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. VII.

Of the Sophian Sect, or Persian Religion, as it is at this present.

IT hath beene alreadie shewed, how the Saracens had one Calyfa, or Caliph, whome they esteemed the Head of their Religion and Em∣pire, in right vnto both succeeding their grand Seducer, Mahomet; and how the foure Captaines or Doctors, each ayming, vnder colour of Religion, to further his ambitious Proiects, made way to difference of Sects in the beginning; and in succeeding Ages the Sword deci∣ded who was rightfull successour, the posteritie of each challenging to himselfe that right, according as they were able in the Field to maintaine it. These Persians affected Hali, as truest interpreter of their Law, and Lord of the State, to whome Mahomet gaue his daughter in his life time, and his Alcoran at his death, being his kinsman also by birth: and although, by the violence of the contradicting Ca∣liphes, they did not alway make hereof open profession, yet euer and anone, as occasion was offered, this fire brake out, yet neuer into so great a flame, as af∣ter the yeare 1369, by Sophi, Guine, Aidar, Ismael, and their successours, vnto this day.

From that diuision betwixt the Persians and Arabians, about the successour of Mahomet, (it is Barrius his relation, in which the Persians call themselues Sia, which signifieth the Vnion of one Bodie, but the Arabians call them Raffadin, that is, Vnreasonable, and themselues Cunin) proceeded other Sects amongst the Ma∣humetans; and amongst the Persians, two, called Camarata and Mutazeli, which follow little the saying of the Prophets, but would haue all proued to them by na∣turall reason, not allowing Moses or Mahomet any further. * 1.1 There is one Sect a∣mongst them, called Malabedà, which subiecteth all things to Chaunce and to the Starres, not to Diuine Prouidence. There are other called Emozaidi, which reiect many things in the Alcoran, and follow the Doctrine of Zaidi, the Nephew of Hocem, second sonne of Ali; these inhabite on the Confines of Prester Iohn, and in Melinde.

But to come to the common Persians, and to obserue out of Barrius the diuer∣sitie of Opinion betwixt them and the Arabians; their Doctors reduce these diffe∣rences into seuenteene Conclusions. The Persians say, That GOD is the author and worker of euerie good, and that euill commeth from the * 1.2 Deuill: The Arabians say, That would bring in two Gods, one of good, the other of euill. The Persians say, That GOD is eternall, and that the Law and Creation of Men had a beginning: The Ara∣bians answere, That all the words of the Law are prayses of the workes of GOD, and therefore eternall, like himselfe. The Persians say, That the Soules of the Blessed in the other World cannot see the essence of GOD, because he is a Spirit of Diuinitie; onely they shall see his Greatnesse, Mercie, Pitie, and all other good things which he worketh in the creatures: The Arabians answere, That they shall see him with their eyes, euen as he is. The Persians say, That when Mahomet receiued the Law, his soule was carried by the Angell Gabriel into the presence of GOD: The Arabians affirme it of his bodie also. The Persians say, That the children of Ali, or Alle, and Fatema, and their twelue Nephewes, haue preheminence aboue all Prophets: the Arabians graunt it, aboue all other men, but not aboue the Prophets. The Persians say, That it is suffi∣cient to pray thrice a day vnto GOD; in the Morning when the Sunne riseth, which is called Sob the second (Dor) at Noone; the third (Magareb) before Sunne-set, be∣cause these three containe all the parts of the day: the Arabians require twice besides, according to their Law, called Hacer, and Assa. The rest of their seuenteene Articles of difference mine Author hath not expressed. These are sufficient to shew, That they not onely differ about the successors of Mahomet, as Minadoi affirmeth, but about

Dogmaticall Points also in their ridiculous Theologie, and interpretation of their Law.

These differences haue continued of old and long continuance: what hath in later times accrewed hereunto by the Sophian additions of Guine and his followers, is in part touched in the former Chapter. Let vs now take view thereof, as the same at this present hath infected Persia and the neighbouring Regions.

There is resident in Casbin * 1.3 their prophane Priest, called Mustaed-Dini, that is to say, the chiefe of the Law, who is as the Mufti among the Turkes; and in the other subiect Cities are certaine peculiar heads obedient to this chiefe Priest; who notwithstanding are not chosen or displaced at his pleasure, but by the King him∣selfe, who should not onely be a King, but a Priest, as Ali and Mahomet were, from whome hee chalengeth succession. Howbeit, for auoiding of greater trouble, hee graunteth that fauour, and putteth ouer that burthen from himselfe vnto others, to whose iudgements he also referreth himselfe, whensoeuer there is any Consultation or Treatie touching their Law and Religion. Vnder the Must••ed-Dini are the Ca∣lifes (sayth Minadoi) and these are they that execute their daily Seruice in their Mos∣chees or Temples. The chiefe of these Califes is he that putteth the Horne vpon the Kings head when he is first enthronized: a ceremonie now performed in Casbin, be∣cause the Turkes forbad it to be performed in Cafe, neere vnto Babylon, according to the auncient wont. Other Cities also haue a Mustaed-Dini and Calife, although infe∣riour to them of Casbin.

The difference betweene the Turke and Persian (as commonly it happeneth in case of Religion) is so hotely pursued on both sides betwixt them, that they neither vse mutuall Marriage nor Marchandise, * 1.4 as some affirme: There can be no certaine Peace, or continuing Truce. And if one alters his Religion, and turnes to the other side, hee is not receiued without a new Circumcision * 1.5 . Baiaze•• the great Turke burnt two hundred Houses in Constantinople, infected with this Sect, together with the inhabitants, and set forth a publike Edict against it. Ismael is said, in like hatred of the Turkes, to haue caused a Swine to be nourished, which, in despight of the Ottoman, he named Baiazet. Solyman returning from Amasia, was enter∣tained in the house of one of this Sect, who therefore, after the departure of his Prince, purified his House with Washings, Perfumes, and other Ceremonies, as if it had beene polluted with a Turkish Guest: For which cause himselfe was slaine, and his House razed. But let vs take a further view of this Sect in other Countries.

Neither could it containe it selfe in the limits of the Persian Kingdome, but was spread further, and receiued euen in the heart of Turkie, and Skirts of India. For amongst other the Disciples of Aidar, Chasan Shelife and Schach Culi, after∣wards surnamed Cusel••as, * 1.6 fleeing the furie of the Persian King, who had slaine their Master, and persecuted his followers, came into Armenia Minor, and there tooke vp their dwelling at the great Mountaine Antitaurus, at the foot whereof the bro∣ken Rockes haue many darke Caues, the worke of Art partly, partly of Nature: which place of the inhabitants is called Teke-il••, whereof Sohach-Culi was after called Techellis. Here these two giuing themselues wholly to a contemplatiue life, in a strict austeritie contenting themselues with such things as the earth voluntarily affoorded, began to grow in knowledge first of the Heards-men and Shepheards, after of the Husbandmen and Countrey people, admiring their new holinesse. Yea, Baiazet himselfe, then Emperour of the Turkes, moued with zeale of their deuotion, sent them yearely sixe or seuen thousand Aspers. Afterwards becomming Fortune∣tellers, and prognosticating thinges to come, they were by the superstitious peo∣ple drawne into Villages and Cities, where they preached Hali, according to Ai∣dars Doctrine, enioyning their Disciples the redde Band on their Turbants; of which, the Turkes tearme them Cuselbas, that is, Redde-Heads, with which, in short time, the Cities and Townes were filled.

When they were thus multiplied, there met ten thousand of thē at a Faire at Tascia, or Attalia, where they executed the chiefe Magistrate; and being perswaded by these new Masters, they sware neuer to forsake their Captaines, or refuse any labour for their most holy Religion, vowing their soules and bodies in defence thereof. These Cap∣taines not hauing otherwise to maintaine their followers, gaue them leaue to forage the countrey adioyning, and to liue vpon the spoile of them that would not receiue their new doctrine, which they in many troupes, and with many prayers accordingly performed. They entred into Lycaonia, and the people fled out of the countrey into Iconium. There two Prophets set vp proclamations of blessings to all such as would receiue their sect; and of destruction to the gain-sayers. Ismael also, to encrease their strength, had sent them some troupes of horse-men. Baiazets two nephewes with the forces of the countrey, incountting them in battell, receiued the ouerthrow: Cor∣cutus, the sonne of Ba••aze••, with his armie durst not assaile them. Thus marched they into Bythinia, where neere vnto the Riuer Sangarius, Caragoses Bassa, Viceroy of A∣sia, affronted them, hauing before commanded Aehme••es, the eldest sonne of Baiazet, to leuy forces in his gouernment of Cappadocia and Pontus, to shut them in at their backs. But Techellis, after the losse of seuē thousand men, & all his ensignes, chased him out of the field into Cutaie, the seat of the Viceroy, where he besieged and tooke him with his wiues and children: and after being pursued by Alis Bassa, with forces out of Europe, hee implaed this Caragoses in the way on a sharpe stake fastened in the ground. Heere was he forced to fight, and his fellow Chasan Shelife slaine; but Te∣chellis recouering the battell almost lost, left Alis Bassa slaine in the place; the Turkes fleeing before him. Ionuses Bassa was sent against him, when hauing lost a great part of his strength, he retired his weakened forces vnto Antitaurus, out of the woods and mountaines often as••ailing the Turkes: whence at last he fled into Persia. Ionnses cau∣sed strait inquisition to be made for these new sectaties, doing such to death with ex∣quisite torments, as had borne armes in the late rebellion, and burned the rest in the forehead with an hot iron: and after transported them, together with the friends and kinsmen of such as had beene executed, into Europe, there to be dispersed through Macedonia, Epirus, and Peloponnesus, for feare of a second returne of Techellis. The remainder of Techellis his power as they fled into Persia, robbed a Carauan of Mer∣chants; for which outrage, comming to Tauris their Captaines were by Ismaels com∣mand executed, and Techellis himselfe burnt aliue; but yet is this sect closely fauoured in Asia.

We haue now seene the proceedings of this Sophian sect, both in Persia and Tur∣kie, both heere kept downe, and there established, by force. Nicolas Nicholay in his third booke, saith, That Sophi is not the name of their King, but of their sect, which enioyneth them to weare on their heads woollen Tolipanes: Sophi in Arabian being the name of wooll. * 1.7 Geffrey Ducket saith, in the Persian language Sophi signifieth beg∣ger, and that their King is called there, not Sophi, but Shangh; but of this title is said be∣fore. Whether it hath beene deriued of the first Author, or of their woollen superstiti∣on; the Sophian sect is exceeding zealous in their Rites. To weare red on the lower parts of their bodie, were to these Red-heads scarcely piacular. Touching Hali, they haue diuers dreames: as that when they doubted of Mahomets successor, a little Li∣zard came into a Councell assembled to decide the controuersie, and declared that it was Mahomets pleasure, that Mortus Ali should be the man. He had a sword where∣with he killed as many as he stroke. At his death hee told them that a white Camell would come for his bodie, which accordingly came, and carried his dead body and the sword, and was therewith taken vp into heauen, for whose returne they haue long looked in Persia. For this cause the King kept a horse readie sadled, and kept for him also a daughter of his be his wife, * 1.8 but shee died in the yeare 1573. And they say further, that if he come not shortly, they shall be of our beleefe.

They haue few bookes, and lesse learning. There is often great contention and mu∣tiny in great Townes, which of Mortus Ali his sonnes was greatest: sometime two or three thousand people being together by the eares about the same: as I haue seene

(saith Master Ducket) in Shamaky, and Ardouil, and Tauris, where I haue seene a man comming from fighting, and in a brauery bringing in his hand foure or fiue mens heads, carrying them by the haire of the crowne. For although they shaue their heads commonly twice a weeke, yet leaue they a tuft of haire vpon their heads about two foot long, whereof, when I enquired the cause, They answered, that thereby they may be the easilier carried vp into heauen when they are dead. In praying they turne to the South, because Mecca lieth that way from them. When they be on trauell in the way, many of them will as soone as the Sunne riseth light from their horses, turning themselues to the South, and will lay their gownes before them, with their swords and beads, & so standing vpright doe their holy things, many times in their prayers knee∣ling downe and kissing their beads, or some what else that lieth before them.

When they earnestly affirme a matter, they sweare by GOD, Mahomet, and Mor∣tus Ali, * 1.9 and sometime by all at once, saying, Olla Mahumet Ali, and sometime Shaugham basshe, that is, by the Shaughes head. Abas the yong Prince of Persia, char∣ged with imputation of treason, after other Purgatory speeches, sware by the Creator that spread out the aire; that founded the earth vpon the deepes; that adorned the heauens with Starres; that powred abroad the water; that made the fire; and briefely, of nothing brought forth all things: by the head of Ali, and by the religion of their Prophet Mahomet, * 1.10 that he was cleare. If any Christian will become a Bosarman, or one of their superstition, they giue him many gifts: the Gouernor of the towne appointeth him a horse, and one to ride before him on another horse, bearing a sword in his hand, and the Bosarman bearing an arrow in his hand, rideth in the Citie cursing his father and mother. The sword signifieth death, if he reuolt againe. Before the Shaugh see∣med to fauour our Nation, the people abused them very much, and so hated them, that they would not touch them, reuiling them by the names of Cafars and Gawars, that is, Infidels, or Misbeleeuers. Afterwards they would kisse their hands, and vse them gent∣ly and reuerently. * 1.11 Drunkards and riotous persons they hate; for which cause Richard Iohnson caused the English, by his vitious liuing, to be worse accounted of then the Russes.

Their opinions and rites most-what agree with the Turkish and Saracenicall. Their Priests are apparelled like other men: * 1.12 they vse euery morning and after-noone to goe vp to the toppes of their Churches, and tell there a great tale of Mahomet and Mortus Ali. They haue also among them certaine holy men called Setes; accounted therefore holy, because they, or some of their ancestors haue beene on pilgrimage at Mecca; these must be belieued for this Saint-ship, although they lie neuer so shamefully. These Setes vse to shaue their heads all ouer, sauing on the sides a little aboue the temples, which they leaue vnshauen, and vse to braid the same as women doe their haire, and weare it as long as it will grow. * 1.13 Iosafa Barbaro at Sammachi lodged in an Hospitall, wherein was a graue vnder a vault of stone, & neere vnto that a man with his beard & haire long; naked, sauing that a little before and behind he was couered with a skin, sitting on a peece of a matte on the ground; I (saith he) saluted him, & demanded what he did: he told me he watched his father: I asked who was his father; He, quoth he, that doth good to his neighbour: with this man in this sepulchre I haue liued thirtie yeares: and will now accompany him after death; and being dead, be buried with him: I haue seene of the world sufficient, and now haue determined to abide thus till death.

Another I found at Tauris on All-Soules day, in the which they also vsed a comme∣moration of soules departed, neere to a Sepulchre in a Church-yard; hauing about him many birds, especially Rauens and Crowes: I thought it had beene a dead corpse, but was told it was a liuing Saint, at whose call the birds resorted to him, and he gaue them meate.

Another I saw, when Assambei was in Armenia, marching into Persia against Sig∣nior Iausa, Lord of Persia and Zagatai, vnto the Citie of Herem; who drew his staffe in the dishes wherein they ate, and said certaine words and brake them all: the Sultan demanded what hee had said: they which heard him answered, that he said he should

be victorious, and breake his enemies forces, as he had broken those dishes: where∣upon he commanded him to be kept till his returne; and finding the euent according, he vsed him honorably. When the Sultan rode through the fields, he was set on a Mule and his hands bound before him, because he was sometime accustomed to doe some dangerous folly: at his feet there attended on him many of their religious persons, cal∣led Daruise. These madde trickes he vsed according to the course of the Moone, some∣times in two or three dayes not eating any thing, busied in such fooleries, that they were faine to binde him: He had great allowance for his expenses.

One of those holy men there was, which went naked like to the beasts, preaching their faith: and hauing obtained great reputation, he caused himselfe to be immured in a wall fortie dayes, there to abide without any sustenance: but when this time was expired, and some wondered, one more nose-wise then the rest smelled the sent of flesh: the Sultan hearing it, committed him and his disciple to the Cadilasher, who by torments caused them to confesse the cousinage; for, thorow a hole which was made in the wall by a caue, he had broth conueyed to him, and therefore they were both put to death. In the yeare 1478. Chozamirech an Armenian, being in his shop in Tauris, an Azi or Saint of theirs came to him, and willed him to deny his Christian faith: he answered him courteously, & prayed him not to trouble him: but when he persisted, he offered him money; the Saint would not haue the mony, but importuned his first sute: Chozumirech said hee would not deny his Christian faith: whereupon the other pluc∣ked a sword out of a mans scaba••d which stood by, and with a wound which he gaue the Armenian in the head, killed him, and ranne away. But the Armenians sonne com∣plaining to the Sultan, procured his apprehension •••• Meren, two dayes iourney from Tauris: and, being brought before him, he with a knife killed him with his owne hands, and caused him to be cast on a dung-hill for the dogges to eat; saying, Is this the way to encrease the faith of Mahomet? But when some of the more zealous peo∣ple went to one Daruiscassun, which was in guarding of the sepulchre of Assambei the former Sultan, and (as it were). Prior of the Hospitall, and requesting of him, obtai∣ned the bodie to burie it: the Sultan hearing it, sent for him, & said to him, Darest thou countermaund my commaunds? Away and kill him; which was suddenly dispatched. He, further to be reuenged of the people, committed the Towne to the sacke, which for the space of three or foure houres was done. And then he forbad further spoile, and fined the Towne in a great summe of gold. Lastly, he caused the Armenians sonne to come before him, and with many kind words comforted him. This long history I haue inserted, to shew the extremity of blinde zeale, and religious furie in the secular and votaries of these Persians, if Instire should not withstand their rage.

Before is mentioned the commemoration of their dead, which is thus performed ouer their sepulchres. Thither resort great multitudes of men and women, old and yong, which sit on heapes with their Priests, and with their candles lighted: the Priests either reade or pray in their language; and after cause to be brought somewhat to eat in the place: the place containeth betweene foure and fiue miles: the pathes which lead thither are full of poore people, which begge almes, some of whom offer to say some prayer for their benefactors. The sepulchres haue stones vpon them ingrauen with the names of the buried parties: and some haue a Chappell of stone thereon.

At Merdin he saw a naked man, which came and sate by him, * 1.14 and pulling forth a booke, read thereon, and after drew neere and asked him, whence hee was; hee an∣swered, a stranger: I also am a stranger, saith he, of this world, and so are we all; and therefore I haue left it, with purpose to goe thus vnto mine end; with many words be∣sides touching meekenesse, and the deniall of the world. He said, I haue scene a great part thereof, and finde nothing therein that contents me, and therefore haue determi∣ned to abandon it altogether. To this Merdin a man cannot passe, but by a way made of stone, continuing a mile: at the head thereof is a gate and way to the Towne; and within the Towne is another hill with a like way of fiue hundred pases in height. There is an Hospitall for entertainment of all strangers, made by Ziangirbei, the brother of Vsuncassan: and if they bee of better sort, they are entertained with carpets spread

for them worth an hundred ducats a peece: and victuals for all commers.

We might heere take further view of their stately Temples, their great and popu∣lous Cities, and other things worthie obseruation, if that our Turkish History had not related the like also among them, especially touching the persons and places religious. For the rest I referre the Reader to other Authors. a 1.15 The wonders of Nature in these parts are: neere Bachu, a fountaine of oyle continually running, and fetched into the farthest parts of Persia: and another neere Shamaky, of Tarre, whereof we had good vse and proofe in our ship. Hereabouts you shall haue in the fields, neere to any Vil∣lage in the night, two or three hundred Foxes howling. Kine they haue like ours, and another sort great boned and leane, as hard-fauoured as those which Pharaoh drea∣med of. In Persia groweth great abundance of Bombasin cotton: this groweth on a certaine tree or brier, not past the height of a mans waste, with a slender stalke like to a brier or carnation Iuly-flowre, with very many branches, bearing on euery branch a fruit or cod round, which when it commeth to the bignesse of a wall-nut, openeth and sheweth forth the cotton, which groweth still like a fleece of wooll, to the bignes of a mans fist, and then being loose is gathered: the seeds are flat and blacke, as bigge as pease, which they sow in their fields and plowed ground in great abundance.

I had thought I had ended this Chapter and our Persian Expedition, but our good friends the Iesuites would needs entertaine your wearie eyes, with reading an exploit of theirs, related by b 1.16 one, sometimes their fellow Catholike, now (I hope) our fellow Christian. For the credit of this honest and loyall (if their honest returne not with •••• n••••∣est, and loyall with a lie-all) societie, was a French pamphlet by them dispersed (a little before the Powder treason) amongst their Catholike friends in England, reporting the miraculous conuersion of the King of Persia, by one Campian a Iesuite, an English∣man, that had expelled a Diuell out of a possessed partie; and commanded the Diuell at his departure to giue a signe thereof, by striking downe the top of a steeple. Which being effected, the Kings conuersion followed, together with many of the nobility, to the Roman faith; libertie also being granted to preach it openly, and to build Chur∣ches & Monasteries throughout the kingdome. This was beleeued in England, especi∣ally by a friend of our Authors, vnto whom that pamphlet was sent, who requested him to say Masse in thanksgiuing to GOD for so great a benefit. But in the end, that Iesuite who sent the Pamphlet, gaue out that it was but a thing deuised by French Hu∣gonets, to disgrace their societie. Gracious societie! that can sometime cure their lies with a distinction of piaefraudes, c 1.17 sometime couer them with a robe of the new fa∣shion, Aequinocation: sometimes can expose their bastards at other mens doores, to shield themselues from shame with laying the blame on others; and haue a mint in their pragmaticall heads of such supersubtle inuentions: what are they now disgraced, and that by Hugonets? Euen as tru-ly as the Parliament-house should haue beene blowne vp by Puritans d 1.18 (this also was the Ignatians deuise) or like to that newes of the late Queene, e 1.19 whose Ambassadors were at Rome for the Popes Absolution: or that of Bezies recantation, and Geneuaes submission to the Pope. Blessed Ignatius, (let me also inuocate, or let him deigne to reade in that all-seeing glasse f 1.20 this poore supplication) infuse some better spirit, or some cleanelier and more wittie conueyance at least, into thy new progenie, lest the Protestants grosser wits sent, see, feele the pal∣pablenesle, and impute the Iesuiticall courses to that Author which said, he g 1.21 would goe out and be a lying spirit in the mouth of all Achabs Prophets, which, h 1.22 when he speaketh a lie, speaketh of his owne, because he is a lyer, and the father thereof. Hitherto we tooke Igua∣tius for their father, but now we finde a new, of whom they borrow. Bankruptly shifts, beseeming only the Merchants of Babylon, disgracing humanitie, defacing dignitie, worthily i 1.23 raunged amongst the poore pollicies of the Hospitall of the desperate.

Notes

• * 1.1

  Io.di Barr. As∣dec.2.l.••0.c.6.
• * 1.2

  Devill, quast doe-euill: or, Diuell, of Διάβολος, an accuser or cauiller.
• * 1.3

  Minadoi, li. 2. The chiefe is now at Hispaan. Carlw.
• * 1.4

  Phil. Camerar. I.F.Op. subcis. cent.3.c.12.
• * 1.5

  There be meanes to draw vp that skinne by art, which may en∣dure a new cutting.
• * 1.6

  Knol. T. H. Surius Comm. in An. 1500.
• * 1.7

  Hak.tom.1.
• * 1.8

  Some say it is for one of his Nephewes.
• * 1.9

  Knol. Turk. Hist.pag.964.
• * 1.10

  Arthur Ed∣wards. Hak.tom.1.
• * 1.11

  Rich. Cheinic.
• * 1.12

  Ducket.
• * 1.13

  Ios. Barb. apud Ramus.
• * 1.14

  Ios. Barb.
• a 1.15

  Ducket.
• b 1.16

  Iohn Copley his Doctrinall and Morall Obser∣uations con∣cerning Reli∣gion.pag.85.
• c 1.17

  Deuout-de∣ceits:spectatum admissi risum teneatis amici? Had euer any but a lesuit dis∣pensation to many Deuoti∣on and Deceit, Godlinesse, & Cousenage to∣gether?
• d 1.18

  Proceeding against the Traytors.
• e 1.19

  Relat. of Re∣ligion.
• f 1.20

  Speculum Trinitatis.
• g 1.21

  1.King.22.22.
• h 1.22

  Iob.8.44. Apoc.18.15.
• i 1.23

  Sir Ed.Sands Relat. of Religion in the West.