A display of two forraigne sects in the East Indies vizt: the sect of the Banians the ancient natiues of India and the sect of the Persees the ancient inhabitants of Persia· together with the religion and maners of each sect collected into two bookes by Henry Lord sometimes resident in East India and preacher to the Hoble Company of Merchants trading thether

CHAP. VIII.

Declaring other Ceremonies amongst these Per∣sees, in their Feasts, and Fasts, in their Idola∣trous worshippe of Fire, Baptismes, Marriages, and Burials.

THe third particular concluding this Tract, consisteth in the display of certaine Rites and Ceremonies, ob∣serued by this Sect, differencing them from others in the Contents aboue mentioned, the particulars follow in their order.

First then, touching their liberty in meates and drinkes, and their customes obserued in their Feast and Fasts: Their Law alloweth them great liberty in meates and drinkes, but because they will not giue offence to the Ba∣nians amongst whom they liue, nor displease the Moores vnder whose gouernment they are, they especially abstaine from eating of Kine and Hogs-flesh, meates prohibited by the Lawes of the two former. It is obserue∣able also amongst them, that they eate alone, as a meanes for greater purity and cleannesse, for they suppose they participate of anothers

vncleannesse by eating with him: they like∣wise drinke euery one in seuerall cuppes, pro∣per and peculiar to theire owne vses, for the same cause, and if any chance to drinke in an∣other mans cuppe, they wash it three times, and abstaine from the vse thereof for a cer∣taine season after.

Secondly, for their Festiualls inioyned by their Lawes, they obserue sixe in the yeare, and these feasts are celebrated for fiue dayes together, each of them according to the sixe works of the Creation. The first is called Me∣duserum, which is vpon the fifteenth of their Moneth called Fere, which is our Februarie, for ioy that the Lord made the Heauens to be a place of glory, to entertaine such as seare hm. The Second is called Petusahan, which is vpon their month Sheruar, our Aprill, the six and twentieth, for that the Lord had made Hell, to bee a place for the Diuell and his An∣gels. That feast therefore is a memoriall to put them in minde that they take heed of that e∣uill, that may bring them thither. The third is Yatrum, celebrated vpon the sixe and twentieth of their Month Mahar, which is our May, in memory that the Lord made the Earth and Seas, to bring forth Creatures for the vse of man. The fourth is Medearum, kept vpon the sixteenth of their Month Deh, which is our August, in memory that God made the plants and Trees, by whose fruites

man is sustained & nourished. The fift is Ho∣mespetamadum, vpon the Month Spindamud, which is our October, beginning on the thir∣tyeth day, in remembrance that God made the Beasts, fish, and foule, Creatures ordained for the sustenance of Man. The sixt is called Medusan, falling in the eleauenth of their Month Ardebest which is December, for ioy that then the Lord made Man and Woman, from whence all mankind had their Originall.

In the third place, touching their fasts. After euery one of their feasts, they obserue a fiue dayes Abstinence, eating but one meale a day, in memory that the Lord after euery one of these labours, rested fiue dayes, and whensoeuer they eate of any foule or flesh, they cary some part of it to the Eggaree or Temple, as an offering to appease God, that for the Sustenance of man they are forced to take away the life of his Creatures, and these are the rites most notable touching their meates and drinkes.

Now in the second place for their wor∣shippe of fier, because this is an Idolatry most notably distinguishing their worshipp from the worshipp of other Sects. First for the ground of this their worship of fier, it is fetch∣ed from their Lawgiuer Zertoost, who as they affirme, being rapt vp to heauen, had fier deli∣uered vnto him from God, & brought it thence together with the Booke of their Law, as

the worship by them to bee embraced, and by their law enioyned: moreouer they affirme that Zertoost being in the forementioned rap∣ture in the place of Glory, did not see God, but heard him speaking to him out of the fire, and when the fire was deliuered, receiued it as the vertue of God, and his first borne of ex∣cellencie, and for these causes to bee worship∣ed and reuerenced.

Next for the nature or qualitie of this fire. The first fire thus worshipped and idolized, was that Zertoost brought from heauen with him, which was a liuing fire, that nothing could extinguish; but whether this haue certainly bin preserued in the succession of time, to be com∣municable to all, is vnknowne, vpon defect hereof, they are licenced to compose a fire of diuers mixtures, to bee kept liuing from time to time, to which they are to performe their inioyned worship: such is that which i•• idolized in India, where this Sect remaineth in a place called Nuncery, that hath not beene extinguished for the space of two hundred yeares, as they affirme. First then this fire consisteth of that fire, that is made by the sparkes flying from the flint, by the smiting of a steele. Secondly of that fire that is made by the rubbing of two peeces of wood toge∣ther, a custome much vsed amongst the hea∣thens of ruder manners, by which they kindle their fiers in all places where they neede.

Thirdly, of such fire as is occasioned by light∣ning falling on some tree or thing accendible. Fourthly of such fire as is called wildfire, which flying from place to place and lighting on matter combustible, consumeth it. Fiftly of artificiall fier, made by Coles or wood, most ordinarie in vse. Sixtly of the fire where∣with the Banians vse to burne the bodies of their dead. Seauenthly of the fire that is made by burning Glasses and the Beames of the Sunne; of all these Ingrediences they compose their idolatrous fire, which they call their Antisbeheraun or Religious fire.

Lastly for their Ceremonie or rite bestow∣ed about this fire so variously composed, and by their Distoore or high priest so tended, that it may not extinguish: whensoeuer the Persees assemble themselues together to this wor∣shipp, the Distoore or in his absence the Her∣bood, together with the Assembly, encompasse the fire about, and standing about eleauen or twelue foote distant therefrom; (for they hold it so holy that they feare to approach too neare) the Distoore or Herbood vttereth this speech: That forasmuch as fire was deliuered to Zertoost their Lawgiuer from God Al∣mighty, who pronounced it to bee his vertue and his excellencie, and that there was a lawe deliuered for the worshippe of this fire, con∣firmed by so many Miracles, that there∣fore they should hold it holy, reuerence and

worshippe it as a Part of God, who is of the same substance, and that they should loue all things, that resemble it, or were like vnto it, as the Sunne and Moone which proceeded from it, and are Gods two witnesses against them, if they should neglect that Religion and worshippe so enioyned: as also to pray to God that hee would forgiue them, if in the ordinary vses of this Element, so seruiceable to mans neede, they should ei∣ther spill water, which might in some manner quench it, or spitt in it vnawares, or put such fewell to it to keepe it burning, as was im∣pure and vnworthy of that holynes, that was in that Element, or whatsoeuer abuses els they should do, as they vsed it in the necessary seruices of their life. And this is the summe of their worship touching the Fier.

In the third place for their Baptisme or naming of Children, when they enter them into the Church, this is their forme. As soone as euer the Child is borne, the Daroo or Churchman is sent for to the parties house, who obseruing the punctuall time of his Birth calculateth his Natiuitie; after that, consult∣ing about the name of the Child, at last the Parents and friends approuing the same name that the Churchman giueth, the Mother in the presence of them all giueth the name to the Child, there being no Ceremonie but the naming of the Infant as then vsed. After this

the kindred of the Child together with the Infant accompany the Church man to the Eggaree or Temple, where he taketh faire wa∣ter, and putting it into the Barke or rynd of a tree called Holme, which groweth at Yesd in Persia, and is admired in this one particular as they affirme, for that the Sunn of heauen giueth it no shadowe: hee thence powreth the water into the Infant, vttering this Prayer that God would cleanse it from the vncleanes of his Father, and the menstruous pollutions of his Mother, which done, it departeth. A∣bout the seauenth yeare of the Childs Age, when the same is more capable of his entrance into their Church, hee is led thither by his Parents, to haue a further confirmation, where hee is taught by the Church man to say some Prayers, and to be instructed in Religion: wherein when hee is prompt, hee vttereth his prayers ouer the fire, hauing a Cloath fast∣ned about his head, & ouer his mouth & nost∣rills, according to their generall custome in that worshippe, least the breath yssuing out of their sinfull Bodies, should taint that holy fire. Then after Prayers bee concluded, the Dar•••• giueth him water to drink, and a Pome∣granate leafe to chewe in his mouth, to cleanse him from inward vncleanesse; so washing his body in a Tanck with cleane water, and putting on him a linnen Cassock which hee weareth next his skinne, called Shuddero, which

descendeth to his waste, as also a girdle of Cammells haire called Cushee, which hee euer weareth about him, and is wouen like Inckle by the preachers owne hand, he vttereth these Prayers ouer him: That God would make him a true follower of the Religion of the Per∣sees all the dayes of his life, of which those garments are the Badge or signe, that hee might neuer beleeue in any lawe, but that which was brought by Zertoost, that hee might continue a worshipper of their fire, that he might eate of no mans meate, nor drinke of any mans cuppe, but in all things might obserue the Rites and customs of the Persees. All which transacted, hee is held a confirmed Persee, and one of their owne Sect.

Fourthly, touching their Mariage and the rites in them obserued. They haue a fiuefold kinde of Mariage distinguished by seuerall names. The first they call Shausan, which is the Mar∣riage of a mans sonne and a mans daughter to∣gether in the time of their youth, where the Parents agree without the knowledge of the Children; to this they attribute much, and sup∣pose them to goe to Heauen that are maryed in this state. The second is called Chockerson, when the party once widowed, is maryed a∣gaine. The third Codesherah••san when a wo∣man enquireth out a husband for herselfe, ac∣cording to her owne free choyce. The fourth Ecksan, when a young man or Mayd dying be∣fore

they bee marryed, then they haue a Cu∣stome to procure some mans son or daughter to be matched to the party deceased, attribu∣ting the state of Marriage to bee a meanes to bring people to happines eternall in an∣other world. Those that commonly vse this, are the richer sort, who by a price hyre the parties to such a Contract with a summe of money. The fift is called Ceterson, when the fa∣ther hauing no Son, a daughter of his owne ha∣uing Sonnes, he adopteth some of them, to bee his, and maryeth them as if they were his owne Children, for they account that Man vnhappie that hath not a Male or Female, a Sonne or a daughter to ioyne in the state of Marriage.

Now for the Rite or Ceremony ob∣serued in their Marryages, it is this; the parties being agreed and mett together for the purpose of Contracting, about the time of Midnight, the Parties to bee maryed are set vpon a bed together (for they are not ma∣ryed in their Churches:) opposite to the par∣ties to bee maryed, stand two Churchmen, the one in the behalfe of the man, the other in behalfe of the woman, with the kindred of each by the Herbood or Church man to ei∣ther deputed; holding ryce in their hands, an Embleme of that fruitfulnesse, they wish to them in their generations. Then the Churchman that standeth in the mans be∣halfe

moueth the question to the woman, laying his forefinger on her forehead, saying, Will you haue this man to bee your wedded husband? who giuing consent, the Church∣man deputed in the Womans behalfe, lay¦ing his forefinger on the Mans forehead, moueth a like question, of which receuing answer they ioyne their hands together: the man making a promise to her, that hee will giue her so many Dinaes of gold, which is a peece worth thirtie shillings, to binde her to him, implying by that promise to maintaine her with all things necessarie; the woman a∣gaine promiseth that all shee hath is his: so the Herboods or Churchmen scattering the Ryce vpon them, prayeth God to make them fruitfull and send them many sonnes and daughters, that may multiply as the seede in the Eares of haruest, that they may liue in vnity of minde, and many yeares together in the state of wedlocke. Thus the Ceremony being done, the Womans Parents giue the Dowry, for the Men giue none, & the Marri∣age feast is celebrated for 8. dayes after, when such time is expired, they are all dismissed. And this is all that may be obseruable about their Marriages or Matrimoniall Ceremonie.

In the last place for the Buriall of their dead, two things are notable. First the place of their Buriall. Secondly, the Ceremonie vsed therein, differing them from others. First

for the place of their Buriall, they haue two places or Tombes built of a round forme, a pretty height from the ground, sufficiently capacious and large; within they are paued with stone, in a sheluing manner; in the mid∣dest of them a hollow pit, to receiue the bones consumed and wasted; about by the walls are the shrowded and sheeted Carkeyses layd, both of men and Women, exposed to the open aer. These two Tombes are somewhat di∣stant one from the other, the one is for all those that are of commendable life, and con∣uersation, but the other is for such as are notorious for some vice, and of publique defame in the world for some euill, by which they are branded. Touching the Ceremony obserued in the Burialls of their dead, whensoeuer any of them are sick vnto death, the Herbood or Churchman is sent for, who prayeth in the Eare of the sicke Man in this manner, Oh Lord thou hast commanded that wee should not offend, this man hath offen∣ded: That wee should doe good: this Man hath done euill: That we should wor∣shippe thee, this man man hath neglected: Lord forgiue him all his offences, all his euills, all his neglects. When hee is dead the Churchman commeth not neere him by tenne foote, but appointeth who shall bee the Nacesselars or Bearers, they then carry him on an Iron Biere, for the lawe forbiddeth that

the body of the dead should touch wood, be∣cause it is a fewell to the fier they accompt most holy; and those that accompany the dead are interdicted all speech, because the graue or place of the dead is a place of rest and silence. Being come to the place of Bu∣riall, the Nacesselars or Bearers lay the body in, and the Churchman standing remoate from the place, vttereth the words of Buriall in this Manner. This our Brother whilst hee liued consisted of the foure Elements, now he is dead let each take his owne, earth to earth, aer to aer, water to water, and fire to fire. This done, they pray to Sertan and Asud to whom was giuen the Charge ouer Lucipher and the euill Spirits, that they would keepe the Diuells from their deceased Brother, when hee should repayre to their holy fier, to purge himselfe: for they suppose the soule to bee vagrant on Earth for three dayes after his decease, in which time Lucipher molesteth it: for security from which molestation it flyeth to their holy fier, seeking preseruation there: which time concluded it receiueth Iustice or reward, hell or heauen. Vpon this Opi∣nion they all (as their busynes will permit) assemble themselues for three dayes together, and offer vp their prayers at morning, Noone and euening, that God would bee pleased to bee mercifull to the soule departed, and re∣mit the sinnes that the party committed in

his lifetime. After the three dayes are ex∣pired, and that they thinke the definitiue sen∣tence is past what shall become of him, they on the fourth day make a Festiuall, and con∣clude their mourning.