Purchas his pilgrimage. Or Relations of the vvorld and the religions obserued in all ages and places discouered, from the Creation vnto this present In foure partes. This first containeth a theologicall and geographicall historie of Asia, Africa, and America, with the ilands adiacent. Declaring the ancient religions before the Floud ... With briefe descriptions of the countries, nations, states, discoueries, priuate and publike customes, and the most remarkable rarities of nature, or humane industrie, in the same. By Samuel Purchas, minister at Estwood in Essex.

CHAP. XVI.

Of the Religion vsed in China.

HOw much the greater things are reported of this so large a Countrey, and mighty a kingdome, so much the more compassion may it prouoke in Christian hearts, that amongst so many people there is scarse a Chri∣stian, who amongst so ample reuenues, which that King possesseth, pay∣eth either heart, or name, vnto the King of Heauen, till that in so huge a vintage, the Iesuits of late haue gleaned a few hādsuls to this profession. M. Paulus, N. di Conti & Odoricus call this country a Mangi, which somewhat better a∣greeth with Tamen & Tamegine, as (Perera saith) they call thēselues, then China, which he thinketh from the neighbor country of Canchin-China was applied to this. It had (af∣ter Paulus) twelue hundred Cities, after Odoricus, two thousand, and yet both they describe an other large country of Catay more Northerly, that here againe we may pre∣uent such scruples. Their Religion was then, & continueth still (though with some al∣teration) Idolatrous or Ethnike, & it is thought b that a great part of Asia, especially the I∣lands as far as Zeilan, & euen to Madagascar, borrowed some of their superstitions frō hence, as hither they sometime paid their tribute, vntil a fulnes and feare of surfet, caused the Chinois as you haue heard to let themselues bloud, and willingly to relinquish all that which they doe not now enioy. They were before the Tartarian conquest c giuen

to Astrologie, and obserued Natiuities, and gaue directions in all matters of weight. These Astrologers or Magicians told Farfur the King of China or Mangi, that his king∣dome should neuer bee taken from him, but by one which had a hundred eyes. And such, in name, was d Chinsanbaian the Tartarian Captaine, which dispossessed him of his state, and conquered it to the great Can about 1269. This Farfur liued in great delica∣cie, nor did euer feare to meete with such an Argus. Hee brought vp yearely two hun∣dred thousand Infants, which their Parents could not prouide for: and euery yeare on certaine of his Idol-Holy-daies feasted his principall Magistrates, and all the wealthiest Citizens of Quinsay, ten thousand person at once, ten or twelue daies together. There were then some few Nestorian Christians; one Church at Quinsay; two at Cing∣hiansu, and a few others. They had many Idol-Monasteries. They burned their dead: the kinsmen of the dead accompanied the corpse, clothed in Canuas, with musicke and hymnes to their Idols: and when they came to the fire, they cast therein many papers wherein they had painted slaues, Horses, Camels, &c. as of the Cathayans is before re∣ported, to serue him in the next world. They returne, after their funerall rites are fini∣shed, with like harmony of instruments, and voices, in honour of their Idoles, which haue receiued the soule of the deceased.

Odoricus e affirmeth that at Kaitan or Zaiton, he found two Couents of Minorite-Fri∣ers, and many Monasteries of Idolaters, in one whereof he was, in which (as it was told him) were three thousand Votaries, and a hundred thousand Idols. One of those Idols (lesse then some others) was as bigge as the Popish Christopher. These Idols they feede euery day with the smoke of hot meates set before them: but the meate they late themselues. At Quinsay a Chinian conuert ledde him into a certaine Mona∣stery, where hee called to a Religious person and said: This Raban Francus, that is, this religious Frenchman commeth from the Sun-setting, and is now going to Camba∣leth, to pray for the life of the great Can, and therefore you must shew him some strange sight. Then the said religious person tooke two great baskets full of broken re∣liques, and led mee vnto a little walled parke, and vnlocked the doore. We entred in∣to a faire greene, wherein was a Mount in forme of a Steeple, replenished with hearbs and trees. Then did he ring with a Bell, at the sound whereof many creatures, like Apes, Cats, and Monkeys, came downe the Mount, and some had faces like men, to the number of foure thousand, putting themselues in good order, before whom hee set a platter, and gaue them those fragments. Which when they had eaten, hee rung the se∣cond time, and they all returned to their former places. I wondred at the sight, and de∣manded what creatures they were. They are (quoth he) the soules of Noble men which wee here feede for the loue of GOD, who gouerneth the world. And as a man was ho∣norable in his life, so his soule entreth after death into the body of some excellent beast, but the soules of simple and rusticall people possesse the bodies of more vile and bru∣tish creatures. Neither could I dissuade him from the opinion, or perswade him that a∣ny soule might remaine without a body.

Nic. di Conts f saith, that when they arise in the morning, they turne their faces to the East, and with their hands ioined, say: GOD in Trinitie keepe vs in his Lawe.

Their religion at this time is idolatrous and Pagan, wherein the common peo∣ple are somewhat g superstitious, but the King himselfe and the Mandarines, as seeing the vanitie thereof, and not able to see the truth, are in manner irreligious and peo∣fane: the first worship that which is Nothing in the world, and these finde nothing in the world, but the world and these momentany things to worship. Yet doe they acknowledge a Deitie of the Heauen and Earth, whereof the former Kings haue beene more superstitiously obseruant: and this Vanlia also, when as some few yeares since his pallace was fired with lightnings, being guiltie of his owne vnworthinesse, bee com∣manded his sonne to pray vnto heauen for reconciliation. And although h the Manda∣rines confine their happinesse with their liues, yet some of them are found admirable their grauitie and constancie of resolution. This appeared lately, when as the King, in loue of his second wife or concubine, would haue preferred her son to the title of Prince and hope of succession, neglecting the elder, which was the sonne of her, who among

his women had the fourth place, contrary to the lawes and customes of China: they all assembled together and presented a petition to the King, that forasmuch as hee would not bee admonished to obserue their auncient lawes in proclaiming the law∣full heyre apparant, that hee should seeke him new officers, and for their parts they resigned their Manderine-robes; which the King (relenting) caused them to resume, with promise of satisfaction to their demaund. There haue not wanted of them which haue publikely in writings (after their manner) expostulated with him of his vniust courses: and one on this sort, Although O King, I know the gibbet is already pit∣ched for mee, and the fire kindled to burne mee, yet will not I cease to reprehend thine iniuries and publike enormities. Amongst all their idols, i they obserue with great reuerence One, which they paint with three heads, continually looking each on other. Others they haue resembling the pictures of the Apostles. These were the Philiosophers wee spake off, whereof three are principall, Confusius, Xequiam and Tanzu. The first is in first and chiefe account for the inuention of part of their let∣ters, for his holinesse, and for his bookes of Morall vertues. Vpon the daies of the New and full Moone, k his disciples which are in manner all their men of lear∣ning, Mandarines and students, doe assemble themselues at the common schoole or commencement-house, and before his Image (which is worshipped with burning of Incense and Tapers) they doe bow their knees thrice, and bend their heads to the ground. The followers of the second are called Cen in China, and in Iapon, Bonzi, which shaue their heads and beards, and doe for the most part inhabit the temples of Xe∣quiam, or of other Saints of that profession, rehersing certaine prayers after their man∣ner on bookes, or beades, and haue some inckling of the life to come, with rewards an∣swerable to the well or ill spent life. The third sort, which follow Tanzu, differ in their long haire and some other ceremonies from the former, but they both liue in great con∣tempt, as men vnlearned and ignorant, and are not permitted to sit beside the Ma∣gistrates, but kneele before them, and are subiect to their punishment no lesse then the Vulgar. They weare on their heads a Tire like to a Miter (saith Nunnes:) twice was l at Cantan, and could finde none of them which could so much as teach me their owne mysteries. Confusius his precepts prescribe the light of Nature as guide, ascribing much to the heauens, to Fate, to the worshipping their forefathers images, without mention of other God, in other things approching neerest to the the Truth. m On the said Holidaies of the New and full Moone, a little before sunne rising, in all the Cities of this vast Kingdome, and in all the streets thereof at one and the same houre, they make publication and proclamation of sixe Precepts. First, Obey thy Fa∣ther and Mother: Secondly, Reuerence they elders and superiours: Thirdly, Keep peace with thy neighbours: Fourthly, Teach thy Children and posteritie: The fift enioineth euery one to discharge his office and calling. The last prohibiteth Crimes, as Murther, Adultery, Theft, and such like. These things doe their Mandarines cause to be obser∣ued; otherwise Atheists, not hauing reason or reasoning of the immortalitie of the soule, and future rewards, which yet some of their bookes and pictures of their Pao or God, resembling those infernall torments, might learne them. Both Manderines and others haue many images in their houses to which they sacrifice. But n if they obtaine not their requests, they will whip and beate these Gods, and then set them againe in their places and with new incense seeke their reconcilement, renewing their prayers, and their stripes also, if their prayers be reiected. And in a word the Manderines are the Gods (or Diuels rather) whom the people most feare, as dreading blowes from them, which themselues at pleasure can and doe inflict on the other. This God-bea∣ting they vse with Lotts. o For when any is to vndertake a iourney or any matter of weight, as buying, lending, marrying, &c. They haue two stickes flat on the one side, otherwise round, as bigge as a Wallnut, tied together with a small thread, which after many sweet oraisons they hurle before the Idoll. If one or both of them fall with the flat side vpwards, they reuile the Image with the most opprobrious termes: and then hauing thus disgorged their choller, they againe craue pardon vvith many fawning promises. But if at the second cast they finde no better fortune, they

passe form words to blowes, the deafe God is hurled on the earth into the water or fire, till at last with his vicissitude of sweet and sowre handling, and their im∣portunate reiterations of their casts, hee must needes at last relent, and is therefore feasted with hennes, musicke, and (if it bee of very great moment, which they con∣sult about) with a hogges head boiled, dressed with hearbes and flowers, and a pot of their Wine. They cut off the billes and clawes of their fowles, and the hogges snow••e, and doe throwe vpon it graines of rice, and sprinkling it with Wine, set it in dishes vpon the Altar, and there make merry before their Idols. They obserue an other kinde of Lotts with stickes put together in a pot, and drawing out the same, consult, with a certaine booke they haue, of their destinie.

But to returne to their varietie of Idols. Frier Gaspar de la Crux, being in Canton, entred a certaine Religious house, where he saw a chappell, hauing therein, besides ma∣ny other things of great curiositie, the image of a woman with a Child hanging about her necke, and a Lampe burning before her. The mysterie hereof (so like the Popish p mysterie of iniquitie,) none of the Chinois could declare. The Sunne, the Moone, Starres, and especially Heauen it selfe, are Gods of the first forme in their Idoll∣schoole. They acknowledge Laocon Tzantey, the Gouernour of the great God (so it signifieth) to be aeternall and a Spirit. Of like Nature they esteeme Causay, vn∣to whom they ascribe the lower Heauen and power of life and death. They subiect vnto him three other spirits, Tanquam, Teyquam, Tzuiquam: the first supposed to bee Authour of raine; the second, of humane natiuitie, husbandry, and warres; the third is their Sea-Neptune. To these they offer victuals, odours, and Altar∣clothes: presenting them also with plaies and Comedies. They haue Images of the Deuill with Serpentine lockes, and as deformed lookes as here hee is painted, whom they worship, not to obtaine any good at his hand, but to detaine and holde his hand from doing them euill. They haue many hee and shee-Saints, in great venera∣tion, with long Legends of their liues. Amongst the cheefe of them are Sichia, the first inuentour of their religious Votaries of both sects; Quanina, an anchoresse; and Neoma a great Sorceresse. Frier Martin, in one Temple in Vcheo, told a hundred and twelue Idols. In time of trouble they haue familiaritie with the Diuell, as Pe∣dro de Alfaro obserued, beeing in a Ship with the Chinois, in this sort. They cause a man to lye on the ground grouelling, and then one readeth on a booke, the rest answering, and some make a sound with Bels and Tabors. The man in short space be∣ginneth to make visages and gestures, whereby they know the Diuel is entred and then doe they propound their requests, to which hee answereth by word or Letters. And when they cannot extort an answer by word, they spread a Red mantle on the ground, aequally dispersing all ouer the same a certaine quantitie of Rice. Then doe they cause a man that cannot write to stand there, themselues renuing their former inuocation, and the diuell entring into this man causeth him to write vpon the rice. But his answers are often full of lies.

It were taedious to tell of their opinions touching the Creation. All being a rude and vnformed Chaos, Tayn (say they) framed and setled the Heauen and Earth. This Tayn created Pauzon and Pauzona. Pauzon by power of Tayn created Tanhom, and his thirteene brethren. Tanhom gaue names to all things, and knew their vertues, and with his said brethren multiplied their generations, which continued the space of ninety thousand yeares. And then Tayn destroyed the world for their pride, & created another man named Lotzitzam, who had two hornes of sweet sauour, out of which presently did spring forth both men and women. The first of these was Alazan, which liued nine hundred yeares. Then did the heauen create another man. (Lotzitzam was now va∣nished) named Atzion, whose mother Lutim was with childe with him onely in see∣ing a Lyons head in the ayre. This was done in Truchin, in the prouince of Santon: hee liued 800 yeers. After this, Vsao & Hantzui, and Ocheutey with his son Ezoulom, and his Nephew Vitei the first King of China, (they say) were the inuenters of diuers Artes.

They haue q many Monasteries of foure differing orders of Religion, distinguished by the seuerall colours of their habit, black, yellow, white & russet. These foure orders are

said to haue their Generals (whom they call Tricon) which reside in Panquin. These ordaine Prouincials, who againe haue subordinated to them the Priors of seueral hou∣ses or Colledges, in those their houses acknowledged chiefe. The Generall is clothed with silke in his owne colour, and is carried on mens shoulders in an Iuory chaire by foure or sixe men of his habite. They liue partly of reuenues giuen them by the King, and partly by begging: which when they doe, they carry in their hands a certaine thing, wherein are prayers written, whereon the almes are laide, and the giuer thereby cleared of his money. I should haue said, of his sinne. They are r shauen, vse beades, eate together, and haue their Cells, assist at burialls, arise two houres before day to pray vnto the heauen and Sinquian, who (they say) was the inuenter of that their manner of life, and became a Saint, in which their deuotion they continue vntill breake of day, singing and ringing of belles. Once, both the Friers which formerly, and the Iesuites which later haue beene there, affirme a great conformitie betwixt their and the Chi∣nian ceremonies. They may not marry in the time of their Monkish deuotion, but they may (acquainting the Generalls therewith) at their pleasure relinquish their vowe. The eldest sonnes may not enter into religion, because they are bound to su∣staine their aged parents. At the admittance of any is a great Feast, made by their friends. At the launching of any Ship, they dedicate the same to the Moone, or some Idoll: and besides there resort thither these Monkes, to make sacrifices in the poope, and reuerence the Deuill, whom they paint in the fore-castle, that hee may doe them no harme. Else vvould shee make an vnfortunate voyage. s The religious men, as is said, are shauen, the people weare long hayre, in combing whereof they are woma∣nishly curious, these hoping by their lockes to bee carried into heauen, the other, professing a state of greater perfection, refuse any such helpe. There bee of their re∣ligious more, austere, t which liue (in Deserts and solitarie places) the liues of Here∣mites. They haue hilles consecrated to Idols, whither they resort in heapes on pil∣grimage: hoping hereby to merit pardon of their sins, and that after their death they shall bee borne againe more Noble and wealthy. Some of these will not kill any liuing creatures, especially such as are tame, in regard of this their Pythagorean opi∣nion of the u transanimation or passage of soules into beastes. The Iesuites con∣uerted one man neere vnto Nanquin, which had thirtie yeares togither obserued a fast; not strange among the Chinois, neuer eating flesh or fish, and on other things feeding temperately. Vsurers are punished in China, with the losse of that money so emploied.

Of their Priests is before shewed, that they haue both secular and regular: x the one weareth long haire and blacke clothes, and hath priuate habitation: the other liue in couents, and are shauen. Neither may marry, though both doe (and not here alone) far worse. They much commend in their bookes y the consideration & examina∣tion of a mans selfe, & therefore do esteeme highly of them which sequester themselues, from humane society to diuine contemplation, that (as they say) they may restore them∣selues to thēselues & to that pristine state, wherein the Heauen created them; And ther∣fore haue not onely Colledges of learned men, who leauing the affaires of state and se∣cular distractions, doe in priuate villages liue together, obseruing these contemplati∣ons with mutual conferences: but euen women also haue their Nunneries, & liue a Mo∣nasticall life vnder their Abbesses after their manner: although euen such as are married liue closely enough; their feete to this ende so straitly swaddled in their infancy, that they grow but little, (and to haue little feete i•• with them great commendation) whereby they can not but lamely walke abroad. And if any Widdow refuse a second marriage, shee obtaineth hereby much praise, and many priuiledges. Their Bonzij are so little accounted of, that the Iesuites wearing their habite were little set by, and therefore taking the Mandarine-habit, of that apparell in learned men were exceeding∣ly honoured of all sorts.

Many are the ceremonies which they there obserue in Funeralls. As they honour their parents in their life time, (being otherwise liable to greeuous punishments, yea some of their Mandarins will sue for the Kings licence to leaue their publike function to giue priuate and more diligent attendance to their parents) So after their death they mourne

three yeares in white hattes and garments. The first moneths they girde vnto them a rough vesture with a rope, like the bare-foote Friers. This is not onely obserued of the meaner sort; but the mightiest Mandarins, after newes of their fathers death, leaue their function, and in their priuate houses bewaile their losse. The weal∣their sort keepe them aboue ground two or three yeares in a Parlour fitted for that purpose, whither they daily refort vnto them, to salute them, and to burne In∣cense, and set meats before them. Sometimes also the Bonzij, or Priests, resort thi∣ther with their Dirges and holy things. Their wiues, children, and neighbours come likewise to bewaile them. The Mandarins will not vse those things which before they did: not the same Apparrell, House-hold-furniture, Salutations. They colour part of the paper in which they write, with another colour. They obserue not their wonted proper names, but call themselues otherwise, as disobedient, or such like. Musicke is banished: their diet is hard. When the corpse is to be buried, all the kinred come toge∣ther, and assemble as many Priests as they can, which on musicall instruments, and with their voyces tune, their mournefull Ditties. The place whither the corpse is carried, is adorned with diuers Images. The coffin is very large, the prouiding of which they commit not to their heire, but themselues in their liues take order for the same, bestowing great care & cost for the best wood & workmanship which they are able to procure, wherein spending sometime seuenty, eightie, or a hundred ducats. They hold it vnfortunate to die before they haue prouided the same. They are no lesse curious for the place of their buriall, thinking that hereon dependeth the fortune of their posteri∣tie, and therefore sometime spend a whole yeare in consultation, whether it shalbe to∣ward the North, or some other region. Their Sepulchres are in the fields, where they fortifie them, and oft times resort thither to performe their obsequies. To be buried within the walls were a thing most miserable, neuer to be forgotten. And for some time after they will eate no flesh, in regard of that passage of soules before spoken of. This opinion is of more authoritie and credite with them then that of Hel or Heauen, although (as is said) their Bookes and Pictures depaint terrible things in that kinde. Others a adde, that as soone as one is dead, they wash him, and clothing him in his best apparrell, all perfumed, set him in his best chaire, and there all his neerest kindred kneeling before him, take their leaue with teares. They coffin him (as before) and place him in a roome richly furnished, and couer him with a sheet, in which they paint his portraiture. A Table standeth by full of viands, with candles on it. Thus do they keepe him fifteene dayes, euery night the Priests executing their superstitious exe∣quies, burning and shaking certaine papers before them. By the Sepulchre they plant a Pine tree, which is sacred, and may not be cut downe, nor conuerted to any vse, if the weather ouerthrow it. Their funerall pompe is in manner of Procession, with can∣dles carried in their hands. They burne vpon the graue many papers, painted with men, cattell, and prouision for his vse in the next world.

The times religious are the new Moones, and full Moones (as yee haue heard) in which they make great banquets, and then also they muster their souldiers, who a∣lone may weare weapons in China. They solemnize b also their birth-dayes, where∣unto their kindred do resort of custome with presents, and receiue good cheare. The Kings birth-day is a great festiuall. But c New-yeares day, which is the first day of the new Moone in February is their principall feast, and then they send New-yeares-gifts to each other.

Their order for the poore may be a patterne vnto Christians: they suffer none to begge, nor to be idle. If any be blinde, yet he is set to some worke, as grinding in a querne, or such like; of which sort (after d Boterus account) there are foure thousand blinde persons that grinde stil in Canton alone. If they be impotent, that they cannot worke, their friends (if they be able) must prouide for them; if not, they are kept in Hospitalls, out of which they neuer passe, and haue all necessaries prouided them by Officers appointed in euery Citie to this businesse. Common women are confined to certaine places and may not goe abroad, nor dwell in the City, for infecting others, and are accountable to a certaine Officer of their euill earnings, which when they

are old, is bestowed on their maintenance. Their dwelling is in the Suburbs of cities.

The Lawe of Nations is little respected in China. Embassadours are in manner im∣prisoned for the time of their abode, their affaires being intreated of by the Manda∣rins; who thinke no Nation worthy to deale with their King, in any equall termes of Embassage. e Petreius the Portugall Ambassadour was imprisoned at Canton, and there died. Prowder people are not vnder heauen then they. Long nailes is an ho∣norable signe, as of hands not employed to base and manuall labours. They thinke no Bookes so learned as their owne, which their ancient men take paines to conne by heart, as boyes in Schooles, and their Professors do reade with subtle and curious ex∣ceptions, distinctions, and obseruations on the Text. They thought the Popedome must needes befall the Iesuites at their returne into Europe, for the learning which they had gotten in reading these Chinian Authors.

In their Temples they haue a great Altar, after the Dutch fashion, that one may go round about it. There set they vp the Image of a certaine f Louton. At the right hand standeth the Deuill (their Veiouis) more vgly then amongst vs he is painted g : whom they worshippe with great reuerence that come thither to aske counsell, or draw lots. Besides these Temples, which they call M••ani they haue another sort, wherein both vpon the Altars and walles stand many idoles well proportioned, but bare-headed. These beare the name of Omith son; accompted of them spirits, but such as in heauen do neither good nor euill, thought to be such men and women as haue chastely liued in this world, in abstinence from fish and flesh, fed onely with rice and sallads. Of that Deuill they make some account: of these spirites little or nothing at all. They hold opinion, that if a man doe well in this life, the Heauens will giue him many tem∣porall blessings: but if he do euill•• then shal he haue infirmities, diseases, troubles, and penury, and all this without any knowledge of GOD. They imagine also, that they which liue heere well, presently after death shall become Deuills, if otherwise, that then this Deuill doth transanimate his soule (as is said) into a dogge or other beast. And therefore do they sacrifice vnto him, praying that hee will make them like vnto himselfe. h When a man lieth on his death-bed, they set before him the picture of the Deuill, with the Sunne in his right hand, and a poniard in his left, and desire the pati∣ent to looke well on him, that hee may be his friend in the future world. They liked the Christian manner of praying, and desired vs (saith Perera) to write them some∣what concerning Heauen, which wee did to their contentation. They are great Sodo∣mites, although they haue many wiues and concubines, which they buy of their pa∣rents, or in the markets, in like manner as the Turkes. They are not by Lawe pre∣scribed to obserue this or that Sect: and therefore they haue many sects, some wor∣shipping the Sunne, some the Moone, some nothing: and all, what themselues best like, as is in part before shewed.

Antony Dalmeida i saith, That in saying Masse, they were so thronged with the people, that they were almost troden vnder foot. And of a Chinian Priest (contrarie to the zeale elsewhere in any Religion) they were inuited to dinner, and feasted to∣gether with many other of their Priests that vsed them kindly. Amongst them he ob∣serued, that the Deuill had taught them in many things to imitate the sacred ceremo∣nies (it is the Iesuites phrase) of the Catholike Church. At Ciquion also (a City like to Venice) they prouided themselues of a house, on both sides whereof dwelt these Bon∣zi, or Chinian Priests, who vsed them gently, and daily resorted to them to heare their doctrine; and some of them desired Baptisme: so little is this Religion prised of her forwardest Schollers. This I note by the way, lest these reports should seeme to contradict themselues, relating the deuotion, and manifold superstitions, and yet su∣pine negligence, atheisine, and polytheisme, professed and practized in these large confines according to each mans choice. And as k that Religion, which of the one sort is practised, is against the light of reason, that a man (as Tertullian saith) should be mercifull or cruell (as these Chinois are) vnto their Gods: So the other (and especi∣ally they which are most learned) neither hope nor feare any thing after death, and ascribe this vnto their happinesse, that they are not touched with such (as they suppose

them) superstitio••s fancies. Yet euen they which ascribe no Diuinity to their Idoles, obserue their Country-customes of sacrifices and offering vnto them. Their Temples are not so sumptuous as some report, but meane, and meanly kept. They consult, not onely with their gods, (as you haue heard) but with their Wisards and Fortune-tel∣lers; whereof they haue great store. They are exceedingly addicted to two vaine stu∣dies of Alchimy, wherein if they haue not so good successe as he is the West, which (as La Nou saith) turneth so little Lead in his Bulles into so much Golde, yet they vse as religious and costly diligence: (for besides much siluer lost, to find siluer, many of them seeke to better their fortune in this attempt, with many yeares fastings:) The o∣ther is to prolong their life, for which they deuise a thousand Artes and Compositi∣ons. Of both these studies they haue diuers Bookes and Professors. There be which fable themselues to be very old, vnto whom is great recourse of Disciples, as to some heauenly Prophets, to learne lessons of long liuing. They supposed the Iesuites, (whom they tooke to be of great learning) did not truely tell them their age, but suspected, that they had already liued some ages, and knew the meanes of liuing e∣uer, and for that cause abstained from marriage.

The l Chinian salutations are so full of ceremonies, beyond any people, that I dare not salute them, for feare of tediousnesse. Religion it is yet vnto me to passe vn∣saluted that Religion which I reade obserued by them in intertainement of the Spani∣ards of the Philippina's. They were feasted by the Viceroy; and two Captaines ap∣poynted Stewards, or Feast-maisters, before they sate downe, did take each of them a cup full of liquor in his hand, and went together, whereas they might discouer the Heauen, and offered the same to the Sunne, adding many prayers, that the comming of their guests might be for good, and then did fill out the wine, making a great cour∣tesie. And then proceeded they to their feast. The Chinois m in the eclipse of the Sunne and Moone, are afraid that the Prince of heauen will destroy them, and pacifie him with many sacrifices and prayers; they holde the Sunne and Moone, man and wife.

Ludouicus Georgius in his Mappe of China, n describeth a huge Lake in the Pro∣uince of Sancij, made by inundation, in the yeare of our Lord 1557. wherein were swallowed seuen Cities, besides Townes and Villages, and innumerable multitude of people: one onely childe in a hollow tree escaping so great a destruction. Such as escaped drowning, were, as Boterus addeth, destroyed with fire from Heauen. From this worke of Diuine Iustice I might passe to those admirable works of humane indu∣strie amongst them: Of o which sort are (besides that wall continued by the ioynt a∣greement of Art and Nature some hundreths of leagues; and their printing) their ar∣tillery farre short of that excellencie of ours, or rather more excellent, as more fauou∣rable; their souldiers peeces not hauing barrells aboue a spanne long, and their great artillerie of little vse: their porcellane and fine earthen dishes; their sailing waggons, and other things, may not be further described for feare of prolixitie: all which are so much the more to be admired, because they are their owne inuentions, and not bor∣rowed. The opinion of Scaliger P touching the steeping of that their porcelline, and burying it in the earth, is gaine said by later Writers, q who affirme, that the earth, whereof these dishes are made, is naturally hard, beaten finall, steeped, and often stirred, and of the finest, swimming in the toppe, is the finest vessell framed.

This Countrey hath few in it of other Religions. The Tartars conquered it, and possessed the same about two hundred yeares, and were expelled at last by a Bonzi, whose posteritie still enioy the Scepter. There are still about Paquin and many other places of the kingdome, some Tartars which haue their Moschees, and obserue Ma∣humet. They differ in countenance from the Chinois. Perera saith he saw at Fuquien certaine Moores, who could say little of their Religion, but, Mahomet was a Moore, my father was a Moore, and I am a Moore, with some other words of their Alcoran, where withall, in abstinence from swines flesh they liue, (saith hee) vntill the Deuill take them all. He reasoned with them, because hee had in many Chinish cities seene the reliques of Mahomet kept; and they answered, That they came in great shippes,

fraught with Merchandise from Paquin-ward, to a Port appoynted to them by the King, where they conuerted to their Religion the chiefe Mandarin or Loytia; where∣upon the people beganne to turne Mahumetane. They now waxing bolder, prohibi∣ted the eating of swines flesh, the peoples chiefe foode: who hereby prouoked, com∣plained of a conspiracie betwixt these Moores and the Loytia, against their King. Heereupon he and the chiefe of them were executed, and the rest dispersed into cer∣taine Cities, where they remained slaues to the King.

Mathaeus Riccius learned of certaine Mogore-strangers, that in the Xensian Pro∣uince the north part of China, in a place called Xucheo, there are white men with long beards, which vse Bells, and worship Isa, that is, IESVS and Marie, and ho∣nour the Crucifix. Their Priests were married, and cured diseases without medi∣cines. The former part of this report agreeth iust with that of Carvalius, before men∣tioned in the eight Chapter, touching Cathay, which Geographers place next heere∣unto.

The Iesuites haue three or foure places of residence; But the Labourers are few, and their haruest nothing so plentifull as in other places, which they impute to the hard∣nes of learning the Chinian language, and especially their writing in so many Chara∣cters not distributed into any Alphabeticall order: to be exact in which, is required a good part of a mans age: their inhospitall Lawes to prohibite strangers entrance into their Country, and suspition of them when they are entred; their Epicurean opini∣ons and liues; their addicting themselues to auncient customes; the conceit of their owne learning; their pride, cruelty, extortion, polygamie, and such like. Themselues can in their Epistles and Tractats r acquaint you with their Roman conquests in these parts, and here and elsewhere Iarric one of their society is an Arch-Trumpeter, to sound their exploits: I can not say, alwayes without ••arring.

Boterus ascribeth vnto China seuenty millions of people, whereas he alloweth to I∣talie scarse nine, and to Spaine lesse, to England three, to all Germany, with the Switzers, and Lowe Countries, but fifteene, and as many to all France. Lamentable it is, that the deuill should haue so great a tribute in this one kingdome. Gonsales (in his Discourse of China, translated by Parker) reckoneth almost seuen millions of soul∣diers in continuall pay.

In the later s Epistles from China, dated 1606. and 1607. little is there to further this History. As for their tales of Miracles in those and the Iaponian Epistles (bearing the same date) wherein Ignatius Loyola's picture is made a miracle-worker; I hold thē not worth relation. At Nanquin was a conspiracie of 3 thousand people, to make a new King, but they were executed and quartered for their treason. The Chinois beleeue (as is there reported) that there is a certaine spirite which hath power of the life and death of children that are sicke of the measells, and therefore when their chil∣dren are sicke thereof, they hang a Glasse before the doore of the Chamber where he lieth, that the spirit comming to destroy the childe, seeing his Image in that Glasse, should not dare to approach nearer. Their baptisme cured the disease: a new remedy for measells; a new vertue of baptisme.

I thought it not impertinent heere to adde the Catalogue of the Kings of this Countrey, according t to their owne Stories, which although it be in part fabulous, (as what auncient prophane Storie is not?) yet, because I haue done thus in other Nations, and haue so worthy a patterne in this, as the Worthie of our Age u Iosephus Scaliger, pardon me to trouble thee with this Chronicle of their Kings.

The first was Vitey, a Giant-like man, a great Astrologer and Inuenter of Scien∣ces; hee reigned a hundred yeares. They name after him a hundred and sixeteene Kings (whose names our Author omitteth) all which reigned two thousand two hun∣dred fifty and seuen yeares: all these were of his linage: and so was Tzintzon the ma∣ker of that huge wall of China which killed many of the Chinois, of whom hee tooke euery third man to this worke. For which cause they slew him when hee had reigned fortie yeares, with his sonne Agnizi. They ordained King in his stead Auchosau, who

reigned twelue yeares; his sonne Futey succeeded and reigned seuen yeares; his wife eighteene; his sonne, three and twenty: then followed Guntey, foure and fifty; Gun∣tey the second, thirteene: Ochantey, fiue and twenty: Coantey, thirteene: Tzentzey, six and twenty and foure moneths: Anthey, six: Pintatey, fiue: Tzintzumey, three and seuen moneths: Huy Hannon six: C••oum, two and thirtie: Bemthey, eighteene: Vn∣they, thirteene: Othey, seuenteene: Yanthey, eight months: Antey, nineteene yeares: Tantey, three months: Chitey, one yeare: Linthey, two and twenty yeres: Yanthey, one and thirty yeares: Laupy, one and forty yeares: Cuythey, fiue and twenty yeares: Fon∣tey, seuenteene yeares. Fifteene other Kings reigned, in all, one hundred seuentie and six yeares. The last of which was Quio••tey, whom Tzobu deposed, who with seuen of his linage reigned three score and two yeres: Cotey, foure and twenty yeares: Dian, six and fifty yeares: Tym, one and thirtie yeares: Tzuyn, seuen and thirty yeares: Touco with his linage (which were one and twenty) reigned two hundred ninetie and foure yeares: Bausa a Nunne, wife of the last of them (whom she slew) one and forty yeares: Tautzon slew her, and reigned with his posteritie (which were seuen Kings) one hundred and thirtie yeares: Dian, eighteen yeres: Outon, fifteene yeares: Outzim, nine yeares and three months: Tozon foure yeares: Auchin, ten yeares: Zaytzon, and seuenteene of his race, three hundred and twenty yeares: Tepyna the last was dispossessed by Vzon the Tartar, vnder whom, and eight of his Tartarian successours, China endured subiection ninetie and three yeares; Gomb•• expelled Tzintzoum the last of them. He with thir∣teene successors haue reigned about two hundred and fortie yeares.

Notes

• a

  M. Polo. saith that in Zipangu (or Iapon) they called in Cin. Longobard saith that the Man∣d••trines called the country about Canton Mangines, that is, Barba∣rous rude and vnciuill; as, far from the Cities Royall.
• b

  Gi. Bst. Ben.
• c

  M. Polo.
• d

  The name signifieth a hundred eies.
• e

  Odoricus ap. Hak.
• f

  Nic. di Cont•• ap Ramus.
• g

  Gotar Arthu•• cap.52.
• h

  Pantog.
• i

  Discourse of China.l.2.
• k

  Dialog.Mac.
• l

  Mel••••i••r Nunnes
• m

  Nic. Longo∣bard.
• n

  Admirande Reg. Sin.
• o

  Maffaus l.6. Disc. of china.
• p

  The picture of our Lady, & her blessed sonne.
• q

  Discourse of China.l.2.
• r

  It seemes that some Ro∣mish Friers haue beene there of olde
• s

  Mass.l.6••:
• t

  Iacob Anton.1603.
• u

  ••••••••••••.
• x

  Scalant. ap Ortel.
• y

  Nic. Longobar
• a

  Mass and Discourse of China.
• b

  Prera.
• c

  Discourse of China.
• d

  G.B.B.
• e

  Osor.li.11.
• f

  Gal.Perera. Co ••••••
• g

  For he hath three Crownes on his head, & long ••••••, clawes on his hands & f••ete, a dreadfull countenance & face vpon his b••lly and is set in a darke corner. Arth.pag.492.
• h

  Linschot.c.23
• i

  A. Dalmeida. 1580.
• k

  Pantog.
• La Nou Dis∣course.
• l

  Discourse of China p.207.
• m

  Linschoten Cap.23.
• n

  Maginus et Ortelius.
• o

  Pantogia.
• P

  Scal.Exer.92.
• q

  Linschot c.23.
• r

  Pier.du Iar∣ric.lib.4.
• s

  Literae à Mat.Ric.
• t

  Historie of China.
• u

  Ioseph Scalig.Canon.Isagogic.lib.2.