbe assembled into the holy city, to celebrate the seventh years sacrifices, at such time as the feast of the Bowthes draweth nigh: let the bishop, standing in some place aloft made for the purpose, fro whence he may well be hard, recite the laws unto them all. Withholdinge neither woman, ne child: no not the bondman from hearing of them. For it behoveth them to have them written in their hearts & minds: that they may be kept, never to perish. For by that means shall it come to pass that they shall not offend, when they shall have none ignorance to excuse them in the ordinances and laws: and the laws shall have the greater authority upon the offenders, in that they have warned them afore of the penalty, and by hearing have graven in their minds what things they command. That they may have the effect of their meaning, even dwelling within them. The which neclegted: they shall offend, and be the cause of their own evils. Yea, and let the very children learn the laws fro their youth, as being a most good lie discipline, and the cause of blessed wealth. Twice a day also, both in the morning, and at the hour of bedtime, let them testify to the Lord, his bounteous goodness from the time of their deliverance out of Egipte. Forasmuch as thanks giving of very nature is dew: and is had aswell to yield recompense for the benefits paste, as to allure the like in time afterward. Let them also write upon their doors, each most notable benefit received of God: and what soever may set forth high power and favour toward them. Let them bear them for broochs on their caps, and bracelets on their arms, and let them show them to all men: that god's tenderness toward them may on every side be apparent.  
Let there be chosen for every city, seven rulers, exercised in all virtue, and in the way of equity. And to every of those let there be given two ministers, of the Tribe of the Levites. And let those which are appointed to minister the laws to the city: be had in all honour, and reverence. So that no man be bold to speak any words of dishonesty, they being present: ne to behave himself malapertly. That this their reverence toward men of dignity: may make them more feared to offend against God. And let the judges have power to pronounce their sentence, except any man can show that they are corrupted with money to pervert the law: or can bring any other cause to convince them not to have judged a right. For it is not miete that such should sit in judgement, as will lean to lucre or dignity: but such as prefer equity before all other things. For so might God seem to be smallly reputed among you, and to be judged of less authority than they: to whose sentence ye should yield your consent, for fear of power. The power of GOD is equity. He than that beareth in any point with them that are of power, for dignities sake: enhanceth their power above the power of GOD.  
But if the judges be not able to determine, in some race brought afore them (as among men it oftentimes happeneth) let them remit the whole cause to the holy city. And let the high priest, the prophet and the counsel assembled, give their sentence. Cleave not to the Testimony of one witness. But of three, or twain at the least: such as have so lived, that for their honesty they may be reputed credit worthy. The woman shall not be admitted as a witness, for the lightness, and disshonest holdenes of that kind. No the bondman shall have no voice in matter of witness, for that he lacketh the francque nobleness of mind: & either for lucre or fear, is like to testify untruths. If any shallbe guilty of false witness, convicted thereof: let him suffer the same that the person should have against suffered whom he witnessed.  
If there shall have been in any place a murder committed, and neither the doer can be found, ne any man suspected upon malice to have done it: let search be yet made for the doer with all diligence, appointing reward to him who so ever shall detect him. But if then neither, no man shall disclose in the officers of the towns next unto the place where the murdre was done, shall measure the distance fro the plot where the dead lieth. And look what town shallbe found next thereunto, the rulers of the same shall lead a bought cow into a valley and place, neither fit for plough ne plant, and shall cut in two the sinews of the beast in the houghes. And the priests and Levites, and the counseille of that town: washing over the head of the ox, shall with loud voice protest that they neither did it, ne ware present at the died. And to desire God to forbear his wrath, and that never there happen so heinous a died in the land again.  
At this present ye are not governed by any king, or any one man alone: but by a number of the best, chosen out among ye. The which of all governances is the best: and to live under it, passing all other lives. Wish ye not then for any other trade of common wealth, but be ye contented with this: accomptinge your laws for your lords, & doing all things according unto them. For god is sufficient enough to be your ruler. But if ye shallbe at any tune desirous to have a king over ye: let him be of your blood, and such a one as estiemeth righteousness, and all other virtues. And let him not stick to his own wisdom, but order all matters of weight by the laws, and the lord. And let him do nothing without the high priest, and the sentence of the counseille. Neither let him be given to many marriages, ne to seek abundance of money and horses. Which having obtained, he may wax full of the law, and utterly contemn it. And if ye perceive that he busily seeketh such things: let him be cut shorter, that his power increase not more than is expedient for you. It shall be lawful for no man to remove the bound either of his own land, or of other men's, with whom ye have peace. But let it be seen to, that they may continue in their steads, as the sure marks of god, there placed for ever. For thereof come the wars, and sedition: when the covetous man will encroach beyond his bounds. Yea who so thus overleapeth the bound, will not greatly stick to overleap also the law.  
He that planteth an horteyarde, if the sets bring fruit before the fourth year: let him neither yield unto God the firstlings thereof, ne occupy them to his own use. For they are comen in undue time, and sooner than their nature permitteth. And be neither miete for God, ne the owner. But in the fourth fruit harvest (for then are they seasonable) let him bear the whole gather into the holy city, and let them be spent together with the tenth of all other fruits: feasting with his friends, the fatherless child, and the widow. And in the .v. year, he shall have liberty to take to himself the profectes of his plants. Let not the vinyeard be planted or sown with aught else. For it is enough for the ground to nourish the vine, & to be free fro the labour of the plough. Let the ground be tilled with oxen, and let none other beast be yoked with them. Yea let the plough be hand somed for them also, according to their sorts. Let your side be most piked and clean, pure, and unmingled: nor let them not be sown by two or by three sorts together. For nature liketh not such fellowship of sundry kinds. Neither shall ye put to your cattaille a male of adiverse, or contrary kind. For it is to be feared, lest thereby the unkindly coupling against kind, pass also at length unto men: beginning at things of small regard, and so crieping on further. Lertes there is nothing to be suffered for other to follow: whereof might proceed any change of your state. But it behoveth you (forasmuch as the laws have taken charge of the weightyer things) to foresee with all diligence, that nothing be blame worthy in these smaller. He that reapeth his corn, and gathereth it into sheaf: shall not glene up the ears as h● goeth. Yea, let him leave some of the gavelles ungathered: that the niedie mate find and be relieved by. The clusters of grapes also, by chaunche (as it happeth) overseen in the gathering: shal●e thou leave to the poor. See also of thine Olive gather, that thou leave somewhat to the●m that have not of their own. For there cometh not so great profit to the owners by the nigh gathering: As there shall come good will, at the hand of the poor. And the goodness of the lord shall increase the goodness of the soil, that the fruits mate abound: if men shall not only have regard to their own private profect, but also to the sustentation of other. Thou shalt not mowseale thine Ox in the floor, whilst he treadeth the ears. For it is unmiete to shut them fro the fruit: that have helped and laboured for the obreining thereof. Neither shall ye prohibit the wayfaring man to taste of the fruits that be ripe: but ye shall suffer him to eat his fill (as if they ware his own) whether he be an indweller of the land, or a foreigner. rejoicing in so sustering him to take his pleasure, of such as be ripe, but none shall he ●ary away. Neither shall the Grape gatherers, forbid such as they miete: to eat of the Grapes they bear to the Press. For unfitting it is, to grudge the gifts which the lord hath given to the maintenance of our life: to such as desine to take pleasure of their seasonableness, being now at the highest, and soon ready to decay, as it pleaseth God to ordain. Yea, if any man of a shamefaced maindenlines, for lack of audacity, shall strain courtesy to take them, gently provoke ye them. If they be Israelites, in the name of companion or master for your bloudessake. But if they be foreigners, as willing them to take part of such ghestan commodities as God hath given ye, for the time of the year. For it is not to be judged as cost, that thou sufferest a man to take of gentleness: God sending ye plenty and enough of all good things. Not for your own use & welfare alone: but also that ye may liberally give unto many. To th'end that he might this way declare unto other, his favour and plenteous hand toward you in such largeness: That of the overplus, ye may also participate unto many And he that shall do contrary hereunto, let there be given unto him by the common Sergeant of the bat xxxix stripes with a waster. And let him suffer this most dishonest punishment, for asmuch as where he was free by nature, he hath diminished his own dignity, in becoming slave unto lucre. And a goodly thing is it, and convenient for you that have suffered misery in Egipte, and in your passing the wilderness: to regard them that suffer the like. And seeing that ye by the merciful provision of GOD, have obtained plenty: to give part of the same unto the needy, moved with like pity and mercy.  
Beside the two tenths which I have commanded ye yearly to pay (the one to the Levites, and the other to the feastings) let there be a third tenth also given the third year, to be distributed to all widows and fatherless that lack. The first of all ripe things that shall happen to every man to come forth: let them bear into the house of the lord And there (having given thanks unto GOD, for the ground that bore them, which he gave them to possess: and the holy Sacrifices being finished: let them give the first handseale of the things that the law commandeth them to bring, to the Priests. And when any man sh●l have thus done with his fruits, and tithes, aswell pertaining to the Levites, as other: and shall have banqueted with his firstlynges accordingly, and is about to return home to his own: then standing against the Tabernacle of witness let him give thanks unto God, that he hath vouchedsaulfe to deliver them from the oppressions of the Egipcianes, and to give them a good land and a large to occupy, and use to their commodity and pleasure. And protesting that he hath yielded his tithes according to the Laws of Moses●let him beseech God to be always mercifulle and favourable to him. And that it may please his goodness, to continue indifferently to the universalle number of the Israelites: those benefits and commodities, that he hath already given them, and to heap unto them what so ever more over may be given.  
Let such as are come to years of marriage, marry with maiden's free borne, and of good parentage of honest stock. And who so refuseth to marry with a maiden, let him not couple to him one that hath lived with another man: neither such a one as hath forsaken her former husband. But let not the free borne couple with the bond, although some one among ye sieme forced thereto, with fervency of love. For it is meet that men should bridle their desire: and it maketh for your honour. Furthermore, let there be no marriage made with the common harlot: whose Matrimonial Sacrifices God will not admit, for the dishonest reproach of her body. For by this means the natures of your children shall be disposed to honest courage, and toward to all virtue: if they shall not be begotten of dishonest marriages, neither of the lust of engendrure with those that are bond.  
If any man having betrothed himself to one whom he taketh for a maiden, shall afterward find her to be none: it shallbe lawful for him before a judge to accuse the wench, using such proofs as he can allege. And the father or brother of the maid, or he that shall seem next of her kind, shall defend her. And if it shall be judged that the maid hath not offended, let her remain with her accuse, now having no power to put her from him, except she give unto him great and vehement causes, such as cannot be gainesaied. But if he have laid this crime upon her, of an unshame faced boldness, and without cause: let him receive for punishment xxxix stripes, and pay unto the father fivetie* sickles. 
As some make count, about ten li. sterling.  But if he shall convince the maiden, to have lost her maidenheade: if she be one of the commonalty, let her be stoned, for that she did not prudently defend her Virginity, until her lawful marriage. But if she be a priests daughter, let her be burnt quick. If any man have two wives, and the one is with him in great estimation and favour, either for love, or beauty, or other cause: and the other in worse condition or state: If the child borne of the beloved (being younger than the child tofore borne of the other) would enjoy the prerogative of age, for the same favour of his father toward his mother: and so enjoy a double part of his father's substance (according to that I have appointed in the Laws) let him not be suffered so to do. For it fitteth not with equity, that the elder should be put beside the inheritance of his father, because tother passeth him, by the mother's side.  
Who so def●oureth a maiden, betrothed to another, she being afore persuaded, and consenting to the same: let them both die together. Because they are both indifferently wicked. He for his persuasion of the maid, to suffer so filthy a dishonour, and to prefer that wickedness before lawful marriage: and she for that she consented to abandon her body to dishonesty, either for pleasure or lucre's sake. But if the man have done this died, having gotten her alone in some place where she could have no defender, let him alone die. Who so def●oureth a Virgin not yet betrothed to another, let the same marry her. But if the father be not contented to knit her with him, let the transgressor pay fivetie* sickles, 
The Sickle is judged▪ ●●●s. sterling.  as a dime taxed for the injury done.  
He that will be divorced from his wife, dwelling with him, for what so ever cause it be (as there happen many unto men) let him confirm by writing, that he never had died of matrimony with her. That is to say, that he never carnally knew her, and so shall she receive power to dwell with another, which afore aware wickedness. And if also she agree not well with the second, or that he being dead, the former would marry, her again: let it not be lawful for her to return unto him. The husband of one that lacketh issue being dead: let his brother marry the widow. And the child between them borne, let him nourish up to the succession of the inheritance, naming him aftre the name of the dead. For if ye shall do thus, it shall make much for your common wealth, in that the name of the kindreds shall never be extinct: and the possessions shall always remain unto the blood. And it shall be a comfort of sorrow unto the woman, now dwelling with the next kindesman of her former husband. But if the brother will not marry her, let the widow before the Senate or counsel, thus testify. That where she was willing to remain still in the lineage, and to bear children by him, he will not admit her. But rather findeth in his heart to offend against the name & memory of his brother. And the Counsel demanding for what cause he abhorreth the marriage: whether he shall show a cause of weight, or of no weight, let them incline thereunto. But as for the widow of his Brother, plucking of his shoes, and spitting in his face: let her say unto him that he is worthy to suffer this ignominy at her hand, for that he hath found in his heart to wonder and impair the name, and memorialle of the dead. And let him thus depart out of the senate, having this reproach during his life: and let her marry to whom soever she will, that shall afterward require her. If any man shall have taken prisoner in the wars, a maiden, or married woman, and be desirous to have her fellowship of body: let him not touch her bed, or body, before that she (being tonsed, and having taken on her mourning wiede) have be moved her kinsfolk, and friends that perished in the war. That when she shall have satisfied and appeased the dolour that she conceived for them: she may then convert herself to the banquet and marriage. For it is a goodly and a decent thing, for a man that goeth about to get himself an honest wife: to seek how to cure her grieved mind: and not to neglect her favour, in pursuing only his own pleasure. And thirty days being once passed thus (for that is enough to those that are of discretion to bemourne even their dearest beloved) let her then go to and marry. But if he, at the first having satisfied his lust, wax full of her, and refuse her to wife: let him not have power to make her bond, but let her go whe● she will at free liberty.  
If there shallbe found any young men contempninge their parents, or not yielding dew honour unto them, either of shamefacednes or set purpose of despite: first for that the parents are wont to be fittest judges over their children, let their fathers, with words correct them. Saying that they joined not matrimony betwiene their mothers and then, for pleasure's sake, or to increase their substance in laying each others goods together in common: but to obtain children that might nourish them in their age, & minister unto them what they lack. After thou wert ones come in to this world, we diligently brought the up with gladness, & great thanks unto god for thee, sparing nothing that might sieme in any wise to make for thy safety, profit, and instruction in all honest knowledge. Now therefore (for that it is miete for men to bear with the faults of youth) let it suffice the hitherto to have neclegted thy dew reverence unto us: and come again now into the right way. Confidering that God himself heinously taketh that that is committed against the father: for that he himself being father of all mankind siemeth to be offended when offence is committed against those that bear the name of father with him: and can not have of their children that which is dew unto them. And the law against all such is an unmercifulle judge: the which we wish child thou shouldest not prove. And if by these admonitions, the lewdness of the young man shallbe redressed and amended: let them be quite of reproach for their misdemeanour, and offences. For by this means both the law maker shall become commendable, and the father's fortunate: which shall neither see son ne daughter punished. But if the parent's words, and good instruction to amend, shall not avail, but that they will with continual dishonours, and outrages against them, make the laws their implacable enemies, let him be brought for the of the City by the parents themselves, and the multitude following, and let him be stoned to death. And when he hath lain all the day, for all men to look upon: let him be buried in the night. So let them also be handled that are condemned of any capitalle crime by the law, after what sort so ever it be. Let even the very enemy be engraved, and let no corpse lie without burial. For that ware a punishment beyond conscience.  
It shall not be lawful for ye to make any lone to any of the hebrews, either for usury or gain. For it is not sitting that men of one lineage should seek gain with that, that God sent them. But to judge it raither gain, to have holpen his necessity, and to think that he shall so hothe deserve his thank, and be requited of God for his gentleness. They that have borrowed either silver, or any parcel of moist fruits, or dried: let them (referring the matter to their conscience that lent them) pay again their lender's with good will, and gladness: thinking that the thing so restored is laid up even in their own house and custody. And that it shallbe at all times ready again for them when they lack it. But if they shallbe shameless in proffering, & paying it home against: let them not so much as go home for a gauge, before sentence be given upon them by the judge.  
And as for the gauge let them require it of some neighbour abroad, and let the debtor himself without contradiction, bring it to the creditor now enterprising upon him with the aid of the law. And if he that hath gauged be a man of substance: let the creditor keep the gauge until the restitution of the loan be made. But if he be poor, let him redeliver it before the son set. Specially, if the pledge be a garment, that he may have it to sleep with, according to god's tenderness that naturally pitieth the poor. As for his querne or any tool of his shalt thou not take to pledge: less they should also be diffurnished of the instruments pertaining to the necessity of their living, and so be driven for niedsnesse to greater inconvenience.  
Let him that hath rob a man be punished with death. But let him that shall have picqued either Gold or silver pay the double. Who so ever shall have slain the thief in the robbing of his house, let him be unpunished. Yea though he ware but undermininge his house, or making his entry thereinto.  
He that hath stolen any manner of beast, let him restore the value. iiij. fold. But if the same be a labouring ox: he shall restore the value. v. fold. And he that shall not be able to pay the some dew for the damage: shallbe bond unto them to whom the beast stolen shallbe known to appertain. A man sold unto his kindesman; shallbe bond to him six years, and the seventh year he shallbe free again. But if he shall fortune to have a child by some bondwoman there, and for the love and favour of her, and his child, be content to serve still: let him be made free in the year of Jubilee (which is the fivetieth year) & be delivered with his wife and children free also.  
If any man shall find in the high way, either gold or silver, let him show the place where he found it, and seeking aftre him that lost it, ' restore it him again. judging the profighte which redoundeth unto him by another man's loss, not to be good. Likewise shall be done with any kind of catteille that a man shall fortune to fijnde a stray in any place. And if the owner of the same shall not strait way be known, let him keep it with him at home saulfe. Protesting GOD, that he intended not to turn aside, or hide out of the way, any thing that is another man's. Let it not be lawful for any man to pass by a beast in any sort evil bestradde, or fallen in the mire: but let him help and relieve it, judging it to be his own proper grief. Let them also show the way unto them that are ignorant, and not go about to make themselves game in setting them wrong, and so hindering their commodity. In like manner let no man say evil against him that is absent or deaf. A man hurt in a fray where there was no weapon used: shall incontinent be revenged, he that hurt him being made to suffce the like. But if he shallbe carried home upon the hurt, and after he hath lain sick a good space, shall fortune to salle in, and be marred: let him in who the fault is, pay the worth of the beast to the owner. Let them be fenced also about, to kiepe of such things as otherwise by sliding or rolling, might perish.  
Who so ever hath taken any thing of another man's to keep: let him keep it even as a relic. And let no person consent to defraud any man of thing so betaken to his trust. Neither man nor woman, no though he might game by it thousands of pounds: as being sure that no witness could charged him with all▪ For out of all peradventure, it behoveth every man to deal iuffly, even for conscience sake: as having himself a full witness against himself. Let every man therefore do those things, that may cause him to be praised of other: having before him principally the reverence of God. From whom no lewdness can be hidden. But if it shall fortune this man so put in trust, to lose the thing committed to his custody, and cannot be found to mean any practice of knavery, or deceit in the matter: Let him go unto the seven judges, and there swear by God that nothing thereof was lost by his will, or through his default, nor no piece of it occupied for him, and so let him depart acquitted thereof. But if he have occupied never so li●le a part of the thing, so delivered to his custody, and have so lost the same: let him be condemned to make recompense for the whole that he received.  
Like as I have said for the saulfe keeping of things, if any man shall with hold the hire of the labouring man, that toileth and drudgeth with his body: let him remember that the wages of the poor, ought not to be kept back. As the thing which god hath given him (know thou well) in stead of land and other possessions. Forthwith therefore content him, without delay the same day. For God will not have the labourer defrauded of the profit of his labours.  
Punish not the son, for the father's fault: but let the children rather that are found virtuous, be tendered and pitied for that they have so lewd fathers or mothers, and not hated because their parents be vicious. No, the naughtiness of the son, is not to be imputed to the parents neither: considering that young men will do many things, contrary to the discipline of their parents, upon a selfwilled wilfulness, that thinketh scorn to be taught. As for the redgeling or guel● person, let him be abborred, and his company shunned of all men: as one whose manhood is (as a man would say) curtalled or clipped away, and the fruit of engendrure, which God gau● unto man for the increase of our kind, for his part destroyed. Yea, let them be hunted out of all men's company, as murderers of mankind, in taking await that, that should have been the cause of issue afterward. For why, it is evident that because they had lost tofore all manliness of mind: therefore they like wise be came conformable of body. So shall ye also do with what so ever thing it be, that siemeth monstrous to the beholders It shall not be holden lawful among ye, to guelde man, woman, or beast. And now let these be as statutes and laws, peaceably and quietly to join ye into one common wealth. And the tenderness of God, when he shall see it without sedition: shall advance and enhance it. Let the time never be seen, that shall alter any one of these, and change them into contrary. But forasmuch as there ●s no remedy, but that men shall fall into business and troubles, either willingly or unwillingly: Let us also devise some what in that be half, that through foresight of things, miete to be done: ye may have wholesome remedies, when need is, and not be driven to sieke remedy at unset stevin, when the danger lieth in your laps. But that ye may possess and enjoy the land, that GOD hath given ye, banishing sluggardise, and kieping your minds in continual exercise, to the practice of virtue and manhood even when ye have gotten it, that ye may live there, without thincursions of strangers, and without any civil dissension, to vere ye or trouble ye. Through the which tivole discord, if ye shall fall to doing things contrary to your forefathers, and let stippe their ordinances and rules: or shall not continue in the laws, which the Lord velivereth unto you, most assur edly good for what so ever affairs of war ye shall have, either now in your time, or your children after you: the Lord shall throw the breakers of the same, clean out of his favour and protection.  
When ye are in mind to war upon any people, and to show your force upon them: send first your Herald unto them though they be never so much bend to be your enemies. For before ye lift up weapon against them, it behoveth ye to use communication with them, declaring that although ye have an army of great power, and horses, harness, and weapons and (that which far passeth all these) God your favourer & helper: yet by your good wills ye would have no war with them. Neither that it ware any pleasure to you, to enrich yourselves with the spoil of their substance: but rather a thing that ye hate, if it may otherwise be If they shall lean unto you, than it becometh ye to kiepe peace: thinking with yourselves, that they are your bettres in strength. But if they will endamage you then lead ye your army against them, using God for your head capiteine and governor: but for your chiefteine under him, make ye some one of passing wisdom and courage. For where there are many governors, beside the hindrance that it causeth when a man's necessity moveth him to use spiede: it is wont also not to be very prosperous to them that use it. Let your army be picked of the strongest, and hardiest of courage ●leaste turning their backs when it cometh to stripes, they profit more your enemies then you.  
They that late have builded, and not yet taken one years commodity of the same, and they that have planted either vinyeard or horteyard, and not recemed as yet any fruits thereof: let them be suffered at home. Like wise those that are trouthplite, & toward marriage, or such as are newly married: lest upon longing after their desires, they be to render over their lives. And sparing themselves to enjoy their pleasure, shrink back for the nonce, and abasse the courage, upon regard of their wives. And when ye shall be assembled into camp, let it be foreseen that nothing be done out of course, to much against courtesy. And when ye shall besiege any fortress or town of defence, and lack Timbre for the making of your engines and devices: pill ye not the country, cutting down the trees about the city or fortress, what so ever it be: but sparingly use them. Remembering that the earth bringeth them forth for the commodity of man: and that they would lay to your charge, if they could speak, that undeservedly ye hurt them. As no whit occasion of the war, and those that gladly would have given place, and passed into some other quartre, if it had been possible for them. When ye shall have overcomen them in the field: flay ye as many as stand in the battle against ye. The residue reserve ye to pay tribute unto ye: the Canaanites excepted, for those it behoveth ye to destroy every mother's son. And have ye a special regard in the skirmish or battle, that no woman, either use the appareille of men, or any man, the appareille of women. Such than was the order of the common wealth that Moses left. Beside these he delivered them laws in writing forty years afore, of the which we will treat in another book.  
Aftre this in the days following (for he every day continually preached unto them) he delivered them prayers of blessing and banning: the one for the fulfillers, the other for the trangressours of the law. Thenrecited he unto them the verses that he left in the bible, consistnge each one of xii measures the piece: and containing the forewarning of things to come, according to the which all things have happened, and hap at this present. So to the point, that it can not be said that he miss the truth in any thing.  
These books delivered he unto the priests, and the ark. In the which he left the ten articles of the law, which we commonly call the ten commandments written in two tables, and the Tabernacle also. And he gave a lesson to the people, that when they had conquered the land, and ware settled in the same: they should not forget the injury of the Amalechites, but that they should make a voyage against them, and take revenge upon them, for the damage and displeasure they did them, when they ware in the desert. And that when they should enjoy the country of Cananie, and should have destroyed the whole multitude of it (as it behoved, and was miete for them) they should build up an altar looking toward, the east in some place, not far from the city of the Sichemites, between the two mountains. Garised on the right hand, and Gibalo on the left hand. And that they should place their whole multitude upon those two mountains being divided into two equal parts. That is to say on each hill. vi. tribes, with the Levites, and priests and all. And that they first, that ware in the mount Garisin, should wish all felicity, and blessedness unto those that ware devout in the religion of GOD, and the keeping of the laws, & threw not at their hieles those things that Moses had taught them. And that then the other in Gibalo, after what time they had luckily given their good consent unto them: should also wish like prosperity, and like blessedness to the like doers, answerably to the former.  
Whereunto the first should again give like lucky consent, with praising them. That done he willed them in like sort to do with the cursings, answering one another, for the establisshing of the laws that should be given them. And that the manner and discipline of this blessing, and cursing, might never fall our of use: he wrote them out the order of both with the prayers, and curses thereto appertinente. The which also when he died he wrote upon each side of the altar, where he enjoined also the people to make the sacrifice standing, that the Latin calleth Sacrificium Solidum, and after, not to offer that day any more sacrifice. For why he said it was not lawfulle. Thus I say did Moses institute these things, and the people of the hebrews from day to day observed them forth on.  
The next day calling the whole multitude together, in so much that there was neither woman nor child, ne bond body absence: he charged them wonderfully sore to take heed to the laws, and not to transgress them. But that as nion that diligently weighed god's mind and will: they should spare none that offeded against them, neither for kindreds sake, ne for fear. Nor yet as thinking any other cause to be more to be weighed, than the observation of the laws. But raither if any one man of their kindred or any whole city, would go about to disturb, or abrogate the ordinances of their common wealth: that they should take vengement upon them, both by officer, and without. And that if in such case it fortuned them to have the better of such adversary to the law: that they should utterly destroy him or them, not leaving an agguelet of a point for the memorial of such hopeloste persons, if it ware possible. And in case they ware not able to revenge for lack of power: that yet they should so work, that they might well show that those things ware done full evil against their will. And the multitude forsooth did swear. He taught them to, how their sacrifices might be made more acceptable unto God, and how they should when they set forth to the wars chose their luck by stone lots as I have showed afore. josua also prophesied, Moses yet being present among them. And Moses thus weighing all those things that he had done for the people, both concerning war, and peace in making them laws, and teaching them an order of a common wealth, by the which if they directed their steps, they might enjoy a prosperous blessedness: signified unto them, that God had given knowledge that they should in time to come forsake his laws and ceremonies: and therefore suffer much affliction and adversity. In sort that their land should be even filled with their enemies. Their Cities, and towns beaten down smooth to the ground, the Temple burned, and they them seve being sold, should serve as thralls unto men that should take no pity of their calamities. And that when they suffered these things they should sore repent them of their transgressions, but then in vain. God notwihstanding that formed, and made ye shall restore ye again unto your citizens, both their Cities, and the Temple. And the loss of these quoth he shall happen oft ner then once or twice.  
Then Moses encouraging josua to march out with the army against the Canaanites (as one assured to have God his aider in all his enterprises) and prai enge for prosperous luck, and success, for all the whole multitude, saith. seeing that I must depart unto our forefathers, and God hath appointed this the day of my departure unto them: I openly confess before ye all yet being alive, and present with you: the thanks that jowe unto him, and now give him, not only for the regard that he alway had to ye, to turn fro ye that that was evil, and to give unto ye that that was good: but also that it pleased him to succour me when I had niede of his helping hand, in all my cares and troubles of mind, for your reformation, and amendment into better, and showed himself tender unto us in all our affairs. Or raither that it pleased him to take in hand his self to lead in, and let out, using me as a lieutenant, and ministre of the benefits, wherewith he would bless your people. For the which now at my leave taking, I thought it convenient, and fitting with my duty, first to praise and magnify together with you, the mighty power of GOD, the which shall also show himself carefulle for you in times to come. And he, yea even he shall yield again to you a thanckefulnes, of his gentleness, for your thanckefulnes of duty: where through he shall make you confess in conscience, that ye are for his bounteousness bound to reverence, worship, and honour him, and to have his laws in price. Both those which he hath given you, and per hereafter shall, that ye may keep him favourable unto you: of all stores the most goodly treasure. For man himself that is a law maker, becometh a bittre enemy, when he seeth his laws broken, set at nought, and thrown under foot.  
But be not ye in will diere brethren, for the tender love of GOD, to prove what manner of one he is, when he beginneth to kindle into wrath for the contempt of the laws, which he gave unto you, as the maker of them all. Moses speaking these words, even to the last farewell of his life, and prophesying the destinies of every several tribe, with many words of good fortune and chance: the whole multitude burst out into tears, so that the women also wringing their hands, and throwing their arms abroad, showed the strong sorrow that they felt for his death now at hand. Yea the children crying, and sobbing above the rest, as less able to bridle their grief and lamentation, declared by their pietifull wailings that their understood, the wonderful virtue of him, and the excellency of his doings, above the course of their age. And to say all, the sorrows of the younger, and the elder, strove as it ware in balance, for the mastery, according as they diversely felt in their mind. For the one, knowing by experience what a governor, and chiefteine they lost: lamented their lack for the time to come: and the other both sorrowed for that, and also and yet more, because he was bereft them before they had well tasted his peerless wisdom.  
A man might guess the greatness of the lamentation, and moan of the multitude: by that that happened unto Moses himself. For where he had almost assured himself all the dates of his life, that his departure out of this world should never any whit trouble him (as the thing that he must necessarily suffer by the will of God, and nature's law) yet was he by the compassion of the dolour of the people compelled to let fall the tears. And going forth together to the place where he should depart fro them, they all followed him, howling for sorrow. And those that ware farthest of, Moses commanded with the beckoning of his hands to stay still there aloof. And those that aware nierer, with comfortable words, he entreated that they would not bring aftre him their tears any nigher to make his farewell more dolorous.  
And they thinking it miete to give him place therein, that he might depart his own way as him siemed best: turned their heads into each others bosom & sobbed up their sorrows with many salt tears among themselves, & with many a long eye after Moses. Who was accompanied to the place only with the fathers of the counsel, the high priest Eleasarus, and josua now chiefteine.  
And when he was comen to the mounteigne named Abary (a very high hill over against jericho, giving a goodlieye unto those that are on it, into the pleasant land of the Canaanites, far and wide about, he willed the counsel to depart. And as yet taking leave of Eleasarus and josua, and talking with them, he vanished in a noque of the hill, being soubdenly overcast with a cloud. He wrote nevertheless in the holy books (which we call the bible) that he was dead. Fearing less they should take up on them to say that he departed quick unto God, for the incomparable virtue that was in him. He lived in all, a hundred and twenty years. Of the which he continued xl in his governance, lacking but one month. He took his leave the last month of the year called of the Macedonies Dwistre, and of the jews Adar, in the change of the moan. And he excelled in wit all the men that ever aware, and did all that he did with goodly advisement & discretion. He was eloquent, and fair spoken in uttering his mind to the people. But so bridlinge his affections that a man would have thought there had been none in him. But that he knew raither the name of them, by that he saw them in other: then the working of them, by aught that he felt in himself. A chiefteine with the best, and most expert, but such a Prophet as none was again: so that what soever he spoke, god himself might have been thought to have spoken it. after he was thus with drawn from this world, the people be, mourned him thirty days. with such moan, as never had been seen so great among the hebrews for any mishap. And not only they that had had experience of him, were sorry that they lacked him: but they also that red his laws ware much kindled with the desire of him, as folks gessinge by the work, what excellency was in the woorckeman. Let this then suffice after this manner to have declared the passage of Moses fro this lice to everlasting immortality.   

The table  

¶ The first book under the title of Africa containeth.  
THe preface of the Author. The true opinion of the Divine, concerning the beginning of man. Cham i.  
The false opinion of the Philosopher, concerning the beginning of man Chapter. two.  
The division and limits of the Earth. chapiter. iii.  
Of Ethiope, and the ancient manners of that nation. Chapter. iiii.  
Of Egipte, and the ancient manners of that people. Chapter. v.  
Of the Penois, afterward called Car thaginenses: and the other peoples of Africa. Chapter. vi.   

¶ The second book ●ndre the title of Aste, containeth.  
The description and division of asia with the people's most famous therein. Chapter. i.  
Of Panchaia, and the manners of the Panqueis. chapiter. two.  
Of Assiria and Babilonia, and the manners of those people's. Chapi. iij.  
Of jury, and of the life, manners, and laws of the jews. Chapter. iiii.  
Of Media, and the manners of the Medes, Chapter. v.  
Of Parthia, and the manners of the Parthianes. Chapter. vi.  
Of pierce, and the manners and ordinances of the persians. Chapi. seven.  
Of Ynde, and the uncouth trades and manners of life, of the people's therein. chapiter. viii.  
Of Scythia, and the stern manners of the Scithianes. Chapter. ix.  
Of Tartary, and the manners, and power of the Tartars. Chapter. x.  
Of Turckie, and of all the manners, laws and ordinances of them. Chapter. xi.  
Of the Christianes', of their first coming up, their Ceremonies and ordinances. Chapter. xii.  
Atreatyse of josephus the jew, concerning the ordinances and laws of the jews common wealth.   
FINIS.   

¶ Imprinted at London by john Kyngston and Henry Sutton. The xxii day of December.  
ANNO DOMINI, M.D.I.U.