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

THE RELIGION OF THE PERSEES.

CHAP. I.

Declaring who these Persees are, their an∣cient place of aboad, the cause of relinqui∣shing their owne Countrey, their arriuall in East India, and their aboad there.

THese Persians, or Persees, of whose Religion we are now to speake of; are a people descended from the ancient Persians, in times not long after the Flood, who then had their Natiue Kings and Gouernours; but warre, that causeth an alte∣ration in States and Empires, brought vpon them a forraigne Scepter.

About nine hundred ninety six yeeres e∣lapsed, one Yesdegerd, was natiue King of Per∣sia, who had his residence in the City of Yesd, neere vnto the old City of Spahaun, which is somewhat remote from the new City known by that name; this City of Yesd was a goodly City in those times, (as those vse to be where Kings keepe their Courts) spacious for cir∣cuit, sumptuous for buildings, and populous for inhabitants, where this people liued in flourishing prosperity.

What time the Arabian Captaines of the Sect of Mahomet, made inuasion into his Countrey, about the nineteenth yeere of his Reigne, who hauing before beene newly as∣saulted by a great multitude of Turkes, that came from Turquestan, he was forced to flye to Karason, where hee dyed sodainly in the twentieth yeere of his reigne, being the fiue and fortith King that descended from the race of Guiomaras, and the last in whom the anci∣ent Persian Monarchie concluded.

The Mahometans vpon the death of Yesde∣gerd, carried all in conquest before them, and subiected the Natiues of the Countrey as vassals vnto them; and as new Lords bring in new lawes; they contented not themselues to bring them to their forme of gouernment in State subiection, but also in matters of Re∣ligion, to liue according to Mahomets Con∣stitutions, compelling them to bee circumci∣sed

according to the Mahometan custome, contrary to the forme of their owne Religion and worship.

These Persees, not enduring to liue contrary to the prescript of their owne lawe, and lesse able to reiect their yoake, many of them by priuie escape, and as close conueyance as they might of their goods and substance, determi∣ned a voyage for the Indies, purposing to prooue the mildnesse of the Banian Raiahs, if there, though they liued in subiection for matter of gouernment, they might obtaine liberty of conscience in course of Religion.

So repairing to Iasques, a place in the Persi∣an gulph, they obtained a fleete of seauen Iuncks, to conuey them and theirs, as Mer∣chantmen bound for the shoares of India, in course of Trade and Merchandize. It happe∣ned that in safety they made to the land of S^t. Iohns on the shoares of India, and arriued together, at or neere the Port of Swaley, the vsuall Receptacle of such Shippes as arriue there. Treaty was made by some of them, with a Raiah liuing at Nuncery, publishing their aggreeuances, and the cause of their commimg thither, as also their suite to bee admitted as Soiournors with them, vsing their owne Law and Religion, but yeelding themselues in subiection to their Gouern∣ment; vpon payment of homage and tribure, they were admitted to land the Passengers

contained in fiue of their Iuncks.

The other two Iuncks remaining, one of them put into the Roade of Swaley, and trea∣ted with a Raiah that then resided at Baryaw neere vnto Surrat, who entertained them on like conditions to the former; but the Raiah of that place, hauing warres with a neighbou∣ring Raiah, who got the conquest, the Persees that resided with the conquered, were all put to the sword, as adherents to the Enemie.

The last Iuncke coasted along the shoares, and arriued at Cambaya, where they were re∣ceiued vpon the prementioned conditions, so that howsoeuer this people haue beene dis∣persed in India, since their arriuall, it hath beene from some of these places. Thus they liued in India, till tract of time wore out the memory of their originall, and the Records of their Religion being perished, they be∣came ignorant whence they were, being as∣signed to the profession of husbandry, or the dressing of the Palmitoes or Toddy trees, till being knowne by the name of Persees, they were agnized by the remnant of their Sect abiding in Persia, who acquainted them with the Story of their Ancestors, and communi∣cated to them both their law, and instructors in the worshippe according to which they were to liue: And these bee the Persees, of whose Religion, we are to treate in the Chap∣ters following.

CHAP. II.

Containing the Opinion of the Persees, tou∣ching the Creation of the world, and the Crea∣tures therein; together with a short mention of the Flood, and the generall diuision of the follow∣ing discourse.

NOw after the consideration of these Persees, of whose Religion we are to speake, we proceede more particu∣larly to the Subiect of this booke, which is their worshippe and Religion; wherein firs•• commeth to bee rendred their opinion tou∣ching the Creation.

Touching this, the Persees affirme, that be∣fore any thing was, there was a God, that was the maker of all things, who when he did de∣termine to make himselfe knowne by his workes in the Creation of the Vniuerse, and the creatures therein, did diuide this great worke of the creation, into a sixfold labour.

First then, they say hee made the heauens with their Orbes, a place most glorious and pleasant, which he adorned with great lights and lesser; as the Sunne, Moone, and Stars; as also hee did make the Angels, which accor∣ding to their seuerall dignities, he placed in their seuerall Orders one aboue another, which place he made a habitation of blessed∣nesse, for such as should liue holily in this life,

and hauing thus done, that he might teach vs to doe great designes with consideration and aduise, he rested fiue dayes from the worke of further creation.

Next he made Hell, in the lower parts of the world, from which he banished all light and comfort; that as heauen might be a place of happinesse, to those that are good and please the Almighty, so this might be a place of horrour and punishment, to such as offend his Maiesty; wherein as in heauen, so God had made seuerall mansions that exceeded each other in dolour, which were proportioned ac∣cording to the degrees of offenders; about which time Lucifer, the chiefe of Angels, with other of his Order, conspiring against God, to gaine the Soueraignety and command ouer all, God threw him from the Orbe of his happinesse, together with his confederates and accomplices, dambd him to hel the place that was made for offenders, and turned them from their glorious shapes, into shapes blacke, vgly, and deformed; till the times of the world should be consummate, when al of∣fenders in generall should receiue their sen∣tence of punishment and condemnation. So God hauing accomplished this second la∣bour, desisted from the worke of the creation fiue dayes more.

After this, the Almighty begunne the third labour of the creation, which was to make

the Earth, which together with the Waters called Seas, make this lower world like a Globe or Ball, so agreeing together, that the Seas humidity maketh the Earth fruitfull, and the Earths soliditie, boundeth the waters in their due confine; which worke thus fini∣shed, God suspended the worke of the Crea∣tion for fiue dayes more and rested.

The fourth labour was to make the Trees, Plants, and Hearbes, that so the earth might bring forth fruites pleasant to the eye, and taste, and for the comfort of the Creatures liuing in the earth; this also done, God rested and gaue the former respite to his labours.

The fift worke was to make Creatures fit to abide in the places forementioned, as Beasts of all sorts, to forrage in the greene pastures; Fowles to cleane the Ayre with their nimble Pencions; Fishes to swimme in the vnknowne depths of the watery Ocean. The world thus replenished with creatures, God resumed his wonted rest and intermissi∣on from this labour.

And lastly vndertooke his sixt labour, which was the forming of Man and Woman, to whom the rest of the Creatures were made ministratory and seruile, whose name their Records deliuer to be Adamah, and Euah, who being the first two by whom the multitudes of mankinde should be propagated: God as they affirme, did cause Euah to bring forth

two twinnes every day: for a thousand yeeres together, death did diminish none of the numbers of mankinde by mortality.

But Lucifer thus deposed with the rest of his Order, grew malignant both to God and man; and as God did good, so he laboured to doe euill, and to perturbe his actions, and tempt men to sinne and wickednesse, labou∣ring to make man odious to his Maker, as al∣so making himselfe an enemy to all good∣nesse, which God yet did not fully reuenge, as knowing nothing but euill to bee in him and his confederates.

But the better to preuent his mischiefe, set certaine superuisors ouer his creatures to preserue them in that state wherein they were at first created. Thus to one Hamull was committed the charge of the heauens; to Acrob the ouersight of the Angels, that they relapsed not as Lucifer had done; to Ioder the ouersight of the Sunne, Moone, and Starres; to Soreh the care of the Earth; to Iosah the command of the Waters; Sumbolah had the charge of the beasts of the field; Daloo of the Fish of the Sea; Rocan of the trees; Cooz of Man and Woman; and Sertan and Asud to whom God had giuen strength and power, were made the guardians of Lucifer, and the euill spirits, to master and conjure them from mischiefe to Gods creatures, who yet not∣withstanding the watch of Sertan and Asud,

did much mischiefe in the world by sugge∣stion and temptation to wickedn••sse; which made God offended with mankinde for their wickednesse.

The sinnes of men growing great, they say it appeareth in their Records, that there came a Flood or Inundation, which ouer∣flowed the Earth and the Inhabitants there∣of, some few onely God preserued to propa∣gate the generations of the times following; that so there might not bee an vtter ruine of mankinde. These generations were dispersed to people the earth againe, from which all Nations haue had their descent. And as their Historiographer Mircond reporteth, in times not long distant from the Flood, these Persees had a Race of Kings that were their proper Gouernours, continued for aboue a thousand yeeres by the succession of fiue and forty Kings. The first whereof was Guiomaras, who as Mircond reports, was the son of Aram, the sonne of Sem, the sonne of Noah, by the Per¦sees called Adam Asseny, that is, the second Adam; the last, in whom the Monarchie of this people concluded (as is before shewed) was Yesdegerd. The Abridgement of which Chronicle I would haue gathered from them▪ but that I found it to agree punctually both i•• matter, and order, with that translation of M^r. Grimstones, called Estates and Empires, &c in the Chronicle of the Kings of Persia, to

whom I referre those that desire informati∣on therein.

What Religion this people had in the Reignes of Guiomaras, Syameck, Ouchang, Tha∣mull, Iimshed, Zoack, Traydhun, and Manoucher, vnto Lorasph, which was their fifteenth King, is not the scope of this present worke, though then they had a peculiar kinde of worshippe. But the Religion that is the Subiect of this booke, is a Religion that was receiued in the Reigne of Gustasph, the sonne of Lorasph, their sixteenth King in succession, concerning the worshippe of Fire: in the defence of which Religion Gustasph was so zealous, that hee made warre against Ariaseph, King of Turron, for that he reprehended him in a letter about this worshippe.

Hauing then limited this Booke to his pro∣per Subiect, three things in generall are to be treated of in this worke. First, to declare who was their Law-giuer, how their Law was deliuered, and came to bee receiued of Gu∣stasph King of Persia. Next to shew the sub∣stance of their Law. Lastly, to proceede to other Ceremonies obserued by them, not improper to this present Tract.

CHAP. III.

Concerning Zertoost the Law-giuer of the Persees, his Parents, the Omens that did fore∣runne his Natiuity, their interpretation, his perils in his Birthplace, his escape into Persia, and the Accidents happening in his Trauailes thither.

COncerning the Law-giuer of this people, it is left recorded in their old writings, that there liued in Chy∣na, two poore people, of honest fame and re∣putation, married together as man and wife, the man was called Espintaman, the woman Dodoo▪ these two hauing long liued in the state of marriage without issue, the woman earnestly prayed that God would giue her a sonne; her request was heard, and much time passed not ere shee conceiued and grew pregnant.

About the time of this womans Concep∣tion, shee saw a vision presented to her in a dreame, that filled her with great feare and terrour, for she conceiued that the heauens were of a light fire ouer her head, and that a flaming rednesse had ouerspread the firma∣ment, which droue her into a great Agony, when on a sodaine there rushed into her sight foure Griffins, of grimme and horrid appea∣rance, who seazing on her body, did from her wombe seeme cruelly to teare out the child

she had conceiued, to her great feare and de∣spaire of life: when on a sodaine stept in a man, of person goodly, and of warlike As∣pect, with a truncheon on in his hand in rescue of her, who with fury and resolution vindica∣ted and recouered the Child from the Grif∣fins, that would haue torne it in peeces, and with gentle hand putting the Child into the wombe of his Mother, did by soueraigne Art close vp the rupture, that was by the Griffins torne and dilacerate; whose Agony thus mitigated by this worthy Person, the Griffins were driuen away, the fierynesse of the heauens altered, and Dodoo awaked out of her dreame and slumber.

But the Passion she suffered in this vision, fixing the forepast occurrences more strong∣ly in her phantasme, she related to her hus∣band the particulars of her dreame, whose passages being so remarkable, she conceiued it to be an Omen, either for good or euill touching the child in her wombe; whereof being desirous to be satisfied, shee with her husband repaired to one that was a South∣sayer, to bee informed touching the signifi∣cance of this vision. The Diuiner informed them, that this vision partly foretold good, partly euill, that should happen to the Child that was in her wombe; that by the fire which gaue light was imported some strange Reuelation, that should bee showed

to the Child, euen to the enlightning of the whole world, which in that it did shine in heauen, the reuelation should bee touching some heauenly businesse; by the Griffins was set out Enemies that should endanger the life of the Mother, but principally en∣deauour the destruction of the Child; by the Man was signified God aboue, who should represse the might of those enemies, that they should neither effect their cruel∣ties on the mother or child, but also those dangers should he driuen away, as appeared by the restitution of the heauens to their wonted estate, and the driuing away of the Griffins from the woman: with which inter∣pretation, Espintaman and Dodoo being high∣ly satisfied, they rerurned home awayting the hopes that lay folded vp in this Child.

Time hauing his accomplishment, played the Midwife and brought forth this Child, who was no sooner brought from the darke wombe to open light, but bewrayed the ioyes he was to bring to the world in open laughter; so the time comming when hee should receiue his name, they called him Zertoost, which importeth as much as a friend to the fire, because the Southsayer had prognosticated such good to him by the fire his mother beheld in the vision. But these notable things concerning this Child, could not so bee concealed, but that they

were bruited to the eares of the King of Chyna, who fearing least he was borne to de∣priue him of his Kingdome, or some of his Successors, did vnderhand send the Griffins dreamed of, that is; certaine Conspirators to betray Zertoost to destruction; who at∣tempting euill against him, had their sin∣newes shrunke vp, and came to vntimely ends; so that euery one was discomfitted in attempting euill against one whom God so miraculously preserued. But about twelue or thirteene yeeres of Age, a great sicknesse tooke him, which the King hearing of, hee wrought secretly by a certaine obscure Phy∣sitian, to administer to him poysoned phy∣sicke, if by such meanes hee might ridde a∣way his life: but Zertoost sensible of their euill practises towards him, refused both the intruding Physitian, and his banefull me∣dicines, and weary of the wickednesse of the place, solicited his Parents to flye into Persia, by which meanes they should auoyd those mischiefs, that the King intended towards them, which would at some time or other, either bereaue them of him, or him of them. They chary of their hopes in him, harkened to his aduise, and did by the rysing of the next Sunne, betake themselues to escape a∣way; the various accidents that befell them by the way we omit, onely it is deliuered, that meeting with deepe Riuers that impe∣dimented

his passage, hee congealed them with hard frosts, and so past ouer, and after long trauaile arriued at the King of Persia's Court, in the Reigne of Gustasph lately men∣tioned, his Parents applying themselues to such courses, as might best procure the sup∣plyes of liuing; and Zertoost wholy dedica∣ting himselfe to the seruice of God and Re∣ligious deuotions, as to which from his In∣fancy he seemed inclined.

CHAP. IIII.

Shewing Zertoosts meditation of the Worlds wickednesse, he goeth out to enquire of God some Reuelation for the Worlds better gouernment, he meets an Angell, is rapt to Heauen, his request of the Almighty, his Vision, hee receiueth a Booke from the Lord, and returneth backe from heauen againe.

ZErtoost thus arriued in Persia, and there making his aboade, vpon a time went into the fieldes, and re∣uoluing in his minde the worlds wickednesse; how one followed his lusts, another his pride, another his belly and Epi∣curisme, another his cruelty, that one sought the depopulation of Countryes, another the oppression of inferiours, and none obserued good Gouernment, or had a good Religion,

or worshippe amongst them; he beganne to examine the causes of all this wickednesse that thus reigned amongst men belowe, and found it partly because Lucifer had laboured to corrupt and make naught that which God had made good; next because men had re∣ceiued no Lawes or good Institutions in those parts, to restraine them from sinne, but euery man liued according to his owne de∣uise, liberty, and liking, whether it were euill or good.

Hereof Zertoost more seriously conside∣ring, desired God to giue him some Reuela∣tion for the worlds better Gouernment, and the establishment of Religion amongst men, and conceiuing the publique place where he was, not fit for so excellent Communicati∣ons, hee went out further till he came to the point of a valley where two Mountaines ioyned together, when sodainly there de∣scended before him, as his face was bent to∣wards the earth, an Angell, whose wings had glorious Pennons, and whose face glistered as the beames of the Sunne, saying, Hayle Zertoost beloued of God, what is it thou re∣quirest? Zertoost replyed, that he desired to enter into Gods presence, to receiue some diuine Lawes to deliuer to the Nations, that so they might liue in a better obseruance of his feare.

So the Angell adminstring something to

him, to cleanse & purifie his body, to make it capable of entrance into so pure a place, bade him cloze his eyes, and he would transume and rappe him vp into that place of glory, where hee should come into Gods presence, whither being carried by the Angell, he be∣held such ioyes as were too mighty for his feeble senses, so that vnable to sustaine them, he fell into a Trance, till God gaue him po¦wer to endure the height of those pleasures, and being returned to himselfe, beheld the glory thereof, and heard the Almighty spea∣king as one encompassed with flames of fire, reuealing to him the secret workes of the Creation, in what order he made his Crea¦tures, and reuealed to him things to come, shewing him that he should receiue Lawes for the worlds better Gouernment, and the establishment of Religion, with many other things not fit to be vttered, neither by Zertoost euer published.

Then Zertoost ready and willing to publish to all people, what might be needfull to bring them to Gods better worshippe, did desire of God that hee might liue so long as the world should indure, a publisher of that Religion which the Lord had promised to divulg•• by him, till he should make all Nations beleeue the Contents of that Booke. But the Lord answered, that if hee should liue neuer so long, Lucifer would do more harme, then euer

he should doe good: but if vpon better con∣sideration he would desire to liue so long, his request should be granted.

So the Lord presented to Zertoost in a Visi∣on, the state of all things past, present, and to come, where he saw the troubles, sicknesses, and afflictions of Man▪ more particularly the state of the Persian Monarchy, how Ouchang was slaine by a stone; how Thamull dyed of a pestilence; how Iimshed was slaine by one of his owne Captaines; how men followed di∣uers Religions, and most their owne wayes, ouerlabouring themselues in the workes of vanity: ouer and aboue God presented to his eyes the seauen Ages, or times, of the Persian Monarchy; the first was the golden Age, that was in the dayes of Guiomaras; the second the siluer Age, that was in the dayes of Fraydhun; the third the brazen Age, in the time of Kay∣kobad, the fourth the tynne Age, in the time of Lorasph; the fift the leaden Age, in the time of Bahaman; the sixt the steele Age, in the dayes of Darab Segner; the seauenth the iron Age, in the reigne of Yesdegerd. So Zer∣toost perceiuing time to render euery thing worse and worse, desired to liue no longer then till hee should discharge the message a∣bout which the Lord should send him, and that then he might be translated to that same place of glory againe: So God reduced him to his owne proper sense▪ from which hee

was rauished to godlike speculations.

Being thus as he was before, of humane capa∣city, after he had remained in heauen many dayes, the Lord deliuered to him the Booke before mentioned, containing in it the forme of good gouernment, and the Lawes of Reli∣gion, that the Persians should follow, confer∣ring likewise on Zertoost the heauenly fire, and other gifts that were neuer bestowed vpon any man before or since. So Zertoost taking the heauenly fire into his right hand, and the booke that God gaue him in his left, he was deliuered to the conduct of the Angell that brought him thither, who was called Baha∣man Vmshauspan, who taking vp Zertoost, did cleaue the Ayre with his golden wings, till he had surrendered him to the place where he found him, and so left him.

CHAP. V.

Shewing what happened to Zertoost, after the Angell left him, the deuill meeteth him and reui∣leth him, he commeth to Gustasphs Court, the ioy of his Parents for his returne, the infamy Gu∣stasphs Churchman seeketh to put vpon him, the Miracles whereby Zertoost doth vindicate his fame, Gustasphs foure demands, and his foure grants.

ZErtoost was no sooner left by his heauenly Guardian, but Lucifer an enemy to all goodnes met him, & called him a seeker after nouelties & delu••••ons, and told him that God did not loue him in such manner as he beleeued, otherwise he would haue kept him in heauen still, & not haue sent him away; or else hee would haue granted him to liue to the end of the world, when he desired it: that that booke which hee had was stuft with falsehoods; that he should come to trouble, danger and shame about the publishing of it; as also that he should bee laught at for his Fire, as being a creature of destruction, and a consumer of the workes of man, and that there was no neede thereof in hot climates, but that if he would depend on him, he could giue him a Booke of better in∣structions, and present to him Obiects of bet∣ter delight, could giue him long life, and ho∣nour, and power to worke great miracles; that if he did not beleeue him, he was a sense∣lesse man, and depriued of his wits by his late Visions.

But Zertoost hauing plac't his confidence better, told Lucifer that hauing lost that glory that his eyes beheld, he could not speake well of his Maker, nor be pleased with that great fauour God had showne him; but enuying at it, sought not onely to disanull his, but euery

mans happinesse, charged Lucifer by the great name of his Creator, that put him into the darke dungeon of hell, vnder the custody of Sertan and Asud, & by the truth of that booke, by which he should in the end of the world be arraigned and condemned; and by that fire in his right hand, by which he should bee burned and tortured, to auoyd his presence as a blacke mouthed defamer of God and good∣nesse; at which Lucifer vanished with great horror and feare from him.

Lucifer thus coniured from Zertoosts pre∣sence, he proceeded on his way to the City, where Gustasph had his residence, and so to the place where his Parents had their aboad, who with no small sorrow had bewayled the absence of their sonne, and with vaine inquest had sought him but could not finde him, in whom their hopes were reposited: who now to their strange ioy and admiration, told them of his Enthousiasmes and raptures, wherein he had receiued that booke, and heauenly fire, that was so long before prognosticated by his mothers Vision, and so truely interpreted by the Augur and Southsayer. His parents blessed him, and became instructed in this new Reli∣gion how to worshippe, as God had reuealed to Zertoost.

These things could not be long hid, for the ioyes of mothers are not silent, but in euery eare did Dodo•• powre forth her Visions in her

sonnes conception, and the Southsayers inter∣pretation of them, how true the particulars had fallen out; the late raptures her sonne Zertoost had in heauen, his Reuelations there, whereof a booke written by Gods owne hand, and the strange fire hee brought from thence were liuely euidences. These rumours being strange to all eares, and not testified by hearesay, but confirmed by one whose eyes had beheld the things auerred, got passage, and were carried to the eares of Gustasph then King of Persia, who therefore sent for Zer∣toost, of whom he inquired the further truth of this matter, who affirmed the same to bee such as it was reported, that God had deliue∣red him a booke concerning his worshippe, and other secret knowledge inducing the worshippe of fire, whereof hee gaue some touches in particular to the King: the King admiring these things, and yet so certainely informed in the Circumstances, grew waue∣ring in his former worshippe, and Religion, and somewhat enclined to Zertoost, so that hee diuers times sent for him, and had much con∣ference with him.

Gustasphs Churchman then perceiuing his Soueraigne to harken to this new Religion, wherein hee had no knowledge, and that by degrees he lost that grace he had wontedly frō him, did seeke to put some infamy on Zer∣toost, by which the King might become alie∣nated

from him, and that new sprung Religi∣on, wherein he had no knowledge; and that by degrees began as he thought to sincke too fast into the brest of the King; for this cause hee suborned the Porter that kept the doore of Zertoosts house, which was a Persian, to conuey vnder the bed of Zertoost the bones of dead men, and the dead carkeyses of dogs, a creature loathsome to the Persians, of which whilst Zertoost was vtterly ignorant, the Kings Churchman put himselfe into the presence of Gustasph, with some other of his Nobles that did not fauour Zertoosts innouation, saying, Oh King, what new Religion is this to which thou standest so much inclined, or what is this new & strange Lawgiuer Zertoost, whom thou so fauourest? who the other day came in poore māner into this land, as a fugitiue from his natiue Countrey, who as I heare also, was hatefull to his Prince and the King of his People, that he should finde such grace in bringing vp a new Religion, false and fictious, and not of that Authority it is pretended to be, being as I am also informed a man of vn∣cleane and beastly liuing, in whose house at this time, and vnder whose bed whereon hee hourely lyeth, thou shalt finde the bones of humane bodies, the carkeyses and limmes of dead doges, and filthy Caryon, an abhomina∣tion to the eyes of any cleane person: con∣tinue thou then Oh King in the Law of thy

Fathers, and listen not to this Nouelist; this speech being seconded with some of the great ones, and the act reported being so odious and abhominable, Gustasph commanded Zertoosts habitation to be searched, and it being (as the Churchman of Gustasph had reported) effected by the wicked confederacy of Gustasphs Churchman and Zertoosts seruants, Zertoost was cast into prison, despised and hated of all people.

It happened in this time of Zertoosts impri∣sonment, that Gustasph had a horse which hee much prized that fell very sicke, and there was not any found that knew his disease, or how to cure him; this being told to the Iaylor, that had Zertoost in custody, and the King pub∣lishing great rewards to him that could re∣store him: Zertoost came to the knowledge of it, who told the Keeper, that if the King plea∣sed, he would cure the horse, or else be liable to the Kings displeasure; the Keeper so fauo∣red Zertoost, that hee made knowne his words to the King; so Gustasph sent for Zertoost, who according to his promise did restore the beast, which seruice was so acceptable to Gu∣stasph, that hee was had into new estimation a∣gaine, and maintaining his innocency tou∣ching that same blot that was laid vpon him, the King gaue him liberty, and great rewards, and by often conferences became neerely in respect with the King, so that a way was again

affoorded to publish this Religion of Zer∣toosts, who working strange miracles amongst them, gained credence to bee a man come from God.

This booke of Zertoosts gaining euery day a better opinion then other, and his great workes really demonstrated, shewing him to be a man of more diuine endowments, then was found in ordinary men: vpon a time the King sent for him, and told him that if hee would grant him foure demands, which hee would propound to him, he would beleeue his Law, and be euer a Professor of that Re∣ligion contained in the booke hee brought with him. Zertoost then bade him propose his demands, and if they were such as were rea∣sonable, they should be granted. The King then proposed them. The first whereof was, that he might ascend to heauen and descend from thence when he list. The second was, that he might know what God would doe at present and in time to come. The third was, that he might neuer dye. The fourth was, that no instrument whatsoeuer, might haue the power to wound him or hurt him.

Zertoost thus replyed, that these were diffi∣cult and high demands, neither did so great power rest in him as to grant them, neither was it meete that any one man should haue them all, for that therein hee should rather seeme to bee a God then man; yet difficult

though they were, that the booke of Laws he had brought, might bee knowne to proceed from God, he would procure that these re∣quests might bee granted to seueral•• persons, but not all to one. So the first which was to ascend to heauen and descend thence at plea∣sure, was obtained for Gustasph, who they say had this power granted him. The second which was to know what would fall out at present or hereafter, was granted to the Kings Churchman, that so hee might direct the King in his designes, what should bee vn∣dertaken, what should be left vndone. The third which was to liue for euer, was granted to Gustasphs eldest sonne, called Pischiton, who yet liueth (as they say) if wee will beleeue them, at a place in Persia, called Demawando Cohoo, in a high mountaine with a Guard consisting of thirty men, to which place all liuing creatures else are forbidden to ap∣proach, least they should liue for euer, as they do that abide there, who neuer suffer morta∣lity. The last, which was neuer to be woun∣ded with Instrument or weapon, was granted to the youngest sonne of Gustasph, called E∣spandiar, who they say by Zertoosts prayers, was made invulnerable, that he might put himselfe into the danger of Battell, without feare or hazard.

So Gustasph and the other three mentioned, prouing the power of these seuerall gifts,

they all determined to liue according to the Precepts in Zertoosts booke: wherein that they might bee informed, Zertoost vnfol∣ded to them the Contents thereof. The mat∣ter or Subiect of which booke, of what na∣ture it was, shall be declared in the Chapter following.

CHAP. VI.

Wherein is shewed the maine Contents of the Booke, deliuered to Zertoost, and by him publi∣shed to the Persians or Persees.

HAuing shewed who Zertoost was, that was the Lawgiuer of these Per∣sees, in what manner according to their Assertion hee receiued the booke by strange Reuelation, with what wonders as they affirme hee wrought Assent thereunto, and beleefe thereon, by Gustasph and his No∣bles. After this it will perhaps bee desired to know, what this booke contained? that this Sect deliuer to bee receiued after so won∣drous a manner, which will bee the drift of that which followeth.

They affirme then that this booke contai∣ned in it three seuerall Tracts. The first whereof treated of that which wee call Iudi∣ciall Astrologie, foretelling the euents of things to come, by iudgement of the Starres, which by them is called Astoodeger.

The second did treate concerning Phy∣sicke or the naturall knowledge of things with their causes, and the cu••es of the disea∣ses incident to man.

The third was called Zertoost, because Zer∣toost was the bringer thereof, and this contai∣ned their Law and matters that concerned Religion, which bookes according as their matter was diuers, so they were deliuered to men of seuerall studies and learning.

The first of these bookes called Astoode∣ger, which treated of Iudiciall Astrologie, was committed to their Iesopps, or wise men, which are knowne by the name of Magies.

The second which treated of Physicke, was giuen to their Physitians to instruct them in that Science.

The third which contained their Law, and matters of Religion called Zertoost, was de∣liuered to their Darooes or Churchmen, that they might know how to worshippe God themselues, and also instruct others in the knowledge of the same worshippe; of such three Tracts did this booke or volume con∣sist.

These Tracts were likewise diuided into certaine Chapters, whereof seauen were contained in the Wisemans or Iesopps booke; seauen in the Physitians booke; and seauen in the Darooes or Churchmans booke.

But because that which was giuen to the

Augur or Southsayer, as also that which was giuen to the Physitian, containeth nothing concerning the Religion to be declared, the vses of the former whereof are vnlawfull, and the knowledge of the latter in these ex∣perient times seemeth vnnecessary, we make addressment to the third Tract, called Zer∣toost, which layeth downe their Law or Reli∣gion, as most appertinent to our present drift, in that which followeth.

CHAP. VII.

Containing the particulars of the Booke of their Law, as they are apportioned first to the Be∣hedin or Layman. Secondly, to the Herbood, which is the ordinary Churchman: And lastly, to the Distoore, which is their Arch-Bishop.

THe common diuision of men being of such as are of the Layetie, or such as are of the Clergie; and those of the Clergie being either such as are ordina∣rie, or such as are extraordinary; it pleased God say the Persees, to apportion and diuide his Law amongst these three sorts of men.

First, then vnto the Layman or Behedin, God gaue fiue Commandements, who being by secular occasions, drawne from the serui∣ces of Religion, had therefore a lesse difficult iniunction laid vpon him.

First, to haue shame euer with them, as a remedy against all sinne, for a man would neuer oppresse his inferiors, if hee had any shame, a man woald neuer steale if hee had any shame, a man would neuer beare false witnes if he had any shame, a man would neuer bee ouercome with drink if hee had any shame; but because this is layd aside, men are ready to com∣mitt any of these, and therefore the Be∣hedin or Layman must thinke of shame.

Secondly, to haue feare alwayes present with them, and that euery time the eye twinck∣led or Closed his leddes together, they should stand in feare at those times of their prayers, least they should not goe to Heauen, the thought of which should make them feare to committ sinne, for that God sees what maner of ones they are, that looke vp towards him.

Thirdly, that whensoeuer they are to doe any thing, to think whether the thing be good or badd that they goe about, whe∣ther commaunded or forbidden in the

Zundavastaw, if prohibited they must not doe it; if allowed by the booke of Re∣ligion, they may embrace and prosecute the same.

Fourthly, that whosoeuer of Gods Creatures they should first behold in the morning, it should bee a Monitour to put them in minde of their thankesgiuings to God, that had giuen such good things for mens vse and seruice.

Fiftly that whensoeuer they pray by day, they should turne theire faces towards the Sunne, & whensoeuer they prayd by night, they should inclyne towards the Moone, for that they are the two great lights of heauen, & Gods two witnesses: most contrarie to Lucipher, who loueth darknes more then light.

These bee the fiue Precepts enioyned to the Layman or Behedin; now follow those that are to bee obserued by the ordinary or common Churchman, called their Daroo or ••erbood who as his place required a greater holinesse then the Laymans, so his charge was greater, for not onely is he by the booke

of their Law inioyned to keepe the Behedins precepts, without violation, but also to ful∣fill these eleuen Precepts more, as particu∣lar to himselfe.

First, to know in what manner to pray to God, obseruing the rites prescribed in the Zundauastaw, for God is best pleas∣ed with that forme of prayer, that he hath giuen in his owne booke.

The second, to keepe his eyes from coueting or desiring any thing that is anothers, for God hath giuen euery man what he thinkes meete for him; and to desire that which is anothers, is not onely to dislike of Gods disposure of his owne gifts, but to chalenge to himselfe that which God hath denied him, and whereof hee seeth him vnworthie.

The third, to haue a care euer to speake the truth, for all truth commeth from God, and as it is most communicated to men of God, so they should most shew it in their words and Actions: but Lucifer is the Father of falshood, and whosoeuer vseth

it, it may be a signe that the euill spirit is powerfull with such a one, the Herbood therefore shall shew himselfe to bee con∣trarie to him, by his speaking the truth, for all men must giue credite to his words.

The fourth, to bee knowne onely in his owne busynes, and not to enquire after the things of the world, it belonging onely to him to teach others what God would haue them doe. Therefore the Behedin or Lay¦man shall see that hee want nothing needfull, but shall affoord it him, and hee shall seeke nothing superfluous.

The fift, to learne the Zundauastaw by heart, that hee may be ready to teach it to the Behedin or Layman, wheresoeuer he meeteth him, for from him must the peo∣ple fetch their knowledge concerning God

The sixt, to keepe himselfe pure and vndefil••d from things polluting, as from the Car∣keyses of the dead, or touching meates vn∣cleane, for God is pure, whose seruant hee is, and it is expected hee should be such, abhorring the sight of all things that are

foule and loathsome, and stopping the passages of his breath, least theire cor∣rupted aire should enter into him to defile him.

The seauenth, to forgiue all Jniuries, shewing himselfe the patterne of meekenes, that hee may bee thought one that cometh from God, for wee offend God euery day, yet hee giueth vs things that are good, when wee deserue that hee should recom∣pence euill for euill.

The eighth, to teach the common people to pray according to the directions in the booke of theire Law, to goe and pray with them for any good they desire to obtayne, and when they come to the place of worship∣ping, to ioyne in common prayer together.

Ninth, to giue lycense for marriage, and to ioyne the man and woman together, and that no Parents match theire Children, without the consent and approbation of the Herbood.

The tenth, to spend the greatest part of their time in the Temple, that he may be ready

for all that come to him, for to that God hath appointed him, and to that hee must binde himselfe.

The eleauenth and last Jnjunction is vpon paine of damnation, to beleeue no other Lawe then that which was brought by Zertoost, to add nothing to it, to take nothing from it, for therefore was it so miraculously deliuered, and such gifts gi∣uen to Zertoost, that it might bee belee∣ued to come from God.

These are the Precepts that are to bee ob∣serued by the Herbood or ordinary Church man, contained in the booke of their Law. Now their Distoore or high Priest, whereof they haue neuer but one, to which all the Her¦boods pay their obseruance, as hee is aboue the rest in dignity, so he is enioyned to bee aboue the rest in sanctity; his Iniunctions therefore are transcending, for not onely is he bound by their Zunda••astaw or booke of Religion, to obserue all that is commanded the Behedin or Layman, in his fiue Precepts, and all that is commanded the Herbood, in his eleauen Pr••∣cepts, but also to fulfill thirteene Precepts more as peculiar to himselfe.

The first is that he must neuer touch any of a strange Cast or Sect, of what Religion soeuer, nor any Layman of his owne Re∣ligion, but he must wash himselfe, because God hath made him especially holy to himselfe, for which cause hee must not ap∣proach to God in prayer, with the touch of others vncleannesse.

The second is, that hee must doe euery thing that belongeth to himselfe with his owne hand, both to witnesse his better humility, as also the better to preserue his purity, viz. to set the hearbes in his owne Gar∣den, to sow the graine of his owne field, to dresse the meate that hee eateth, vn∣lesse he haue his wife to administer to him in that, which is not euer vsuall.

The third is, that he take the tythe or tenth of all things from the Behedin, as the Lords dues, and imploy it to such vses as he thinketh meete, since the Lord hath made him as his Almoner, and dispenser of Charity.

The fourth is, that as he must vse no Pompe

or superfluity, so of that great Reuennue that commeth yeerely to him, hee must leaue nothing ouer-plus at the yeeres end, that must not bee bestowed in good vses, either in Charitable Contributions to the poore; or in building of the Temples of God.

The fifth, that his house bee neere adioyning to the Church, where hee must keepe and make his abiding, continuing in Prayer and abstinence, not ostentating himselfe to publike view, but liuing recluse and re∣tyred from the world, as a man wholy de∣dicate to God.

The sixt, that hee must binde himselfe to greater purity then others, both in his fre∣quent washings, and also in his dyet, in feeding on meates accoumpted more pure by the Law, as also that he liue sequestred from his wife in time of her pollutions.

The seauenth is, that whereas the Her∣bood is enioyned only to be known in the Law, or booke called Zertoost, that the Distoore bee acquainted with all the

learning contayned in the Zunda∣nastaw, both in that part which treateth of judiciall Astrologie, committed to the Iesopp or wise man, as also in that which concerneth the Physition, and most espe∣cially in the booke of the Law, for it is ex∣pected that hee should informe all men, and none should bee found like him therin, before hee bee admitted to be high Priest.

The eight that hee must neuer eate or drinke excessiuely, for these are enemies to the high speculations required in a high Priest.

The Ninth that he stand in feare of no body but God, nor feare any thing but sinne, for hee is so to trust in God, that hee must not feare what Lucipher can do vnto him.

The tenth that God hath giuen him p••wer o∣uer all men in matters of the soule, that therefore when any man sinneth hee may tell him of it, be he neuer so great, and euery man is to obey him, as one that speaketh not in his owne cause, but Gods.

The eleauenth that according to the wisdome

that God hath giuen him, he be able to di∣scerne in what manner God cometh to re∣ueale himselfe, in what manner Lucipher, and how to descide betweene falshood and truth.

The Twelfth that when God manifesteth him selfe to him in visions of the Night, and sheweth him in what manner hee made his workes in the Creation, hee should not reveale Gods secretts, but keeping them to himselfe, should admire his power, for God doth not publish himselfe to any as he doth to his Distoore or high Priest.

The thirteenth that hee keepe an euer liuing fyer, that neuer may go out, which being kindled by that Fyer that Zertoost brought from heauen, may indure for all ages, till fyer shall come to destroy all the world, and that he say his prayers ouer it, according as is enordered by the booke of the Law.

This is a Summary of those Precepts con∣tayned in the Booke of their law, that Zertoost by them is affirmed to bring from heauen,

and that Religion which Gustasph with his fol∣lowers embraced, perswaded by the foremen∣tioned Miracles by Zertoost wrought amongst them.

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.