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

A DISCOVERIE OF THE BANIAN RELIGION.

CHAP. I.

Of God, the Creation of the world, the creation of the first Man and Woman, and the Progeny from them descending, as it is by the Banians deliuered.

THE great God (say the Banians) being alone, be∣thought himselfe how hee might make his ex∣cellency and power ma∣nifest to others; for his great vertue had beene obscured and hid, if it had not beene commu∣nicated to his creatures. What meanes might then bee better to giue euidence of both

these, then the creation of a world, and crea∣tures therein?

For this cause the Almighty consulted with himselfe, about the making of this great worke, which men call the World or Vni∣uerse, and as the Ancients (say they) haue de∣liuered; the Lord made foure Elements as the ground-worke of this mighty frame; to wit, Earth, Aire, Fire, and Water, which foure Elements were at first all mingled to∣gether in a confusion, but the Almighty sepa∣rated them in manner following.

First, it is deliuered, that by some great Cane or like instrument, hee blew vpon the Waters, which arose into a bubble, of a round forme like an egge, which spreading it selfe further and further, made the Firmament so cleare and transparent, which now compas∣seth the world about.

After this, there remaining the Earth, as the sediment of the Waters, and some liquid substance with the same; the Lord made of both these together, a thing round like a ball, which hee called the lower world, the more solid part whereof became the Earth, the more liquid the Seas; both which making one Globe, he by a great noyse or humming sound, placed them in the middest of the Fir∣mament, which became aequi-distant from it on euery side.

Then he created a Sunne and Moone in the

Firmament, to distinguish the times and sea∣sons: and thus these foure Elements that were at first mixt together, became separate and assigned to their seuerall places; the Aire to his place, the Earth to his, the Water to his place, and the Fire to his place.

These Elements thus disposed, each of them discharged his seuerall parts; the Aire filled vp whatsoeuer was emptie; the Fire began to nourish with his heate; the Earth brought forth his liuing creatures; and the Sea his. And the Lord conueyed to these a seminall vertue, that they might bee fruitfull in their seuerall operations, and thus the great world was created.

This World, as it had his beginning from foure Elements, so it was measured by foure maine points of the Compasse; East, West, North, and South; and was to be continued for foure Ages; and to be peopled by foure Casts or sorts of men, which were maried to foure Women appointed for them, of which wee shall speake as order may giue occasion.

God hauing thus made the world, and the creatures thereto belonging; then God crea∣ted Man, as a creature more worthy then the rest, & one that might be most capable of the workes of God. The earth then did at Gods voyce and command, render this creature from his bowels, his head first appearing, and after that his body, with all the parts and

members of the same, into whom God con∣ueyed life, which as soone as he had receiued, witnessed it selfe: for, colour began to shew it selfe red in his lippes, his eye liddes began to disclose the two lights of Nature, the parts of his body bewrayed their motion, and his vnderstanding being informed, hee acknow∣ledged his Maker, and gaue him worship.

That this creature might not bee alone, who was made by nature sociable; God se∣conded him with a Companion, which was Woman; to whom not so much the outward shape, as the likenesse of the minde and dis∣position seemed agreeing: and the first mans name was Pourous, and the womans name was Parcoutee, and they liued conioyned together as Man and Wife, feeding on the fruites of the earth, without the destruction of any liuing creature.

These two liuing in this coniunction, had foure sonnes; the first was called Brammon, the second Cuttery, the third Shuddery, the fourth Wyse. These foure brethren were of Natures distinct each from the other; the foure Elements claiming in each of them a different predominance: For Brammon was of an earthly constitution, and therefore Me∣lancholly; and Cuttery was of a fiery consti∣tution, and therefore of a Martiall spirit. Shuddery was of a flegmaticke constitution, and therefore of a peaceable or conuersable

disposition; Wyse was of an ayery temper, and therefore full of contriuements and in∣uentions.

And because Brammon was of a melanchol∣ly constitution, and ingenious; God indued him with knowledge, and appointed him to impart his Precepts and Lawes vnto the peo∣ple; his graue and serious looke, best fitting him for such a purpose: for which cause hee gaue him a Booke, containing the forme of diuine Worshippe and Religion.

And because Cuttery was of a Martiall temper, God gaue him power to sway king∣domes with the Scepter, and to bring men in∣to order, that the Weale-publicke might thriue by vnited indeauours for the common good: as an Embleme of which the Almigh∣ty put a sword into his hand, the instrument of victory and domination.

And because Shuddery was of a nature mild and conuerseable, it was thought meete, that he should bee a Merchant, to inrich the Common-wealth by Trafficke, that so euery place might abound with all things, by the vse of shipping and Nauigation: as a moni∣tour to put him in minde of which course of life, he had a paire of Ballances put into his hand, and a bagge of waights hung at his gir∣dle, instruments most accommadate to his profession.

Lastly, because Wyse was of an Ayery tem∣per,

whose conceipts vse to bee more subtle and apprehensiue, he was indued with admi∣rable inuentions, and was able by his first thoughts, to forme any thing that belonged to the Mechanicke or handy-crafts man: For which purpose hee had a bagge of tooles or instruments, consisting of such variety, as were necessary to effectuate the workes of his fancy or conceipt.

Thus you haue the first Man and Woman, and the Progeny from them descending, ac∣cording to Banians tradition; and a world to be raised of so few, the persons (as they thinke) could not be better fitted to the same, the whole world being well considered, con∣sisting of, and subsisting by, such foure kindes of men.

The World being in this Mayden puritie, that the generations of men might not be de∣riued from a polluted beginning of man∣kinde; the Almighty gaue not Pourous and Parcoutee any daughters, least some of these foure 〈◊〉〈◊〉 preferring the needes of propa∣gation, before piety and Religion, should haue defloured their Sisters, and haue blemi∣shed the world with impurity: but proui∣ding better for the holinesse and sanctity of our Ancestors, that the worke of generati∣on might be agreeable to the worke of Crea∣tion, God made foure Women, for these foure Men, and placed them at the foure

Windes, one at the East, another at the West, a third at the North, and a fourth at the South; that thus being diuided, there might be a better meanes for the spreading of their generations ouer the face of the earth, with which foure Women, how the foure Sonnes of the first Man met, shall be vnderstood in the sequeale of their seuerall stories in the Chapters following.

CHAP. II.

Of Brammon the eldest Sonne of Pourous, his Trauaile towards the East; he meeteth with the Woman appointed for him, the passages that happened in their Accoast, their Marriage, and peopling of the East.

THis eldest sonne of the first Man, cal∣led Brammon, grewe in stature, and had the preheminence of his birth, both in place, and in respect aboue the rest of his brethren; as also in regard of his neere relations to God in religious seruices, was highly honoured of his Brethren, and was an Instructor vnto them; and the Almighty communicated himselfe to him, in presence, and vision; he gaue himselfe therefore much to reading, and conuersed with the booke that God gaue him, containing the platforme of diuine worshippe.

Being therefore growne to mans age, and (as it should appeare by circumstances) man being created in the middest of the earth, in some pleasant place, where the Sunne at high Noone depriued substances of their sha∣dowes, (for it was fit that man should be pro∣duced out of such a place, as might be the Na∣uell of the World) God who would now disperse the Brethren from the Center as it were, to the Circumference, for propagation; commanded Brammon to take his booke in his hand, wherein was written the diuine law, and to direct his Iourney towards the rising of the Sunne in the East.

As soone as that glorious light of heauen had discouered his splendor from the toppes of the Mountaines, he tooke his iourney that way (for the East being the most noble part of the world, it was likely that had the pre∣heminence in plantation) vntill he arriued at a goodly Mountaine, before the proud face whereof lay prostrate a valley, through which there passed a Brooke, in the descent of which there appeared a Woman satisfy∣ing her thirst, from the streames of the Riuer; and they were both naked, Innocence not be∣ing then ashamed to publish her retyrements, and priuacies; nor hauing faulted so much with those immodest parts, as to neede a shrowd to veile them from the sight. This Woman was of haire blacke, of complexion

yealowish, or Saffrony, as on whose face the Sunne had too freely cast his beames, the re∣membrance of whose heate, was too surely conserued in her countenance; she was indif∣ferently sized, whose pitch could neither challenge the name of lownesse or high sta∣ture; modest were her Aspect, and her eyes Indices of so melancholly sobernesse, and composed lookes, as if shee seemed to bee sampled for him that met her.

But her eyes vnaccustomed to view such an Obiect, as was before her, hauing neuer seene a creature of proportion like her selfe, betwixt wonder and shame shee was vncer∣taine whether she should flye, or please her sight with such a vision. But Brammon no lesse abashed at such intrusion, which by retyring he could not well shunne, with a downe-cast countenance suppressed with shame, they both aboad one anothers presence, with tongue-tyed silence; whose backwardnesse gaue in∣couragement to the Woman, to question the cause of his comming thither; who answe∣red, That by the command of him who had made the world, him, her, and all creatures visible, together with the light that gaue them the comfort of their meeting; he was sent thither. The Woman to whom God had giuen that vnderstanding, to be capable of the propernesse of his speech, and inqui∣ring further into this Accident, said that there

was an agreement in their likenesse, and com∣position, that declared they had one maker; that it may be, he that had made them, and had his ends in their disposall, had thus brought them together, that some neerer bond might make them inseparable, from each others society: and casting her eye vp∣on the booke that Brammon bare in his hand, asked what it was; who acquainting her with the contents thereof, was desired to sit down, and communicate the religious Counsels of the same vnto her, whereunto hee condescen∣ded; and being both perswaded that God had a hand in this their meeting, they tooke coun∣sell from this booke, to binde themselues to∣gether in the inuiolable bond of Marriage, and with the courtesies interceding betwixt Man and Wife, were lodged in one anothers bosome: For ioy whereof, the Sunne put on his nuptiall lustre, and looked brighter then ordinary, causing the season to shine vpon them with golden ioy; and the siluer Moone welcommed the euening of their repose, whilst Musicke from heauen (as if Gods pur∣pose in them had beene determinate) sent forth a pleasing sound; such as vseth to fleete from the loud Trumpet, together with the noyse of the triumphant Drumme. Thus proouing the effects of generation together, they had fruitful issue, & so peopled the East, and the womans name was Sauatree.

CHAP. III.

Of Cuttery the second Sonne of Pourous, his Trauaile, and the meeting hee had with the Woman appointed for him; their conflict, ap∣peasement, coniunction, and the peopling of the West by them.

SVccessiuely the second Brother Cut∣tery, was by the Almighty consigned to the West, about the charge of making men; so taking the sword in his hand, that God had giuen him, the instrument, on whose edge lay the hopes of a kingdome, rowsing vp his courage, which hiherto wan∣ted occasion of exercise, from the heart and bosome of the earth, in which his youth had conuersed, he turned his backe on the rising Sunne euery morning, whose swister course ouertook him, & euery day in his decline pre∣sented himself in his setting glory before him. As he thus trauailed towards the West, he cha∣fed with himselfe as he passed along, that no aduenture presented it selfe, that might pro¦uoke him to giue a probate of his Courage, wishing that an Army of men, or a troope of wilde beasts, would oppose him, that hee might strowe the surface of the earth with dead carkeyses, and giue the sowles of heauen flesh to feede on. And not knowing to what purpose God had directed him to ••end his

course that way, as onely sensible of his owne heroick stomacke, hee said: To what end hath God infused such Magnanimity in∣to my brest, if it shal want a Subiect whereon to worke my glory and renowne? shall I lose the end of my Creation? God forbid.

Thus carried on with the hopes of some Aduenture, hee intended that whatsoeuer should first cope with him, should haue the sense of his fury; when being come to a Mountaine, whose height might make things farre distant visible to the eye, he might per∣ceiue a creature of goodly personage, like himselfe, stalking forward with a Martiall steppe, no lesse slowe then maiesticke in pace; which two approaching, as desirous to make experiment of each others fortitude vpon their meeting together, it appeared to bee a Woman, whose tresses in a comely fertility hung downe by her shoulders, which by mo∣tion of the ayre, turned into a carelesse disor∣der, euery blast that made an alteration in the same, gaue a new grace to her excellent Per∣son, and made her presence more full of Ma∣iesty. In her right hand shee bare a Chuckerey, which is an instrument of a round forme, and sharpe edged in the superficies thereof, so ac∣commodate for offence, that by a hole in the middest thereof, being whirled about the fin∣ger, and slung off, in the quicknesse of his motion, it is able to deliuer or conuey death

to a farre remote enemy. Courage displayed his Banner in her countenance, & maiesticke fury sparkled in her eyes, bearing witnesse how much she thirsted after conquest, and the womans name was Toddicastree.

In the first encounter she made her Chuc∣kerey beare the message of her displeasure, giuing entertainement with the instrument of Battell, which was such as Cuttery expected: and no kinder behauiour did hee entend to proffer, as preferring the harsh effects of vio∣lence, before the mollifying power of beau∣ty; with this hard greeting did they passe the first day, giuing wounds on each side, shee with her Chuckerey, he with his Sword; both being much spent in the conflict, and often breathing when extreamity of exercise had languished their powers, they renewed their battell by fresh Aggression and Onset, till darknesse did prohibit the vse of Armes, lea∣uing the first day as an indifferent Arbiter of the battell, neither of them able to boast of Aduantage.

The light of the next day inuiting them to a new experiment of Valour, they accoast one another, renewing the remembrance of their iniuries with second attempts of vio∣lence: the day well neere spent in fight, Cut∣tery gaining some aduantage, with his Sword hewed her Chuckerey, in two peeces, but fauo∣rable darkenesse looking with a partiall eye

on the battell, and patronizing the disaduan∣taged, shaded the woman with her broken instrument from the pursuer; by the benefit of which intermission, she conuerted her bro∣ken Chuckerey into a Bowe, hauing prouided Arrowes, to requite the force of the Aduer∣sary, by this new stratageme, who was now bigge with the hopes of her Ouerthrow.

The light being the best Herauld they had, to call them to battell; a third time they met, hopefull to conclude this strange duello or single Combat, which vrged on her side by her new inuented instrument; and on his by the thought of former aduantage gained: made the Assault more vehement; making therefore her enemy the Butte into whom she meant to transfixe her pointed shafts, she freshly encountered him. But he percei∣uing her aduantage, whose power was to wound farre off, and his iniuries were most forceable in little distance, exposing himselfe to greater perill, that he might be owner of a better aduantage, drew neerer, and in a cloze, exchanging the losse of weapons for hand violence, they thus proued their forces toge∣ther, wearinesse hauing abated their vigours so equally, that neither of them was so strong to ouercome, nor so weake to yeeld, the bal∣lance of victory so iustly poysed betweene them, as inclined with partiality to neither, it was fit the tongue should conclude that warre,

that the power of the hand was no longer a∣ble to prosecute.

Hereupon in this doubtfull strife, Cuttery hauing seazed her by the Tresses of her haire to bring her to bondage; and exercise hauing put a fresh and liuely coulour in her cheekes, such as in Cutteryes eyes made her rather seeme louely, then one to be iniured; he said: Oh thou wonder of liuing Creatures for strength and beauty, why should fury man∣nage so strange a contention betweene vs two? If I should in this combate haue slaine thee, I should haue curst this right hand, for bearing an instrument to ruine so goodly a proportion; and if thou hadst slaine me, thou shouldst but haue laboured with anguish of soule for thine owne discontent, and discom∣fort, who knowest not what pleasure thou mayst reape by my society. Why should one excellent creature seeke the ruine of another? will there not be one the lesse? and thy be∣ing will bee nothing augmented by my disa∣nulment. Did God to this end conferre bold¦nesse on vs to make it the cause of one ano∣thers perdition, who are both worthy of pre∣seruation? Surely courage in thee shall bee nothing impaired by my friendshippe and ayde, but vnited vertues make most powerfull assaults, and are best Muniments against in∣iurie. Besides, the world now an Infant, and of short standing, ought rather by all meanes

to haue her issue multiplyed, then impayred or diminished. Especially selfe loue bindes vs to study our owne preseruations, to which since vnity did best conferre, he would not follow the humour of his high spirit to seeke glory so wickedly and vnworthily, if hee might purchase that peace hee sought by any reasonable concession.

The woman attentiue to the motion, pro∣secuted with so faire a carriage, after some pause of silence, and deiection of counte∣nance, that gaue consent to bashfulnesse: re∣plyed, that though the markes of his violence were before her eyes, whose anguish were sufficient to maintaine the fuell of further passion, yet in that he which had felt tryall of like rage, had first broke off violence, shee gaue so good an eare to the motion as the short time of desisting might permit: affir∣ming that she was so farre content to suspend such passages, as he continuing that peaceable treaty, should make his company acceptable, otherwise to renew the same violence as shee found iust occasion of prouocation.

Thus with plighted hands, the forme of their new made Amity, they became of in∣testine enemies, reconciled and amourous friends, till prompt and intelligible nature, apprehensiue of her owne ends, through some longer conuersation together, made them proue the difference of their sexe, from

whom plentifull generations were descen∣ded, indued with the fortitude of such as are truely warlike▪ And thus the West came to be peopled from these two, from whose en∣mities loue wrought so perfect and vnexpe∣cted agreement.

CHAP. IIII.

Of Shuddery the third Sonne of Pourous, his Trauaile, he findeth a Mine of Diamonds, meeteth the Woman appointed for him, they be∣come conioyned together, and by their Issue, the North is peopled.

THE third Sonne Shuddery, which was the Merchant man, according to his time and age, was sent to the North, who taking his Ballance and waights with him, the instruments by whose Iustice he was to buy and sell, tended thither whither the Almighty had directed him. Hauing pas∣sed on some part of his way, (as busie Nature loues to be in imployment) hee desired hee might meete with some affaire or businesse, suiting with his traffiking disposition.

And being come to a goodly Mountaine, called Stachalla, there fell immoderate and excessiue raines, hee sheltring himselfe in some hollow place of the Mountaine, till the foule weather was past, vpon which there fol∣lowed

a clearenesse of the skies, but such a deluge succeeded vpon the fall of those wa∣ters, that his iourney was prohibited; for the riuers not able to containe the streames that had in rowling currents from the tops of the steepe Mountaines, deuolued into their channels belowe; began to make breaches in their bankes, and returning their burthen in∣to the lower grounds, had turned the valley of Stachalla, into a broad riuer vnpassable. Shuddery therefore rested in the hollow of this Mountaine, till the weather might bee more propitious to his trauaile intended: when in some dayes the faire weather had made the thirsty earth to drinke vp part of the waters, the Sunne to dry vp the other part, and some were left to inherit the lower grounds, so that the way being free for him ouer the Valley, he passed on; but in the bot∣tome of the Valley, he found certaine pearle shels, that had their pretious treasure within, which diuiding to bee made capable of their contents, he found in them, that which con∣tented his eyes with their shining, and pro∣mised in their beauties something worth the prizing & preseruation (though he was as yet altogether ignorant of their worth and va∣lue:) so folding them vp he renewed his tra∣uaile, till he came to a Mountaine on the o∣ther side of the Valley, where the Mountaine, he, and darke night, met all together.

But as if the Pearles had but borne the message to him of a greater fortune, a Rocke or Mine of Diamonds discouered it selfe to his sight, which the late washing of the Waues, had beene as a Midwife to bring to light, as if it had beene vnfit so great riches should bee treasured vp in darknesse, in the armes of so course an Element; which Myne taking aduantage by the darknesse of the hea∣uens, the better to set of his sparkling lustre, seemed to inuite Shuddery to come and take knowledge of its admirable shining, who supposing it to be fire, began to mooue the loose sparkles of the same, but perceiuing their glory nothing to decrease by their mo∣tion, grew enkindled with a great desire to proue the strangenesse of the Accident, by the touching of his finger: but the darknesse and his vnacquaintance with the thing, rather begetting admiration, then right informati∣on of his knowledge; (since it had the light of fire, but wanted the heate) he was content with a patient aboade to awaite the dayes light, to giue him better instruction concer∣ning these mysteries, which no sooner appea∣red, but these Diamonds concealed their glory, affoording onely a waterish coloured beauty to the eye; the disannulment of this lustre amazed him as much, as the presenta∣tion thereof made him admire. But desirous to haue this excellency made knowne to

mankinde, that seemed so wonderfull to him∣selfe, hee carried so great a quantity of the Diamonds with him, as might be no impe∣diment to him in the bearing, taking a re∣markeable obseruation of the place, that hee might thereunto repayre vpon better proofe of the Diamonds excellence and worth.

Thus Shuddery continuing his Progresse forward, at last arriued where the Woman to which he was sent, was wandering by the side of a woode, close adioyning whereunto was an euen plaine, through which hee made his path; of whom when his eyes had gained sight, and that she presented a person formed like himselfe; he diuerted from his way to∣wards her, to gaine more perfect knowledge of her: she no lesse filled with wonder and de∣sire in the view of him, yet sometimes pos∣sessed with feare, sometimes with ioy, some∣times with shame, in the variety of passions, purposing many things, but really prosecu∣ting nothing. Shuddery at length accoasted her, whose approach she receiued doubtfully, as if she sought a meanes of euasion into the woode; at which he said, Oh thou worthy Creature, most like vnto my selfe, fly me not, who hast cause to loue me, because I resem∣ble thee; shunne not the conuersation of him, that followeth thee not to giue thee displea∣sure, but that hee might enioy thy society, things that haue resemblance in shape should imbrace consortship.

The woman then whose name was Visa∣gundah, perceiuing by the slownesse of his pace, that he rather seemed to bee a suer to her, then a pursuer of her, by the retarda∣tion of her flight, witnessing her content∣ment to stay, if shee might presume of her safety, thus replyed to his words, That if shee could as much presume of his good vsage, as she was contented to behold him, shee would grant his request; Who giuing her assurance thereof, they entertained conference with each other, she moouing the question how it might be that they two could bee capable of one anothers language, hauing neuer before seene each other; he made answer, That that God that had made them like in bodies, had also made them like in languages, that they might receiue the comfort of one anothers speeches, & be acquainted with one anothers thoughts, without which conuersation should lose the greatest part of his comfort.

So receiuing stronger gages of each others loue, they continued together, he not vn∣mindfull to impart the fortunes of his tra∣uailes in finding of Pearles, and Diamonds, wherewith he adorned her, till they in future times became a customary ornament, as also acquainting her with the worke of the Crea∣tion, together with his Parents and Brethren, they proued the comforts of the conioyned state: from whom a generation descended,

that became Merchantmen, and followed Shudderies profession, who with some of his Sonnes, did afterwards trauaile to the Myne of Diamonds by him discouered, and stored themselues with them; which euer since haue beene Merchandize of deere estimation; and thus the North became inhabited.

CHAP. V.

Of Wyse the fourth Sonne of Pourous, his Trauailes ouer seuen Seas, his Architecture, hee meeteth with the Woman appointed; his reuelations touching Religion, consummation of loue with the Woman, and their peopling of the South.

THen Wyse the youngest of the foure Brethren, went to the North, hauing instruments necessary with him to effectuate any thing that his well conceipted inuention could finde out: therefore whatso∣euer was conuenient for mans vse, hee had a braine to thinke and contriue; that so the needes of the world might be serued by the deuises of his ingenious fancy or conceipt. Thus he became the originall of the handy∣crafts; for hee knew how to reare the buil∣dings of Townes, Cities, or Castles; to set, plant, and till the ground; how to make all things needfull for the vse of man; which various disposition of his to meditate things

for mans conuenience, gaue him the name of Viskermah, which is as much as the Hands∣man, because he could do any thing to bee done by the hand.

Being indued with a genius sit for Planta∣tions, he (directed by God) trauailed towards the South, where he met with seuen Seas, all which he passed ouer, framing a vessell for his conuoy, and leauing in euery place testimo∣nies of his ingenuity; and passing ouer the last called Pashcurbatee, he came to the land called Derpe, there by the Sea side hee built him a faire house of such Timber as grew by the place, hauing Engines of Art, to reare vp Timber. Thus hauing made a comely habita∣tion, with roomes lightsome, and broad tar∣rasses or roofes aloft, for pleasure and pro∣spect delightfull, where he might sometimes please his eyes with the rowling Sea, which with renewed assaults smote against the bankes of the shoare, and directing his sight the other way, might behold the pleasant woods and fieldes, he thus for a time solaced himselfe after tedious trauaile.

But not long had he tooke such comfort as his solitary condition could affoord him, but the Woman appointed for him wandering through the woods to the Sea side, and pas∣sing along the shoare thereof, set her eyes vp∣on this new Edifice; and hauing neuer beheld any before, the rarity of it drew her neerer to

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satisfie her admiration with the view of the same; on whom Wyse chancing to cast his eye, as shee thus came to looke on his habitation, he descended to take a fuller contemplation of her beauty, whose feature deserued his better notice; for shee was of body amiably white, and her tresses were scattered with poudered Saunders, and other odors, the sent of which the blasts of the winde dispersed in such māner, that he became partaker of them by his approach, which enkindled his senses with new desires, to be neerer her, who at such distance gaue him a smell of so great sweet∣nesse: whose approach strucke her into a blush, but her shame giuing place, she moued the question to him, How he came to that place where she onely had liued, to interupt her in her free walkes and wanderings? He made answer, That God the maker of light, that makes all obiects visible, had sent him thither to admire her excellency, which was so rare, That it was not fit it should bee sha∣ded in a place so solitary, but had reserued it as a blessing for his eyes to view and admire: and because it was pitty desolation and lone∣lynesse should bee a waster and obscurer of such louelynesse, hee had with hazard of his life aduentured ouer seuen Seas, to be blest with the enioyment thereof; a labour and tra∣uaile worthy of so rich a recompence, and a worthy recompence and satisfaction for such

a labour: intreated her therefore, to accept of such a blessing as God had prouided for her by his society.

But she that could not be brought to thinke of a course of life different from her former, told him that in his absence shee found no need of his presence, neither did shee at that present stand inclined to accept of his moti∣on; that therefore he would leaue her to the liberty of her owne free dispose. He loath to lose the happinesse of his eyes, importuned her to view the roomes of his building, as if he meant to wooe her with the faire workes of his handes: but she taking his importunity in euill part, told him, that if hee desired her not to shunne the place, hee would dismisse her freely. So turning from him with some displeasure, because shee was by him vnwil∣lingly detained, she fled from him with coye distaste, he almost expiring with the sadnesse of her departure, whose presence he could not purchase and his pleasure therein with∣out her anger.

She hauing rob'd his eyes of that sight, that they would neuer willingly haue lost, he committed himselfe to the racke of pensiue meditations, broke the quiet slumbers of re∣pose, thinking darknesse vnfauorable to him that suspended and prorogued the chearefull day from his appearance, in which hee might renew his visitations of her. So trauersing

the woods to and fro, hee at last came into a Valley, where hee found her cropping the flowers, and gratifying her senses with their seuerall odours; on whom intruding ere shee well perceiued, he said: Oh sweeter then all Flowers or sents that the field can boast of, whose louelinesse hath drawne me to make proffer of new kindnesse, fly me not who hast had a former tryall of my behauiour towards thee. So bearing with his presence, he tooke occasion to make knowne to her the Creati∣on of the world, and the Parents from whence he was descended, the dispersing of his bre∣thren into the seuerall parts of the world, the hardnesse and hazard of his voyages, the qualities with which he was indued, and the seuerall Monuments of his Art, which hee had left in the places where hee had beene. Further, he conceiued that the power aboue had not prompted him with the ieopardy of a thousand liues to cut a path through seuen ragged Seas in a floating habitation, but euen to that end that the bitternesse of all those euils might be sweetned by his enioyment of her.

She desirous to breake off this speech, as vngratefull to her eares, turned backe this discourse, desiring him to take his content∣ments elsewhere, then in quest after her; that if she could preuaile with him in any request, it should be in this, to leaue her, and neuer af∣ter

to disturbe her with such motions. So both departed, she indisdaine, he in sadnesse and sorrow, for such dismission: giuing him onely this as a doubtfull comfort at their par∣ting, that if she found her selfe inclined to his society, she knew where to finde him, and to manifest to him such alteration,

Vpon this hauing left the place that con∣tained his blisse, with oppressed thoughts, he was no sooner got into a priuate place that might seeme as counsell keeper to his passi∣ons, but hee humbled himselfe vnder the greene trees, and said; Oh thou to whom be∣longs the acknowledgement of my being, I haue by thy guidance forsaken the society of my parents, whom I know not whether I shall euer behold againe, as also the fellowship of my brethren; I haue coped with as many haz∣zards as can make trauaile bitter and dis∣comfortable, I haue left company to come in∣to solitude; nay, which is worse, to behold one that might giue me the wished comforts of society, by her refusall to adde degrees to my sorrow. Oh make not voide the end of my being! giue not such an euill recompence to my aduentures, bury not all these qualities thou hast put in this Essence, by this one disa∣ster: witnesse oh you heauens, vnder whose azured roofe I now am, the sorrow I suffer, and witnesse oh ye greene trees, that if you were sensible of my complaint, would spend

your selues in gummy teares, what Agony perplexeth mee. And if the Maker of crea∣tures ouerlooke his workes, let him now ap∣peare and redresse the miseries of his Ser∣uant.

With that a still and quiet Ayre breathed through the leaues of the trees, and a voyce issued thereupon, and said, What requirest thou oh thou son of Pourous? And Wyse made answer, that he onely desired that the woman with whom he had met, might affoord him the comforts of society in the copulations of Marriage; which request was granted on these iniunctions, that he should erect Pagods for Gods worshippe, and adore Images vnder greene trees, because God had vnder them manifested himselfe hy vision to him.

So Ieiunogundah, (for so was the woman called) feeling the motions of affection to re∣newe in her, at the next meeting gaue such expressions of loue to Wyse, as fully accom∣plished his demaund: So conuersing toge∣ther, they made good the nuptiall ends, in a fruitfull generation. So the South as the other parts of the world became inhabited.

CHAP. VI.

Of the meeting together of the foure Brethren at the place of their birth; their diuisions and dis∣sentions, the great euils amongst their generati∣ons bringing a Flood which destroyeth them, and so the first Age of the world concludeth.

EVery thing by naturall motion pas∣seth to his owne place; so the Bre∣thren hauing peopled the world in these foure parts, turne their course to the place where they first breathed their vitall ayre; for Brammon hauing peopled the East, with all such as was of his Cast or Tribe, was carried with a naturall desire to goe and con∣clude his dayes, where he began, and to pos∣sesse the people of that place with the true forme of diuine worshippe, that so all the world might retaine one vniformity of Re∣ligion, not rending Gods worship into parts with the Factions of vnsetled opinions, as al∣so not willing to lose so great a ioy as his eies should conuey vnto him in the sight of his Parents and his Brethren, to the former of which Religion had enioyned him, to the lat∣ter all expressions of a Brothers loue.

Cuttery also the next that had accomplisht the end of his trauaile, began to long after the sight of the place that brought him forth, that he might there to his Father, Mother,

and Brethren, shew the blessings of God, in his wife and Progeny, and acquaint them with the story of his Occurencies, and leaue a race of Souldiers there also in his posterity.

Shuddery turned also by the same inclinati∣on, had his desires bent to his birth-place, be∣ing bigge with the eminency of his acciden∣tall fortunes, which had lost their greatnesse, if his Parents and Brethren had lost the knowledge of them, to feede which humour, as accompanied with other respects, former∣ly mentioned, drew him to giue his appea∣rance amongst the rest.

Lastly, Wyse to communicate his Arts, whose aduenturous trauaile was no lesse me∣morable then the rest, transporting his sonnes and daughters ouer the seuerall Seas, left them in seuerall places, and repaired to his birth-place, to pay his duty to his Parents, and his loue to his Brethren.

It so happened that God that would not crosse any part of their intentions with euill successe, did reserue them to finde the happi∣nesse of their meetings in their seuerall turnes and successions, as their works were in order accomplished, their seuerall arriuals being congratulated with Feastings and Tri∣umphes, meete welcome for such Guests. It was not to be doubted but Pourous and Par∣coutee, grew young againe, hauing such a sea∣son of happinesse reserued to smile vpon

them towards the Sunset of their Age, such as were able to make their forewasted pow∣ers, spent with yeeres to renew their vigour: Euery one of them when their ioy grew stale, giuing a fresh renewance of gladnesse, to their Parents, by their successiue arriuall. Neither could it bee imagined but that the Brethren accounted that the blessed time that lost all remembrance of trouble, which wee thinke too importunate a disturber of our ioyes.

But ioy is neuer of long lasting, but after the passage of little time hath his abatement: this the Brethren being sensible of, laid aside the thoughts of their Trauailes, and the re∣membrance of their late comforts, and as men newly transplanted to bring forth the fruites of their being in that place, begetting new generations there, that the world might bee compleately populous, and instructed in their seuerall qualities; by Brammon in matters of Religion; by Cuttery in matters of Rule and Domination; by Shuddery in matters of Traf¦ficke and Merchandizing; and by Wyse in the inuention of the handycrafts; of which foure Casts the world consisted, euery one of them liuing in his seuerall qualitie, keeping his Tribe free from confusion or enterfeering, and thus the world became peopled.

But multitude and concourse that vseth to be the nurse of mischiefe; for where there

are many men there will be many euils, and prosperity, that makes vs forgetfull of our selues; and length of time, that renders to vs the worst at our latter endings; began to con∣found all goodnesse, and turne euery thing out of order. For Brammon grew neglectiue of his piety; and Cuttery grew cruell and full of vsurpation; and Shuddery grew de∣ceiptfull in the waights and ballances, and practised cosenage amongst his brethren; and Wyse lost his conscience in his dealings, and became a spend-thrift, making the profits that came by his inuentions, but the furtherers of ryot and excesse; and as they were thus euill in themselues, so they were euill one towards another. For Brammon stomacked Cutteryes greatnesse; and Cuttery forgat to giue Bram∣mon the preheminence of his birth, and as if his might had beene sufficient to giue him the right of Priority, placing all excellency in Rule and Authority, condemned the still and solitary spirit of his brother, as vnworthy of respect and eminence; yea prized his owne lawes and gouernment before Gods Lawes; because they came from Brammon whom hee disesteemed. On the other side, hee pleased himselfe with the slaughter of those that dis∣pleased him, layd Taxations vpon Shuddery, and drayned the profit of Wyses labours, and like a great Tide made all runne along with his owne Current, whilst they requite his in∣iuries

in cosenage and griping vpon their bre∣thren in fraud and circumuention; these euils of Example were seedes of wickednesse, that no doubt would grow in their Posteritie. And this dissention among themselues did boade a breach of that sweete harmonie that concurred to the worlds first constitution.

Wyse likewise seeing Brammon to lose his respect, the more to make him despised sought to bring in a new forme of Religion, communicated to him in vision, concerning the worshippe of Images, and bowing to Pagods vnder greene trees, with other new ceremonies; which since Brammons booke contained not, the dispute was great whether they should be receiued as Canonicall, but vpon Wyses asseueration that they were recei∣ued from God, they were receiued as part of the Ceremoniall Law.

Thus euery day presenting new platformes of wickednesse, and sinnes that made a noyse, God grew angry, and the heauens were cloa∣thed with blacknesse and terror, the Seas be∣gan to swell as if they meant to ioyne with the cloudes in Mans destruction, great noyse was heard aloft, such as vseth to dismay mor∣tall wretches, and thunder and lightning fla∣shed from the Poles, such as seemed to threa∣ten a finall wracke to the Earth; but as if the world needed cleansing of his defilement, and pollution, there came a Flood, that couered

all Nations in the depths. Thus the Bodies had their iudgement, but the Soules were lodged in the bosome of the Almighty, and so concluded the first Age of the world, ac∣cording to the Tradition of the Banians.

CHAP. VII.

Of the second Age of the World, begunne by Bremaw, Vystney, and Ruddery; of their Creation, Assignation to their seuerall workes, their time of Continuation vpon Earth, and the meanes vsed for the Restauration of the World againe.

IT had now (saith the Banian) beene to little end for God to disanull his owne creatures, for now his wise∣dome and power must haue againe layne ob∣scured; but though his Iustice were so great that he would not let wickednesse goe vnpu∣nished, yet he would againe haue a world of new creatures, to whom his wisedome, po∣wer, and mercy might be declared.

Seeing therefore the first Age miscarried by their sinfulnesse, (for whose purity God had so well prouided) the Almighty deter∣mined to beginne the second Age by three persons of greater perfection and excellency, then the other, called, Bremaw, Vystney, and Ruddery.

The Almighty therefore descending from heauen vpon a great Mountaine, called Mero∣purbatee, vpon the top of the same the Lord pronounced his word, and said, Rise vp Bre∣maw, the first of liuing Creatures in the se∣cond Age, the earth then did render from her wombe Bremaw at the voyce of God, who did acknowledge and worshippe his Maker: and by a second and third Command from the same place, raised Vystney, and Ruddery, who with no lesse reuerence adored their Maker likewise.

But God that maketh nothing without his vse or end, did not make these to liue idle, but to be seruiceable in the worlds restoring; to the first therefore which was Bremaw, hee gaue the power to make the Creatures, be∣cause (say the Banians) as great persons doe not their worke but by deputies, so neither was it fit God should be seruile to the Crea∣tures, but giue them their being by his Instru∣ments. To the second which was Vystney, hee gaue the charge to preserue the Creatures, for that as it was his mercy to cause them to bee, so it was his prouidence to keepe them in their being. But to the third which was Ruddery, hee gaue power to destroy his Crea∣tures, because he knew they would bee wick∣ed and deserue a Iudgement amongst them.

Now as God had giuen to these persons power to doe these great workes, so it was

meete they should bee fitted with meanes capable for the discharge of their seuerall charges. That Bremaw therefore might haue power to make the Creatures, hee indued him with the Abilities of Creation and pro∣duction. Secondly, that Vistney might pre∣serue the Creatures, the Lord gaue all things into his power, that might tend to the pre∣seruation of those that Bremaw should make, therefore hee made him Lord of the Sunne, and Moone, of the Cloudes, Showers, and Dewes that fall vpon the Earth, Lord of the Hils, and Valleies, disposer of the changes of the yeare, the conferrer of Riches, health, and honour, and whatsoeuer tended to the well being of Man, and the rest of the Creatures. Lastly, that Ruddery might bee a fit Execu∣tioner of Gods Iustice, God gaue into his possession whatsoeuer might tend to the de∣struction of liuing Creatures; therefore Rud∣dery was made the Lord of Death, and Iudg∣ment, and whatsoeuer might tend to the pu∣nishment of Man, whether it were Sicknesse, Famine, Warre, or Pestilence, or any thing else that might bee a plague for sinne.

According also to the seuerall Assignations of these persons to their particuler Charges, they were alloted a determinate time of Abi∣ding vpon Earth. Because the worke of the Creation was concluded in the second of their Ages (which was a worke assign'd to

Bremaw) therefore Bremaw was to be taken vp to the Almighty in the conclusion of the se∣cond Age. And because the other Ages were multiplied with people by some that were reserued fr••m destruction, therefore Vistney was kept on earth till he had doubled Bre∣mawes tearme of time, as of whose preserua∣tion there was longer neede. And because the world should end in destruction, therefore the continuance of Ruddery was three times so long, that when the great day of Iudge∣ment should come, hee might destroy all the bodies, and carry the soules with him to the place of Glory.

Nought wanted now, but that they should euery one in their seuerall turnes shew the powers conferred vpon them. So Bremaw consulting with himselfe, how he might ful∣fill the charge imposed vpon him, grew ex∣traordinarily afflicted in his body, the strangenesse of which anguish vexing him in euery part, boaded some alteration or vnex∣pected euent; when loe such trauaile as happeneth to women in labour seazed him, and a certaine tumour and swelling of his body withall, according to the suddaine ripe∣nesse of the burthen within, distended his bowels more and more, and gaue newer and greater extremities to him in this Agony, till the burthen (though Bremaw farre exceeded the stature of common men) made two rup∣tures,

the one on the right side, the other on the left; when behold two Twinnes, the one male the other female, to wit, Man and Wo∣man did betray themselues to the world in full growth and perfect stature; who thus pro∣duced and informed concerning God by the instructions of Bremaw, the Man was by him named Manow, and the Woman Ceteroupa. So giuing worshippe to God the Creator, and reuerence to Bremaw their producer, with a blessing of multiplication pronounced vpon them, they were sent to the East, to a Moun∣taine called Munderpu••vool, thence to di∣spread their generations to the West, North, and South; so they departed, and Ceteroupa brought forth three sonnes, and three daugh∣ters; the eldest sonne was called Priauretta, the second Outanapautha, the third Soomeraut; the eldest daughters name was called Cam∣mah, the second Soonerettaw, the third Sumboo. As these grew in yeeres, they were in their seuerall orders dispersed seuerall wayes, viz. Priauretta and Cammah to the West, to the Mountaine called Segund; Outanapautha and Soonerettaw to the North, to the Mountaine R••pola; Soomeraut and Sumboo, to the Moun∣taine Supars, all which brought forth plentiful generations. Thus Bremaw made Man and Woman, and replenished the earth with the rest of the liuing Creatures.

Vystney likewise did prouide all things ne∣cessary

that might be to the sustentation and preseruation of the liuing creatures, that Bremaw had made, giuing them in enioyment such blessings as were needfull to a wel being.

To conclude, Ruddery did disperse afflicti∣ons, sicknesse, death, and iudgement, accor∣ding as the Sonnes of men did by their wic∣kednesse inuoke this smart vpon themselues. And this was the order God tooke for the re∣storing of people to inhabit the earth in the second Age of the World▪ Now how God prouided for the establishment of Religion in this second Age, that these that liued might feare and worshippe him, shall be de∣clared in the Chapter next following, as it is vnfolded by the Tradition of the Banians.

CHAP. VIII.

How God communicated Religion to the world by a Booke deliuered to Bremaw, the particular Tracts of the same: The first Tract thereof touching the morall Law laid downe with the ap∣propriation of the same to the seuerall Casts, and a Confutation of the Errours thereof.

GOD knowing that there would be but euill gouernment, where there was not the establishment of his worshippe and feare; after the world was replenished a new, bethought

himselfe of giuing them lawes to restraine that euill in them that was the cause of the destruction of the former Age.

Descending therefore on the Mountaine M••ropurbatee, he called Bremaw to him, and out of a darke and duskie cloude, with cer∣taine glimpses of his glory, hee magnified himselfe to Bremaw, telling him that the cause why hee brought destruction on the former Age, was because they did not obserue the In∣structions contained in the Booke deliuered to Brammon: so deliuering a booke out of the cloud into the hand of Bremaw, commanded him to acquaint the people with those things contained therein. So Bremaw made knowne the Sanctions and Lawes vnto the dispersed Generations.

Of the contents thereof if any desire to be informed, the Banians deliuer that this Booke by them called the SHASTER, or the booke of their written Word, consisted of these three Tracts. The first where∣of contained their morall Law, or their Booke of precepts, together with an Expli∣cation vpon euery precept, and an Appro∣priation of the precepts to their seuerall Trybes or Casts. The second Tract vnfolded their ceremoniall Law, shewing what cere∣monyes they were to vse in their worship. The third Tract distinguished them into cer∣taine Casts or Tribes, with peculiar obser∣uations

meete to each Cast or Tribe: such was the summe of this Booke deliuered to Bre∣maw, of which particulars if any desire more distinct knowledge, we shall propose the pith and substance of this in that which followes.

First then the Tract that containeth the Morall Law, and was by Bremaw published to the Nations, comprised in the same eight Commandements; which are these following.

The first Commandement, Thou shalt not kill any liuing Creature whatsoeuer it bee, hauing life in the same; for thou art a Creature of mine, and so is it, thou art indued with a soule, and it is indued with the same, thou shalt not therefore spill the life of any thing that is mine.

The second, Thou shalt make a Couenant with all thy fiue senses. First with thine eyes that they behold not things that bee euill. Secondly with thine eares that they heare not things that bee euill. Thirdly with thy tongue that it speake not things that bee euill. Fourthly with thy pallate that it taste not things that bee euill, as wine or the flesh of liuing Creatures. Fifthly with thy hands, that they touch not things de∣filed.

The third, Thou shalt duely obserue the times of deuotion, thy washings, worship∣ping, and prayers, to the Lord thy God: with a pure and vpright heart.

The fourth, Thou shalt tell no false tales or vtter things that bee vntrue, by which thou mightest defraud thy Brother in dealings, bargaines, or Contracts, by this cosenage, to worke thine owne peculiar ad∣uantage.

The fift, Thou shalt be charitable to the poore, and administer to his need, Meate drinke and Money, as his necessity requi∣reth, and thine owne ability inableth thee to giue.

The sixt, Thou shalt not oppresse, iniure or doe violence to the poore, vsing thy power vniustly to the Ruine and ouerthrow of thy Brother.

The seuenth, Thou shalt celebrate certaine Festiuals, yet not pampering thy body with excesse of any thing, but shalt ob∣serue certaine seasons for fasting, and breake off some houres of sleepe for wat∣ching,

that thou mayest be fitter for deuo∣tion and holinesse.

The eight, Thou shalt not steale from thy Brother any thing how little soeuer it bee of things committed to thy trust in thy profession or calling, but shalt content thy seife with that which hee shall freely giue thee as thy hyre, considering that thou hast not right to that which another man calleth his.

These eight Commandements are bestow∣ed amongst the foure Tribes or Casts, appro∣priating to each two Commandements in se∣uerall.

First, Brammon and Shuddery the Priest and the Merchant man are bound in greatest strictnesse of Religious obseruance, and hold the greatest agreement in their worshippe; and Cuttery and Wyse the Ruler & the Handy∣crafts man, do most correspond in theirs.

To the Bramanes which are the Priests, they giue the first and second Commandements, as placing the strictest parts of Religion in these two things. First in the preseruation of liuing Creatures from destruction. Next in Abstinence from things forbidden, as in the eating of Flesh, or drinking of Wine▪ to

which obseruance they doe also strictly en∣ioyne the Merchant-men.

Next, more particularly they apportion to Shuddery, as most proper to his profession, the third, and fourth Commandements, which two precepts inioyne to Deuotion, and binde from cosenage in their dealings, a sinne too incident to those that are conuersant in the ballance and waights, who are so myste∣rious in that particular as may well neede an Act of Religion to restraine them from such fraudulency.

To Cuttery their Rulers or Magistrates, they attribute the fift and sixt Commandements, as knowing oppression to bee a sinne most common to the Mighty, and inioyning them to Charity, who are best able to relieue the necessities of the poore.

To Wyse the handycrafts man they referre the seuenth and eight Commandements, who haue neede of some free times of en∣ioyment, yet giuen to lauishment of their gettings, if they were not admonished by their Law; as also binding them from theft, a sinne to which they may be inuited by oppor∣tunity, as they discharge the duties of their callings in other mens houses.

In fine, to all these they owe a generall ob∣seruance, but are more particularly cautious in keeping the Commandements appropria∣ted to their owne peculiar Tribe or Cast.

Since then the Lawes or Precepts of any Religion, are no further to be allowed, than they seeme to be well grounded, and to carry truth and good reason with them: Me thinks by the way, here is something to be excepted against, in this Banian Law, which distingui¦shing them from men of other Religions, may bee examined whether it may haue al∣lowance or no.

The principall part of their Law admit∣ting nothing prodigious to opinion, we passe ouer, onely that which commeth into excep∣tion, is that which is laid downe in the first and second Commandement, and is enioyned the Bramanes and Banians to obserue, viz. First, that no liuing creature should be killed. Next, that they should not taste wine, or the flesh of liuing creatures.

Concerning the first, that they should not kill any liuing creature, the reason by which they confirme this precept, is because it is en¦dued with the same soule that man is.

This we deny, for the Banians here seeme to halt in their Philosophy, and the learning of the Ancients, who haue deliuered, that there is a threefold kinde of soule. First, a ve∣getant soule, such as is in hearbes and plants. Secondly, a sentient soule, such as is in beasts. Thirdly, a reasonable soule, such as is in man; which soule hath more noble Acts to distin∣guish it selfe from the other two; As also

that when the other doe interire cum corpore, perish with the body, this suruiueth, and therefore is not the same soule, as shall here∣after be prooued.

But that this Tenent of theirs denying the slaughter of liuing Creatures for Mans vse is nothing soueraigne, may appeare by Scrip∣ture, which after the Flood declareth Gods allowance in this particular, G••n. 9.3. Euery moouing thing that liueth shall be meate for you, euen as the greene hearbe haue I giuen you all things. Next by the custome of Nations, who differenced in other points of Religion, yet hold consent in this slaughter of liuing Creatures; adde vnto this the practise of Py∣thagoras, one whose name they adore, and who did lay the ground whereon this Secte leaneth, he killed an Oxe, as Athenaus eui∣cteth, lib. 1. Dipnosoph. in this distichon.

Inclyta Pythagorae cum primum inuenta figura est, Inclyta, propter quam victima bos cecidit.

Neither haue they beene abhorrent to this practise themselues, if the report of History may be credited, for Coel▪ Rodigin reporteth, that the ancient Indians (which are the peo∣ple now in mention) when Liber Pater disco∣uered those parts, were cloathed with the skinnes of wilde beasts, which were before by them slaughtered. Neither is this obser∣ued

by the Cutteries now, and therefore may seeme to be a Tradition of their owne deui∣sing, neither from the beginning by them practised, nor by authenticke law enioyned, that it should be an essentiall part of their Re∣ligion.

And so we come to their second Comman∣dement, which containeth in it two prohibi∣tions to be excepted against. The first, forbid∣ding to drinke of wine: the next, the eating of flesh.

To the first, whereas the Bramanes and the Banians abstaine from wine by a Religious kinde of forbearance, at all times and seasons, without the absolute vse of the creature; we answer, that this is a Tradition voyde of ground or reason.

First, it is against the common end and vse of the Creature, which God hath made to comfort the heart of Man, obseruing these cautions. First, that men drinke not too much for the quantity. Secondly, for the manner, not in boasting or ostentation. Thirdly, for the time, that it be not when Religious fasts re∣quire forbearance. Fourthly, for the place, that it be not where the vse of the creature may bring scandall.

Next, those that haue abstained from wine, haue abstained for diuers endes, but not pre∣cisely obseruing the points of this Banian in∣iunction. The Romans did forbid their ser∣uants

the drinking of wine, but it was because they might not forget the bonds of duty to∣wards their Masters. They did also inioyne their women to abstaine from wine, but it was as Valer. Max. reports, Lib. 2. Cap. 1. Ne in aliquod dedecus prolaberentur, quia proximus à Libero Patre intemperantiae gradus ad inconces∣sam venerem esse consueuit: Least they should fall into defame, for that the next neighbour to intemperancie is vnbridled lust. The Car∣thaginians forbad their souldiers the iuyce of the grape, but it was least drowsinesse should oppresse them in their watch to a publique perill. The Egyptian Priests called Sarabaitae, did for temperate ends abstaine from wine, but it was not for euer. That false Prophet Mahomet, by his Law forbad the drinking of wine, but it was a Tradition and Imposture of his owne, and the very Mullaes and Priests do not obserue it alwayes at present, as I my selfe haue beheld. The Leuites were forbid to drinke wine, Leuit. 10.9. but it was onely before their enterance into the Sanctuary, that as Tremelius obserueth, they might not deliuer the Counsels of the Lord with a troubled minde, but know what was fit for their administration: this was no perpetuall prohibition. The Nazarites vowe was to drinke no wine, but this was not euer, but in the dayes of separation. Numb. 6.2, 3. The Re∣chabites vowed to drinke no wine, but this was

arbitrary, and not by Religious obligation, and not for euer, but for 30. yeeres, the space betweene Iehu and Ioachim the latter, and Ze∣dekiah King of Iudah. The ciuill abstinence ne∣uerthelesse is not to be condemned, but this absolute disannulment of the vse of Gods Creature.

Againe, the confirmations of men most temperate doe condemne this interdiction of wine. Gallen called it the nurse of old age: Mnesytheus allowed men laxare habenas, to loose the reynes in merry and harmelesse Potations. Rigid Seneca said, though a man ought not by drinking to drowne his sence, yet hee might by drinking drowne his cares. Plato that leaned to some of the opinions that this people hold, said that wine was a reme∣dy of God against old age, that a man might haue Vsum liberaliorem vini, a more liberall vse of wine; and others thinke, that Pythago∣ras did not altogether abstaine from the Greeke wines. To conclude, Historie repor∣teth of these ancient Indians, that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. vini amatores, Louers of wine. Coel. Rhodigin. lib. 18. cap. 31. reporteth, that at the death or Funerall of one Calanus, there was a strife or contention mannaged Acrato∣posiae, of healths drinking, and he that gained the victory, who was called Promachus, emp∣tied foure great drinking Bowles. So that this Law prohibiting the vse of this Creature,

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was not from the beginning, neither is obser∣ued of all, and therefore seemes no prohibi∣tion worthy of obseruance or iniunction.

To the second prohibition, laid downe in their second Commandement, concerning the eating of flesh, wee thus make our en∣trance.

First, it is certaine, that these Bramanes or Banians will not eate of the flesh of liuing creatures, that haue either had life in them, or the likenesse thereof; Egges therefore come within the precincts of their abstinence, be∣cause they suppose the life to bee in the shell, by which they become hatched or animate; Roots also that are red are abstained from, because they hold consanguinity with the co∣lour of blood. Neither will they cure their Feauers by Phlebotomy, but by fasting, because they suppose some of the life issueth with the blood. The reason why they would de∣terre men from eating of flesh, is because they suppose there is a kinde of Metempsycho∣sis or passage of soules from one creature to another, that the soules of men did enter into other liuing creatures, which should make men to abstaine from tasting of them. Which opinion of theirs, that it may appeare to bee vaine, wee will shew first who were the Au∣thors of this opinion, concerning such Me∣tempsychosis, and how it hath had his successi∣on of maintainers. Secondly, what is the ef∣fect

and substance of this opinion. Thirdly, shew the reasons by which it is maintained. And lastly, proceed to the refutation of the same.

First, then for the originall of this opinion, though certainely these Indians are a people ancient, yet may it not be thought, that this opinion began first amongst them. First, be∣cause History that is the light of times, affir∣meth them to be slaughterers of liuing Crea∣tures. Next, because Plato and Pythagoras that haue name for defending this Metempsycho∣sis or Metempsomatosis, haue an honoured mention amongst the people. It is likely therefore that they haue met with some of their writings, in this particular, by which they haue become knowne to them. Thirdly, because Iamblichus with Chaeremon the Stoicke, thinke it to be first maintained amongst the Egyptians: That from the Egyptians then it came to the Grecians, that after it had beene rife amongst them, it was made more tenable by the wits and learnings of Pythagoras, Plato, Empedocles, Apolonius, Tyanius, and Proclus, and might in Liber Paters discoueries of those parts, bee dispersed amongst this people, as well as by a Scholler of Pythagoras, who spread it in Italy, where it found fauour with Numa Pompilius that superstitious Emperour, and was maintained by the Albanienses, and Albigenses, confuted by Athanasius.

Secondly, touching the substance of this opinion that gained the Patronage of so great Schollers. They did hold, that there was a passage of soules of one Creature into another, that this Transmeation was of the soules of men into beasts, and of beasts into men: hence Pythagoras auerred himselfe to be Euphorbus, & Empedocles in his verse affirmed himselfe to bee a Fish. This made it an abo∣minable crime to eate flesh, least as saith Ter∣tullian in Apologet. Cont. gent. Cap. 48. Bubulam De aliquo Proauo, Quispiam obsonaret: Some should eate vp the Oxeflesh, that had swal∣lowed vp his great Grandfathers soule. This opinion gayned propugnation and defence by Pythagoras, and Plato, by this meanes; be∣cause that beleeuing the soules immortality, it might gaine assent with others by this thought of its suruiuing in other bodies, af∣ter its relinquishment of the deceased, as Greg. Tholoss. affirmeth in his Syntax. Art. Mirab. lib. 8. cap. 12.

Thirdly, the reasons by which they doe in∣duce assent to this Transanimation of soules, were these, because the soule was impure by the sinnes and corruptions of the body, there∣fore it was needfull it should bee sublimed from this corruption, by such transmeation out of one body into another, as Chymicall spirits gaine a purer essence by passing through the Still or Limbecke, diuers times;

euery Distillation taking away some of his grosse part, and leauing it more refined. A∣gaine, because it was meete the soule should make a satisfaction for the filthinesse it had contracted, by remaining in the prison of the body, an exile from blessednesse a longer time, till this passage from one body to ano∣ther had so purified them, that they might be fit to enter into the Elysium or place of blisse.

Lastly, in confutation of this opinion for prohibition of eating of flesh from supposall of a Metempsychosis; we maintaine that there is no such Metempsychosis, or transanimation of soules.

First, the immortality of the soule wee euince without this Chymera of the fancy, by an argument drawne from mans dissolution: this is the nature of all things that are com∣pounded, that they should bee resolued into that which they were at first before their coniunction. Man is compounded of soule and body, the very dissolution of these two in death declareth this, for that cannot be se∣parated that was not before conioyned. This composition was by life, and a creature with∣out life, being in the soule alone, it is mani∣fest that the soule had it before euer it came to the body, or else that which was dead could neuer haue liued by the meanes of that which was likewise dead. If the soule had this life before the body, it must needes haue the

same after in his separation, and by conse∣quence is immortall.

Next in confutation of their reasons for this opinion: We answer. First, that the soule is not cleansed by such Transmeation from body to body, but rather defiled by that fil∣thinesse those bodies contract, as water be∣commeth defiled by infusion into an vncleane vessell. Much more, since they affirme the soules of men enter into beasts, which are creatures of greater impurity. Besides, those spirits that are subtiliated by Stils and Lym∣becks, the fire is effectuall to their subliming, but the bodies haue not the goodnesse in them that may tend to the soules greater pu∣rity, in such Transmeation. To conclude, it is improbable the soule should be enioyned to such a satisfaction for sinne, as tendeth to its greater defilement. These reasons therefore auaile little to confirme the soules Transmea∣tion in the manner premised.

We in the last place shall prooue this Me∣tempsychosis, to be no other then a vaine imagi∣nation, by the reasons following.

1. Then, that the soules are not deriued from one another per traducem, by way of tra∣duction, appeareth by Adams speech to Eue, Gen. 2 23. This is bone of my bone and flesh of my flesh: he doth not say, soule of my soule and spirit of my spirit. It appeareth then, that though shee receiued her body

from Adam, yet she had her soule from God. And this is that which Zachery affirmeth, Zach. 12.1. The Lord formeth the Spirit of a man within him: whence Augustine saith, Eam infundendo creari, & creando insundi, That the soule being put into man was created, and by creating was into man infused; if therefore God created some, why not all?

2. Of spiritual things & corporal, there shold seeme the same manner of increase; but the bodies haue new beings, therefore the soules.

3. If the soules were purified by their passage from one body to another, then that man that had the soule last, should be ca∣pable of all that knowledge that was enioyed by them that had it before, and so the Infant should be an experienced creature in past oc∣currences: but we discerne no such extraordi∣nary ripenesse of knowledge in one more then another, but that all our habits are gai∣ned by industry; which whilst Plato would ex∣cuse, saying, that the wandering soules did re∣ceiue from the diuell a draught of the cuppe of Obliuion, and so were forgetfull of that which is past; Irenaeus thus taunteth him: I•• Plato had tryall that his soule was obtused with such a draught: I wonder that he could remember, that his soule had lost her remem¦brance.

Lastly, if this were true, it would follow, that the soules of beasts should be immortall,

which would be absurd to thinke in these bet∣ter knowing times. Hauing therefore proued this opinion of passage of soules out of one body into another to be a fancy, and nothing reall, this may bee no iust cause to detaine them from eating the flesh of creatures, that haue had life in them. Neither would they, if there were great reason to the contrary, per∣mit it as they doe in the Casts of Cuttery and Wyse, whom if they pleased they might re∣straine by the like iniunction. All which thus euidenced, this already deliuered may be suf∣ficient to publish concerning the first Tract in the Booke deliuered to Bremaw, touching the Morall Law.

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.

CHAP. X.

Of the third Tract deliuered to Bremaw, concerning their foure Tribes or Casts; their in∣iunction to follow that order of Gouernment, and so touching the first of those Tribes, called the Bramanes; the deriuation of the name, their kindes, the number of their Casts, their Ministe∣riall discharge, Studies, and Schoole discipline.

AFter the consideration of the Cere∣monies enioyned and obserued by them in matters of their worshippe, as it was the Subiect of the second Tract of the booke deliuered to Bremaw: Now fol∣loweth the third Tract, declaring in what manner of order or distinction they should liue, and what was meete for euery one to ob∣serue in his owne particular Tribe.

And because there could bee no inuention more commodious for the gouernment of the world, then was vsed by the foure Tribes in the first Age, as to haue Bramanes to in∣struct the people in matters of Religion; to haue Cutteryes that should sway the Scepter, and keepe men in obedience; to haue Mer∣chant men that should vse Trafficke and Trade as did Shuddery; to haue seruile and manufactory men, that should serue the vses of the world in the handicrafts, as did Wyse: Therefore they were by this Tract bound to

keepe their owne peculiar Tribe or Cast, and to obserue what was proper to the faculties of each in seuerall; which accordingly was done, and is yet continued so farre as it lyeth in their power to conserue this Ancient forme of gouernment and policie: wherein if I shall somewhat digresse from their iniun∣ctions, which for the most part present things lesse pertinent to be knowne, to a more par∣ticular display of their manners, I shall bet∣ter discharge the parts required in this Tract.

The Bramanes then being the first of these Tribes, something shall be noted in particu∣lar touching them; and first of the name Bra∣mane. Suidas is of opinion, that they are called Bramanes of one Brachman, that was the first prescriber of their Rites. Postellus, lib. d. Ori∣gin. Cap. 13. & 15. affirmeth them to bee des∣cended from Abraham by Cheturah, who sea∣ted themselues in India, and that so they were called Abrahmanes; the word suffering a Syn∣cope, they in the tract of time, for breuity of pronunciation became called by the name of Bramanes. But they neither know of any such as Brachman, neither haue they heard of Abra∣ham, but affirme they receiue this name of Bramanes from Brammon, which was the first that euer exercised their Priestly function, as they finde by record; or else from Bremaw, by adiection of this particle (nes) who was

the first of the second Age, to whom the Law was deliuered.

Touching the kindes of these Bramanes, ta∣king them for such as discharge the Priestly office amongst the people, they are of two sorts: First, the more common Bramanes, of which there are a greater number in India: or the more speciall, of which there be fewer, and these be called by the Banians, Verteas, by the Moores, Sevrahs.

The common Bramane hath eighty two Casts or Tribes, assuming to themselues the names of that Tribe; which were so many wise men or Schollers famed for their lear∣ning amongst them, called Augurs, or South∣sayers, of such a place of dwelling. Thus the prime of them was called Visalnagranauger, that is, the Augur of Visalnagra, the 2 Vulna∣granauger, that is, the Augur of Vulnagra, a towne so called; and so of the rest according to these 82 Casts to be distinguished, being Bramanes of the discipline of such an Augur.

These Bramanes as they discharge their Mi∣nisteriall function, in praying with the people, or reading their Law, haue some peculiar in∣iunctions: As first, that they should straine their bodies into certaine mimicall gestures, so as may most face the people to gaze vpon them and listen to them; that they pray with both their hands open to heauen, as ready to receiue the things they pray for; that they pray with demissiue eyelids, and sitting with

their knees deflected vnder them, to shew their feare and reuerence. Next that they must neuer reade of the booke deliuered to Bremaw, but it must be by a kinde of singing, and quauering of the voyce, which they say was not onely practised by Bremaw, when it was published; but was also inioyned by God, that they might make his Law as the matter of their reioycing.

The Bramanes are likewise the Seminaries of discipline amongst the younger sort of that Cast, whose orders both in their initiati∣on and entrance into that manner of learning is obseruable; as also no lesse in their confir∣mation, and ordination to the Priesthood: for first, about the seuenth yeere of their age they are receiued to discipline, being cleane washed, to intimate the purity of that Cast; then they are receiued naked, to shew that they haue stript off all other cares, to apply themselues to study; then their heads are sha∣uen, a long locke being onely left on the hin∣der part of the head, to shew that they must not forsake their study, if they doe, by that locke they shall be drawne backe againe. They are bound to a Pythagorean silence and attenti∣on, & prohibited haulking, spitting or cough∣ing; wearing about their loynes a girdle of an Antilops skinne, and another thong of the same about their necke, descending vnder the left arme. About the foureteenth yeere of

their age (if they be capable) they are admit∣ted to be Bramanes, exchanging those leather thongs, for foure sealing threds, that come ouer the right shoulder, and vnder the right arme, which they sleepe withall, and neuer put off, but weare them in honour of God, and the three persons, Bremaw, Vystney, and Ruddery, and as the badge of their profession; in which ordination they are enioyned: First, not to alter their Cast or Tribe. Next to ob∣serue all things enioyned in the Bramanes Law. Lastly, not to communicate the myste∣ries of their Lawes to any of a different Re∣ligion. These bee the most of the principall things obserued by these Bramanes.

Now for the more speciall Bramane, by them called the Vertea, he is some man of the Cast of the Shudderyes, or Merchant men, who for deuotion taketh this condition on him; hee is one that for his habit weareth a woollen garment of white, descended to the middle of his thigh, leauing the lower parts naked; his head is alwayes vncouered, as a witnesse of his perpetuall reuerence of God aboue; they doe not shaue, but plucke off all the hayre on their heads, saue some small re∣mainder on the crowne; the like they do from their chinne also.

Of this sort of Bramane there be seuerall Casts likewise; one is called the Soncaes, and these goe not to Church, but performe di∣uine

Rites at home. Another is of the Tup∣paes, these goe to Church to pray. A third is of the Curthurs, and these pray by themselues, without society. A fourth called the Onke∣leaus, and these indure not Images. A fift cal∣led the Pushaleaus, the most strict of them all.

These kinde of Bramanes haue a Festiuall called Putcheson, which is kept once euery Month, by fiue dayes solemnization, but be∣twixt each day of the fiue they keepe a fast; this feast is kept at the ablest mens houses, and commonly at those times a pension is giuen, to restraine the death of cattell, or other li∣uing creatures.

More strict they seeme to be in many things then the common Bramanes, for the other are not forbidden marriage, these are; more ab∣stinent they are in dyet, for out of the former Feasts they eate nothing, but what is giuen them, and reserue nothing for another meale. More cautelous they are for the preseruation of things animate, for they will drinke no water but boyld, that so the vapour which they suppose the life of the water, may goe out. They disperse their very dung and or∣dure with a beasome, least it should generate wormes that bee subiect to destruction; and they keep an hospital of lame & maimed fly∣ing fowle, redeemed by a price, which they seeke to restore: They haue all things com¦mon, but place no faith in outward washings,

but rather embrace a carelesse and sordid nastinesse. And this is sufficient to note con∣cerning this kinde of Bramane.

CHAP. XI.

Concerning the second Tribe or Cast called the Cutteryes, presenting them in their flourishing estate, their declining estate, and their present estate.

THe second Cast or Tribe being the Cutteryes, had their denomination from Cuttery, the 2 sonne of Pourous, who because Domination & Rule was com∣mitted vnto him, therefore all Souldiers and Kings are said to be of this Tribe. That par∣ticular of Bremawes booke that concerned this Cast or Tribe, contained certaine pre∣cepts of gouernment and policie, the know∣ledge of which being but of common im∣port, I rather chuse to omit, and proceede to shew some other things notable concerning this Tribe, touching their state or condition. These Cutteryes may then be considered, ei∣ther according as they were in their flouri∣shing estate, or else in their declining estate, or in their present estate.

As they were in their flourishing estate, they were the Ancient Kings and Rulers of India, especially of that part called Guzzarat,

and were called by the name of Raiahs, which signifieth a King, whereof some were of greater dominion than other, according as they were of greater force. These Raiahs had principally foure men about them of eminen∣cy. The first of which were the Bramanes, who by Southsaying and Augury did shew the Kings what time was most meete to beginne their designes to prosecute them with suc∣cesse. The second was one called the Pardon, which was a man of policy in the carriage of State businesse, and dispatched all matters of Iudicature, hauing reference to the King for Iustice. The third was one that was called the Moldar, or the Kings Chamberlaine, who was most commonly present with the King, as the companion of his conuersation. The fourth was the Generall of the Kings Ar∣mies in the field, called Disnacke, who was sent abroad about all expeditions of warre. These were the foure that had chiefe eminen∣cy about the King. Furthermore, these Raiahs are said to haue thirty sixe Tribes, as the no∣ble families whence they were descended; some were of the Cast or Tribe of Chaurah; some of the Solenkees; some of the Tribe of Vaggela; some of the Dodepuchaes; some of the Paramars; that so no man of obscure birth might presse to dignity, but being de∣scended from some of the thirty six families; thus the Raiahs liued in their flourishing e∣state.

Now touching their declining state: It is recorded in their History, that one Rannede∣uill a vertuous woman, did at her death pro∣phecy the decline of the Banian State, in the time of Rauisaldee chiefe Raiah, the beginning of which decline should be in his next Suc∣cessors daies, which they say accordingly hap∣pened as shall appeare by the Story follow∣ing.

It is then deliuered in their History, that there was a Raiah called Rauisaldee, who had a sonne called Syderaijsaldee: Rauisaldee suffering the common change of Mortalitie, his sonne was careful to expresse his duty to his decea∣sed father, in a costly Monument, at a place called Sythepolalpore, which being finished with great curiositie of Art, and cost corre∣spondent to that curiosity, being pleased with the worke, and desiring to keepe his Fathers memory and his owne lasting by that Monu∣ment, hee consulted with the Bramanes, to know whether that Temple should long a∣bide, or if that pile of goodly workeman∣ship••e sh••uld suffer ruine; by whom it should be defaced. It was diuined to him by one Ma∣dewnauger, one famous in the discipline of the Bramanes, that one Sultan Alaudin, a Patan, King of Delee, should deface the same, as also gaine some great conquest in Guzzarat. Syde∣raijsaldee hopefull to preuent the defacement of this Temple, by some timely composition,

dispeeded his Bramane Madewnauger, and his Pardon, to Delee, to inquire out the said A∣laudin, and by a summe of money to procure the peace of his Fathers bones, and the spa∣ring of the Temple. But comming thither they could finde no such man of any eminen∣cy, but another in the gouernment: onely by strict inquisition they met with a wood-ga¦therer there, who had a sonne so calle••; thi∣ther they repaire to the amazement of Alau∣dins poore parents; They make knowne the reason of their comming, and finde the boy administring food to a young Kid in his Fa∣thers backeside. The Bramane proposing to him the high fortunes that should betyde him in being King of Delee, and in the con∣quest of Guzzarat, as also the end of their Message, that Syderaijsaldee did greet him, and did desire him that when those things should happen and he should inua••e Guzza∣rat, that hee would forbea••e to deface the Temple and Monument of his Father erected at Sythepolalpore, as a motiue to which fauour, Syderaijsaldee did freely present him with a summe of money, which summe they tende∣red to Alaudin. Alaudin boldly answered, that hee was not in appearance capable of any such fortunes, but if the heauens had so set it downe in their great volume, he could not al∣ter it, but must lay waste the Temple, and in the Maiesty of his nature refused the gift and

treasure brought him. His Parents better in∣structed by their owne necessitie what was meete for him to doe, then his heroicke dis∣position would be taught, importuned him to take the treasure, vrging their owne needes, and how conuenient a helpe it might bee to raise him to those fortunes that were to him diuined. So apprehending the counsell to bee but reasonable, hee tooke the treasure, and gaue an Escript or writing, that albeit the hea∣uens had decreed that he should scatter some stones of that building, yet hee would picke them out of the Corners thereof in such man∣ner, as should fulfill his fortune, and make good his promised fauour to Syderaijsaldee, in the sparing of that Temple and Tombe of his Father. By this money of composition, Alaudin gathered Souldiers, and betooke himselfe to Armes, wherein he prooued him∣selfe so resolute, that hee gained great fame, whereunto his diuining fortunes became such a Sparre, that he was made King of De∣lee, and after that made inuasiue conquests on Guzzarat, fulfilled his promise to Syderaijsal∣dee in treatie on the fore mentioned businesse. In which conquest hee ouerthrew many Ra∣iahs, to the great ruine and decline of the Ba∣nian State: But growing weary of this long warre, and many Raiahs flying to places inac∣cessible, led with a desire to returne to Delee his natiue place, hee committed the further

managing of these warres to one Futtercon, that was his Cupbearer; in this manner. For Alaudin considering how great he was grown from nothing (and that accidentally) he deter∣mined as accidentally to heape this fortune vpon another; purposing ouer night with himselfe, that whosoeuer did first present him the next morning with any gift, on him to confirme the gouernment of that part of Guz∣zarat hee had conquered. It so fell out, that whilst this secret was lodged vp in the Kings brest, that the fore mentioned Futtercon, the Kings wine keeper, by the rising Sunne ten∣dered a Cuppe of wine to the Kings hand; who smiled and looked fauourably vpon him, and in the presence of his Army, com∣firmed him his Successor in the Gouernment of that he had wonne, inioyning them all so to acknowledge him, and to doe whatsoeuer he should command in the further prosecuti∣on of that conquest: so Sultan Alaudin depar∣ted to Delee, and the said Futtercon did further inuade Guzzarat, and so did the rest of the Mahoometans that succeeded him, to the de∣cline of the Banian State and Regiment.

Now for their present estate, some of the Ra∣iahs yeelded, others flying to retyrements im∣pregnable, lay in the Mawe of the Countrey, and could not be conquered euen to this day: but making outroades, prey on the Cassaloes passing by the way; and sometimes come to

the skirts of their strongest and most popu∣lous townes, hauing many resolute Souldiers to goe on in these attempts of rapine, called Rashpootes, which implyeth as much as the sonnes of Kings; for being of the Cast of the Cutteries, it is like they were nobly descen∣ded, and some of the Progeny of those that were ouerrunne in the Guzzarat conquest. Of those that liue vnconquered at this day, such a one is Raiah Surmulgee, liuing at Raspeeplaw; Raiah Berumshaw, at Molere; Raiah Ramnagar; Raiah Barmulgee, and the great Rannah, who hath fought many set battels with the Moguls forces. This may be obseruable concerning the Cast of the Cutteryes.

CHAP. XII.

Of the third Tribe or Cast called the Shudde∣ryes, of the meaning of the name Banian, of their Casts, and the forme of their Contracts, in buying and selling.

THE third sonne of Pourous being called Shuddery, and the Profession appointed him to follow being Merchandize, all such as liue in the nature of Merchants are comprized vnder this name, and belong to this Cast: that which the booke deliuered to Bremaw contained concerning this Tribe, was no other then a summary of

religious aduer••isements, pr••per to the carri∣age of this Profession, enioyning them t•• truth in their words, and dealings, and to a¦uoyd all practises of circumuention in buy∣ing and selling. What may be further worthy of note concerning this Tribe (being those that are most properly called Banians) at pre∣sent is either concerning the name Banian, the number of their Casts, or the forme of their contracts of buying and selling.

First, vnder the name of Banians is compri∣zed either such as are Merchants onely, or Brokers for the Merchant, for nothing is bought but by the mediation of these, who are called Banians, which importeth as much in the Bramanes language wherein their Law is written, as a people innocent and harme∣lesse, because they will not indure to see a Fly or Worme, or any thing liuing iniuryed, and being strucken beare it patiently without re∣sisting againe.

Next for the number of their Casts, they are equall to the Bramanes, being the selfe same Casts, chusing either to be vnder their discipline, that are Visalnagranaugers, or Vul∣nagranaugers, from the peculiar instruction of which Bramanes they are guided in mat∣ters belonging to religious worshippe, for being most like vnto the Bramanes in their Law, they more strictly follow their iniuncti∣ons then the other Tribes.

Lastly, their forme of contract in buying and selling is something notable, and distinct from the custome of other Nations; for the Broaker that beateth the price with him that selleth, looseth his Pamerin, that is folded a∣bout his waste, and dispreading it vpon his knee, with hands folded vnderneath, by their finger ends the price of pounds, shillings, or pence is pitched, as the chapman is intended to giue; The Seller in like manner intima∣teth how much he purposeth to haue, which silent kinde of composition they say their Law enioyneth as the forme of their con∣tract.

CHAP. XIII.

Of the fourth Cast called the Wyses, the mea∣ning of the name, their kindes, and seuerall Casts; B••emaws time is expired, he is tooke vp to hea∣uen, the second Age is concluded by the destructi∣on of Winde and Tempest.

LAstly, as the fourth Sonne of Pourous was called Wyse, and was the Master of the Mechanicks or handy-crafts, ••o all manufactory men were to belong to the Cast of the Wyses. Those directions that were in Bremawes booke for these, were in precepts touching their behauiours in their callings.

This name Wyse implyes as much as one

that is seruile or instrumentary, for this cause as it may be supposed, because they are ser∣uile or helpefull to such as neede their Art, as was Wyse, and those descended from him, who were indued with diuers inuentions; these people are at this present most ordina∣rily called by the name of Gentiles.

Which Gentiles are of two sorts or kindes: first, the purer Gentile, such as liueth obseruant of the dyet of the Banians, abstaining from flesh and wine, or vsing both very seldome; or else the Gentile Visceraun, called the impure or vncleane Gentile, which taketh a greater liber∣ty in dyet, eating flesh or fish or things ani∣mate; such are the husbandmen or inferior sort of people, called the Coulees.

The purer sort of Gentile, as they hold grea∣test relation in their religious liberty with Cutteryes, so they agree in the number of their Casts, hauing sixe and thirty, according to the number of the trades or professions practi∣sed amongst them. In the particular of their handycrafts this is obseruable, that they make as few instruments serue for the effe∣ctuating of diuers workes as may bee, and whatsoeuer they do, is contrary to the Chri∣stian forme of working, for the most part. Such is the substance of the third Tract of the booke deliuered to Bremaw, concerning the foure Tribes or Casts, somewhat accom∣modate to their present manners.

This booke comprizing in it the Platforme of Religion and Gouernment thus deliuered to Bremaw, was by him communicated to the Bramanes of those times, and by them publi∣shed to the people, shewing what Religion they should obserue, and how they should liue in their seuerall Tribes or Casts. After which according to the prescriptions there∣in, the Rulers did keepe the people in the order of Gouernment: The Priests or Bra∣manes did giue aduise in matters of Religion: The Merchants did follow Traffique and Merchandizing: And the Handycrafts men did follow their seuerall professions, seruing the needs of all men that had vse of them; all things hauing a good beginning in this second Age, Religion was embraced, Prayers were made to God, and the three persons, Bremaw, Vistney, and Ruddery; the bankes of the Riuers were frequented, and daily washings were not neglected.

But after the people were multiplyed, the succeeding Generations were not of the pri∣mitiue integrity, but the lower the times grewe, the worse they were at the bottome. The Bramanes grew hypocriticall and lip-la∣borious; the Cutteryes, or Rulers swelled with pride and ambition, cryed out for larger Ter∣ritories, meditating vniust ampliations of Gouernment. The Merchants grew full of fraudulency in their dealings. And the Han∣dycrafts

grew idle and ouervaluing their la∣bours.

In this vproare of vngodlinesse, the Lord grew angry, and full of indignation, and de∣scended on Mount Meropurbatee, acquainting Bremaw with the wickednesse of the world, who descended and premonished them of the iudgement to come, which a while husht the cry of their wickednesse; but they fell to their old euils againe. Bremaw then interce∣ded for them, but the Almighty would not be pacified, but took Bremaw vp into his bosome, the time of his aboad on earth being expi∣red, that he might not behold the euils of the time to come.

Then the Lord made knowne his purpose of destroying the world to Vistney, whose na∣ture and office being to preserue the people, did intercede for them: but the Lord would not be pacified, but gaue charge to Ruddery, whose office was to bring iudgement and de∣struction on sinners, to cause the bowels of the earth to send out a winde, to sweepe the Nations as the dust from the face of the earth.

So Ruddery enraged the windes in the bow∣els of the earth, which brast forth into Erup∣tions, and the great body of the world had her trepidations and wauerings, the day see∣med to change colour with the night, the Mountaines and hils were hurled from their

foundations, and as some report the Riuer Ganges was carried from her wonted Rote, to runne in a new Chanell; so the Tempest de∣stroyed all people, sauing a few that the Lord permitted Vistney to couer with the skirt of his preseruation, reserued to be the Propaga∣ters of mankinde in the third Age, and so this Age concluded.

CHAP. XIIII.

Shewing the beginning of the third Age, the Restauration of the same by Ram; new euils bring a iudgement, concluding the third Age by an Earthquake or Chasma.

RVddery hauing restrained the windes from their former violence, all now was husht; but miserable and lamen∣table it was to behold the earth so desolate and voyd of inhabitants, more miserable to see the carkeises that were scattered on her surface, some blowne from the tops of high Mountaines, others bruised to mash, all rui∣ned and destroyed; so that the Almighty re∣pented him of his owne worke, and Ruddery was sorry that he should be an instrument of so great fury and destruction.

But because the head of all the former dis∣orders was from the wickednesse and ill go∣uernment of the Kings and Rulers, therefore

the Lord vtterly raced out all of the Tribe or Cast of the Cutteryes; those that were preser∣ued from destruction by the skirt of Vistneys preseruation, being some few of the other three Casts or Tribes.

Now because these foure Casts were so necessary to the worlds gouernment, that it could not subsist without them, though the Cast of the Cutteryes perished intyrely, for their wickednesse; yet that they might be re∣newed againe from a holier beginning, the Lord appointed that from the Bramanes the line of the Kings should bee renewed. So the Chiefe of the Bramanes that was then preser∣ued by Vistney, was called Ducerat; the next child that was borne after this destruction, and which was the youngest of foure, was chosen to propagate the race of their Kings, and Rulers, who being religiously educated, might as well fauour piety as pollicy, and with holinesse and prudence gouerne men in their seuerall Tribes.

So he did many worthy Acts, and excee∣dingly maintained Religion, was a Patron to the Bramanes, and Churchmen, and his name was Ram; who became so memorable for his worthy deedes, that his name is made hono∣rable in the mention amongst them euen to this day, that whensoeuer they meete and sa∣lute one another, they cry Ram, Ram, as a word importing the wishes of all good.

It is like that after him there ruled many worthy Kings, but tract of time rendering euery thing worse at the latter ending then at the beginning, brought forth such as follow∣ed the course of the ancient wickednesse, and new ambitions, and new hypocrisies, and new frauds and circumuentions, and daily brea∣ches of the Law deliuered in Bremawes book, began afresh to make intrusion amongst them.

So the Almighty was againe angry, that after so many iudgements, the people would not be warned to his feare, therefore by Gods appointment, Ruddery caused the earth to open and swallow them vp aliue, reseruing onely some few of the foure Tribes, as a last tryall for the new peopling of the world againe. And such was the conclusion of the third Age of the world.

CHAP. XV.

The fourth and last Age of the world, Vist∣neyes rapture to Heauen, the Banians opinion touching the finall conclusion of the World, and in what manner they suppose it shall be.

AFter this, the Almighty againe com∣manded, that the world should bee peopled by those that were reserued, amongst whom there was one Kystney, a fa∣mous

Ruler and pious King, of whose ver∣tues they haue ample record, as being one most notable in the last Age, which they thinke now by the course of time to be de∣uolued vpon vs; he did wonderfully promote Religion, vpon which there was a reformed beginning of goodnesse.

By this, Vistneyes time (as they say) being expired, in this place and vale of mortality; the Lord tooke him vp to heauen, there being no further neede of his preseruation, for when this Age is concluded, there shall be a finall end of all things.

But the Bramanes though they suppose time to be running on the fourth Age of the world, yet they suppose this Age shall bee longer than any of the rest, in the end where∣of they say Ruddery shall be rapt vp into hea∣uen. These Ages they call by foure names: the first, Curtain; the second, Duauper; the third, Tetraioo; the fourth Kolee.

Concerning the manner of this finall iudge∣ment, they hold it shall bee more dreadfull than any of the rest, and that it shall bee by fire; that Ruddery then shall summon vp all the power of destruction; that the Moone shall looke red; that the Sunne shall shed his purling light like flaming brimstone; that the lightening shall flash with terrours, the skies shall change into all colours; but especially fiery rednesse shall ouerspread the face of

heauen; that the foure Elements of which the world at first was constituted, shall be at opposition and variance, till by this Agony she be turned to her first confusion.

And that the finall consummation of the world shall be by fire, they gather hence; Of such as was the beginning of the world, of such shall be her dissolution; but the Princi∣ples of the worlds constitution, were these foure; Earth, Ayre, Water, and Fire; there∣fore by them shall she be destroyed, which al∣so they gather by the destruction of the seue∣rall Ages: For the people of the first Age were destroyed by water; the people of the second Age were destroyed by winde, which they accoumpt the Ayre; the people of the third Age were destroyed by Earth; and the people of the last Age, shall be destroyed by fire.

Then (say they) shall Ruddery carry vp the soules of all people to heauen with him, to rest in Gods bosome, but the bodies shall all perish; So that they beleeue not the Resur∣rection, for they say, heauen being a place that is pure, they hold it cannot be capable of such grosse substances.