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. IX.

Of the second Tract of the Booke deliuered to Bremaw, containing their Ceremoniall Law, in their Washings, Annointings, Offerings vnder greene Trees, Prayers, Pilgrimages, Inuocations; Adorations, together with the formes of their Bap∣tizings, Marriages, and Burials, customary a∣mongst them.

THe second Tract of the booke deli∣uered to Bremaw, comprized certaine ceremoniall iniunctions by them to be obserued in the particulars following, the knowledge of which being something mate∣riall

to set forth the Religion of this people, shall be the Subiect of this present Chapter.

First, then they are enioyned to frequent washings of their bodies in Riuers: The ori∣ginall of which custome they say began with this second Age of the world, and was made a part of their worshippe, to keepe in memo∣ry the destruction that was brought vpon the world, for their defilement and sinne. The Ceremony obserued in their washings is this: First, to besmeare their bodies in the mudde of the Riuer, the Embleme of mans filthi∣nesse and corruption by nature; then walking into the Riuer, and turning their faces to∣wards the Sunne, the Bramane vtters this prayer: Oh Lord, this man is foule and polluted as the Clay or Mudde of this Riuer, but the wa∣ter thereof can purge off the defilement; doe thou in like manner cleanse away his sinne, so diuing and plunging himselfe three times in the Ri∣uer, whilst the Bramane iterateth the name of the Riuer wherein hee washeth, called T••ppee, with the names of other Riuers in In∣dia, celebrated for these customary washings, as Gonga, and N••rboda, with other like Riuers, the party shaking in his hand certaine graines of Rice, as his offering on the water, recei∣uing absolution for sinnes past, is there dis∣missed.

Secondly, they vse a certaine Vnction in the forehead of red painting, that hauing

certaine graines stucke in the glutinous mat∣ter, is as their testimony that God hath mar∣ked them for his people; this is no other then to keepe in minde the memory of their Bap∣tisme, which accordingly as the Marke vani∣sheth, is daily by them renewed, according to their Washings, with the vtterance of cer∣taine words accompanying the action, to put them in minde to bee such as becommeth Gods marke.

Thirdly, they are enioyned to tender cer∣taine Offerings and Prayers vnder greene Trees, the originall of which custome they deriue from Wyse, to whom they say God ap∣peared by vision vnder a Tree, as is formerly mentioned, with iniunction of worshippe in those places; so that the Bramanes vnder such greene Trees, erect Temples to Pagods, in which they giue attendance to performe Religious Rites and Ceremonies, to such as repaire thither. The Tree peculiarized for this worshippe, is called by some, as by Pliny, and others, Ficus Indica,, the Indian Figtree; and by Goropius Becanus, affirmed to bee the tree of life that grew in the Garden of E∣den; how farre sorth to be beleeued, I referre to S^t. Walter Raleighs 1. Booke of the History of the World, Part 1. Chap. 4. Parag. 1.2.3. where the more probable opinion is giuen. Certaine it is, that to this Tree much is attri∣buted by them, and they suppose some nota∣ble

mischance shall happen to that party that violateth or iniureth the lea•• bowe or branch of the same. It is a Tree of fertill growth, whose branches be spreading, ample, and spa∣cious, from whose boughes so dispred, doe descend certaine stemmes, that rooting them∣selues anew in the earth, propagate an of∣spring, and so dilate it, that it seemeth be∣yond the custome of other Trees to be capa∣cious. To this Tree when they repaire, they thither bring Offerings, there they receiue Vnctions, and there are sprinklings of seuerall coloured powders; there they pay their Ado∣rations, which they number by the clapper of a little Bell; there they pray for health, for ri∣ches, for fruitfulnesse of issue, for successe in affaires, there they often celebrate their Fe∣stiuals with great concourse. In which May∣game of superstition to make further inqui∣ry, would be but vaine and fruitlesse.

Fourthly, they are enioyned to certaine prayers in their Temples, which may hold some resemblance with common Seruice, were it purged of superstitious Ceremonie; the summe of which deuotion, is the repeti∣tion of certaine names of God, dilated and explained, where also they vse processions, with singing, and loud tinckling of Bels, which chaunting is of their Commande∣ments, with offerings to Images, and such like impertinent seruices.

Fiftly, they are enioyned to Pilgrimages to Riuers farre remote, as to the Riuer Gan∣ges, there to wash their bodies, and to pay their offerings, that the concourse of people repairing thither is great, and the golden of∣frings of Treasure and Iewels throwne into his siluer waues, vnualuable; hee is likewise esteemed blessed and purified from sinne, that can dye with a pallate moystned with that water.

Sixtly, another portion of their worshippe they bestow in Inuocation of Saints, to whom they attribute the powers of giuing successe to seuerall affaires, they therefore that would bee happy in Marriage, inuoke Hurmount; they that are to begin the workes of Architecture, Gunnez; they that want health, Vegenaut; the Souldier in his assault in feates of Armes, cryes, Bimohem; the mi∣serable inuoke, Syer; and they that are in pros∣perity, giue their Orisons to Mycasser.

Seuenthly, their Law bindes them to giue worshippe to God, vpon sight of any of his creatures, first presented to the eye after the rising Sunne: Especially they pay their deuo∣tion to the Sunne & Moone, which they call the two eyes of God; as also to some beasts which they hold more cleane then others, they giue extraordinary kinde vsage; as to Kine, and Bussalaes, to whom they attribute so much innocence and goodnesse by the

soules of men entring into them, that they besmeare the floores of their houses with their dung, and thinke the ground sanctified by such pollution.

In the eighth place, touching their Bapti∣zings or naming of their Children, the Cere∣mony thereof is different in the Cast of the Bramanes, and other Casts. For those that are of the other Casts, are onely washt in water; then some of the kindred of the party deli∣uered, menaceth the point of a writing penne against the forehead of the Child, with this short prayer, That God would write good things in the front of that Child. All those then that are present saying, Amen to that prayer; they giue to the Child the name by which hee shall bee called, and so putting an Vnction of red oyntment in the middest of his forehead, as a signe that the Infant is re∣ceiued into their Church, and marked for one of Gods children, the Ceremony is ab∣solued. But then the Children that are of the Cast of the Bramanes, are not onely washed with water, but annointed with oyle, with certaine words of consecration, in this māner: Oh Lord we present vnto thee this Child, borne of a holy Tribe, annoynted with oyle, and cleansed with water; vnto which adding the former Ceremonies, they all pray that he may liue a righteous obseruer of the Law of the Bra∣manes: so enquiring out the exact time of the

Childs birth, they calculate his Natiuity, ga∣thering by the position of the twelue signes of heauen, the chances or mischances that may happen vnto him; all which they con∣ceale, and at the day of the Childs Marriage, (which they accoumpt one of the happiest dayes in his life) publisheth the dangers past, and the coniecturall euils to come in the se∣queale of his life.

In the ninth place, concerning their Marri∣ages: It is considerable, that the time is diffe∣rent from the custome of other Nations, for they Marry about the seuenth yeere of their age, because they accoumpt Marriage one of the most blessed actions of mans life; to dye without which, they accoumpt it a great vn∣happinesse, which often happeneth by pro∣tractation and delay of time▪ as also that the Parents might before their death see their Children disposed, which commeth to passe by these earely coniunctions. Next for their contract in Marriage, the Parents of the Chil∣dren, doe prepare the way by priuate confe∣rence; the intention and purpose being made knowne, and betwixt them agreed vpon, then there are Messengers and Presents sent to the Parents of the Mayden to bee married, with the noyse of Trumpet and Drumme, and the singing of songs in the praise of the perfecti∣ons of the Bride, which may truely giue her the merite of one worthy to be coueted and

sought vnto: which presents being accepted, then there are gifts sent backe to the Bride∣groome, in token of their acceptance of the nuptiall proffer, with like singing of Encomi∣asticks in praise of the Bridegroome, seeting him forth to bee so well composed, as may well deserue acceptation. So the Bramanes appointing a day for the solemnization of the Marriage, then there is a certaine Show, to publish to the whole Towne this Marriage intended. This Show is first by the Bride∣groome, who in Nuptiall pompe attended with all the mens Children in the Towne, of the same Tribe, some on horsebacke, some in Pallankins, some in Coaches, all adorned with Iewels, Scarfes, and Pageant like habiliments, make their Cursitation round about the most publicke streets in the Towne, with Trumpets and kettle Drummes, and guilded Pageants; the Bridegroome is distinguished from the rest by a crowne on his head, decked with Iewels very rich. And hauing thus pub∣lished himselfe: The next day followeth the Bride in like pompe crowned, attended with all the Girles of the same Tribe in no lesse brauery and triumphant accommodation, ex∣posed to view of the Spectators. The day drawing to his decline, they repaire home to accomplish the full Rites of Marriage. The Ceremony obserued in their Marriage is, that they neuer are conioyned together but at

the going downe of the Sunne, at which time a fire is made, and interposed betweene the Married couple, to intimate the ardency that ought to be in their affections; then there is a silken string that incloseth both their bo∣dies, to witnesse the insoluble bond of wed∣locke, that in Marriage there ought to bee no desertion or forsaking one another. After this bond there is a cloath interposed betwixt them, shewing that before Marriage they ought not to make their nakednesse knowne one to another; this custome they say was ta∣ken from the meeting of Brammon with Sa∣uatree, who because they were naked, couered their immodest parts, till the words of Matri∣mony were vttered. So the Bramanes pro∣nouncing certaine words enioyning the man to affoord all things conuenient to the wo∣man, and charging the Woman to loyalty in the marriage vowe, with pronunciation of a blessing of fruitfull issue to them both; the speeches concluded, the cloath interposed, rest away; the bond by which they were en∣girt vnloosed, and after that, full freedome to communicate themselues to each other. Dowry there is none giuen, that the drifts of Marriage might not be mercenary, saue the Iewels worne on the Bridall day; and to the Feast none repaire but those of the same Cast. To conclude, in marriage they haue some particular legall iniunctions, by which

the Tribes are differenced: as first, that no woman may bee admitted to second Marri∣age, except in the Tribe of Wyse, which are in the handycrafts men. Secondly, that men in all Tribes are admitted to second Marriages, except in the Bramanes. Thirdly, that euery Tribe do marry of such as are of his owne Cast: Therefore the Bramanes must marry with such as are descended from the Bra∣manes; and the Cutteryes, with such as are de∣scended from the Cutteryes; so likewise the Shudderyes. But the Wyses are not onely enioy∣ned to match into their owne Tribe, but into such as be of their owne Trade; as a Barbers sonne, to a Barbers daughter, and so of others to keepe their Tribes and Trades from com∣mixtion.

Lastly, as for their burials, this is their cu∣stome; when any man is desperately sicke, and past hope of recouery, they inioyne him to vtter Narraune, which is one of the names of God, importing Mercy to Sinners, of which mercy at that time he standeth most in need. His spirits languishing, they stretch out his hand, pouring faire water into it, as the offering of his life, praying to Kistner uppon the God of the water, to present him pure to God, with this offering of his hand. His life being departed, they wash his body as a testi∣mony of his cleannesse and purity; this is the Ceremony obserued in the visitation of their

sicke. After this, for the buriall of their dead: it is after this manner. First, they beare the dead body to a Riuers side appropriate to such purpose, where setting the Corps downe on the ground, the Bramane vttereth these words; Oh earth, wee commend vnto thee this our Brother, whilst he liued thou hadst an interest in him; of the earth he was made, by the blessing of the earth he was fed, and therefore now hee is dead, we surrender him vnto thee. After this putting combustible matter to the body, ac∣cended and lighted by the helpe of sweete oyle, and aromaticall odours strowed there∣on; the Bramane saith, Oh Fire, whilst be liued, thou hadst a claime in him, by whose naturall heate he subsisted, wee returne therefore his body to thee, that thou shouldst purge it. Then the sonne of the deceased, taketh a pot of water, and set∣teth it on the ground, vpon which he setteth a pot of Milke, when throwing a stone at the lower pot, he breaketh it to sheards, which rendereth the water to losse, and perishing; the vessell of milke aboue defrauded of his support, powreth forth his humidity on the ground likewise, vpon which the Sonne thus moralizeth the action; That as the stone by his violence, caused the vessels to yeeld forth their humour: so did the assault of sicknesse ruine his Fathers body, and bring it to losse as milke or water, that is spilt on the ground, ne∣uer to bee redeemed. The body then being

incinerated or burnt to ashes, they disperse the ashes abroad into the Ayre, the Bramane vttering these words: Oh Ayre, whilst hee liued by thee he breathed, and now hauing breathed his last, we yeeld him to thee. The ashes falling on the water, the Bramane saith: Oh water, whilst he liued thy moysture did sustaine him, and now his body is dispersed, take thy part in him: So giue they euery Element his owne, for as they affirme man to haue his life continued by the foure Elements, so they say he ought to bee distributed amongst them at his death. After this funerall solemnity, the Bramane presen∣teth to the sonne or neerest kindred of the deceased, a Register of the deceases of his Ancestors, as also readeth to him the law of Mourners. That for tenne dayes he must eate no Beetle, nor oyle his head, nor put on cleane cloathes, but once euery month throughout the whole yeere, on the day of the month in which his Father deceased, must make a feast, and pay a visitation to that Riuer that drunke vp his Fathers ashes. Since these lawes and iniunctions, there hath sprung vp a Custome amongst them, that the women that suruiue their husbands, should offer themselues vp a∣liue to be sacrificed in the flames with them, which to this day is obserued in some places, & for some persons of greater worth, though the examples be more rare now, then in for∣mer times, of which custome Propertius thus speaketh.

Foelix Eois lex funeris vna Maritis, Quos Aurora suis rubra colorat aquis: Nam{que} vbi mortifero iacta est fax vltima lecto, Vxorum suis stat pia turba Comis. Et certamen habent laethi, quae vina sequatur Coniugium▪ pudor est non licuisse mori. Ardent victrices & slammae pectora praebent, Imponunt{que} suis or a perusta viris.

The English.

A happy funerall Law those Indians hold, Where bright Aurora shines with beames of gold, For when in fiery brands the Husbands lye, The Women stand with hanging tresses by: And striue who to their Husbands first may turne A body chast into the flaming vrne; Whilst to the fire they yeeld a constant brest, And with parcht mouthes, do kisse their loues to rest.

But though Propertius maketh this to bee a witnesse of their coniugall chastity; yet Strabo maketh the ground thereof to bee the Indian womens disloyalty to their husbands; who in former times by secret meanes, vn∣timely poysoned them, to enioy their Para∣mours: The Raiahs therefore to restraine this practise, did procure the Bramanes, to make it an act of Religion to interdict second Mar∣riages to the women, and that after the de∣cease

of the husband, the woman should no longer suruiue, that so they might become more carefull of their preseruation. The cha∣ster sort, to gaine an honour out of the infa∣my cast vpon their Sexe, did by voluntary sufferance remooue all suspition of such ma∣chination of euill, since they were so ready to cope with the terror of death, to confirme their loue: The Ceremony whereof is this; When their husbands dye, they array them∣selues in their best ornaments and Iewels, and accompany the body to the funerall pit, sin∣ging all the way encomiasticke Songs, in praise of their deceased husbands, expressing a desire to be with them: the body then being layd in the Graue, the woman with a cheare∣full countenance imparteth her Iewels to her dearest friends, leapeth in to the Corps, whose head shee layeth in her lappe; the mu∣sicke sounding aloud, the pile is kindled by the fire, and set on a flame, whilst she maketh herselfe a Martyr to approoue her loue.

These obseruances, partly inioyned by their law, and by themselues instanced in their present practise, may haue beene suffi∣cient to giue you information, what might be the substance of the second Tract of the booke deliuered to Bremaw: what the third Tract imported, and how it is confirmed by their present Manners and Customes, wee shall glance at, in the following Chapters.